Leviticus 18:30

18:30 You must obey my charge to not practice any of the abominable statutes ¹  that have been done before you, so that you do not ²  defile yourselves by them. I am the Lord your God.’”

Deuteronomy 27:15

27:15 ‘Cursed is the one ³  who makes a carved or metal image – something abhorrent ⁴  to the Lord, the work of the craftsman ⁵  – and sets it up in a secret place.’ Then all the people will say, ‘Amen!’ ⁶ 

Deuteronomy 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ⁷  I am giving ⁸  you today.

Deuteronomy 11:5

11:5 They did not see ⁹  what he did to you in the desert before you reached this place,

Deuteronomy 11:7

11:7 I am speaking to you ¹⁰  because you are the ones who saw all the great deeds of the Lord!

Deuteronomy 11:2

11:2 Bear in mind today that I am not speaking ¹¹  to your children who have not personally experienced the judgments ¹²  of the Lord your God, which revealed ¹³  his greatness, strength, and power. ¹⁴ 

Deuteronomy 23:13

23:13 You must have a spade among your other equipment and when you relieve yourself ¹⁵  outside you must dig a hole with the spade ¹⁶  and then turn and cover your excrement. ¹⁷ 

Isaiah 65:4

65:4 They sit among the tombs ¹⁸ 

and keep watch all night long. ¹⁹ 

They eat pork, ²⁰ 

and broth ²¹  from unclean sacrificial meat is in their pans.

Jeremiah 16:18

16:18 Before I restore them ²²  I will punish them in full ²³  for their sins and the wrongs they have done. For they have polluted my land with the lifeless statues of their disgusting idols. They have filled the land I have claimed as my own ²⁴  with their detestable idols.” ²⁵ 

Ezekiel 8:10

8:10 So I went in and looked. I noticed every figure ²⁶  of creeping thing and beast – detestable images ²⁷  – and every idol of the house of Israel, engraved on the wall all around. ²⁸ 

Ezekiel 8:1

A Desecrated Temple

8:1 In the sixth year, in the sixth month, on the fifth of the month, ²⁹  as I was sitting in my house with the elders of Judah sitting in front of me, the hand ³⁰  of the sovereign Lord seized me. ³¹ 

Ezekiel 4:3

4:3 Then for your part take an iron frying pan ³²  and set it up as an iron wall between you and the city. Set your face toward it. It is to be under siege; you are to besiege it. This is a sign ³³  for the house of Israel.

Revelation 17:4-5

17:4 Now ³⁴  the woman was dressed in purple and scarlet clothing, ³⁵  and adorned with gold, ³⁶  precious stones, and pearls. She held ³⁷  in her hand a golden cup filled with detestable things and unclean things from her sexual immorality. ³⁸  17:5 On ³⁹  her forehead was written a name, a mystery: ⁴⁰  “Babylon the Great, the Mother of prostitutes and of the detestable things of the earth.”

[18:30]  ¹ tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  ² tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[27:15]  ³ tn Heb “man,” but in a generic sense here.

[27:15]  ⁴ tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, to’evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.

[27:15]  ⁵ tn Heb “craftsman’s hands.”

[27:15]  ⁶ tn Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.

[27:1]  ⁷ tn Heb “the whole commandment.” See note at 5:31.

[27:1]  ⁸ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

[11:5]  ⁹ tn See note on these same words in v. 3.

[11:7]  ¹⁰ tn On the addition of these words in the translation see note on “They did not see” in v. 3.

[11:2]  ¹¹ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ¹² tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.

[11:2]  ¹³ tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.

[11:2]  ¹⁴ tn Heb “his strong hand and his stretched-out arm.”

[23:13]  ¹⁵ tn Heb “sit.” This expression is euphemistic.

[23:13]  ¹⁶ tn Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.

[23:13]  ¹⁷ tn Heb “what comes from you,” a euphemism.

[65:4]  ¹⁸ sn Perhaps the worship of underworld deities or dead spirits is in view.

[65:4]  ¹⁹ tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (nÿtsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).

[65:4]  ²⁰ tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”

[65:4]  ²¹ tc The marginal reading (Qere), supported by the Qumran scroll 1QIsa^a, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).

[16:18]  ²² tn Heb “First.” Many English versions and commentaries delete this word because it is missing from the Greek version and is considered a gloss added by a postexilic editor who is said to be responsible also for vv. 14-16. This is not the place to resolve issues of authorship and date. It is the task of the translator to translate the “original” which in this case is the MT supported by the other versions. The word here refers to order in rank or order of events. Compare Gen 38:28; 1 Kgs 18:25. Here allusion is made to the restoration previously mentioned. First in order of events is the punishment of destruction and exile, then restoration.

[16:18]  ²³ tn Heb “double.” However, usage in Deut 15:18 and probably Isa 40:2 argues for “full compensation.” This is supported also by usage in a tablet from Alalakh in Syria. See P. C. Craigie, P. H. Kelley, J. F. Drinkard, Jeremiah 1-25 (WBC), 218, for bibliography.

[16:18]  ²⁴ tn Heb “my inheritance.”

[16:18]  ²⁵ tn Many of the English versions take “lifeless statues of their detestable idols” with “filled” as a compound object. This follows the Masoretic punctuation but violates usage. The verb “fill” never takes an object preceded by the preposition בְּ (bet).

[8:10]  ²⁶ tn Or “pattern.”

[8:10]  ²⁷ tn Heb “detestable.” The word is often used to describe the figures of foreign gods.

[8:10]  ²⁸ sn These engravings were prohibited in the Mosaic law (Deut 4:16-18).

[8:1]  ²⁹ tc The LXX reads “In the sixth year, in the fifth month, on the fifth of the month.”

[8:1]  ³⁰ tn Or “power.”

[8:1]  ³¹ tn Heb “fell upon me there,” that is, God’s influence came over him.

[4:3]  ³² tn Or “a griddle,” that is, some sort of plate for cooking.

[4:3]  ³³ tn That is, a symbolic object lesson.

[17:4]  ³⁴ tn Here καί (kai) has been translated as “now” to indicate the detailed description of the woman, which is somewhat parenthetical in nature.

[17:4]  ³⁵ tn The word “clothing” is supplied to clarify that the words “purple” and “scarlet” refer to cloth or garments rather than colors.

[17:4]  ³⁶ tn Grk “gilded with gold” (an instance of semantic reinforcement, see L&N 49.29).

[17:4]  ³⁷ tn Grk “pearls, having in her hand.” Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[17:4]  ³⁸ tc Several mss (including 1611 1854 2053 Ï^K pc) read “sexual immorality on/of the earth” (πορνείας τῆς γῆς, porneia" th" gh") instead of “her sexual immorality.” Other mss (א sy^h** [co]) read “her sexual immorality and the earth’s” (πορνείας αὐτῆς καὶ τῆς γῆς, porneia" aujth" kai th" gh"). The translation is a rendering of πορνείας αὐτῆς, found in {A 1006 2344 al}. It seems that the first reading “sexuality immorality on/of the earth” was a scribal mistake in which letters may have been confused (auths would have been read as thsghs), or was perhaps influenced by the presence of “of the world” (τῆς γῆς) at the end of v. 5. The original wording seems to be “her sexual immorality”; codex א has conflated the two readings.

[17:5]  ³⁹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:5]  ⁴⁰ tn Some translations consider the word μυστήριον (musthrion, “mystery”) a part of the name written (“Mystery Babylon the Great,” so KJV, NIV), but the gender of both ὄνομα (onoma, “name”) and μυστήριον are neuter, while the gender of “Babylon” is feminine. This strongly suggests that μυστήριον should be understood as an appositive to ὄνομα (“a name, i.e., a mystery”).