Malice

How Nave’s arranged it

• General scriptures concerningGenesis 3:15Leviticus 19:14Leviticus 19:17Leviticus 19:18Deuteronomy 27:17Deuteronomy 27:18Deuteronomy 32:32Deuteronomy 32:332 Kings 6:212 Kings 6:22Job 15:35Job 31:29Job 31:30Psalms 4:2Psalms 7:14–16Psalms 10:7–10Psalms 10:14Psalms 21:11Psalms 22:7Psalms 22:8
• See Conspiracy
• See Hatred
• See Homicide
• See Jealousy
• See Revenge
• INSTANCES OF
• Cain toward AbelGenesis 4:8
• Ishmael toward SarahGenesis 21:9
• Sarah toward HagarGenesis 21:10
• Philistines toward IsaacGenesis 26
• Esau toward JacobGenesis 27:41

The passages, in Bible order (181)

The same references, sorted Genesis to Revelation. The first 16 are quoted in full; the rest are one click beneath them, book by book.

1. Genesis 3:15

   And I will put enmity between you and the woman, and between your seed and her seed. He will crush your head, and you will strike his heel.”

   ›Commentary on Genesis 3:152 voices

   “THIS IS THE FIRST gospel sermon that was ever delivered upon the surface of this earth. It was memorable discourse indeed, with Jehovah himself for the preacher, and the whole human race and the prince of darkness for the audience. It must be worthy of our heartiest attention. Is it not remarkable that this great gospel promise should have been delivered so soon after the transgression?

   “Thus, fatal shall be the stroke which Satan shall receive from Christ, though it is probable he did not at first understand the nature and extent of his doom.

   Everything gathered on Genesis 3:15→

   Verse page →Original language →

2. Genesis 4:8

   Then Cain said to his brother Abel, “Let us go out to the field.” And while they were in the field, Cain rose up against his brother Abel and killed him.

   ›Commentary on Genesis 4:82 voices

   “(Verse 8) And Cain said to his brother Abel. It is understood what the Lord said. Therefore, it is superfluous, what is found in the Samaritan and our volume, Let us go to the field.

   “And Cain talked with Abel,.... Or "said", or "spoke unto" him (l); either what the Lord God said to him in the foregoing verses, as Aben Ezra; or he spoke to him in a kind and friendly manner, and thereby got him to take a walk in the field with him.

   Everything gathered on Genesis 4:8→

   Verse page →Original language →

3. Genesis 21:9

   But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking her son,

   ›Commentary on Genesis 21:92 voices

   “(Chapter 21, Verse 9) And Sarah saw the son of Hagar the Egyptian, whom she bore to Abraham, playing. What follows, with his son Isaac, is not present in the Hebrew. Therefore, this is interpreted in two ways by the Hebrews: either that she made idols out of play, according to what is written elsewhere: The people sat down to eat and drink, and rose up to play (Exodus 32:6); or that she claimed the rights of the firstborn against Isaac, as if he were older, through play and jest.

   “Mocking - What was implied in this mocking is not known. St. Paul, Gal 4:29, calls it persecuting; but it is likely he meant no more than some species of ridicule used by Ishmael on the occasion, and probably with respect to the age of Sarah at Isaac’s birth, and her previous barrenness. Jonathan ben Uzziel and the Jerusalem Targum represent Ishmael as performing some idolatrous rite on the occasion, and that this had given the offense to Sarah. Conjectures are as useless as they are endless.

   Everything gathered on Genesis 21:9→

   Verse page →Original language →

4. Genesis 21:10

   and she said to Abraham, “Expel the slave woman and her son, for the slave woman’s son will never share in the inheritance with my son Isaac!”

   ›Commentary on Genesis 21:102 voices

   “Then Sarah, who showed no envy in any matter that concerned herself, became envious in this matter concerning her son. She was not envious of Hagar whom she had given to her husband.

   “Cast out this bondwoman and her son - Both Sarah and Abraham have been accused of cruelty in this transaction, because every word reads harsh to us. Cast out; גרש garash signifies not only to thrust out, drive away, and expel, but also to divorce; (see Lev 21:7); and it is in this latter sense the word should be understood here.

   Everything gathered on Genesis 21:10→

   Verse page →Original language →

5. Genesis 26:1

   Now there was another famine in the land, subsequent to the one that had occurred in Abraham’s time. And Isaac went to Abimelech king of the Philistines at Gerar.

   Verse page →Original language →

6. Genesis 27:41

   Esau held a grudge against Jacob because of the blessing his father had given him. And Esau said in his heart, “The days of mourning for my father are at hand; then I will kill my brother Jacob.”

   ›Commentary on Genesis 27:412 voices

   “But we shouldn't leave his parents without excuse for having preferred their younger son to the elder. At the same time we must take care so that no one, in turning to their example, would make an unfair judgment between his sons or suppose that he should love the one and esteem the other less. From this line of conduct fraternal hatreds are aroused and the crime of fratricide is contrived to gain a worthless sum of money. Let children be nurtured with an equal measure of devotion.

   “The days of mourning for my father are at hand - Such was the state of Isaac’s health at that time, though he lived more than forty years afterwards, that his death was expected by all; and Esau thought that would be a favorable time for him to avenge himself on his brother Jacob, as, according to the custom of the times, the sons were always present at the burial of the father.

   Everything gathered on Genesis 27:41→

   Verse page →Original language →

7. Genesis 37:1

   Now Jacob lived in the land where his father had resided, the land of Canaan.

   ›Commentary on Genesis 37:12 voices

   “Jacob dwelt in the land wherein his father was a stranger--that is, "a sojourner"; "father" used collectively. The patriarch was at this time at Mamre, in the valley of Hebron (compare Ge 35:27); and his dwelling there was continued in the same manner and prompted by the same motives as that of Abraham and Isaac (Heb 11:13).

   “Moses confirms what he had before declared, that, by the departure of Esau, the land was left to holy Jacob as its sole possessor. Although in appearance he did not obtain a single clod; yet, contented with the bare sight of the land, he exercised his faith; and Moses expressly compares him with his father, who had been a stranger in that land all his life.

   Everything gathered on Genesis 37:1→

   Verse page →Original language →

8. Genesis 39:14–20

   she called her household servants. “Look,” she said, “this Hebrew has been brought to us to make sport of us. He came to me so he could sleep with me, but I screamed as loud as I could.

   ›Commentary on Genesis 39:14–202 voices

   “Then she called unto the men of her house--Disappointed and affronted, she vowed revenge and accused Joseph, first to the servants of the house, and on his return to her lord. See, he hath brought in an Hebrew . . . to mock us--an affected and blind aspersion of her husband for keeping in his house an Hebrew, the very abomination of Egyptians.

   “Indeed, Joseph went out of doors while she spread the news of the temptation that arose from her own adultery; she said in a loud voice that the Hebrew had fled and left his garment behind. Thus she revealed what she should have concealed, so as to do harm to an innocent man by inventing a crime. But the just man Joseph did not know how to make accusation, and so the impure woman accomplished this with impunity. Therefore I might say that she was the one who had really been stripped, although she was keeping the clothing of another.

   Everything gathered on Genesis 39:14–20→

   Verse page →Original language →

9. Genesis 42:21

   Then they said to one another, “Surely we are being punished because of our brother. We saw his anguish when he pleaded with us, but we would not listen. That is why this distress has come upon us.”

   ›Commentary on Genesis 42:211 voice

   “We are verily guilty - How finely are the office and influence of conscience exemplified in these words! It was about twenty-two years since they had sold their brother, and probably their conscience had been lulled asleep to the present hour. God combines and brings about those favorable circumstances which produce attention and reflection, and give weight to the expostulations of conscience.

   Everything gathered on Genesis 42:21→

   Verse page →Original language →

10. Leviticus 19:14

    You must not curse the deaf or place a stumbling block before the blind, but you shall fear your God. I am the LORD.

    ›Commentary on Leviticus 19:142 voices

    “For to curse the deaf is to disparage one who is absent and does not hear; but to put a stumbling-block before the blind is to act indeed with discernment, but yet to give cause of offence to him who has not the light of discernment.

    “Thou shalt not curse the deaf - Or speak evil of him, because he cannot hear, and so cannot vindicate his own character. Nor put a stumbling - block before the blind - He who is capable of doing this, must have a heart cased with cruelty. The spirit and design of these precepts are, that no man shall in any case take advantage of the ignorance, simplicity, or inexperience of his neighbor, but in all things do to his neighbor as he would, on a change of circumstances, that his neighbor should do to him.

    Everything gathered on Leviticus 19:14→

    Verse page →Original language →

11. Leviticus 19:17

    You must not harbor hatred against your brother in your heart. Directly rebuke your neighbor, so that you will not incur guilt on account of him.

    ›Commentary on Leviticus 19:171 voice

    “Not suffer sin upon him - Rather, not hear sin on his account; that is, either by bearing secret ill-will Eph 4:26, or by encouraging him to sin in withholding due rebuke Rom 1:32.

    Everything gathered on Leviticus 19:17→

    Verse page →Original language →

12. Leviticus 19:18

    Do not seek revenge or bear a grudge against any of your people, but love your neighbor as yourself. I am the LORD.

    ›Commentary on Leviticus 19:181 voice

    “For since it is written in the law: "You shall love your neighbor as yourself," he is proven to love his neighbor less who does not share with him even those things necessary to himself in his neighbor's time of need. Therefore the precept is given about dividing two tunics with one's neighbor, because this could not be said of one tunic, since if one is divided, no one is clothed. For with half a tunic, both he who receives remains naked and he who gave remains naked.

    Everything gathered on Leviticus 19:18→

    Verse page →Original language →

13. Deuteronomy 23:3

    No Ammonite or Moabite or any of their descendants may enter the assembly of the LORD, even to the tenth generation.

    ›Commentary on Deuteronomy 23:32 voices

    “He that is wounded . . ., shall not enter into the congregation of the Lord--"To enter into the congregation of the Lord" means either admission to public honors and offices in the Church and State of Israel, or, in the case of foreigners, incorporation with that nation by marriage.

    “This law forbids only the naturalization of those against whom it is directed. It does not forbid their dwelling in the land; and seems to refer rather to the nations than to individuals. It was not understood at any rate to interdict marriage with a Moabitess; compare Rth 1:4; Rth 4:13. Ruth however, and her sister were doubtless proselytes. Deu 23:4 Compare the marginal reference. The Moabites and the Ammonites are to be regarded as clans of the same stock rather than as two independent nations, and as acting together. Compare 2Ch 20:1.

    Everything gathered on Deuteronomy 23:3→

    Verse page →Original language →

14. Deuteronomy 23:4

    For they did not meet you with food and water on your way out of Egypt, and they hired Balaam son of Beor from Pethor in Aram-naharaim to curse you.

    Verse page →Original language →

15. Deuteronomy 27:17

    ‘Cursed is he who moves his neighbor’s boundary stone.’ And let all the people say, ‘Amen!’

    ›Commentary on Deuteronomy 27:171 voice

    “Cursed be he that removeth his neighbour's landmark,.... Removes it backward, and steals ground, as Jarchi explains it; this is commonly done secretly; see Deu 19:14, and all the people shall say Amen; See Gill on Deu 27:15; See Gill on Deu 27:16.

    Everything gathered on Deuteronomy 27:17→

    Verse page →Original language →

16. Deuteronomy 27:18

    ‘Cursed is he who lets a blind man wander in the road.’ And let all the people say, ‘Amen!’

    ›Commentary on Deuteronomy 27:182 voices

    “Such [a line of conduct] belongs not to those who heal, or who give life: it is rather that of those bringing on diseases, and increasing ignorance; and much more true than these men shall the law be found, which pronounces every one accursed who sends the blind man astray in the way. For the apostles, who were commissioned to find out the wanderers, and to be for sight to those who saw not, and medicine to the weak, certainly did not address them in accordance with their opinion at the time, but according to revealed truth.

    “Cursed be he that maketh the blind to wander out of the way,.... By directing him wrong knowingly, or laying a stumbling block in his way, Lev 19:14. The Targum of Jonathan is,"that maketh a traveller wander out of the way, who like a blind man;''who knows his way no more than a blind man does.

    Everything gathered on Deuteronomy 27:18→

    Verse page →Original language →