Evil

Evil is presented here as the reason goodness provokes hostility — John argues that darkness is made uncomfortable by light, explaining the world's hostility toward believers.

Evil here frames the striking point that Saul didn't do something obviously wicked — his disobedience looked reasonable and even responsible, which makes it more instructive, not less serious.

Evil is referenced here to clarify that the false teaching doesn't appear obviously wicked — its danger lies in disguising restriction as virtue, making it harder to recognize and resist.

Evil here is the harvest of misplaced desire — Paul clarifies that money itself is not evil, but that the craving for it grows into every variety of moral corruption and self-destruction.

Evil is the explicit charge the text levels against Athaliah's counsel — she wasn't merely a bad influence but an active coach pulling her son toward moral destruction.

Evil is referenced here as the standard charge leveled against unfaithful kings throughout Chronicles, making Hezekiah's opposite verdict — doing what was right — all the more striking.

Evil is the repeated verdict stamped on each king in this chapter — Jehoiachin receives the same damning assessment as his predecessors, reinforcing the pattern that no one on Judah's throne is turning back toward God.

Evil is referenced here in the context of Satan's strategy — the point is that spiritual blindness doesn't require making the gospel look evil, only making it look boring or irrelevant.

Evil here is the moral assessment the author applies to Hoshea's reign — notably qualified as 'not as bad' as his predecessors, which the text treats as a damning non-compliment rather than genuine praise.

Evil is the standard verdict the narrator delivers on most kings in this book, making Hezekiah's contrasting commendation all the more striking — he broke the pattern every way it could be broken.

Evil is the text's blunt summary judgment on Manasseh's reign — not softened or qualified, but stated plainly as the lens through which everything that follows should be understood.

Evil in the sight of the Lord is the verdict on Jehoahaz — the same formula applied to the corrupt kings before Josiah's reform now resurfaces in the first king after him, signaling the reformation is over.

Evil is what Peter is demonstrating God has never ignored — the rhetorical point of the three examples is that every form of wickedness, from cosmic rebellion to city-scale corruption, has been met with divine response.

Evil is described here as already active in the world but currently restrained — operating within limits it cannot exceed until the appointed time.

Evil is personified here in the spirit that overpowers seven men — its response to the sons of Sceva reveals that spiritual evil recognizes authentic authority and exposes counterfeit attempts to borrow it.

Evil spirits are mentioned here as being cast out alongside physical healings — every single case resolved — demonstrating the apostles' authority over both bodily and spiritual affliction.

Evil here is framed as passive complicity rather than active malice — the text's point is that Israel's comfortable elites weren't plotting wickedness, they were simply indifferent to the suffering their comfort caused.

Evil is clarified here as not residing in the luxuries themselves, but in the willful indifference they produced — the real moral failure was comfort that crowded out compassion.

Evil is framed here not as abstract darkness but as something with real weight and cost — the vision of its consequences is so heavy it physically destroys Daniel's health.

Evil here refers specifically to the religious practices God calls detestable — not just moral failure, but a structured system of worship designed to normalize what God forbids.

Evil is named here as the specific contamination that human trafficking brings into the community — something so corrosive it must be actively purged rather than merely punished.

Evil is embodied here by the Amalekites' deliberate targeting of the weak — their attack wasn't just military aggression but a calculated predation on those who couldn't fight back, which God names as a defining act of moral corruption.

Evil is explicitly ruled out as the verdict on wealth — the Teacher clarifies that money itself is not the problem, but making it an ultimate pursuit turns it into a consuming, unsatisfying substitute for God.

Evil is invoked here as a structural force, not just personal vice — the chapter is framed as a case study in how unchecked power turns a bruised ego into mass atrocity.

Evil is identified here specifically as Haman's scheme against the Jews — and the text notes that divine justice turned that evil plan back on its author's own head.

Evil is contrasted here with tragedy — the text distinguishes deliberate, premeditated murder as a moral category distinct from accidental death, reflecting God's view that intent is foundational to justice.

Evil is illustrated here not as cartoon villainy but as a systemic strategy — Pharaoh's power works by redefining the oppressed as the problem, turning their legitimate suffering into evidence of their own moral failure.