Daniel 3:11

3:11 And whoever does not bow down and pay homage must be thrown into the midst of a furnace of blazing fire.

Daniel 3:15

3:15 Now if you are ready, when you hear the sound of the horn, flute, zither, trigon, harp, pipes, and all kinds of music, you must bow down and pay homage to the statue that I had made. If you don’t pay homage to it, you will immediately be thrown into the midst of the furnace of blazing fire. Now, who is that god who can rescue you from my power?” ¹ 

Exodus 20:5

20:5 You shall not bow down to them or serve them, ²  for I, the Lord, your God, am a jealous ³  God, responding to ⁴  the transgression of fathers by dealing with children to the third and fourth generations ⁵  of those who reject me, ⁶ 

Isaiah 44:17

44:17 With the rest of it he makes a god, his idol;

he bows down to it and worships it.

He prays to it, saying,

‘Rescue me, for you are my god!’

Matthew 4:9

4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship ⁷  me.”

Revelation 13:15-17

13:15 The second beast ⁸  was empowered ⁹  to give life ¹⁰  to the image of the first beast ¹¹  so that it could speak, and could cause all those who did not worship the image of the beast to be killed. 13:16 He also caused ¹²  everyone (small and great, rich and poor, free and slave ¹³ ) to obtain a mark on their right hand or on their forehead. 13:17 Thus no one was allowed to buy ¹⁴  or sell things ¹⁵  unless he bore ¹⁶  the mark of the beast – that is, his name or his number. ¹⁷ 

[3:15]  ¹ tn Aram “hand.” So also in v. 17.

[20:5]  ² tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is לאֹ־תִשְׁתַּחֲוֶה (lo’ tishtakhaveh), now to be classified as a hishtaphel imperfect from חָוָה (khavah; BDB 1005 s.v. שׁחה), “to cause oneself to be low to the ground.” It is used of the true worship of God as well. The second verb is וְלֹא תָעָבְדֵם (vÿlo’ to’ovdem). The two could be taken as a hendiadys: “you will not prostrate yourself to serve them.” In an interesting side comment U. Cassuto (Exodus, 242) offers an explanation of the spelling of the second verb: he suggests that it was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word “serve.” Gesenius says that the forms like this are anomalous, but he wonders if they were pointed as if the verb was a Hophal with the meaning “you shall not allow yourself to be brought to worship them” (GKC 161 §60.b). But this is unlikely.

[20:5]  ³ sn The word “jealous” is the same word often translated “zeal” or “zealous.” The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of “envy,” but in that case the object is out of bounds. God’s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh’s honor is bound up with the life of his people.

[20:5]  ⁴ tn Verses 5 and 6 are very concise, and the word פָּקַד (paqad) is difficult to translate. Often rendered “visiting,” it might here be rendered “dealing with” in a negative sense or “punishing,” but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as “punishing” the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father’s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world.

[20:5]  ⁵ tn The Hebrew word for “generations” is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where “generation” [דּוֹר, dor] is present and more necessary, since “children” have not been mentioned).

[20:5]  ⁶ tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them.

[4:9]  ⁷ tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[13:15]  ⁸ tn Grk “it”; the referent (the second beast) has been specified in the translation for clarity.

[13:15]  ⁹ tn Grk “it was given [permitted] to it [the second beast].”

[13:15]  ¹⁰ tn Grk “breath,” but in context the point is that the image of the first beast is made to come to life and speak.

[13:15]  ¹¹ tn Grk “of the beast”; the word “first” has been supplied to specify the referent.

[13:16]  ¹² tn Or “forced”; Grk “makes” (ποιεῖ, poiei).

[13:16]  ¹³ tn See the note on the word “servants” in 1:1.

[13:17]  ¹⁴ tn Grk “and that no one be able to buy or sell.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Although the ἵνα (Jina) is left untranslated, the English conjunction “thus” is used to indicate that this is a result clause.

[13:17]  ¹⁵ tn The word “things” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context. In the context of buying and selling, food could be primarily in view, but the more general “things” was used in the translation because the context is not specific.

[13:17]  ¹⁶ tn Grk “except the one who had.”

[13:17]  ¹⁷ tn Grk “his name or the number of his name.”