Ulangan 11:24-25
Konteks11:24 Every place you set your foot 1 will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea. 2 11:25 Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.
Ulangan 12:20
Konteks12:20 When the Lord your God extends your borders as he said he would do and you say, “I want to eat meat just as I please,” 3 you may do so as you wish. 4
Kejadian 15:18-21
Konteks15:18 That day the Lord made a covenant 5 with Abram: “To your descendants I give 6 this land, from the river of Egypt 7 to the great river, the Euphrates River – 15:19 the land 8 of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 9
Kejadian 28:14
Konteks28:14 Your descendants will be like the dust of the earth, 10 and you will spread out 11 to the west, east, north, and south. All the families of the earth will pronounce blessings on one another 12 using your name and that of your descendants. 13
Keluaran 23:31
Konteks23:31 I will set 14 your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, 15 for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.
Keluaran 34:24
Konteks34:24 For I will drive out 16 the nations before you and enlarge your borders; no one will covet 17 your land when you go up 18 to appear before the Lord your God three times 19 in the year.
Keluaran 34:1
Konteks34:1 20 The Lord said to Moses, “Cut out 21 two tablets of stone like the first, and I will write 22 on the tablets the words that were on the first tablets, which you smashed.
Kisah Para Rasul 4:21
Konteks4:21 After threatening them further, they released them, for they could not find how to punish them on account of the people, because they were all praising 23 God for what had happened.
Ezra 4:20
Konteks4:20 Powerful kings have been over Jerusalem who ruled throughout the entire Trans-Euphrates 24 and who were the beneficiaries of 25 tribute, custom, and toll.
[11:24] 1 tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.
[11:24] 2 tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”
[12:20] 3 tn Heb “for my soul desires to eat meat.”
[12:20] 4 tn Heb “according to all the desire of your soul you may eat meat.”
[15:18] 5 tn Heb “cut a covenant.”
[15:18] 6 tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).
[15:18] sn To your descendants I give this land. The
[15:18] 7 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
[15:19] 8 tn The words “the land” are supplied in the translation for stylistic reasons.
[15:21] 9 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.
[28:14] 10 tn This is the same Hebrew word translated “ground” in the preceding verse.
[28:14] 11 tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.
[28:14] 12 tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[28:14] 13 tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”
[23:31] 14 tn The form is a perfect tense with vav consecutive.
[23:31] 15 tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.
[34:24] 16 tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”
[34:24] 17 sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).
[34:24] 18 tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.
[34:24] 19 tn The expression “three times” is an adverbial accusative of time.
[34:1] 20 sn The restoration of the faltering community continues in this chapter. First, Moses is instructed to make new tablets and take them to the mountain (1-4). Then, through the promised theophany God proclaims his moral character (5-8). Moses responds with the reiteration of the intercession (8), and God responds with the renewal of the covenant (10-28). To put these into expository form, as principles, the chapter would run as follows: I. God provides for spiritual renewal (1-4), II. God reminds people of his moral standard (5-9), III. God renews his covenant promises and stipulations (10-28).
[34:1] 21 tn The imperative is followed by the preposition with a suffix expressing the ethical dative; it strengthens the instruction for Moses. Interestingly, the verb “cut out, chisel, hew,” is the same verb from which the word for a “graven image” is derived – פָּסַל (pasal).
[34:1] 22 tn The perfect tense with vav consecutive makes the value of this verb equal to an imperfect tense, probably a simple future here.
[34:1] sn Nothing is said of how God was going to write on these stone tablets at this point, but in the end it is Moses who wrote the words. This is not considered a contradiction, since God is often credited with things he has people do in his place. There is great symbolism in this command – if ever a command said far more than it actually said, this is it. The instruction means that the covenant had been renewed, or was going to be renewed, and that the sanctuary with the tablets in the ark at its center would be built (see Deut 10:1). The first time Moses went up he was empty-handed; when he came down he smashed the tablets because of the Israelites’ sin. Now the people would see him go up with empty tablets and be uncertain whether he would come back with the tablets inscribed again (B. Jacob, Exodus, 977-78).
[4:20] 24 sn The statement that prior Jewish kings ruled over the entire Trans-Euphrates is an overstatement. Not even in the days of David and Solomon did the kingdom of Israel extend its borders to such an extent.
