1 Peter 4:2

4:2 in that he spends the rest of his time ¹  on earth concerned about the will of God and not human desires.

Isaiah 2:20

2:20 At that time ²  men will throw

their silver and gold idols,

which they made for themselves to worship, ³ 

into the caves where rodents and bats live, ⁴ 

Isaiah 30:22

30:22 You will desecrate your silver-plated idols ⁵ 

and your gold-plated images. ⁶ 

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

saying to them, “Get out!”

Ezekiel 18:31-32

18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! ⁷  Why should you die, O house of Israel? 18:32 For I take no delight in the death of anyone, ⁸  declares the sovereign Lord. Repent and live!

Romans 13:12

13:12 The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light.

Ephesians 4:22-25

4:22 You were taught with reference to your former way of life to lay aside ⁹  the old man who is being corrupted in accordance with deceitful desires, 4:23 to be renewed in the spirit of your mind, 4:24 and to put on the new man who has been created in God’s image ¹⁰  – in righteousness and holiness that comes from truth. ¹¹ 

4:25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, ¹²  for we are members of one another.

Colossians 3:5-8

3:5 So put to death whatever in your nature belongs to the earth: ¹³  sexual immorality, impurity, shameful passion, ¹⁴  evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. ¹⁵  3:7 You also lived your lives ¹⁶  in this way at one time, when you used to live among them. 3:8 But now, put off all such things ¹⁷  as anger, rage, malice, slander, abusive language from your mouth.

Hebrews 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ¹⁸  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

James 1:21

1:21 So put away all filth and evil excess and humbly ¹⁹  welcome the message implanted within you, which is able to save your souls.

James 5:9

5:9 Do not grumble against one another, brothers and sisters, ²⁰  so that you may not be judged. See, the judge stands before the gates! ²¹ 

[4:2]  ¹ tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.

[2:20]  ² tn Or “in that day” (KJV).

[2:20]  ³ tn Or “bow down to.”

[2:20]  ⁴ 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.”

[30:22]  ⁵ tn Heb “the platings of your silver idols.”

[30:22]  ⁶ tn Heb “the covering of your gold image.”

[18:31]  ⁷ sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.

[18:32]  ⁸ tn Heb “the death of the one dying.”

[4:22]  ⁹ tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside… to be renewed… to put on”) is “that you have laid aside… that you are being renewed… that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apoqesqai), 23 (ἀνανεοῦσθαι, ananeousqai), and 24 (ἐνδύσασθαι, endusasqai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskw) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.

[4:24]  ¹⁰ tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).

[4:24]  ¹¹ tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”

[4:25]  ¹² sn A quotation from Zech 8:16.

[3:5]  ¹³ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ¹⁴ tn Or “lust.”

[3:6]  ¹⁵ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.

[3:7]  ¹⁶ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).

[3:8]  ¹⁷ tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[12:1]  ¹⁸ tn Grk “having such a great cloud of witnesses surrounding us.”

[1:21]  ¹⁹ tn Or “with meekness.”

[5:9]  ²⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ²¹ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.