Roma 8:7-8

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. 8:8 Those who are in the flesh cannot please God.

Bilangan 10:35

10:35 And when the ark traveled, Moses would say, “Rise up, O Lord! May your enemies be scattered, and may those who hate you flee before you!”

Ulangan 7:10

7:10 but who pays back those who hate ¹  him as they deserve and destroys them. He will not ignore ²  those who hate him but will repay them as they deserve!

Ulangan 7:2

7:2 and he ³  delivers them over to you and you attack them, you must utterly annihilate ⁴  them. Make no treaty ⁵  with them and show them no mercy!

Ulangan 19:2

19:2 you must set apart for yourselves three cities ⁶  in the middle of your land that the Lord your God is giving you as a possession.

Mazmur 81:15

81:15 (May those who hate the Lord ⁷  cower in fear ⁸  before him!

May they be permanently humiliated!) ⁹ 

Amsal 8:36

8:36 But the one who does not find me ¹⁰  brings harm ¹¹  to himself; ¹² 

all who hate me ¹³  love death.”

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 ¹⁴  among them the miraculous deeds ¹⁵  that no one else did, they would not be guilty of sin. ¹⁶  But now they have seen the deeds ¹⁷  and have hated both me and my Father. ¹⁸ 

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.

[7:10]  ¹ tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).

[7:10]  ² tn Heb “he will not hesitate concerning.”

[7:2]  ³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ⁴ tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”

[7:2]  ⁵ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[19:2]  ⁶ sn These three cities, later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron (Josh 20:7-9).

[81:15]  ⁷ tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.

[81:15]  ⁸ tn See Deut 33:29; Ps 66:3 for other uses of the verb כָּחַשׁ (kakhash) in the sense “cower in fear.” In Ps 18:44 the verb seems to carry the nuance “to be weak; to be powerless” (see also Ps 109:24). The prefixed verbal form is taken as a jussive, parallel to the jussive form in the next line.

[81:15]  ⁹ tc Heb “and may their time be forever.” The Hebrew term עִתָּם (’ittam, “their time”) must refer here to the “time” of the demise and humiliation of those who hate the Lord. Some propose an emendation to בַּעֲתָתָם (ba’atatam) or בִּעֻתָם (bi’utam; “their terror”; i.e., “may their terror last forever”), but the omission of bet (ב) in the present Hebrew text is difficult to explain, making the proposed emendation unlikely.

[81:15]  tn The verb form at the beginning of the line is jussive, indicating that this is a prayer. The translation assumes that v. 15 is a parenthetical “curse” offered by the psalmist. Having heard the reference to Israel’s enemies (v. 14), the psalmist inserts this prayer, reminding the Lord that they are God’s enemies as well.

[8:36]  ¹⁰ tn Heb “the one sinning [against] me.” The verb חָטָא (khata’, “to sin”) forms a contrast with “find” in the previous verse, and so has its basic meaning of “failing to find, miss.” So it is talking about the one who misses wisdom, as opposed to the one who finds it.

[8:36]  ¹¹ tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence.

[8:36]  sn Brings harm. Whoever tries to live without wisdom is inviting all kinds of disaster into his life.

[8:36]  ¹² tn Heb “his soul.”

[8:36]  ¹³ tn The basic idea of the verb שָׂנֵא (sane’, “to hate”) is that of rejection. Its antonym is also used in the line, “love,” which has the idea of choosing. So not choosing (i.e., hating) wisdom amounts to choosing (i.e., loving) death.

[15:24]  ¹⁴ tn Or “If I had not done.”

[15:24]  ¹⁵ tn Grk “the works.”

[15:24]  ¹⁶ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹⁷ 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]  ¹⁸ 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.