2 Tawarikh 19:2

19:2 the prophet ¹  Jehu son of Hanani confronted him; ²  he said to King Jehoshaphat, “Is it right to help the wicked and be an ally of those who oppose the Lord? ³  Because you have done this the Lord is angry with you! ⁴ 

Mazmur 15:4

15:4 He despises a reprobate, ⁵ 

but honors the Lord’s loyal followers. ⁶ 

He makes firm commitments and does not renege on his promise. ⁷ 

Mazmur 139:21-22

139:21 O Lord, do I not hate those who hate you,

and despise those who oppose you? ⁸ 

139:22 I absolutely hate them, ⁹ 

they have become my enemies!

Amsal 28:4

28:4 Those who forsake the law ¹⁰  praise the wicked, ¹¹ 

but those who keep the law contend ¹²  with them.

Yohanes 18:40

18:40 Then they shouted back, ¹³  “Not this man, ¹⁴  but Barabbas!” ¹⁵  (Now Barabbas was a revolutionary. ¹⁶ ) ¹⁷ 

Roma 1:32

1:32 Although they fully know ¹⁸  God’s righteous decree that those who practice such things deserve to die, ¹⁹  they not only do them but also approve of those who practice them. ²⁰ 

[19:2]  ¹ tn Or “seer.”

[19:2]  ² tn Heb “went out to his face.”

[19:2]  ³ tn Heb “and love those who hate the Lord?”

[19:2]  ⁴ tn Heb “and because of this upon you is anger from before the Lord.”

[15:4]  ⁵ tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nim’as, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.

[15:4]  ⁶ tn Heb “those who fear the Lord.” The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.

[15:4]  ⁷ tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.

[139:21]  ⁸ tc Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ (uvitqomÿmekha) should be emended to וּבְמִתְקוֹמְמֶיךָ (uvÿmitqomÿmekha), a Hitpolel participle (the prefixed mem [מ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).

[139:22]  ⁹ tn Heb “[with] completeness of hatred I hate them.”

[28:4]  ¹⁰ sn Some commentators do not think that the word refers to the Mosaic law, but to “instruction” or “teaching” in general (cf. NCV “who disobey what they have been taught”). However, the expression “keep the law” in the second line indicates that it is binding, which would not be true of teaching in general (J. Bright, “The Apodictic Prohibition: Some Observations,” JBL 92 [1973]: 185-204). Moreover, Proverbs 28:9 and 29:18 refer to the law, and this chapter has a stress on piety.

[28:4]  ¹¹ sn The proverb gives the outcome and the evidence of those who forsake the law – they “praise the wicked.” This may mean (1) calling the wicked good or (2) justifying what the wicked do, for such people are no longer sensitive to evil.

[28:4]  ¹² tn The verb is the Hitpael imperfect of גָּרָה (garah), which means “to stir up strife” but in this stem means “to engage in strife” (cf. NIV “resist them”). Tg. Prov 28:4 adds an explanatory expansion, “so as to induce them to repent.”

[18:40]  ¹³ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ¹⁴ tn Grk “this one.”

[18:40]  ¹⁵ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ¹⁶ tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ¹⁷ sn This is a parenthetical note by the author.

[1:32]  ¹⁸ tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:32]  ¹⁹ tn Grk “are worthy of death.”

[1:32]  ²⁰ sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.