1 Raja-raja 18:17

18:17 When Ahab saw Elijah, he ¹  said to him, “Is it really you, the one who brings disaster ²  on Israel?”

1 Raja-raja 20:42-43

20:42 The prophet ³  then said to him, “This is what the Lord says, ‘Because you released a man I had determined should die, you will pay with your life and your people will suffer instead of his people.’” ⁴  20:43 The king of Israel went home to Samaria ⁵  bitter and angry.

1 Raja-raja 21:20

21:20 When Elijah arrived, Ahab said to him, ⁶  “So, you have found me, my enemy!” Elijah ⁷  replied, “I have found you, because you are committed ⁸  to doing evil in the sight of ⁹  the Lord.

Mazmur 34:21

34:21 Evil people self-destruct; ¹⁰ 

those who hate the godly are punished. ¹¹ 

Mazmur 55:3

55:3 because of what the enemy says, ¹² 

and because of how the wicked ¹³  pressure me, ¹⁴ 

for they hurl trouble ¹⁵  down upon me ¹⁶ 

and angrily attack me.

Mazmur 69:14

69:14 Rescue me from the mud! Don’t let me sink!

Deliver me ¹⁷  from those who hate me,

from the deep water!

Amsal 9:8

9:8 Do not reprove ¹⁸  a mocker or ¹⁹  he will hate you;

reprove a wise person and he will love you.

Amsal 29:10

29:10 Bloodthirsty people ²⁰  hate someone with integrity; ²¹ 

as for the upright, they seek his life. ²² 

Yeremia 18:18

Jeremiah Petitions the Lord to Punish Those Who Attack Him

18:18 Then some people ²³  said, “Come on! Let us consider how to deal with Jeremiah! ²⁴  There will still be priests to instruct us, wise men to give us advice, and prophets to declare God’s word. ²⁵  Come on! Let’s bring charges against him and get rid of him! ²⁶  Then we will not need to pay attention to anything he says.”

Amos 5:10

5:10 The Israelites ²⁷  hate anyone who arbitrates at the city gate; ²⁸ 

they despise anyone who speaks honestly.

Markus 6:18-19

6:18 For John had repeatedly told ²⁹  Herod, “It is not lawful for you to have your brother’s wife.” ³⁰  6:19 So Herodias nursed a grudge against him and wanted to kill him. But ³¹  she could not

Markus 6:27

6:27 So ³²  the king sent an executioner at once to bring John’s ³³  head, and he went and beheaded John in prison.

Lukas 6:22

6:22 “Blessed are you when people ³⁴  hate you, and when they exclude you and insult you and reject you as evil ³⁵  on account of the Son of Man!

Yohanes 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

Yohanes 15:18-19

The World’s Hatred

15:18 “If the world hates you, be aware ³⁶  that it hated me first. ³⁷  15:19 If you belonged to the world, ³⁸  the world would love you as its own. ³⁹  However, because you do not belong to the world, ⁴⁰  but I chose you out of the world, for this reason ⁴¹  the world hates you. ⁴² 

Yohanes 15:24

15:24 If I had not performed ⁴³  among them the miraculous deeds ⁴⁴  that no one else did, they would not be guilty of sin. ⁴⁵  But now they have seen the deeds ⁴⁶  and have hated both me and my Father. ⁴⁷ 

Galatia 4:16

4:16 So then, have I become your enemy by telling you the truth? ⁴⁸ 

[18:17]  ¹ tn Heb “Ahab.”

[18:17]  ² tn Or “trouble.”

[20:42]  ³ tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.

[20:42]  ⁴ tn Heb “Because you sent away the man of my destruction [i.e., that I determined should be destroyed] from [my/your?] hand, your life will be in place of his life, and your people in place of his people.”

[20:43]  ⁵ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[21:20]  ⁶ tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.

[21:20]  ⁷ tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[21:20]  ⁸ tn Heb “you have sold yourself.”

[21:20]  ⁹ tn Heb “in the eyes of.”

[34:21]  ¹⁰ tn Heb “evil kills the wicked [one].” The singular form is representative; the typical evil person is envisioned. The Hebrew imperfect verbal form draws attention to the typical nature of the action.

[34:21]  ¹¹ tn Heb “are guilty,” but the verb is sometimes used metonymically with the meaning “to suffer the consequences of guilt,” the effect being substituted for the cause.

[55:3]  ¹² tn Heb “because of [the] voice of [the] enemy.”

[55:3]  ¹³ tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.

[55:3]  ¹⁴ tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’aqah, “pressure”).

[55:3]  ¹⁵ tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.

[55:3]  ¹⁶ tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).

[69:14]  ¹⁷ tn Heb “let me be delivered.”

[9:8]  ¹⁸ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ¹⁹ tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[29:10]  ²⁰ tn Heb “men of bloods.” The Hebrew word for “blood” is written in the plural to reflect the shedding of blood. So the expression “men of bloods” means people who shed blood – murderers, bloodthirsty men, or those who would not hesitate to commit murder in order to get what they want.

[29:10]  ²¹ sn The Hebrew word describes the “blameless” or “innocent” who maintain integrity. The bloodthirsty despise people who insist on decency and integrity.

[29:10]  ²² tn Heb “and the upright seek his life.” There are two ways this second line can be taken. (1) One can see it as a continuation of the first line, meaning that the bloodthirsty men also “seek the life of the upright” (cf. NIV, NRSV). The difficulty is that the suffix is singular but the apparent referent is plural. (2) One can take it is as a contrast: “but as for the upright, they seek his life” – a fairly straightforward rendering (cf. ASV). The difficulty here is that “seeking a life” is normally a hostile act, but it would here be positive: “seeking” a life to preserve it. The verse would then say that the bloodthirsty hate the innocent, but the righteous protect them (W. McKane, Proverbs [OTL], 637; cf. NAB, NASB, TEV).

[18:18]  ²³ tn Heb “They.” The referent is unidentified; “some people” has been used in the translation.

[18:18]  ²⁴ tn Heb “Let us make plans against Jeremiah.” See 18:18 where this has sinister overtones as it does here.

[18:18]  ²⁵ tn Heb “Instruction will not perish from priest, counsel from the wise, word from the prophet.”

[18:18]  sn These are the three channels through whom God spoke to his people in the OT. See Jer 8:8-10 and Ezek 7:26.

[18:18]  ²⁶ tn Heb “Let us smite him with our tongues.” It is clear from the context that this involved plots to kill him.

[5:10]  ²⁷ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

[5:10]  ²⁸ sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.

[6:18]  ²⁹ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ³⁰ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[6:19]  ³¹ tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[6:27]  ³² tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:27]  ³³ tn Grk “his”; the referent (John the Baptist) has been specified in the translation for clarity.

[6:22]  ³⁴ tn This is a generic use of ἄνθρωπος (anqrwpo"), referring to both males and females.

[6:22]  ³⁵ tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.

[6:22]  sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.

[15:18]  ³⁶ tn Grk “know.”

[15:18]  ³⁷ tn Grk “it hated me before you.”

[15:19]  ³⁸ tn Grk “if you were of the world.”

[15:19]  ³⁹ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ⁴⁰ tn Grk “because you are not of the world.”

[15:19]  ⁴¹ tn Or “world, therefore.”

[15:19]  ⁴² sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:24]  ⁴³ tn Or “If I had not done.”

[15:24]  ⁴⁴ tn Grk “the works.”

[15:24]  ⁴⁵ tn Grk “they would not have sin” (an idiom).

[15:24]  ⁴⁶ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ⁴⁷ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[4:16]  ⁴⁸ tn Or “have I become your enemy because I am telling you the truth?” The participle ἀληθεύων (alhqeuwn) can be translated as a causal adverbial participle or as a participle of means (as in the translation).