Joshua 17:12

17:12 But the men ¹  of Manasseh were unable to conquer these cities; the Canaanites managed ²  to remain in those areas.

Joshua 17:18

17:18 The whole hill country ³  will be yours; though it is a forest, you can clear it and it will be entirely yours. ⁴  You can conquer the Canaanites, though they have chariots with iron-rimmed wheels and are strong.”

Genesis 12:6

12:6 Abram traveled through the land as far as the oak tree ⁵  of Moreh ⁶  at Shechem. ⁷  (At that time the Canaanites were in the land.) ⁸ 

Exodus 23:28

23:28 I will send ⁹  hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you.

Jude 1:1-2

Salutation

1:1 From Jude, ¹⁰  a slave ¹¹  of Jesus Christ and brother of James, ¹²  to those who are called, wrapped in the love of ¹³  God the Father and kept for ¹⁴  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ¹⁵ 

Ezra 9:1

A Prayer of Ezra

9:1 Now when these things had been completed, the leaders approached me and said, “The people of Israel, the priests, and the Levites have not separated themselves from the local residents ¹⁶  who practice detestable things similar to those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites.

Psalms 135:11

135:11 Sihon, king of the Amorites,

and Og, king of Bashan,

and all the kingdoms of Canaan.

[17:12]  ¹ tn Heb “sons”; “men” has been used in the translation because the context involves the conquest of cities; therefore, warriors (hence males) would be in view here.

[17:12]  ² tn Or “were determined.”

[17:18]  ³ tn The Hebrew text has simply “the hill country,” which must here include the hill country of Ephraim and the forest regions mentioned in v. 15.

[17:18]  ⁴ tn Heb “and its limits will be yours.”

[12:6]  ⁵ tn Or “terebinth.”

[12:6]  ⁶ sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ⁷ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ⁸ tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[23:28]  ⁹ tn Heb “and I will send.”

[1:1]  ¹⁰ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹¹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹² sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ¹³ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ¹⁴ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ¹⁵ tn Grk “may mercy and peace and love be multiplied to you.”

[9:1]  ¹⁶ tn Heb “the peoples of the lands.” So also in v. 2.