Discovery Box2 Chronicles 18:7
Context18:7 The king of Israel answered Jehoshaphat, “There is still one man through whom we can seek the Lord’s will. 1 But I despise 2 him because he does not prophesy prosperity for me, but always 3 disaster. His name is Micaiah son of Imlah. 4 Jehoshaphat said, “The king should not say such things!”
Exodus 20:5
Context20:5 You shall not bow down to them or serve them, 5 for I, the Lord, your God, am a jealous 6 God, responding to 7 the transgression of fathers by dealing with children to the third and fourth generations 8 of those who reject me, 9
Deuteronomy 5:9
Context5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish 10 the sons, grandsons, and great-grandsons for the sin of the fathers who reject 11 me, 12
Deuteronomy 7:10
Context7:10 but who pays back those who hate 13 him as they deserve and destroys them. He will not ignore 14 those who hate him but will repay them as they deserve!
Deuteronomy 32:41
Context32:41 I will sharpen my lightning-like sword,
and my hand will grasp hold of the weapon of judgment; 15
I will execute vengeance on my foes,
and repay those who hate me! 16
Deuteronomy 33:11
Context33:11 Bless, O Lord, his goods,
and be pleased with his efforts;
undercut the legs 17 of any who attack him,
and of those who hate him, so that they cannot stand.
Psalms 21:8
Context21:8 You 18 prevail over 19 all your enemies;
your power is too great for those who hate you. 20
Psalms 68:1
ContextFor the music director; by David, a psalm, a song.
68:1 God springs into action! 22
His enemies scatter;
his adversaries 23 run from him. 24
Psalms 71:15
Context71:15 I will tell about your justice,
and all day long proclaim your salvation, 25
though I cannot fathom its full extent. 26
John 15:18
Context15:18 “If the world hates you, be aware 27 that it hated me first. 28
John 15:23
Context15:23 The one who hates me hates my Father too.
Romans 1:30
Context1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents,
Romans 8:7
Context8:7 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.
James 4:4
Context4:4 Adulterers, do you not know that friendship with the world means hostility toward God? 29 So whoever decides to be the world’s friend makes himself God’s enemy.
[18:7] 1 tn Heb “to seek the
[18:7] 3 tn Heb “all his days.”
[18:7] 4 tn The words “his name is” are supplied in the translation for stylistic reasons.
[20:5] 5 tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is לאֹ־תִשְׁתַּחֲוֶה (lo’ tishtakhaveh), now to be classified as a hishtaphel imperfect from חָוָה (khavah; BDB 1005 s.v. שׁחה), “to cause oneself to be low to the ground.” It is used of the true worship of God as well. The second verb is וְלֹא תָעָבְדֵם (vÿlo’ to’ovdem). The two could be taken as a hendiadys: “you will not prostrate yourself to serve them.” In an interesting side comment U. Cassuto (Exodus, 242) offers an explanation of the spelling of the second verb: he suggests that it was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word “serve.” Gesenius says that the forms like this are anomalous, but he wonders if they were pointed as if the verb was a Hophal with the meaning “you shall not allow yourself to be brought to worship them” (GKC 161 §60.b). But this is unlikely.
[20:5] 6 sn The word “jealous” is the same word often translated “zeal” or “zealous.” The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of “envy,” but in that case the object is out of bounds. God’s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh’s honor is bound up with the life of his people.
[20:5] 7 tn Verses 5 and 6 are very concise, and the word פָּקַד (paqad) is difficult to translate. Often rendered “visiting,” it might here be rendered “dealing with” in a negative sense or “punishing,” but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as “punishing” the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father’s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world.
[20:5] 8 tn The Hebrew word for “generations” is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where “generation” [דּוֹר, dor] is present and more necessary, since “children” have not been mentioned).
[20:5] 9 tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them.
[5:9] 10 tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.
[5:9] 11 tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).
[5:9] 12 tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).
[7:10] 13 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] 14 tn Heb “he will not hesitate concerning.”
[32:41] 15 tn Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.
[32:41] 16 tn The Hebrew term שָׂנֵא (sane’, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Ps 81:15; 139:20-21).
[33:11] 17 tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.
[21:8] 18 tn The king is now addressed. One could argue that the
[21:8] 19 tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.
[21:8] 20 tn Heb “your right hand finds those who hate you.”
[68:1] 21 sn Psalm 68. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.
[68:1] 22 tn Or “rises up.” The verb form is an imperfect, not a jussive. The psalmist is describing God’s appearance in battle in a dramatic fashion.
[68:1] 23 tn Heb “those who hate him.”
[68:1] 24 sn The wording of v. 1 echoes the prayer in Num 10:35: “Spring into action,
[71:15] 25 tn Heb “my mouth declares your vindication, all the day your deliverance.”
[71:15] 26 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
