Ulangan 20:10-11

20:10 When you approach a city to wage war against it, offer it terms of peace. 20:11 If it accepts your terms ¹  and submits to you, all the people found in it will become your slaves. ² 

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 ³  to you.”

Keluaran 34:12-16

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

Yosua 2:14

2:14 The men said to her, “If you ¹⁵  die, may we die too! ¹⁶  If you do not report what we’ve been up to, ¹⁷  then, when the Lord hands the land over to us, we will show unswerving allegiance ¹⁸  to you.” ¹⁹ 

Yosua 9:18-21

9:18 The Israelites did not attack them because the leaders of the community had sworn an oath to them in the name of the Lord God of Israel. ²⁰  The whole community criticized ²¹  the leaders, 9:19 but all the leaders told the whole community, “We swore an oath to them in the name of ²²  the Lord God of Israel. So now we can’t hurt ²³  them! 9:20 We must let them live so we can escape the curse attached to the oath we swore to them.” ²⁴  9:21 The leaders then added, ²⁵  “Let them live.” So they became ²⁶  woodcutters and water carriers for the whole community, as the leaders had decided. ²⁷ 

Yudas 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ²⁸  and to cause you to stand, rejoicing, ²⁹  without blemish ³⁰  before his glorious presence, ³¹ 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ³² 

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ³³ 

1 Samuel 21:2

21:2 David replied to Ahimelech the priest, “The king instructed me to do something, but he said to me, ‘Don’t let anyone know the reason I am sending you or the instructions I have given you.’ ³⁴  I have told my soldiers ³⁵  to wait at a certain place. ³⁶ 

[20:11]  ¹ tn Heb “if it answers you peace.”

[20:11]  ² tn Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3-27; cf. Josh 16:10; 17:13; Judg 1:28, 30-35; Isa 31:8; Lam 1:1).

[23:33]  ³ 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]  ⁴ 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]  ⁵ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[34:13]  ⁶ 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]  ⁷ tn Heb “bow down.”

[34:14]  ⁸ sn In Exod 20:3 it was “gods.”

[34:14]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[2:14]  ¹⁵ tn The second person pronoun is masculine plural, indicating that Rahab’s entire family is in view.

[2:14]  ¹⁶ tn Heb “Our lives in return for you to die.” If the lives of Rahab’s family are not spared, then the spies will pay for the broken vow with their own lives.

[2:14]  ¹⁷ tn Heb “If you do not report this matter of ours.”

[2:14]  ¹⁸ tn Heb “allegiance and faithfulness.” These virtual synonyms are joined in the translation as “unswerving allegiance” to emphasize the degree of promised loyalty.

[2:14]  ¹⁹ tn The second person pronoun is feminine singular, referring specifically to Rahab.

[9:18]  ²⁰ tn Heb “by the Lord God of Israel.”

[9:18]  ²¹ tn Or “grumbled against.”

[9:19]  ²² tn Heb “to them by….”

[9:19]  ²³ tn Or “touch.”

[9:20]  ²⁴ tn Heb “This is what we will do to them, keeping them alive so there will not be upon us anger concerning the oath which we swore to them.”

[9:21]  ²⁵ tc Heb “and the leaders said to them.” The LXX omits the words “and the leaders said to them.”

[9:21]  ²⁶ tn The vav (ו) consecutive construction in the Hebrew text suggests that the narrative resumes at this point. The LXX reads here, “and they will be,” understanding what follows to be a continuation of the leaders’ words rather than a comment by the narrator.

[9:21]  ²⁷ tn Heb “as the leaders said to them.”

[1:24]  ²⁸ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁹ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ³⁰ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ³¹ tn Or “in the presence of his glory,” “before his glory.”

[1:2]  ³² tn Grk “may mercy and peace and love be multiplied to you.”

[1:2]  ³³ tn Grk “may mercy and peace and love be multiplied to you.”

[21:2]  ³⁴ tn Heb “let not a man know anything about the matter [for] which I am sending you and [about] which I commanded you.”

[21:2]  ³⁵ tn Heb “servants.”

[21:2]  ³⁶ tn The Hebrew expression here refers to a particular, but unnamed, place. It occurs in the OT only here, in 2 Kgs 6:8, and in Ruth 4:1, where Boaz uses it to refer to Naomi’s unnamed kinsman-redeemer. A contracted form of the expression appears in Dan 8:13.