1 Raja-raja 21:20

21:20 When Elijah arrived, Ahab said to him, ¹  “So, you have found me, my enemy!” Elijah ²  replied, “I have found you, because you are committed ³  to doing evil in the sight of ⁴  the Lord.

1 Raja-raja 22:6-8

22:6 So the king of Israel assembled about four hundred prophets and asked them, “Should I attack Ramoth Gilead or not?” ⁵  They said, “Attack! The sovereign one ⁶  will hand it over to the king.” 22:7 But Jehoshaphat asked, “Is there not a prophet of the Lord still here, that we may ask him?” 22:8 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. ⁷  But I despise ⁸  him because he does not prophesy prosperity for me, but disaster. His name is Micaiah son of Imlah. ⁹  Jehoshaphat said, “The king should not say such things.”

Amos 5:10-14

5:10 The Israelites ¹⁰  hate anyone who arbitrates at the city gate; ¹¹ 

they despise anyone who speaks honestly.

5:11 Therefore, because you make the poor pay taxes on their crops ¹² 

and exact a grain tax from them,

you will not live in the houses you built with chiseled stone,

nor will you drink the wine from the fine ¹³  vineyards you planted. ¹⁴ 

5:12 Certainly ¹⁵  I am aware of ¹⁶  your many rebellious acts ¹⁷ 

and your numerous sins.

You ¹⁸  torment the innocent, you take bribes,

and you deny justice to ¹⁹  the needy at the city gate. ²⁰ 

5:13 For this reason whoever is smart ²¹  keeps quiet ²²  in such a time,

for it is an evil ²³  time.

5:14 Seek good and not evil so you can live!

Then the Lord, the God who commands armies, just might be with you,

as you claim he is.

Lukas 19:14

19:14 But his citizens ²⁴  hated ²⁵  him and sent a delegation after him, saying, ‘We do not want this man ²⁶  to be king ²⁷  over us!’

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 ²⁸  that it hated me first. ²⁹  15:19 If you belonged to the world, ³⁰  the world would love you as its own. ³¹  However, because you do not belong to the world, ³²  but I chose you out of the world, for this reason ³³  the world hates you. ³⁴ 

Yohanes 15:23-24

15:23 The one who hates me hates my Father too. 15:24 If I had not performed ³⁵  among them the miraculous deeds ³⁶  that no one else did, they would not be guilty of sin. ³⁷  But now they have seen the deeds ³⁸  and have hated both me and my Father. ³⁹ 

Kisah Para Rasul 7:51-52

7:51 “You stubborn ⁴⁰  people, with uncircumcised ⁴¹  hearts and ears! ⁴²  You are always resisting the Holy Spirit, like your ancestors ⁴³  did! 7:52 Which of the prophets did your ancestors ⁴⁴  not persecute? ⁴⁵  They ⁴⁶  killed those who foretold long ago the coming of the Righteous One, ⁴⁷  whose betrayers and murderers you have now become! ⁴⁸ 

Roma 12:9

Conduct in Love

12:9 Love must be ⁴⁹  without hypocrisy. Abhor what is evil, cling to what is good.

Roma 12:2

12:2 Do not be conformed ⁵⁰  to this present world, ⁵¹  but be transformed by the renewing of your mind, so that you may test and approve ⁵²  what is the will of God – what is good and well-pleasing and perfect.

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.

[21:20]  ¹ 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]  ² tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[21:20]  ³ tn Heb “you have sold yourself.”

[21:20]  ⁴ tn Heb “in the eyes of.”

[22:6]  ⁵ tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”

[22:6]  ⁶ tn Though Jehoshaphat requested an oracle from “the Lord” (יְהוָה, Yahweh), they stop short of actually using this name and substitute the title אֲדֹנָי (’adonai, “lord; master”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the four hundred are genuine prophets of the Lord.

[22:8]  ⁷ tn Heb “to seek the Lord from him.”

[22:8]  ⁸ tn Or “hate.”

[22:8]  ⁹ tn The words “his name is” are supplied for stylistic reasons.

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

[5:10]  ¹¹ sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.

[5:11]  ¹² tn Traditionally, “because you trample on the poor” (cf. KJV, ASV, NAB, NIV, NRSV, NLT). The traditional view derives the verb from בּוּס (bus, “to trample”; cf. Isa. 14:25), but more likely it is cognate to an Akkadian verb meaning “to exact an agricultural tax” (see H. R. Cohen, Biblical Hapax Legomena [SBLDS], 49; S. M. Paul, Amos [Hermeneia], 172-73).

[5:11]  ¹³ tn Or “lovely”; KJV, NASB, NRSV “pleasant”; NAB “choice”; NIV “lush.”

[5:11]  ¹⁴ tn Heb “Houses of chiseled stone you built, but you will not live in them. Fine vineyards you planted, but you will not drink their wine.”

[5:12]  ¹⁵ tn Or “for.”

[5:12]  ¹⁶ tn Or “I know” (so most English versions).

[5:12]  ¹⁷ tn Or “transgressions,” “sins.” See the note on the word “crimes” in 1:3 and on the phrase “covenant violations” in 2:4.

[5:12]  ¹⁸ tn Heb “Those who.”

[5:12]  ¹⁹ tn Heb “turn aside.” They “turn aside” the needy by denying them the justice they deserve at the city gate (where legal decisions were made, and therefore where justice should be done).

[5:12]  ²⁰ sn Legal disputes were resolved in the city gate, where the town elders met.

[5:13]  ²¹ tn Or “the wise”; or “the prudent.” Another option is to translate “the successful, prosperous” and understand this as a reference to the rich oppressors. See G. V. Smith, Amos, 169-70. In this case the following verb will also have a different nuance, that is, the wealthy remain silent before the abuses they perpetuate. See the note on the verb translated “keeps quiet” later in this verse.

[5:13]  ²² tn Or “moans, laments,” from a homonymic verbal root. If the rich oppressors are in view, then the verb (whether translated “will be silenced” or “will lament”) describes the result of God’s judgment upon them. See G. V. Smith, Amos, 170.

[5:13]  ²³ tn If this is a judgment announcement against the rich, then the Hebrew phrase עֵת רָעָה (’et ra’ah) must be translated, “[a] disastrous time.” See G. V. Smith, Amos, 170.

[19:14]  ²⁴ tn Or “subjects.” Technically these people were not his subjects yet, but would be upon his return. They were citizens of his country who opposed his appointment as their king; later the newly-appointed king will refer to them as his “enemies” (v. 27).

[19:14]  ²⁵ tn The imperfect is intense in this context, suggesting an ongoing attitude.

[19:14]  ²⁶ tn Grk “this one” (somewhat derogatory in this context).

[19:14]  ²⁷ tn Or “to rule.”

[15:18]  ²⁸ tn Grk “know.”

[15:18]  ²⁹ tn Grk “it hated me before you.”

[15:19]  ³⁰ tn Grk “if you were of the world.”

[15:19]  ³¹ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ³² tn Grk “because you are not of the world.”

[15:19]  ³³ tn Or “world, therefore.”

[15:19]  ³⁴ 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]  ³⁵ tn Or “If I had not done.”

[15:24]  ³⁶ tn Grk “the works.”

[15:24]  ³⁷ tn Grk “they would not have sin” (an idiom).

[15:24]  ³⁸ 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]  ³⁹ 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.

[7:51]  ⁴⁰ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁴¹ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ⁴² tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁴³ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁴⁴ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁴⁵ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁴⁶ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁴⁷ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁴⁸ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).

[12:9]  ⁴⁹ tn The verb “must be” is understood in the Greek text.

[12:2]  ⁵⁰ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁵¹ tn Grk “to this age.”

[12:2]  ⁵² sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”