Amsal 1:31

1:31 Therefore ¹  they will eat from the fruit ²  of their way, ³ 

and they will be stuffed full ⁴  of their own counsel.

Amsal 20:2

20:2 The king’s terrifying anger ⁵  is like the roar of a lion;

whoever provokes him ⁶  sins against himself. ⁷ 

Yohanes 3:19-20

3:19 Now this is the basis for judging: ⁸  that the light has come into the world and people ⁹  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Kisah Para Rasul 13:46

13:46 Both Paul and Barnabas replied courageously, ¹⁰  “It was necessary to speak the word of God ¹¹  to you first. Since you reject it and do not consider yourselves worthy ¹²  of eternal life, we ¹³  are turning to the Gentiles. ¹⁴ 

Ibrani 2:3

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ¹⁵  the Son of God, and profanes ¹⁶  the blood of the covenant that made him holy, ¹⁷  and insults the Spirit of grace?

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

[1:31]  ² 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]  ³ 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]  ⁴ 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).

[20:2]  ⁵ tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).

[20:2]  ⁶ tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”

[20:2]  ⁷ sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).

[3:19]  ⁸ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ⁹ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[13:46]  ¹⁰ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ¹¹ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ¹² tn Or “and consider yourselves unworthy.”

[13:46]  ¹³ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ¹⁴ sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[10:29]  ¹⁵ tn Grk “tramples under foot.”

[10:29]  ¹⁶ tn Grk “regarded as common.”

[10:29]  ¹⁷ tn Grk “by which he was made holy.”