Hakim-hakim 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 

Kejadian 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.

Keluaran 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.

Ulangan 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,

Ulangan 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 –

1 Samuel 14:6

14:6 Jonathan said to his armor bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene ²⁷  for us. Nothing can prevent the Lord from delivering, whether by many or by a few.”

1 Samuel 17:26

17:26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation? ²⁸  For who is this uncircumcised Philistine, that he defies the armies of the living God?”

1 Samuel 17:36

17:36 Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them. ²⁹  For he has defied the armies of the living God!”

1 Samuel 31:4

31:4 Saul said to his armor bearer, “Draw your sword and stab me with it! Otherwise these uncircumcised people will come, stab me, and torture me.” But his armor bearer refused to do it, because he was very afraid. So Saul took his sword and fell on it.

1 Samuel 31:2

31:2 The Philistines stayed right on the heels ³⁰  of Saul and his sons. They ³¹  struck down Saul’s sons Jonathan, Abinadab, and Malki-Shua.

1 Samuel 1:20

1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. ³² 

[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.”

[34:13]  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]  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 Heb “act.”

[17:26]  ²⁸ tn Heb “and turns aside humiliation from upon Israel.”

[17:36]  ²⁹ tc The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”

[31:2]  ³⁰ tn Heb “stuck close after.”

[31:2]  ³¹ tn Heb “the Philistines.”

[1:20]  ³² tn Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שׁאל (sh’l, “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שׁמא (shm’, “to hear”), for the same reason. It more probably derives from שֶׁם (shem, “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.