Proverbs 22:8

22:8 The one who sows ¹  iniquity will reap trouble,

and the rod of his fury ²  will end.

Jeremiah 12:13

12:13 My people will sow wheat, but will harvest weeds. ³ 

They will work until they are exhausted, but will get nothing from it.

They will be disappointed in their harvests ⁴ 

because the Lord will take them away in his fierce anger. ⁵ 

Hosea 10:13

10:13 But you have plowed wickedness;

you have reaped injustice;

you have eaten the fruit of deception.

Because you have depended on your chariots; ⁶ 

you have relied ⁷  on your many warriors.

Hosea 10:2

10:2 Their heart is slipping;

soon they will be punished for their guilt.

The Lord ⁸  will break their altars;

he will completely destroy their fertility pillars.

Hosea 2:12

2:12 I will destroy her vines and fig trees,

about which she said, “These are my wages for prostitution ⁹ 

that my lovers gave to me!”

I will turn her cultivated vines and fig trees ¹⁰  into an uncultivated thicket,

so that wild animals ¹¹  will devour them.

Hosea 2:19

2:19 I will commit myself to you ¹²  forever;

I will commit myself to you in ¹³  righteousness and justice,

in steadfast love and tender compassion.

Revelation 22:11

22:11 The evildoer must continue to do evil, ¹⁴  and the one who is morally filthy ¹⁵  must continue to be filthy. The ¹⁶  one who is righteous must continue to act righteously, and the one who is holy must continue to be holy.”

[22:8]  ¹ sn The verse is making an implied comparison (a figure of speech known as hypocatastasis) between sowing and sinning. One who sins is like one who sows, for there will be a “harvest” or a return on the sin – trouble.

[22:8]  ² tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).

[12:13]  ³ sn Invading armies lived off the land, using up all the produce and destroying everything they could not consume.

[12:13]  ⁴ tn The pronouns here are actually second plural: Heb “Be ashamed/disconcerted because of your harvests.” Because the verb form (וּבֹשׁוּ, uvoshu) can either be Qal perfect third plural or Qal imperative masculine plural many emend the pronoun on the noun to third plural (see, e.g., BHS). However, this is the easier reading and is not supported by either the Latin or the Greek which have second plural. This is probably another case of the shift from description to direct address that has been met with several times already in Jeremiah (the figure of speech called apostrophe; for other examples see, e.g., 9:4; 11:13). As in other cases the translation has been leveled to third plural to avoid confusion for the contemporary English reader. For the meaning of the verb here see BDB 101 s.v. בּוֹשׁ Qal.2 and compare the usage in Jer 48:13.

[12:13]  ⁵ tn Heb “be disappointed in their harvests from the fierce anger of the Lord.” The translation makes explicit what is implicit in the elliptical poetry of the Hebrew original.

[10:13]  ⁶ tc The MT (followed by KJV, NASB) reads the enigmatic בְּדַרְכְּךָ (bÿdarkÿkha, “in your own way”) which does not seem to fit the context or the parallelism with בְּרֹב גִּבּוֹרֶיךָ (bÿrov gibborekha, “in your multitude of warriors”). The BHS editors suggest the original reading was בְרִכְבְּךָ (vÿrikhbÿkha, “in your chariots”), a reading followed by NAB, TEV. If this is correct, the textual corruption was caused by orthographic confusion between רֶכֶב (rekhev, “chariot”) and דֶּרֶכ (derekh, “way”).

[10:13]  ⁷ tn The phrase “you have relied” does not appear in the Hebrew text, but is implied by the parallelism in the preceding line.

[10:2]  ⁸ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[2:12]  ⁹ tn Heb “my wages.” The words “for prostitution” are not in the Hebrew text but are supplied for clarity; cf. CEV “gave…as payment for sex.”

[2:12]  ¹⁰ tn Heb “I will turn them”; the referents (vines and fig trees) have been specified in the translation for clarity.

[2:12]  ¹¹ tn Heb “the beasts of the field” (so KJV, NASB); the same expression also occurs in v. 18).

[2:19]  ¹² tn Heb “I will betroth you to me” (so NIV) here and in the following lines. Cf. NRSV “I will take you for my wife forever.”

[2:19]  ¹³ tn The preposition בְּ (bet), which is repeated throughout 2:19-20 [21-22], denotes price paid (BDB 90 s.v. בְּ III.3; e.g., Ezek 3:14). The text contains an allusion to the payment of bridal gifts. The Lord will impute the moral character to Israel that will be necessary for a successful covenant relationship (contra 4:1).

[22:11]  ¹⁴ tn Grk “must do evil still.”

[22:11]  ¹⁵ tn For this translation see L&N 88.258; the term refers to living in moral filth.

[22:11]  ¹⁶ tn Grk “filthy, and the.” This is a continuation of the previous sentence in Greek, but because of the length and complexity of the construction a new sentence was started in the translation.