From BiblePortal Wikipedia

Hastings' Dictionary of the New Testament [1]

In the time of Nero the Christians of Rome ‘were accused, net so much on the charge of burning the city, as of hating the human race’ (‘haud proinde in crimine incendii quam odio humani generis convicti sunt’ [Tac. Ann . xv. 44]). The indictment was the opposite of the truth. Christianity is amor generis humani . Christ’s new commandment is ‘that ye love one another’ ( John 13:34,  1 John 2:8), and it is fulfilled when an outward categorical imperative ( e.g.  Leviticus 19:18) is changed into an inward personal impulse, the dynamic of which is His own self-sacrificing, all-embracing love. ‘We love, because he first loved us’ ( 1 John 4:19), and it would be as right to insert ‘the human race’ as ‘him’ (Authorized Version) after the first verb. By precept and example Christ constrains men to love one another as He has loved them. To be Christlike is to love impartially and immeasurably. Love is the sole and sufficient evidence that a man ‘is in the light’ ( 1 John 2:10). There is a silencing finality in St. John’s judgment of that profession of Christianity which is not attested by love: ‘He that saith he is in the light, and hateth his brother, is in the darkness even until now’ ( 1 John 2:9). The negative μὴ ἀγαπᾶν is displaced by the positive μισεῖν, for there is no real via media , cool indifference to any man being quickly changed under stress of temptation into very decided dislike. ὁ μισῶν τὀν ἀδελφὸν αὐτοῦ is guilty of an unnatural hatred, and though ‘brother’ refers in the first instance to those who are members of the body of Christ, it is impossible to evade the wider application. ‘The brother for whom Christ died’ ( 1 Corinthians 8:11) is every man. In the searching language of the Apostle of love, hatred is equivalent to murder ( 1 John 3:15): the one concept lacks no hideous element that is present in the other; the animating ideas and passions of the hater and the murderer are the same. The Christians of the Apostolic Age could not but love the world which ‘God so loved’ ( John 3:18), and for whose sins Christ is the propitiation ( 1 John 2:2). Their ‘world’ hated them, and, in many instances, ended by murdering them; but persecution and bloodshed only constrained them to love the more, in accordance with the precepts of the Sermon on the Mount ( Matthew 5:44). The early Church extorted from that pagan world the beautiful tribute, ‘See how these Christians love one another!’ The Spirit of Christ moved His followers to ‘put away all bitterness and wrath … with all malice,’ to be ‘kind one to another’ ( Ephesians 4:31 f.), and ‘put on love as the bond of perfectness’ ( Colossians 3:14). While they could recall the time when they were ‘hateful, hating one another’ (στυγητοί, μισοῦντες ἀλλήλους,  Titus 3:3; Vulgate‘odibiles, odientes invicem’), the spirit of the new life was φιλαδελφία (love of the brethren), to which was added a world-wide ἀγάπη ( 2 Peter 1:7).

To orthodox Judaism, as well as to cultured Hellenism and the hard pagan Roman world, it seemed natural to love only one’s friends. When the Rabbis quoted  Leviticus 19:18, ‘Thou shalt love thy neighbour,’ they did not hesitate to add, on their own account, the rider, ‘Thou shalt hate thine enemy’ ( Matthew 5:43). To Aristotle the only conceivable objects of love were the persons and things that were good, pleasant, or useful ( Nic. Eth . viii. 2). Sulla, a typical Roman, wished it to be inscribed on his monument in the Campus Martius that ‘none of his friends ever did him a kindness, and none of his enemies ever did him a wrong, without being fully repaid’ (Plut. Sulla , xxxviii.). Into a world dominated by such ideas Christianity brought that enthusiasm of humanity which is the reflexion of Christ’s own redeeming love. Associating the ideas of hatred and death, it opposed to them those of love and life. ‘We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death’ ( 1 John 3:14).

Cicero defines hatred ( odium ) as ‘ira inveterata’ ( Tusc. Disp. iv. 9), a phrase which Chaucer borrows in Persones Tale , ‘Hate is old wrathe.’ But ira is in itself a morally neutral instinct, which becomes either righteous or unrighteous according to the quality of the objects against which it is directed. The θυμὸς καὶ ὀργή which the Christian has to put away include all selfish kinds of hatred. But he soon discovers that in his new life he must still be a ‘good hater’ if he is to be a true lover. He must, with Dante, ‘hate the sin which hinders loving.’ ‘What indignation’ (ἀγανάκτησις) is wrought in him by a sorrow after a godly sort! ( 2 Corinthians 7:11). The love which he feels as he comes nearer God is hot with wrath against every ‘abominable thing which God hates.’ The capacity for hatred is set down by Christ to the credit of the Church of Ephesus: ‘Thou hatest the works of the Nicolaitans, which I also hate’ ( Revelation 2:6). To Christ Himself the words of  Psalms 45:7 are applied, ‘Thou hast loved righteousness and hated iniquity’ ( Hebrews 1:9). The writer of Revelation does not conceal his loathing of pagan Rome, calling it ‘a hold of unclean and hateful birds’ ( Revelation 18:2), and Jude ( Judges 1:23) bids evangelists who snatch brands from the burning ‘have mercy with fear, hating even the garment spotted by the flesh.’

If hatred not merely of evil things but of wicked persons is anywhere ascribed to God, a difficulty is at once felt. It is probably a mistake to take ἐχθροί in  Romans 5:10 (cf.  Colossians 1:21,  James 4:4) in a passive sense, though Calvin, Tholuck, Meyer, and others do so. The meaning is ‘hostile to God,’ not ‘hateful to God’ (Ritschl, Lightfoot, Sanday-Headlam). God, who hates the sin, loves the sinner, and it is only in the alienated mind of man that a καταλλαγή needs to be effected. But in  Romans 9:13 the words are quoted which Malachi (1:2f.) attributes to Jahweh: ‘Jacob have I loved, but Esau have I hated.’ The saying may be interpreted in the light of  Luke 14:26, where ‘hate’ evidently means ‘love less’; or it may be taken as an imperfect OT conception, which St. Paul uses in an argumentum ad hominem without giving it his own imprimatur.

James Strahan.

Bridgeway Bible Dictionary [2]

Hatred, in the sense of a deep-seated ill-feeling towards another person, is condemned as being one of the evil results of sinful human nature. It is the opposite of love and should not be found in the lives of God’s people ( Leviticus 19:17;  Matthew 5:44;  Galatians 5:20;  Colossians 3:8;  1 Peter 2:1;  1 John 4:20). People whose lives are under the power of sin hate what is good, hate those who are righteous, and hate God ( 1 Kings 22:8;  Psalms 69:4;  Micah 3:2;  John 3:20;  John 15:18;  John 15:23-25;  John 17:14).

God’s people, by contrast, are not to hate those who hate them, but do them good ( Luke 6:27). But they must hate wickedness, just as God hates it ( Psalms 97:10;  Psalms 119:104;  Proverbs 6:16-19;  Isaiah 61:8;  Hebrews 1:9;  Judges 1:23;  Revelation 2:6).

Sometimes the Bible uses the word ‘hate’ in a special sense that has nothing to do with either the bitterness or the opposition outlined in the examples above. It is used in a situation where a choice has to be made between two things or two people. One is chosen, or ‘loved’, the other is rejected, or ‘hated’ ( Genesis 29:30-31;  Malachi 1:2-3;  Luke 14:26-27;  John 12:25;  Romans 9:10-13).

Hastings' Dictionary of the Bible [3]

Hatred . Personal hatred is permitted in the OT, but forbidden in the NT (  Matthew 5:43-45 ). Love is to characterize the Christian life (  Matthew 22:37-40 ). The only hatred it can express is hatred of evil (  Hebrews 1:9 ,   Judges 1:23 ,   Revelation 2:6;   Revelation 17:15 ). In   Luke 14:26 and   John 12:25 the use of the verb ‘hate’ by Jesus is usually explained as Oriental hyperbole; and we are gravely assured that He did not mean hate , but only love less than some other thing . It would seem fairer to suppose that He meant what He said and said what He meant; but that the hatred He enjoined applied to the objects mentioned only so far as they became identified with the spirit of evil and so antagonistic to the cause of Christ.

D. A. Hayes.

Charles Buck Theological Dictionary [4]

Is the aversion of the will to any object considered by us as evil, or to any person or thing we suppose can do us harm.

See ANTITATHY. Hatred is ascribed to God, but is not to be considered as a passion in him as in man; nor can he hate any of the creatures he has made as his creatures. Yet he is said to hate the wicked,  Psalms 5:5; and indignation and wrath, tribulation and anguish, will be upon every soul of man that does evil.

See Wrath OF GOD.

King James Dictionary [5]

HA'TRED, n. Great dislike or aversion hate enmity. Hatred is an aversion to evil, and may spring from utter disapprobation, as the hatred of vice or meanness or it may spring from offenses or injuries done by fellow men, or from envy or jealousy, in which case it is usually accompanied with malevolence or malignity. Extreme hatred is abhorrence or detestation.

Easton's Bible Dictionary [6]

 Galatians 5:20 Deuteronomy 21:15 Matthew 6:24 Luke 14:26 Romans 9:13

Webster's Dictionary [7]

(n.) Strong aversion; intense dislike; hate; an affection of the mind awakened by something regarded as evil.