Deuteronomy 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!

Deuteronomy 32:41

32:41 I will sharpen my lightning-like sword,

and my hand will grasp hold of the weapon of judgment; ³ 

I will execute vengeance on my foes,

and repay those who hate me! ⁴ 

Psalms 81:15

81:15 (May those who hate the Lord ⁵  cower in fear ⁶  before him!

May they be permanently humiliated!) ⁷ 

Proverbs 8:36

8:36 But the one who does not find me ⁸  brings harm ⁹  to himself; ¹⁰ 

all who hate me ¹¹  love death.”

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

John 15:18

The World’s Hatred

15:18 “If the world hates you, be aware ¹²  that it hated me first. ¹³ 

John 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 

Romans 1:30

1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents,

Romans 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.

James 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ¹⁹  So whoever decides to be the world’s friend makes himself God’s enemy.

[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.”

[32:41]  ³ 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]  ⁴ 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).

[81:15]  ⁵ tn “Those who hate the Lord” are also mentioned in 2 Chr 19:2 and Ps 139:21.

[81:15]  ⁶ 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]  ⁷ 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.

[8:36]  ⁸ 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]  ⁹ tn The Qal active participle functions verbally here. The word stresses both social and physical harm and violence.

[8:36]  ¹⁰ tn Heb “his soul.”

[8:36]  ¹¹ 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.

[15:18]  ¹² tn Grk “know.”

[15:18]  ¹³ tn Grk “it hated me before you.”

[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.

[4:4]  ¹⁹ tn Grk “is hostility toward God.”