Mazmur 34:14

34:14 Turn away from evil and do what is right! ¹ 

Strive for peace and promote it! ² 

Mazmur 36:4

36:4 He plans ways to sin while he lies in bed;

he is committed to a sinful lifestyle; ³ 

he does not reject what is evil. ⁴ 

Mazmur 37:27

37:27 Turn away from evil! Do what is right! ⁵ 

Then you will enjoy lasting security. ⁶ 

Mazmur 97:10

97:10 You who love the Lord, hate evil!

He protects ⁷  the lives of his faithful followers;

he delivers them from the power ⁸  of the wicked.

Mazmur 119:104

119:104 Your precepts give me discernment.

Therefore I hate all deceitful actions. ⁹ 

Mazmur 139:21-22

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

and despise those who oppose you? ¹⁰ 

139:22 I absolutely hate them, ¹¹ 

they have become my enemies!

Roma 7:15-16

7:15 For I don’t understand what I am doing. For I do not do what I want – instead, I do what I hate. ¹²  7:16 But if I do what I don’t want, I agree that the law is good. ¹³ 

Roma 7:22

7:22 For I delight in the law of God in my inner being.

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.

Roma 12:9

Conduct in Love

12:9 Love must be ¹⁴  without hypocrisy. Abhor what is evil, cling to what is good.

Roma 12:1

Consecration of the Believer’s Life

12:1 Therefore I exhort you, brothers and sisters, ¹⁵  by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God ¹⁶  – which is your reasonable service.

Roma 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 5:1

The Expectation of Justification

5:1 ¹⁷ Therefore, since we have been declared righteous by faith, we have ¹⁸  peace with God through our Lord Jesus Christ,

Roma 5:3

5:3 Not ¹⁹  only this, but we also rejoice in sufferings, knowing that suffering produces endurance,

Yohanes 1:11

1:11 He came to what was his own, ²⁰  but ²¹  his own people ²²  did not receive him. ²³ 

[34:14]  ¹ tn Or “do good.”

[34:14]  ² tn Heb “seek peace and pursue it.”

[36:4]  ³ tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.

[36:4]  ⁴ tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.

[37:27]  ⁵ tn Or “Do good!” The imperatives are singular (see v. 1).

[37:27]  ⁶ tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.

[97:10]  ⁷ tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.”

[97:10]  ⁸ tn Heb “hand.”

[119:104]  ⁹ tn Heb “every false path.”

[139:21]  ¹⁰ 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]  ¹¹ tn Heb “[with] completeness of hatred I hate them.”

[7:15]  ¹² tn Grk “but what I hate, this I do.”

[7:16]  ¹³ tn Grk “I agree with the law that it is good.”

[12:9]  ¹⁴ tn The verb “must be” is understood in the Greek text.

[12:1]  ¹⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[12:1]  ¹⁶ tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.

[12:1]  sn Taken as predicate adjectives, the terms alive, holy, and pleasing are showing how unusual is the sacrifice that believers can now offer, for OT sacrifices were dead. As has often been quipped about this text, “The problem with living sacrifices is that they keep crawling off the altar.”

[5:1]  ¹⁷ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ¹⁸ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[5:3]  ¹⁹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[1:11]  ²⁰ tn Grk “to his own things.”

[1:11]  ²¹ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ²² tn “People” is not in the Greek text but is implied.

[1:11]  ²³ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.