Yehezkiel 20:6

20:6 On that day I swore ¹  to bring them out of the land of Egypt to a land which I had picked out ²  for them, a land flowing with milk and honey, ³  the most beautiful of all lands.

Yehezkiel 20:15

20:15 I also swore ⁴  to them in the wilderness that I would not bring them to the land I had given them – a land flowing with milk and honey, the most beautiful of all lands.

Kejadian 15:18-21

15:18 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 26:3-4

26:3 Stay ¹⁰  in this land. Then I will be with you and will bless you, ¹¹  for I will give all these lands to you and to your descendants, ¹²  and I will fulfill ¹³  the solemn promise I made ¹⁴  to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ¹⁵  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ¹⁶ 

Mazmur 105:8-11

105:8 He always remembers his covenantal decree,

the promise he made ¹⁷  to a thousand generations –

105:9 the promise ¹⁸  he made to Abraham,

the promise he made by oath to Isaac!

105:10 He gave it to Jacob as a decree,

to Israel as a lasting promise, ¹⁹ 

105:11 saying, “To you I will give the land of Canaan

as the portion of your inheritance.”

[20:6]  ¹ tn Heb “I lifted up my hand to them.”

[20:6]  ² tn Or “searched out.” The Hebrew word is used to describe the activity of the spies in “spying out” the land of Canaan (Num 13-14); cf. KJV “I had espied for them.”

[20:6]  ³ sn The phrase “a land flowing with milk and honey,” a figure of speech describing the land’s abundant fertility, occurs in v. 15 as well as Exod 3:8, 17; 13:5; 33:3; Lev 20:24; Num 13:27; Deut 6:3; 11:9; 26:9; 27:3; Josh 5:6; Jer 11:5; 32:23 (see also Deut 1:25; 8:7-9).

[20:15]  ⁴ tn Heb “I lifted up my hand.”

[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 Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[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.

[26:3]  ¹⁰ tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ¹¹ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

[26:3]  ¹² tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[26:3]  sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

[26:3]  ¹³ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ¹⁴ tn Heb “the oath which I swore.”

[26:3]  sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

[26:4]  ¹⁵ tn Heb “your descendants.”

[26:4]  ¹⁶ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[105:8]  ¹⁷ tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 10-12 make clear.

[105:9]  ¹⁸ tn Heb “which.”

[105:10]  ¹⁹ tn Or “eternal covenant.”