Ulangan 7:25

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 ¹  to the Lord your God.

Ulangan 7:2

7:2 and he ²  delivers them over to you and you attack them, you must utterly annihilate ³  them. Make no treaty ⁴  with them and show them no mercy!

1 Raja-raja 1:9

1:9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, ⁵  as well as all the men of Judah, the king’s servants.

1 Raja-raja 1:1

Adonijah Tries to Seize the Throne

1:1 King David was very old; ⁶  even when they covered him with blankets, ⁷  he could not get warm.

1 Tawarikh 14:12

14:12 The Philistines left ⁸  their idols ⁹  there, so David ordered that they be burned.

Yesaya 37:19

37:19 They have burned the gods of the nations, ¹⁰  for they are not really gods, but only the product of human hands manufactured from wood and stone. That is why the Assyrians could destroy them. ¹¹ 

Yeremia 43:12

43:12 He will set fire ¹²  to the temples of the gods of Egypt. He will burn their gods or carry them off as captives. ¹³  He will pick Egypt clean like a shepherd picks the lice from his clothing. ¹⁴  He will leave there unharmed. ¹⁵ 

Yehezkiel 30:16

30:16 I will ignite a fire in Egypt;

Syene ¹⁶  will writhe in agony,

Thebes will be broken down,

and Memphis will face enemies every day.

[7:25]  ¹ 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.

[7:2]  ² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ³ tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”

[7:2]  ⁴ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[1:9]  ⁵ tc The ancient Greek version omits this appositional phrase.

[1:1]  ⁶ tn Heb “was old, coming into the days” (i.e., advancing in years).

[1:1]  ⁷ tn Or “garments.”

[14:12]  ⁸ tn Heb “abandoned.”

[14:12]  ⁹ tn Heb “gods.”

[37:19]  ¹⁰ tn Heb “and they put their gods in the fire.”

[37:19]  ¹¹ tn Heb “so they destroyed them” (NASB similar).

[43:12]  ¹² tc The translation follows the Greek, Syriac, and Latin versions. The Hebrew text reads: “I will set fire to.” While it would be possible to explain the first person subject here in the same way as in the two verbs in v. 12b, the corruption of the Hebrew text is easy to explain here as a metathesis of two letters, י (yod) and ת (tav). The Hebrew reads הִצַּתִּי (hitsatti) and the versions presuppose הִצִּית (hitsit).

[43:12]  ¹³ tn Heb “burn them or carry them off as captives.” Some of the commentaries and English versions make a distinction between the objects of the verbs, i.e., burn the temples and carry off the gods. However, the burning down of the temples is referred to later in v. 13.

[43:12]  sn It was typical in the ancient Near East for the images of the gods of vanquished nations to be carried off and displayed in triumphal procession on the return from battle to show the superiority of the victor’s gods over those of the vanquished (cf., e.g., Isa 46:1-2).

[43:12]  ¹⁴ tn Or “he will take over Egypt as easily as a shepherd wraps his cloak around him.” The translation follows the interpretation of HALOT 769 s.v. II ָעטָה Qal, the Greek translation, and a number of the modern commentaries (e.g., J. A. Thompson, Jeremiah [NICOT], 671). The only other passage where that translation is suggested for this verb is Isa 22:17 according to HAL. The alternate translation follows the more normal meaning of עָטָה (’atah; cf. BDB 741 s.v. I עָטָה Qal which explains “so completely will it be in his power”). The fact that the subject is “a shepherd” lends more credence to the former view though there may be a deliberate double meaning playing on the homonyms (cf. W. L. Holladay, Jeremiah [Hermeneia], 2:302).

[43:12]  ¹⁵ tn Heb “in peace/wholeness/well-being/safety [shalom].”

[30:16]  ¹⁶ tc The LXX reads “Syene,” which is Aswan in the south. The MT reads Sin, which has already been mentioned in v. 15.