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 15:18-21

The World’s Hatred

15:18 “If the world hates you, be aware ¹  that it hated me first. ²  15:19 If you belonged to the world, ³  the world would love you as its own. ⁴  However, because you do not belong to the world, ⁵  but I chose you out of the world, for this reason ⁶  the world hates you. ⁷  15:20 Remember what ⁸  I told you, ‘A slave ⁹  is not greater than his master.’ ¹⁰  If they persecuted me, they will also persecute you. If they obeyed ¹¹  my word, they will obey ¹²  yours too. 15:21 But they will do all these things to you on account of ¹³  my name, because they do not know the one who sent me. ¹⁴ 

Genesis 3:15

3:15 And I will put hostility ¹⁵  between you and the woman

and between your offspring and her offspring; ¹⁶ 

her offspring will attack ¹⁷  your head,

and ¹⁸  you ¹⁹  will attack her offspring’s heel.” ²⁰ 

Proverbs 29:27

29:27 An unjust person is an abomination to the righteous,

and the one who lives an upright life is an abomination to the wicked. ²¹ 

Zechariah 11:8

11:8 Next I eradicated the three shepherds in one month, ²²  for I ran out of patience with them and, indeed, they detested me as well.

Matthew 10:24-25

10:24 “A disciple is not greater than his teacher, nor a slave ²³  greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matthew 10:1

Sending Out the Twelve Apostles

10:1 Jesus ²⁴  called his twelve disciples and gave them authority over unclean spirits ²⁵  so they could cast them out and heal every kind of disease and sickness. ²⁶ 

Matthew 4:4-5

4:4 But he answered, ²⁷  “It is written, ‘Man ²⁸  does not live ²⁹  by bread alone, but by every word that comes from the mouth of God.’” ³⁰  4:5 Then the devil took him to the holy city, ³¹  had him stand ³²  on the highest point ³³  of the temple,

Matthew 4:1

The Temptation of Jesus

4:1 Then Jesus was led by the Spirit into the wilderness ³⁴  to be tempted by the devil.

Matthew 3:12

3:12 His winnowing fork ³⁵  is in his hand, and he will clean out his threshing floor and will gather his wheat into the storehouse, ³⁶  but the chaff he will burn up with inextinguishable fire.” ³⁷ 

[15:18]  ¹ tn Grk “know.”

[15:18]  ² tn Grk “it hated me before you.”

[15:19]  ³ tn Grk “if you were of the world.”

[15:19]  ⁴ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ⁵ tn Grk “because you are not of the world.”

[15:19]  ⁶ tn Or “world, therefore.”

[15:19]  ⁷ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:20]  ⁸ tn Grk “Remember the word that I said to you.”

[15:20]  ⁹ tn See the note on the word “slaves” in 4:51.

[15:20]  ¹⁰ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ¹¹ tn Or “if they kept.”

[15:20]  ¹² tn Or “they will keep.”

[15:21]  ¹³ tn Or “because of.”

[15:21]  ¹⁴ tn Jesus is referring to God as “the one who sent me.”

[3:15]  ¹⁵ tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

[3:15]  ¹⁶ sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

[3:15]  ¹⁷ tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

[3:15]  ¹⁸ tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

[3:15]  ¹⁹ sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ²⁰ tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

[29:27]  ²¹ tn Heb “who is upright in the way” (so NASB; KJV and ASV are similar). Here “in the way” refers to the course of a person’s life, hence “who lives an upright life.” Cf. NAB “he who walks uprightly.”

[11:8]  ²² sn Zechariah is only dramatizing what God had done historically (see the note on the word “cedars” in 11:1). The “one month” probably means just any short period of time in which three kings ruled in succession. Likely candidates are Elah, Zimri, Tibni (1 Kgs 16:8-20); Zechariah, Shallum, Menahem (2 Kgs 15:8-16); or Jehoiakim, Jehoiachin, Zedekiah (2 Kgs 24:1–25:7).

[10:24]  ²³ tn See the note on the word “slave” in 8:9.

[10:1]  ²⁴ tn Grk “And he.”

[10:1]  ²⁵ sn Unclean spirits refers to evil spirits.

[10:1]  ²⁶ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[4:4]  ²⁷ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

[4:4]  ²⁸ tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

[4:4]  ²⁹ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

[4:4]  ³⁰ sn A quotation from Deut 8:3.

[4:5]  ³¹ sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

[4:5]  ³² tn Grk “and he stood him.”

[4:5]  ³³ sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

[4:1]  ³⁴ tn Or “desert.”

[3:12]  ³⁵ sn A winnowing fork was a pitchfork-like tool used to toss threshed grain in the air so that the wind blew away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.

[3:12]  ³⁶ tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building to house livestock).

[3:12]  ³⁷ sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.