Amsal 22:8

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

and the rod of his fury ²  will end.

Yeremia 34:17

34:17 So I, the Lord, say: “You have not really obeyed me and granted freedom to your neighbor and fellow countryman. ³  Therefore, I will grant you freedom, the freedom ⁴  to die in war, or by starvation or disease. I, the Lord, affirm it! ⁵  I will make all the kingdoms of the earth horrified at what happens to you. ⁶ 

Hosea 10:12-13

10:12 Sow righteousness for yourselves,

reap unfailing love.

Break up the unplowed ground for yourselves,

for it is time to seek the Lord,

until he comes and showers deliverance ⁷  on you.

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; ⁸ 

you have relied ⁹  on your many warriors.

Hosea 10:2

10:2 Their heart is slipping;

soon they will be punished for their guilt.

The Lord ¹⁰  will break their altars;

he will completely destroy their fertility pillars.

1 Korintus 9:6

9:6 Or do only Barnabas and I lack the right not to work?

[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).

[34:17]  ³ tn The Hebrew text has a compound object, the two terms of which have been synonyms in vv. 14, 15. G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 189) make the interesting observation that these two terms (Heb “brother” and “neighbor”) emphasize the relationships that should have taken precedence over their being viewed as mere slaves.

[34:17]  ⁴ sn This is, of course, a metaphorical and ironical use of the term “to grant freedom to.” It is, however, a typical statement of the concept of talionic justice which is quite often operative in God’s judgments in the OT (cf., e.g., Obad 15).

[34:17]  ⁵ tn Heb “Oracle of the Lord.”

[34:17]  ⁶ sn Compare Jer 15:4; 24:9; 29:18.

[10:12]  ⁷ tn Or “righteousness” (so KJV, NASB, NIV, NRSV, NLT); NAB “justice.”

[10:13]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.