Now as to the issue of the prophet's enemies being alluded to in the Quran.Ecc12:7"The body reverts to the dust that it was before, and the ru'ah returns to God who gave it".
The most prominent evil personalities and groups of people, in the nations prophets and messengers were sent to, those whose behavior and rejection were most violent towards the prophetic message and the prophets themselves, were always pointed out by the prophets and scriptures of their specific time, with the prophets calling for God's curse and punishement to be inflicted upon them either in this world or the next, as well as the vindication of the righteous. The Quran sometimes mentionned them implicitly as in 96:9-19 above, or explicitly, as with Abu Lahab in Sura Lahab, but everytime, the exposition of their evil traits serves as a threat and warning to future people.
Among many Biblical similarities there is the case of the prophet David against Nabal and Doeg 1Sam25:39,Ps52, David's long-winded curse of Esau and his descendants who is implicitly meant
or the implicit mention of a group of peoplePs109:8-15"May his days be few, and may someone else take his office of dignity. May his sons be orphans and his wife a widow. May his sons wander, and [people] should ask and search from their ruins..."
See also Ps63:9-12,69:22-29 or Ps137:8-9 in reference to the Babylonian oppressorsPs58:1-12"O God, smash their teeth in their mouth..Let them be rejected..The righteous man will rejoice because he saw revenge; he will bathe his feet in the blood of the wicked. And man will say, "Truly, the righteous man has reward; truly there is a God Who judges on earth".
or also Belshazzar and Nebuchadnezzar alternatively implied by the prophet Habakkuk who calls on God to destroy them throughout the chapter (Habakkuk2)."Praiseworthy is he who will take and dash your infants against the rock"
Since the subject has been raised, it would be worthwhile mentionning another such case in the Quran, one often pointed to by Judeo-Christian critics, where an individual's evil, sinful traits are exposed in order to lead the audience to distancing itself not only from the person in question but also from anyone bearing those immoral characteristics
Because he thought he was a man of high prestige, his nose has been called a snout, and "branding him on the snout" means disgracing him. The same idea is repeated elsewhere when speaking of the same kind of person to whom outward appearance is everything, and how the scorching wind of Hell destroys the skin, ie that most prominent aspect on which his entire personality is built and leaves him ugly. In the Hebrew Bible, with immense despise, God addresses Sennacherib of Assyria through the prophet Isaiah68:10-16"Do not at all yield to any mean swearer of many oaths, who is a slanderer and a backbiter, a hinderer of good and a transgressor, utullin/(connoting bad tempered, vengeful, coarse in manners, and shameless), and above all zanim/(connoting one known for his ignobleness and meanness), only because he has abundance of wealth and children. When Our Revelations are recited to him, he says, "These are tales of the ancient times." Soon We shall brand him on the snout".
See also Isa37:29 or Ps3:8 all speaking of severe and humiliating disfigurement of the wicked, a metonym for utter abasement.2Kings19:28"I will place my ring in your nose and My bit in your lips".