Romans 12:9

Conduct in Love

12:9 Love must be ¹  without hypocrisy. Abhor what is evil, cling to what is good.

Psalms 36:4

36:4 He plans ways to sin while he lies in bed;

he is committed to a sinful lifestyle; ² 

he does not reject what is evil. ³ 

Psalms 97:10

97:10 You who love the Lord, hate evil!

He protects ⁴  the lives of his faithful followers;

he delivers them from the power ⁵  of the wicked.

Psalms 101:3

101:3 I will not even consider doing what is dishonest. ⁶ 

I hate doing evil; ⁷ 

I will have no part of it. ⁸ 

Psalms 119:104

119:104 Your precepts give me discernment.

Therefore I hate all deceitful actions. ⁹ 

Psalms 119:113

ס (Samek)

119:113 I hate people with divided loyalties, ¹⁰ 

but I love your law.

Psalms 119:128

119:128 For this reason I carefully follow all your precepts. ¹¹ 

I hate all deceitful actions. ¹² 

Psalms 119:163

119:163 I hate and despise deceit;

I love your law.

Proverbs 8:13

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

I hate arrogant pride ¹⁴  and the evil way

and perverse utterances. ¹⁵ 

Proverbs 13:5

13:5 The righteous person hates anything false, ¹⁶ 

but the wicked person acts in shameful disgrace. ¹⁷ 

Amos 5:15

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

Promote ¹⁸  justice at the city gate! ¹⁹ 

Maybe the Lord, the God who commands armies, will have mercy on ²⁰  those who are left from ²¹  Joseph. ²² 

Hebrews 1:9

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ²³  with the oil of rejoicing.” ²⁴ 

Jude 1:23

1:23 save ²⁵  others by snatching them out of the fire; have mercy ²⁶  on others, coupled with a fear of God, ²⁷  hating even the clothes stained ²⁸  by the flesh. ²⁹ 

[12:9]  ¹ tn The verb “must be” is understood in the Greek text.

[36:4]  ² tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.

[36:4]  ³ tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.

[97:10]  ⁴ tn The participle may be verbal, though it might also be understood as substantival and appositional to “the Lord.” In this case one could translate, “Hate evil, you who love the Lord, the one who protects the lives…and delivers them.”

[97:10]  ⁵ tn Heb “hand.”

[101:3]  ⁶ tn Heb “I will not set before my eyes a thing of worthlessness.”

[101:3]  ⁷ tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew mss. The form appears to be derived from a verbal root שׂוּט (sut, “to fall away; to swerve”; see Ps 40:4).

[101:3]  ⁸ tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”

[119:104]  ⁹ tn Heb “every false path.”

[119:113]  ¹⁰ tn Heb “divided ones.” The word occurs only here; it appears to be derived from a verbal root, attested in Arabic, meaning “to split” (see HALOT 762 s.v. *סֵעֵף). Since the psalmist is emphasizing his unswerving allegiance to God and his law, the term probably refers to those who lack such loyalty. The translation is similar to that suggested by L. C. Allen, Psalms 101-150 (WBC), 131.

[119:128]  ¹¹ 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]  ¹² tn Heb “every false path.”

[8:13]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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).

[13:5]  ¹⁶ tn Heb “a word of falsehood.” The genitive “falsehood” functions as an attributive genitive. The construct noun דְּבַר (dÿvar) means either “word” or “thing.” Hence, the phrase means “a false word” or “a false thing.”

[13:5]  ¹⁷ tc The versions render this phrase variously: “is ashamed and without confidence” (LXX); “is ashamed and put to the blush” (Tg. Prov 13:5); “confounds and will be confounded” (Vulgate). The variety is due in part to confusion of בָּאַשׁ (ba’sh, “to stink”) and בּוֹשׁ (bosh, “to be ashamed”). Cf. NASB “acts disgustingly and shamefully.”

[5:15]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “will show favor to.”

[5:15]  ²¹ tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”

[5:15]  ²² sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[1:9]  ²³ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ²⁴ sn A quotation from Ps 45:6-7.

[1:23]  ²⁵ tn Grk “and save.”

[1:23]  ²⁶ tn Grk “and have mercy.”

[1:23]  ²⁷ tn Grk “with fear.” But as this contrasts with ἀφόβως (afobw") in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.

[1:23]  ²⁸ sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.

[1:23]  ²⁹ tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.