Keluaran 23:32-33

23:32 “You must make no covenant with them or with their gods. 23:33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare ¹  to you.”

Keluaran 34:12-16

34:12 Be careful not to make ²  a covenant with the inhabitants of the land where you are going, lest it become a snare ³  among you. 34:13 Rather you must destroy their altars, smash their images, and cut down their Asherah poles. ⁴  34:14 For you must not worship ⁵  any other god, ⁶  for the Lord, whose name ⁷  is Jealous, is a jealous God. 34:15 Be careful ⁸  not to make a covenant with the inhabitants of the land, for when ⁹  they prostitute themselves ¹⁰  to their gods and sacrifice to their gods, and someone invites you, ¹¹  you will eat from his sacrifice; 34:16 and you then take ¹²  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.

Bilangan 33:52-53

33:52 you must drive out all the inhabitants of the land before you. Destroy all their carved images, all their molten images, ¹³  and demolish their high places. 33:53 You must dispossess the inhabitants of the land and live in it, for I have given you the land to possess it.

Ulangan 7:2-4

7:2 and he ¹⁴  delivers them over to you and you attack them, you must utterly annihilate ¹⁵  them. Make no treaty ¹⁶  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, 7:4 for they will turn your sons away from me to worship other gods. Then the anger of the Lord will erupt against you and he will quickly destroy you.

Ulangan 7:16

Exhortation to Destroy Canaanite Paganism

7:16 You must destroy ¹⁷  all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship ¹⁸  their gods, for that will be a snare to you.

Ulangan 7:25-26

7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent ¹⁹  to the Lord your God. 7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath ²⁰  along with it. ²¹  You must absolutely detest ²²  and abhor it, ²³  for it is an object of divine wrath.

Ulangan 12:2-3

12:2 You must by all means destroy ²⁴  all the places where the nations you are about to dispossess worship their gods – on the high mountains and hills and under every leafy tree. ²⁵  12:3 You must tear down their altars, shatter their sacred pillars, ²⁶  burn up their sacred Asherah poles, ²⁷  and cut down the images of their gods; you must eliminate their very memory from that place.

Ulangan 20:16-18

Laws Concerning War with Canaanite Nations

20:16 As for the cities of these peoples that ²⁸  the Lord your God is going to give you as an inheritance, you must not allow a single living thing ²⁹  to survive. 20:17 Instead you must utterly annihilate them ³⁰  – the Hittites, ³¹  Amorites, ³²  Canaanites, ³³  Perizzites, ³⁴  Hivites, ³⁵  and Jebusites ³⁶  – just as the Lord your God has commanded you, 20:18 so that they cannot teach you all the abhorrent ways they worship ³⁷  their gods, causing you to sin against the Lord your God.

Ulangan 20:2

20:2 As you move forward for battle, the priest ³⁸  will approach and say to the soldiers, ³⁹ 

Kolose 1:14-17

1:14 in whom we have redemption, ⁴⁰  the forgiveness of sins.

The Supremacy of Christ

1:15 ⁴¹ He is the image of the invisible God, the firstborn ⁴²  over all creation, ⁴³ 

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁴⁴  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ⁴⁵  in him.

[23:33]  ¹ tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.

[34:12]  ² 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]  ³ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[34:13]  ⁴ tn Or “images of Asherah”; ASV, NASB “their Asherim”; NCV “their Asherah idols.”

[34:13]  sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).

[34:14]  ⁵ tn Heb “bow down.”

[34:14]  ⁶ sn In Exod 20:3 it was “gods.”

[34:14]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[33:52]  ¹³ tn The Hebrew text repeats the verb “you will destroy.”

[7:2]  ¹⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ¹⁵ 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]  ¹⁶ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[7:16]  ¹⁷ tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”

[7:16]  ¹⁸ tn Or “serve” (so KJV, NIV, NRSV).

[7:25]  ¹⁹ tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (חֵרֶם, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17-18). See M. Grisanti, NIDOTTE 4:315.

[7:26]  ²⁰ tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.

[7:26]  sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.

[7:26]  ²¹ tn Or “like it is.”

[7:26]  ²² tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).

[7:26]  ²³ tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.

[12:2]  ²⁴ tn Heb “destroying you must destroy”; KJV “Ye shall utterly (surely ASV) destroy”; NRSV “must demolish completely.” The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words “by all means.”

[12:2]  ²⁵ sn Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44.

[12:3]  ²⁶ sn Sacred pillars. These are the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.

[12:3]  ²⁷ sn Sacred Asherah poles. The Hebrew term (plural) is אֲשֵׁרִים (’asherim). See note on the word “(leafy) tree” in v. 2, and also Deut 7:5.

[20:16]  ²⁸ tn The antecedent of the relative pronoun is “cities.”

[20:16]  ²⁹ tn Heb “any breath.”

[20:17]  ³⁰ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “utterly.” Cf. CEV “completely wipe out.”

[20:17]  sn The Hebrew verb refers to placing persons or things so evil and/or impure as to be irredeemable under God’s judgment, usually to the extent of their complete destruction. See also the note on the phrase “the divine judgment” in Deut 2:34.

[20:17]  ³¹ sn Hittite. 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.).

[20:17]  ³² sn Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[20:17]  ³³ sn Canaanite. These were the indigenous peoples of the land of Palestine, 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.

[20:17]  ³⁴ sn Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).

[20:17]  ³⁵ sn Hivite. 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 “Horites” in Deut 2:12).

[20:17]  ³⁶ tc The LXX adds “Girgashites” here at the end of the list in order to list the full (and usual) complement of seven (see note on “seven” in Deut 7:1).

[20:17]  sn Jebusite. These people inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

[20:18]  ³⁷ tn Heb “to do according to all their abominations which they do for their gods.”

[20:2]  ³⁸ sn The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14-18; 15:3-10; Deut 3:22; 7:18-24; 31:6, 8).

[20:2]  ³⁹ tn Heb “and he will say to the people.” Cf. NIV, NCV, CEV “the army”; NRSV, NLT “the troops.”

[1:14]  ⁴⁰ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ⁴¹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ⁴² tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ⁴³ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:16]  ⁴⁴ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ⁴⁵ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.