Kejadian 37:5

37:5 Joseph ¹  had a dream, ²  and when he told his brothers about it, ³  they hated him even more. ⁴ 

Kejadian 37:11

37:11 His brothers were jealous ⁵  of him, but his father kept in mind what Joseph said. ⁶ 

Kejadian 37:18-24

37:18 Now Joseph’s brothers ⁷  saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! ⁸  37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ⁹  animal ate him. Then we’ll see how his dreams turn out!” ¹⁰ 

37:21 When Reuben heard this, he rescued Joseph ¹¹  from their hands, ¹²  saying, ¹³  “Let’s not take his life!” ¹⁴  37:22 Reuben continued, ¹⁵  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ¹⁶  (Reuben said this ¹⁷  so he could rescue Joseph ¹⁸  from them ¹⁹  and take him back to his father.)

37:23 When Joseph reached his brothers, they stripped him ²⁰  of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; ²¹  there was no water in it.)

Kejadian 4:5

4:5 but with Cain and his offering he was not pleased. ²²  So Cain became very angry, ²³  and his expression was downcast. ²⁴ 

Kejadian 27:41

27:41 So Esau hated ²⁵  Jacob because of the blessing his father had given to his brother. ²⁶  Esau said privately, ²⁷  “The time ²⁸  of mourning for my father is near; then I will kill ²⁹  my brother Jacob!”

Kejadian 49:23

49:23 The archers will attack him, ³⁰ 

they will shoot at him and oppose him.

Kejadian 49:1

The Blessing of Jacob

49:1 Jacob called for his sons and said, “Gather together so I can tell you ³¹  what will happen to you in the future. ³² 

1 Samuel 16:12-13

16:12 So Jesse had him brought in. ³³  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!” 16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

1 Samuel 17:28

17:28 When David’s ³⁴  oldest brother Eliab heard him speaking to the men, he became angry ³⁵  with David and said, “Why have you come down here? To whom did you entrust those few sheep in the desert? I am familiar with your pride and deceit! ³⁶  You have come down here to watch the battle!”

Mazmur 38:19

38:19 But those who are my enemies for no reason are numerous; ³⁷ 

those who hate me without cause outnumber me. ³⁸ 

Mazmur 69:4

69:4 Those who hate me without cause are more numerous than the hairs of my head.

Those who want to destroy me, my enemies for no reason, ³⁹  outnumber me. ⁴⁰ 

They make me repay what I did not steal! ⁴¹ 

Yohanes 7:3-5

7:3 So Jesus’ brothers ⁴²  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ⁴³  7:4 For no one who seeks to make a reputation for himself ⁴⁴  does anything in secret. ⁴⁵  If you are doing these things, show yourself to the world.” 7:5 (For not even his own brothers believed in him.) ⁴⁶ 

Yohanes 15:18-19

The World’s Hatred

15:18 “If the world hates you, be aware ⁴⁷  that it hated me first. ⁴⁸  15:19 If you belonged to the world, ⁴⁹  the world would love you as its own. ⁵⁰  However, because you do not belong to the world, ⁵¹  but I chose you out of the world, for this reason ⁵²  the world hates you. ⁵³ 

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁵⁴  authorities, to be obedient, to be ready for every good work.

Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ⁵⁵  in Cana ⁵⁶  of Galilee. In this way he revealed ⁵⁷  his glory, and his disciples believed in him. ⁵⁸ 

Yohanes 3:10

3:10 Jesus answered, ⁵⁹  “Are you the teacher of Israel and yet you don’t understand these things? ⁶⁰ 

Yohanes 3:12

3:12 If I have told you people ⁶¹  about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? ⁶² 

Yohanes 4:20

4:20 Our fathers worshiped on this mountain, ⁶³  and you people ⁶⁴  say that the place where people must worship is in Jerusalem.” ⁶⁵ 

[37:5]  ¹ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[37:5]  ² tn Heb “dreamed a dream.”

[37:5]  ³ sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.

[37:5]  ⁴ tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

[37:11]  ⁵ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  ⁶ tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[37:18]  ⁷ tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[37:19]  ⁸ tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

[37:20]  ⁹ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ¹⁰ tn Heb “what his dreams will be.”

[37:21]  ¹¹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  ¹² sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  ¹³ tn Heb “and he said.”

[37:21]  ¹⁴ tn Heb “we must not strike him down [with respect to] life.”

[37:22]  ¹⁵ tn Heb “and Reuben said to them.”

[37:22]  ¹⁶ sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ¹⁷ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ¹⁸ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ¹⁹ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[37:23]  ²⁰ tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[37:24]  ²¹ tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[4:5]  ²² sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ²³ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ²⁴ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[27:41]  ²⁵ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  ²⁶ tn Heb “because of the blessing which his father blessed him.”

[27:41]  ²⁷ tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

[27:41]  ²⁸ tn Heb “days.”

[27:41]  ²⁹ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[49:23]  ³⁰ tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.

[49:1]  ³¹ tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[49:1]  ³² tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.

[16:12]  ³³ tn Heb “and he sent and brought him.”

[17:28]  ³⁴ tn Heb “his”; the referent (David) has been specified in the translation for clarity.

[17:28]  ³⁵ tn Heb “the anger of Eliab became hot.”

[17:28]  ³⁶ tn Heb “the wickedness of your heart.”

[38:19]  ³⁷ tn Heb “and my enemies, life, are many.” The noun חַיִּים (khayyim, “life”) fits very awkwardly here. The translation assumes an emendation to חִנָּם (khinam, “without reason”; note the parallelism with שֶׁקֶר [sheqer, “falsely”] and see Pss 35:19; 69:4; Lam 3:52). The verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority (note the parallel verb רָבַב, ravav, “be many”).

[38:19]  ³⁸ tn Heb “are many.”

[69:4]  ³⁹ tn Heb “[with] a lie.” The Hebrew noun שֶׁקֶר (sheqer, “lie”) is used here as an adverb, “falsely, wrongfully” (see Pss 35:19; 38:19).

[69:4]  ⁴⁰ tn The Hebrew verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority; note the parallel verb רָבַב (ravav, “be many”).

[69:4]  ⁴¹ tn Heb “that which I did not steal, then I restore.” Apparently אָז (’az, “then”) is used here to emphasize the verb that follows.

[69:4]  sn They make me repay what I did not steal. The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.

[7:3]  ⁴² tn Grk “his brothers.”

[7:3]  sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.

[7:3]  ⁴³ tn Grk “your deeds that you are doing.”

[7:3]  sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.

[7:4]  ⁴⁴ tn Or “seeks to be well known.”

[7:4]  ⁴⁵ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[7:5]  ⁴⁶ sn This is a parenthetical note by the author.

[15:18]  ⁴⁷ tn Grk “know.”

[15:18]  ⁴⁸ tn Grk “it hated me before you.”

[15:19]  ⁴⁹ tn Grk “if you were of the world.”

[15:19]  ⁵⁰ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ⁵¹ tn Grk “because you are not of the world.”

[15:19]  ⁵² tn Or “world, therefore.”

[15:19]  ⁵³ 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.

[3:1]  ⁵⁴ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[2:11]  ⁵⁵ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ⁵⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ⁵⁷ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁵⁸ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[3:10]  ⁵⁹ tn Grk “Jesus answered and said to him.”

[3:10]  ⁶⁰ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[3:12]  ⁶¹ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:12]  ⁶² sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.

[4:20]  ⁶³ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ⁶⁴ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ⁶⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.