Judges 15:18

15:18 He was very thirsty, so he cried out to the Lord and said, “You have given your servant ¹  this great victory. But now must I die of thirst and fall into hands of the Philistines?” ² 

Genesis 34:14

34:14 They said to them, “We cannot give ³  our sister to a man who is not circumcised, for it would be a disgrace ⁴  to us.

Exodus 34:12-16

34:12 Be careful not to make ⁵  a covenant with the inhabitants of the land where you are going, lest it become a snare ⁶  among you. 34:13 Rather you must destroy their altars, smash their images, and cut down their Asherah poles. ⁷  34:14 For you must not worship ⁸  any other god, ⁹  for the Lord, whose name ¹⁰  is Jealous, is a jealous God. 34:15 Be careful ¹¹  not to make a covenant with the inhabitants of the land, for when ¹²  they prostitute themselves ¹³  to their gods and sacrifice to their gods, and someone invites you, ¹⁴  you will eat from his sacrifice; 34:16 and you then take ¹⁵  his daughters for your sons, and when his daughters prostitute themselves to their gods, they will make your sons prostitute themselves to their gods as well.

Deuteronomy 7:2-3

7:2 and he ¹⁶  delivers them over to you and you attack them, you must utterly annihilate ¹⁷  them. Make no treaty ¹⁸  with them and show them no mercy! 7:3 You must not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons,

Deuteronomy 7:1

The Dispossession of Nonvassals

7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, ¹⁹  Girgashites, ²⁰  Amorites, ²¹  Canaanites, ²²  Perizzites, ²³  Hivites, ²⁴  and Jebusites, ²⁵  seven ²⁶  nations more numerous and powerful than you –

Deuteronomy 14:6

14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. ²⁷ 

Deuteronomy 17:1

17:1 You must not sacrifice to him ²⁸  a bull or sheep that has a blemish or any other defect, because that is considered offensive ²⁹  to the Lord your God.

Deuteronomy 17:1

17:1 You must not sacrifice to him ³⁰  a bull or sheep that has a blemish or any other defect, because that is considered offensive ³¹  to the Lord your God.

Deuteronomy 31:4

31:4 The Lord will do to them just what he did to Sihon and Og, the Amorite kings, and to their land, which he destroyed.

Deuteronomy 31:2

31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, ³²  and the Lord has said to me, ‘You will not cross the Jordan.’

Deuteronomy 1:20

1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give ³³  us.

[15:18]  ¹ tn Heb “you have placed into the hand of your servant.”

[15:18]  ² tn Heb “the uncircumcised,” which in context refers to the Philistines.

[34:14]  ³ tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.

[34:14]  ⁴ tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.

[34:12]  ⁵ tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ⁶ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[34:13]  ⁷ tn Or “images of Asherah”; ASV, NASB “their Asherim”; NCV “their Asherah idols.”

[34:14]  ⁸ tn Heb “bow down.”

[34:14]  ⁹ sn In Exod 20:3 it was “gods.”

[34:14]  ¹⁰ sn Here, too, the emphasis on God’s being a jealous God is repeated (see Exod 20:5). The use of “name” here is to stress that this is his nature, his character.

[34:15]  ¹¹ tn The sentence begins simply “lest you make a covenant”; it is undoubtedly a continuation of the imperative introduced earlier, and so that is supplied here.

[34:15]  ¹² tn The verb is a perfect with a vav consecutive. In the literal form of the sentence, this clause tells what might happen if the people made a covenant with the inhabitants of the land: “Take heed…lest you make a covenant…and then they prostitute themselves…and sacrifice…and invite…and you eat.” The sequence lays out an entire scenario.

[34:15]  ¹³ tn The verb זָנָה (zanah) means “to play the prostitute; to commit whoredom; to be a harlot” or something similar. It is used here and elsewhere in the Bible for departing from pure religion and engaging in pagan religion. The use of the word in this figurative sense is fitting, because the relationship between God and his people is pictured as a marriage, and to be unfaithful to it was a sin. This is also why God is described as a “jealous” or “impassioned” God. The figure may not be merely a metaphorical use, but perhaps a metonymy, since there actually was sexual immorality at the Canaanite altars and poles.

[34:15]  ¹⁴ tn There is no subject for the verb. It could be rendered “and one invites you,” or it could be made a passive.

[34:16]  ¹⁵ tn In the construction this verb would follow as a possible outcome of the last event, and so remain in the verbal sequence. If the people participate in the festivals of the land, then they will intermarry, and that could lead to further involvement with idolatry.

[7:2]  ¹⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ¹⁷ 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]  ¹⁸ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[7:1]  ¹⁹ sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

[7:1]  ²⁰ sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).

[7:1]  ²¹ sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[7:1]  ²² sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

[7:1]  ²³ sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).

[7:1]  ²⁴ sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).

[7:1]  ²⁵ sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

[7:1]  ²⁶ sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.

[14:6]  ²⁷ tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

[17:1]  ²⁸ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ²⁹ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[17:1]  ³⁰ tn Heb “to the Lord your God.” See note on “he” in 16:1.

[17:1]  ³¹ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

[31:2]  ³² tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

[1:20]  ³³ tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).