Psalms 119:104

119:104 Your precepts give me discernment.

Therefore I hate all deceitful actions. ¹ 

Psalms 119:128

119:128 For this reason I carefully follow all your precepts. ² 

I hate all deceitful actions. ³ 

Proverbs 8:13

8:13 The fear of the Lord is to hate ⁴  evil;

I hate arrogant pride ⁵  and the evil way

and perverse utterances. ⁶ 

Amos 5:15

5:15 Hate what is wrong, love what is right!

Promote ⁷  justice at the city gate! ⁸ 

Maybe the Lord, the God who commands armies, will have mercy on ⁹  those who are left from ¹⁰  Joseph. ¹¹ 

Zechariah 8:17

8:17 Do not plan evil in your hearts against one another. Do not favor a false oath – these are all things that I hate,’ says the Lord.”

Romans 12:9

Conduct in Love

12:9 Love must be ¹²  without hypocrisy. Abhor what is evil, cling to what is good.

Revelation 2:6-7

2:6 But you do have this going for you: ¹³  You hate what the Nicolaitans ¹⁴  practice ¹⁵  – practices I also hate. 2:7 The one who has an ear had better hear what the Spirit says to the churches. To the one who conquers, ¹⁶  I will permit ¹⁷  him to eat from the tree of life that is ¹⁸  in the paradise of God.’ ¹⁹ 

Revelation 2:15

2:15 In the same way, there are also some among you who follow the teaching of the Nicolaitans. ²⁰ 

[119:104]  ¹ tn Heb “every false path.”

[119:128]  ² tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

[119:128]  ³ tn Heb “every false path.”

[8:13]  ⁴ tn The verb שָׂנֵא (sane’) means “to hate.” In this sentence it functions nominally as the predicate. Fearing the Lord is hating evil.

[8:13]  ⁵ tn Since both גֵּאָה (ge’ah, “pride”) and גָּאוֹן (ga’on, “arrogance; pride”) are both from the same verbal root גָּאָה (ga’ah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”

[8:13]  ⁶ tn Heb “and a mouth of perverse things.” The word “mouth” is a metonymy of cause for what is said; and the noun תַהְפֻּכוֹת (tahpukhot, “perverse things”) means destructive things (the related verb is used for the overthrowing of Sodom).

[5:15]  ⁷ tn Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).

[5:15]  ⁸ sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13.

[5:15]  ⁹ tn Or “will show favor to.”

[5:15]  ¹⁰ tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”

[5:15]  ¹¹ sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[12:9]  ¹² tn The verb “must be” is understood in the Greek text.

[2:6]  ¹³ tn Grk “But you do have this.” The words “going for you” are supplied to complete the English idiom; other phrases like “in your favor” (NIV) or “to your credit” (NRSV) could also be supplied.

[2:6]  ¹⁴ sn The Nicolaitans were a sect (sometimes associated with Nicolaus, one of the seven original deacons in the church in Jerusalem according to Acts 6:5) that apparently taught that Christians could engage in immoral behavior with impunity.

[2:6]  ¹⁵ tn The expression τὰ ἔργα τῶν Νικολαϊτῶν (ta erga twn Nikolaitwn) has been translated as a subjective genitive.

[2:7]  ¹⁶ tn Or “who is victorious”; traditionally, “who overcomes.” The pendent dative is allowed to stand in the English translation because it is characteristic of the author’s style in Revelation.

[2:7]  ¹⁷ tn Or “grant.”

[2:7]  ¹⁸ tn Or “stands.”

[2:7]  ¹⁹ tc The omission of “my” (μου, mou) after “God” (θεοῦ, qeou) is well attested, supported by א A C and the Andreas of Caesarea group of Byzantine mss (Ï^A). Its addition in 1611, the Ï^K group, latt, and others, seems to be evidence of a purposeful conforming of the text to 3:2 and the four occurrences of “my God” (θεοῦ μου) in 3:12.

[2:15]  ²⁰ tn The term ὁμοίως (Jomoiws, “likewise”) is left untranslated because it is quite redundant.