Deuteronomy 7:1
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, Girgashites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, seven nations more numerous and powerful than you— 2 and he delivers them over to you and you attack them, you must utterly annihilate them. Make no treaty with them and show them no mercy! 3 You must not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons,
1 Kings 9:20
18 Baalath, Tadmor in the wilderness, 19 all the storage cities that belonged to him, and the cities where chariots and horses were kept. He built whatever he wanted in Jerusalem, Lebanon, and throughout his entire kingdom. 20 Now several non-Israelite peoples were left in the land after the conquest of Joshua, including the Amorites, Hittites, Perizzites, Hivites, and Jebusites. 21 Their descendants remained in the land (the Israelites were unable to wipe them out completely). Solomon conscripted them for his work crews, and they continue in that role to this very day. 22 Solomon did not assign Israelites to these work crews; the Israelites served as his soldiers, attendants, officers, charioteers, and commanders of his chariot forces.
Notes and References
"... According to the herem law in the book of Deuteronomy, the berem applies to all seven pre-Israelite peoples anyway and the Israelites' vow to put to herem the Canaanites of Jericho and Arad and its environs is thus superfluous. It was the book of Deuteronomy which conceived the herem as a commandment which automatically applied to all the inhabitants of the land, whether they fought or not. This herem is not conditional on any vow or dedication; rather, it is from the beginning an a priori decree, which belongs more to the realm of utopian theory than to practice. Indeed, in practice, the inhabitants of the Canaanite cities were not destroyed but rather placed under corvee labor, as we learn from 1 Kings 9:20-21 ... The law of herem in Deuteronomy is then a utopian law which was written in retrospect. Deuteronomy adopted for itself the commandments of the old herem, which was practiced in encounters with the enemies and which was intertwined with a vow and with a dedication in proclaiming herem, but Deuteronomy applied it in the manner of his theoretical herem concerning all the pre-Israelite inhabitants. Furthermore, according to Deuteronomy not only the population which dwelled west of the Jordan were subject to the herem but also the Transjordan population (Deuteronomy 2:34; 3:10), which, according to the Deuteronomic view, is a part of the promised land ..."
Weinfeld, Moshe "The Ban on the Canaanites in the Biblical Codes and its Historical Development" in Lemaire, André, et al. (eds.) History and Traditions of Early Israel: Studies Presented to Eduard Nielsen (pp. 142-160) Brill, 1993