Kejadian 35:4

35:4 So they gave Jacob all the foreign gods that were in their possession ¹  and the rings that were in their ears. ²  Jacob buried them ³  under the oak ⁴  near Shechem

Keluaran 32:20

32:20 He took the calf they had made and burned it in the fire, ground it ⁵  to powder, poured it out on the water, and made the Israelites drink it. ⁶ 

Ulangan 7:25-26

7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent ⁷  to the Lord your God. 7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath ⁸  along with it. ⁹  You must absolutely detest ¹⁰  and abhor it, ¹¹  for it is an object of divine wrath.

Yesaya 2:20-21

2:20 At that time ¹²  men will throw

their silver and gold idols,

which they made for themselves to worship, ¹³ 

into the caves where rodents and bats live, ¹⁴ 

2:21 so they themselves can go into the crevices of the rocky cliffs

and the openings under the rocky overhangs, ¹⁵ 

trying to escape the dreadful judgment of the Lord ¹⁶ 

and his royal splendor,

when he rises up to terrify the earth. ¹⁷ 

Yesaya 30:22

30:22 You will desecrate your silver-plated idols ¹⁸ 

and your gold-plated images. ¹⁹ 

You will throw them away as if they were a menstrual rag,

saying to them, “Get out!”

Matius 5:29-30

5:29 If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. ²⁰  5:30 If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ²¹ 

Ibrani 10:34

10:34 For in fact you shared the sufferings of those in prison, ²²  and you accepted the confiscation of your belongings with joy, because you knew that you certainly ²³  had a better and lasting possession.

[35:4]  ¹ tn Heb “in their hand.”

[35:4]  ² sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).

[35:4]  ³ sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.

[35:4]  ⁴ tn Or “terebinth.”

[32:20]  ⁵ tn Here “it” has been supplied.

[32:20]  ⁶ tn Here “it” has been supplied.

[32:20]  sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).

[7:25]  ⁷ tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (חֵרֶם, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17-18). See M. Grisanti, NIDOTTE 4:315.

[7:26]  ⁸ tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.

[7:26]  sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.

[7:26]  ⁹ tn Or “like it is.”

[7:26]  ¹⁰ tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).

[7:26]  ¹¹ tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.

[2:20]  ¹² tn Or “in that day” (KJV).

[2:20]  ¹³ tn Or “bow down to.”

[2:20]  ¹⁴ tn Heb “to the shrews and to the bats.” On the meaning of חֲפַרְפָּרָה (khafarparah, “shrew”), see HALOT 341 s.v. חֲפַרְפָּרָה. The BHS text as it stands (לַחְפֹּר פֵּרוֹת, perot lakhpor), makes no sense. Based on Theodotion’s transliteration and a similar reading in the Qumran scroll 1QIsa^a, most scholars suggest that the MT mistakenly divided a noun (a hapax legomenon) that should be translated “moles,” “shrews,” or “rodents.”

[2:21]  ¹⁵ sn The precise point of vv. 20-21 is not entirely clear. Are they taking the idols into their hiding places with them, because they are so attached to their man-made images? Or are they discarding the idols along the way as they retreat into the darkest places they can find? In either case it is obvious that the gods are incapable of helping them.

[2:21]  ¹⁶ tn Heb “from the dread of the Lord,” that is, from the dread that he produces in the objects of his judgment.” The words “trying to escape” are supplied in the translation for stylistic reasons.

[2:21]  ¹⁷ tn Or “land.” It is not certain if these verses are describing the judgment of Judah (see vv. 6-9) or a more universal judgment on all proud men. Almost all English versions translate “earth,” taking this to refer to universal judgment.

[30:22]  ¹⁸ tn Heb “the platings of your silver idols.”

[30:22]  ¹⁹ tn Heb “the covering of your gold image.”

[5:29]  ²⁰ sn On this word here and in the following verse, see the note on the word hell in 5:22.

[14:33]  ²¹ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[10:34]  ²² tc Most witnesses, including some important ones (א D² 1881 Ï), read δεσμοῖς μου (desmoi" mou, “my imprisonment”) here, a reading that is probably due to the widespread belief in the early Christian centuries that Paul was the author of Hebrews (cf. Phil 1:7; Col 4:18). It may have been generated by the reading δεσμοῖς without the μου (so Ì⁴⁶ Ψ 104 pc), the force of which is so ambiguous (lit., “you shared the sufferings with the bonds”) as to be virtually nonsensical. Most likely, δεσμοῖς resulted when a scribe made an error in copying δεσμίοις (desmioi"), a reading which makes excellent sense (“[of] those in prison”) and is strongly supported by early and significant witnesses of the Alexandrian and Western texttypes (A D* H 6 33 81 1739 lat sy co). Thus, δεσμίοις best explains the rise of the other readings on both internal and external grounds and is strongly preferred.

[10:34]  ²³ tn Grk “you yourselves.”