Romans 7:5

7:5 For when we were in the flesh, ¹  the sinful desires, ²  aroused by the law, were active in the members of our body ³  to bear fruit for death.

Proverbs 1:31

1:31 Therefore ⁴  they will eat from the fruit ⁵  of their way, ⁶ 

and they will be stuffed full ⁷  of their own counsel.

Proverbs 5:10-13

5:10 lest strangers devour ⁸  your strength, ⁹ 

and your labor ¹⁰  benefit ¹¹  another man’s house.

5:11 And at the end of your life ¹²  you will groan ¹³ 

when your flesh and your body are wasted away. ¹⁴ 

5:12 And you will say, “How I hated discipline!

My heart spurned reproof!

5:13 For ¹⁵  I did not obey my teachers ¹⁶ 

and I did not heed ¹⁷  my instructors. ¹⁸ 

Proverbs 9:17-18

9:17 “Stolen waters ¹⁹  are sweet,

and food obtained in secret ²⁰  is pleasant!”

9:18 But they do not realize ²¹  that the dead ²²  are there,

that her guests are in the depths of the grave. ²³ 

Isaiah 3:10

3:10 Tell the innocent ²⁴  it will go well with them, ²⁵ 

for they will be rewarded for what they have done. ²⁶ 

Jeremiah 17:10

17:10 I, the Lord, probe into people’s minds.

I examine people’s hearts. ²⁷ 

I deal with each person according to how he has behaved.

I give them what they deserve based on what they have done.

Jeremiah 44:20-24

44:20 Then Jeremiah replied to all the people, both men and women, who responded to him in this way. ²⁸  44:21 “The Lord did indeed remember and call to mind what you did! He remembered the sacrifices you and your ancestors, your kings, your leaders, and all the rest of the people of the land offered to other gods ²⁹  in the towns of Judah and in the streets of Jerusalem. ³⁰  44:22 Finally the Lord could no longer endure your wicked deeds and the disgusting things you did. That is why your land has become the desolate, uninhabited ruin that it is today. That is why it has become a proverbial example used in curses. ³¹  44:23 You have sacrificed to other gods! You have sinned against the Lord! You have not obeyed the Lord! You have not followed his laws, his statutes, and his decrees! That is why this disaster that is evident to this day has happened to you.” ³² 

44:24 Then Jeremiah spoke to all the people, particularly to all the women. ³³  “Listen to what the Lord has to say all you people of Judah who are in Egypt.

Galatians 6:7-8

6:7 Do not be deceived. God will not be made a fool. ³⁴  For a person ³⁵  will reap what he sows, 6:8 because the person who sows to his own flesh ³⁶  will reap corruption ³⁷  from the flesh, ³⁸  but the one who sows to the Spirit will reap eternal life from the Spirit.

[7:5]  ¹ tn That is, before we were in Christ.

[7:5]  ² tn Or “sinful passions.”

[7:5]  ³ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[1:31]  ⁴ tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

[1:31]  ⁵ sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”

[1:31]  ⁶ sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).

[1:31]  ⁷ tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).

[5:10]  ⁸ tn Or “are sated, satisfied.”

[5:10]  ⁹ tn The word כֹּחַ (coakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.

[5:10]  ¹⁰ tn “labor, painful toil.”

[5:10]  ¹¹ tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[5:11]  ¹² tn Heb “at your end.”

[5:11]  ¹³ tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.

[5:11]  ¹⁴ tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (calah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”

[5:13]  ¹⁵ tn The vav that introduces this clause functions in an explanatory sense.

[5:13]  ¹⁶ tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).

[5:13]  ¹⁷ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

[5:13]  ¹⁸ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

[9:17]  ¹⁹ sn The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water” will seem sweeter than wine because it is stolen – the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20. So the “calling out” is similar to that of wisdom, but what is being offered is very different.

[9:17]  ²⁰ tn Heb “bread of secrecies.” It could mean “bread [eaten in] secret places,” a genitive of location; or it could mean “bread [gained through] secrets,” a genitive of source, the secrecies being metonymical for theft. The latter makes a better parallelism in this verse, for bread (= sexually immoral behavior) gained secretly would be like stolen water.

[9:18]  ²¹ tn Heb “he does not know.”

[9:18]  ²² sn The “dead” are the Rephaim, the “shades” or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18-19; Job 3:13-19; Ps 88:5; Isa 14:9-11). This approximates an “as-if” motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings (ANET 412-414).

[9:18]  ²³ tc The LXX adds to the end of v. 18: “But turn away, linger not in the place, neither set your eye on her: for thus will you go through alien water; but abstain from alien water, drink not from an alien fountain, that you may live long, that years of life may be added to you.”

[3:10]  ²⁴ tn Or “the righteous” (KJV, NASB, NIV, TEV); NLT “those who are godly.”

[3:10]  ²⁵ tn Heb “that it is good.”

[3:10]  ²⁶ tn Heb “for the fruit of their deeds they will eat.”

[17:10]  ²⁷ tn The term rendered “mind” here and in the previous verse is actually the Hebrew word for “heart.” However, in combination with the word rendered “heart” in the next line, which is the Hebrew for “kidneys,” it is best rendered “mind” because the “heart” was considered the center of intellect, conscience, and will and the “kidneys” the center of emotions.

[44:20]  ²⁸ tn Heb “And Jeremiah said to all the people, to the men and to the women, namely to all the people who answered him a word.” The appositional phrases have been combined to eliminate what would be redundant to a modern reader.

[44:21]  ²⁹ tn The words “to other gods” are not in the text but are implicit from the context (cf. v. 17). They are supplied in the translation for clarity. It was not the act of sacrifice that was wrong but the recipient.

[44:21]  ³⁰ tn Heb “The sacrifices which you sacrificed in the towns of Judah and in the streets of Jerusalem, you and your fathers, your kings and your leaders and the people of the land, did not the Lord remember them and [did they not] come into his mind?” The question is again rhetorical and expects a positive answer. So it is rendered here as an affirmative statement for the sake of clarity and simplicity. An attempt has been made to shorten the long Hebrew sentence to better conform with contemporary English style.

[44:22]  ³¹ tn Heb “And/Then the Lord could no longer endure because of the evil of your deeds [and] because of the detestable things that you did and [or so] your land became a desolation and a waste and an occasion of a curse without inhabitant as this day.” The sentence has been broken up and restructured to better conform with contemporary English style, but an attempt has been made to preserve the causal and consequential connections.

[44:23]  ³² tn Heb “Because you have sacrificed and you have sinned against the Lord and you have not listened to the voice of the Lord and in his laws, in his statutes, and in his decrees you have not walked, therefore this disaster has happened to you as this day.” The text has been broken down and restructured to better conform with contemporary English style.

[44:24]  ³³ tn Heb “and to all the women.” The “and” (ו, vav) is to be explained here according to BDB 252 s.v. וַ 1.a. The focus of the address that follows is on the women. See the translator’s note on the next verse.

[6:7]  ³⁴ tn Or “is not mocked,” “will not be ridiculed” (L&N 33.409). BDAG 660 s.v. μυκτηρίζω has “of God οὐ μ. he is not to be mocked, treated w. contempt, perh. outwitted Gal 6:7.”

[6:7]  ³⁵ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:8]  ³⁶ tn BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[6:8]  ³⁷ tn Or “destruction.”

[6:8]  ³⁸ tn See the note on the previous occurrence of the word “flesh” in this verse.