James 1:14

1:14 But each one is tempted when he is lured and enticed by his own desires.

Genesis 4:5-8

4:5 but with Cain and his offering he was not pleased. ¹  So Cain became very angry, ²  and his expression was downcast. ³ 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true ⁴  that if you do what is right, you will be fine? ⁵  But if you do not do what is right, sin is crouching ⁶  at the door. It desires to dominate you, but you must subdue it.” ⁷ 

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ⁸  While they were in the field, Cain attacked ⁹  his brother ¹⁰  Abel and killed him.

Jeremiah 17:9

17:9 The human mind is more deceitful than anything else.

It is incurably bad. ¹¹  Who can understand it?

Matthew 15:19

15:19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander.

Mark 7:21-23

7:21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 7:22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 7:23 All these evils come from within and defile a person.”

John 8:44

8:44 You people ¹²  are from ¹³  your father the devil, and you want to do what your father desires. ¹⁴  He ¹⁵  was a murderer from the beginning, and does not uphold the truth, ¹⁶  because there is no truth in him. Whenever he lies, ¹⁷  he speaks according to his own nature, ¹⁸  because he is a liar and the father of lies. ¹⁹ 

Romans 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²⁰ 

Romans 6:4-10

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ²¹ 

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ²²  6:6 We know that ²³  our old man was crucified with him so that the body of sin would no longer dominate us, ²⁴  so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) ²⁵ 

6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know ²⁶  that since Christ has been raised from the dead, he is never going to die ²⁷  again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God.

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ²⁸  authorities, to be obedient, to be ready for every good work.

Titus 1:14

1:14 and not pay attention to Jewish myths ²⁹  and commands of people who reject the truth.

Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ³⁰ 

Titus 1:2-3

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³¹  1:3 But now in his own time ³²  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³³ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ³⁴  sound teaching.

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ³⁵  authorities, to be obedient, to be ready for every good work.

Titus 2:15

2:15 So communicate these things with the sort of exhortation or rebuke ³⁶  that carries full authority. ³⁷  Don’t let anyone look down ³⁸  on you.

Jude 1:16-18

1:16 These people are grumblers and ³⁹  fault-finders who go ⁴⁰  wherever their desires lead them, ⁴¹  and they give bombastic speeches, ⁴²  enchanting folks ⁴³  for their own gain. ⁴⁴ 

Exhortation to the Faithful

1:17 But you, dear friends – recall the predictions ⁴⁵  foretold by the apostles of our Lord Jesus Christ. ⁴⁶  1:18 For they said to you, “In the end time there will come ⁴⁷  scoffers, propelled by their own ungodly desires.” ⁴⁸ 

[4:5]  ¹ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ² tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ³ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[4:7]  ⁴ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

[4:7]  ⁵ tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

[4:7]  ⁶ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

[4:7]  ⁷ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

[4:8]  ⁸ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ⁹ tn Heb “arose against” (in a hostile sense).

[4:8]  ¹⁰ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[17:9]  ¹¹ tn Or “incurably deceitful”; Heb “It is incurable.” For the word “deceitful” compare the usage of the verb in Gen 27:36 and a related noun in 2 Kgs 10:19. For the adjective “incurable” compare the usage in Jer 15:18. It is most commonly used with reference to wounds or of pain. In Jer 17:16 it is used metaphorically for a “woeful day” (i.e., day of irreparable devastation).

[8:44]  ¹² tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ¹³ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ¹⁴ tn Grk “the desires of your father you want to do.”

[8:44]  ¹⁵ tn Grk “That one” (referring to the devil).

[8:44]  ¹⁶ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ¹⁷ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹⁸ tn Grk “he speaks from his own.”

[8:44]  ¹⁹ tn Grk “because he is a liar and the father of it.”

[8:1]  ²⁰ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[6:4]  ²¹ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[6:5]  ²² tn Grk “we will certainly also of his resurrection.”

[6:6]  ²³ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ²⁴ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[6:7]  ²⁵ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[6:9]  ²⁶ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ²⁷ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[3:1]  ²⁸ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:14]  ²⁹ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[2:11]  ³⁰ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[1:2]  ³¹ tn Grk “before eternal ages.”

[1:3]  ³² tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[1:2]  ³³ tn Grk “before eternal ages.”

[2:1]  ³⁴ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:1]  ³⁵ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[2:15]  ³⁶ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ³⁷ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ³⁸ tn Or “let anyone despise you”; or “let anyone disregard you.”

[1:16]  ³⁹ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁴⁰ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁴¹ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁴² tn Grk “and their mouth speaks bombastic things.”

[1:16]  ⁴³ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁴⁴ tn Or “to their own advantage.”

[1:17]  ⁴⁵ tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.

[1:17]  ⁴⁶ sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.

[1:18]  ⁴⁷ tn Grk “be.”

[1:18]  ⁴⁸ tn Grk “going according to their own desires of ungodliness.”