Wahyu 2:14-15

2:14 But I have a few things against you: You have some people there who follow the teaching of Balaam, ¹  who instructed Balak to put a stumbling block ²  before the people ³  of Israel so they would eat food sacrificed to idols and commit sexual immorality. ⁴  2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. ⁵ 

Wahyu 2:2

2:2 ‘I know your works as well as your ⁶  labor and steadfast endurance, and that you cannot tolerate ⁷  evil. You have even put to the test ⁸  those who refer to themselves as apostles (but are not), and have discovered that they are false.

Wahyu 19:2

19:2 because his judgments are true and just. ⁹ 

For he has judged ¹⁰  the great prostitute

who corrupted the earth with her sexual immorality,

and has avenged the blood of his servants ¹¹  poured out by her own hands!” ¹² 

Mazmur 26:5

26:5 I hate the mob ¹³  of evil men,

and do not associate ¹⁴  with the wicked.

Mazmur 101:3

101:3 I will not even consider doing what is dishonest. ¹⁵ 

I hate doing evil; ¹⁶ 

I will have no part of it. ¹⁷ 

Mazmur 139:21-22

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

and despise those who oppose you? ¹⁸ 

139:22 I absolutely hate them, ¹⁹ 

they have become my enemies!

Mazmur 139:2

139:2 You know when I sit down and when I get up;

even from far away you understand my motives.

Yohanes 1:9-10

1:9 The true light, who gives light to everyone, ²⁰  was coming into the world. ²¹  1:10 He was in the world, and the world was created ²²  by him, but ²³  the world did not recognize ²⁴  him.

[2:14]  ¹ sn See Num 22-24; 31:16.

[2:14]  ² tn That is, a cause for sinning. An alternate translation is “who instructed Balak to cause the people of Israel to sin by eating food sacrificed to idols…”

[2:14]  ³ tn Grk “sons,” but the expression υἱοὶ ᾿Ισραήλ (Juioi Israhl) is an idiom for the people of Israel as an ethnic entity (see L&N 11.58).

[2:14]  ⁴ tn Due to the actual events in the OT (Num 22-24; 31:16), πορνεῦσαι (porneusai) is taken to mean “sexual immorality.” BDAG 854 s.v. πορνεύω 1 states, “engage in illicit sex, to fornicate, to whore…W. φαγεῖν εἰδωλόθυτα ‘eat meat offered to idols’ Rv 2:14, 20.”

[2:15]  ⁵ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.

[2:15]  sn See the note on the term Nicolaitans in 2:6.

[2:2]  ⁶ tn Although the first possessive pronoun σου (sou) is connected to τὰ ἔργα (ta erga) and the second σου is connected to ὑπομονήν (Jupomonhn), semantically κόπον (kopon) is also to be understood as belonging to the Ephesian church. The translation reflects this.

[2:2]  ⁷ tn The translation “tolerate” seems to capture the sense of βαστάσαι (bastasai) here. BDAG 171 s.v. βαστάζω 2.b.β says, “bear, endure…κακούς Rv 2:2.…bear patiently, put up with: weaknesses of the weak Ro 15:1; cf. IPol 1:2; evil Rv 2:3.”

[2:2]  ⁸ tn Because of the length and complexity of the Greek sentence, the participle was broken off from the previous sentence and translated as an indicative verb beginning a new sentence here in the translation.

[19:2]  ⁹ tn Compare the similar phrase in Rev 16:7.

[19:2]  ¹⁰ tn Or “has punished.” See BDAG 568 s.v. κρίνω 5.b.α, describing the OT background which involves both the vindication of the innocent and the punishment of the guilty.

[19:2]  ¹¹ tn See the note on the word “servants” in 1:1.

[19:2]  ¹² tn Grk “from her hand” (referring to her responsibility in causing the blood of God’s followers to be shed).

[26:5]  ¹³ tn Heb “assembly, company.”

[26:5]  ¹⁴ tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people.

[101:3]  ¹⁵ tn Heb “I will not set before my eyes a thing of worthlessness.”

[101:3]  ¹⁶ tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew mss. The form appears to be derived from a verbal root שׂוּט (sut, “to fall away; to swerve”; see Ps 40:4).

[101:3]  ¹⁷ tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”

[139:21]  ¹⁸ 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]  ¹⁹ tn Heb “[with] completeness of hatred I hate them.”

[1:9]  ²⁰ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²¹ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ²² tn Or “was made”; Grk “came into existence.”

[1:10]  ²³ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²⁴ tn Or “know.”