Imamat 26:15

26:15 if you reject my statutes and abhor my regulations so that you do not keep ¹  all my commandments and you break my covenant –

Imamat 26:30

26:30 I will destroy your high places and cut down your incense altars, ²  and I will stack your dead bodies on top of the lifeless bodies of your idols. ³  I will abhor you. ⁴ 

Mazmur 50:17

50:17 For you hate instruction

and reject my words. ⁵ 

Amos 5:10

5:10 The Israelites ⁶  hate anyone who arbitrates at the city gate; ⁷ 

they despise anyone who speaks honestly.

Zakharia 11:8

11:8 Next I eradicated the three shepherds in one month, ⁸  for I ran out of patience with them and, indeed, they detested me as well.

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 15:23-24

15:23 The one who hates me hates my Father too. 15:24 If I had not performed ⁹  among them the miraculous deeds ¹⁰  that no one else did, they would not be guilty of sin. ¹¹  But now they have seen the deeds ¹²  and have hated both me and my Father. ¹³ 

Roma 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

[26:15]  ¹ tn Heb “to not do.”

[26:30]  ² sn Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered “incense altars” might better be rendered “sanctuaries [of foreign deities]” or “stelae.”

[26:30]  ³ tn The translation reflects the Hebrew wordplay “your corpses…the corpses of your idols.” Since idols, being lifeless, do not really have “corpses,” the translation uses “dead bodies” for people and “lifeless bodies” for the idols.

[26:30]  ⁴ tn Heb “and my soul will abhor you.”

[50:17]  ⁵ tn Heb “and throw my words behind you.”

[5:10]  ⁶ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

[5:10]  ⁷ sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.

[11:8]  ⁸ sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).

[15:24]  ⁹ tn Or “If I had not done.”

[15:24]  ¹⁰ tn Grk “the works.”

[15:24]  ¹¹ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹² 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]  ¹³ 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.