Ulangan 9:21

9:21 As for your sinful thing ¹  that you had made, the calf, I took it, melted it down, ²  ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain.

Ulangan 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ³ 

1 Raja-raja 8:36

8:36 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly ⁴  you will then teach them the right way to live ⁵  and send rain on your land that you have given your people to possess. ⁶ 

Yeremia 44:8

44:8 That is what will result from your making me angry by what you are doing. ⁷  You are making me angry by sacrificing to other gods here in the land of Egypt where you live. You will be destroyed for doing that! You will become an example used in curses ⁸  and an object of ridicule among all the nations of the earth. ⁹ 

Yehezkiel 7:20

7:20 They rendered the beauty of his ornaments into pride, ¹⁰  and with it they made their abominable images – their detestable idols. Therefore I will render it filthy to them.

[9:21]  ¹ tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).

[9:21]  ² tn Heb “burned it with fire.”

[9:1]  ³ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[8:36]  ⁴ tn The translation understands כִּי (ki) in an emphatic or asseverative sense.

[8:36]  ⁵ tn Heb “the good way in which they should walk.”

[8:36]  ⁶ tn Or “for an inheritance.”

[44:8]  ⁷ tn Heb “the works of your hands.” Here the phrase is qualified by the epexegetical לְ (lamed) + infinitive, לְקַטֵּר (lÿqatter, “by sacrificing [to other gods]”). For further discussion on the use of this phrase see the translator’s note on 25:6.

[44:8]  ⁸ tn Heb “a curse.” For the meaning of this phrase see the translator’s note on 24:9 and see the usage in 24:9; 25:18; 26:6; 29:22.

[44:8]  ⁹ tn Verses 7b-8 are all one long, complex sentence governed by the interrogative “Why.” The Hebrew text reads: “Why are you doing great harm to your souls [= “yourselves” (cf. BDB 660 s.v. נֶפֶשׁ 4.b[6])] so as to cut off [= destroy] from yourselves man and woman, child and baby [the terms are collective singulars and are to be interpreted as plurals] from the midst of Judah so as not to leave to yourselves a remnant by making me angry with the works of your hands by sacrificing to other gods in the land of Egypt where you have come to live so as to cut off [an example of result rather than purpose after the particle לְמַעַן (lÿma’an; see the translator’s note on 25:7)] yourselves and so that you may become a curse and an object of ridicule among all the nations of the earth.” The sentence has been broken down and restructured to better conform with contemporary English style. An attempt has been made to retain an equivalent for all the subordinations and qualifying phrases.

[44:8]  sn What is being threatened is not the total destruction of a remnant of Judah. Jeremiah recognizes those who have been carried off to Babylon as well as other places as seeds for a new beginning (e.g., 24:5-6; 29:14; 30:3). But he denies here that any of those who have gone to Egypt and are continuing to practice idolatry will be among them. All of them will be cut off (i.e., destroyed) from the midst of Judah so that not a remnant of them will be left.

[7:20]  ¹⁰ tc The MT reads “he set up the beauty of his ornament as pride.” The verb may be repointed as plural without changing the consonantal text. The Syriac reads “their ornaments” (plural), implying עֶדְיָם (’edyam) rather than עֶדְיוֹ (’edyo) and meaning “they were proud of their beautiful ornaments.” This understands “ornaments” in the common sense of women’s jewelry, which then were used to make idols. The singular suffix “his ornaments” would refer to using items from the temple treasury to make idols. D. I. Block points out the foreshadowing of Ezek 16:17 which, with Rashi and the Targum, supports the understanding that this is a reference to temple items. See D. I. Block, Ezekiel (NICOT), 1:265.