Yosua 10:32

10:32 The Lord handed Lachish over to Israel and they ¹  captured it on the second day. They put the sword to all who lived there, just as they had done to Libnah.

Yosua 10:35

10:35 That day they captured it and put the sword to all who lived there. That day they ²  annihilated it just as they ³  had done to Lachish.

Yosua 10:37

10:37 They captured it and put the sword to its king, all its surrounding cities, and all who lived in it; they ⁴  left no survivors. As they ⁵  had done at Eglon, they ⁶  annihilated it and all who lived there.

Yosua 10:39

10:39 They ⁷  captured it, its king, and all its surrounding cities and put the sword to them. They annihilated everyone who lived there; they ⁸  left no survivors. They ⁹  did to Debir and its king what they ¹⁰  had done to Libnah and its king and to Hebron. ¹¹ 

Yosua 6:21

6:21 They annihilated with the sword everything that breathed in the city, ¹²  including men and women, young and old, as well as cattle, sheep, and donkeys.

Ulangan 7:2

7:2 and he ¹³  delivers them over to you and you attack them, you must utterly annihilate ¹⁴  them. Make no treaty ¹⁵  with them and show them no mercy!

Ulangan 7:16

Exhortation to Destroy Canaanite Paganism

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

Ulangan 20:16-17

Laws Concerning War with Canaanite Nations

20:16 As for the cities of these peoples that ¹⁸  the Lord your God is going to give you as an inheritance, you must not allow a single living thing ¹⁹  to survive. 20:17 Instead you must utterly annihilate them ²⁰  – the Hittites, ²¹  Amorites, ²²  Canaanites, ²³  Perizzites, ²⁴  Hivites, ²⁵  and Jebusites ²⁶  – just as the Lord your God has commanded you,

Mazmur 21:8-9

21:8 You ²⁷  prevail over ²⁸  all your enemies;

your power is too great for those who hate you. ²⁹ 

21:9 You burn them up like a fiery furnace ³⁰  when you appear; ³¹ 

the Lord angrily devours them; ³² 

the fire consumes them.

Mazmur 110:1

Psalm 110 ³³ 

A psalm of David.

110:1 Here is the Lord’s proclamation ³⁴  to my lord: ³⁵ 

“Sit down at my right hand ³⁶  until I make your enemies your footstool!” ³⁷ 

Lukas 19:27

19:27 But as for these enemies of mine who did not want me to be their king, ³⁸  bring them here and slaughter ³⁹  them ⁴⁰  in front of me!’”

Lukas 19:1

Jesus and Zacchaeus

19:1 Jesus ⁴¹  entered Jericho ⁴²  and was passing through it.

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ⁴³  from God – given to me for you – in order to complete ⁴⁴  the word of God,

[10:32]  ¹ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:35]  ² tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:35]  ³ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:37]  ⁴ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:37]  ⁵ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:37]  ⁶ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:39]  ⁷ tn Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:39]  ⁸ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:39]  ⁹ tn Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:39]  ¹⁰ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

[10:39]  ¹¹ tn Heb “as he did to Hebron, so he did to Debir and its king, and as he did to Libnah and its king.” The clauses have been rearranged in the translation for stylistic reasons.

[6:21]  ¹² tn Heb “all which was in the city.”

[7:2]  ¹³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ¹⁴ 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]  ¹⁵ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[7:16]  ¹⁶ 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]  ¹⁷ tn Or “serve” (so KJV, NIV, NRSV).

[20:16]  ¹⁸ tn The antecedent of the relative pronoun is “cities.”

[20:16]  ¹⁹ tn Heb “any breath.”

[20:17]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ sn Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).

[20:17]  ²⁵ 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]  ²⁶ 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).

[21:8]  ²⁷ tn The king is now addressed. One could argue that the Lord is still being addressed, but v. 9 militates against this proposal, for there the Lord is mentioned in the third person and appears to be distinct from the addressee (unless, of course, one takes “Lord” in v. 9 as vocative; see the note on “them” in v. 9b). Verse 7 begins this transition to a new addressee by referring to both the king and the Lord in the third person (in vv. 1-6 the Lord is addressed and only the king referred to in the third person).

[21:8]  ²⁸ tn Heb “your hand finds.” The idiom pictures the king grabbing hold of his enemies and defeating them (see 1 Sam 23:17). The imperfect verbal forms in vv. 8-12 may be translated with the future tense, as long as the future is understood as generalizing.

[21:8]  ²⁹ tn Heb “your right hand finds those who hate you.”

[21:9]  ³⁰ tn Heb “you make them like a furnace of fire.” Although many modern translations retain the literal Hebrew, the statement is elliptical. The point is not that he makes them like a furnace, but like an object burned in a furnace (cf. NEB, “at your coming you shall plunge them into a fiery furnace”).

[21:9]  ³¹ tn Heb “at the time of your face.” The “face” of the king here refers to his angry presence. See Lam 4:16.

[21:9]  ³² tn Heb “the Lord, in his anger he swallows them, and fire devours them.” Some take “the Lord” as a vocative, in which case he is addressed in vv. 8-9a. But this makes the use of the third person in v. 9b rather awkward, though the king could be the subject (see vv. 1-7).

[110:1]  ³³ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ³⁴ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ³⁵ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ³⁶ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ³⁷ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[19:27]  ³⁸ tn Grk “to rule over them.”

[19:27]  ³⁹ tn This term, when used of people rather than animals, has some connotations of violence and mercilessness (L&N 20.72).

[19:27]  ⁴⁰ sn Slaughter them. To reject the king is to face certain judgment from him.

[19:1]  ⁴¹ tn Grk “And entering, he passed through”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:1]  ⁴² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[1:25]  ⁴³ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ⁴⁴ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.