Kejadian 12:7

12:7 The Lord appeared to Abram and said, “To your descendants ¹  I will give this land.” So Abram ²  built an altar there to the Lord, who had appeared to him.

Kejadian 13:15

13:15 I will give all the land that you see to you and your descendants ³  forever.

Kejadian 15:3

15:3 Abram added, ⁴  “Since ⁵  you have not given me a descendant, then look, one born in my house will be my heir!” ⁶ 

Kejadian 15:18

15:18 That day the Lord made a covenant ⁷  with Abram: “To your descendants I give ⁸  this land, from the river of Egypt ⁹  to the great river, the Euphrates River –

Kejadian 17:8

17:8 I will give the whole land of Canaan – the land where you are now residing ¹⁰  – to you and your descendants after you as a permanent ¹¹  possession. I will be their God.”

Kejadian 26:3

26:3 Stay ¹²  in this land. Then I will be with you and will bless you, ¹³  for I will give all these lands to you and to your descendants, ¹⁴  and I will fulfill ¹⁵  the solemn promise I made ¹⁶  to your father Abraham.

Kejadian 28:13-15

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ¹⁷  I will give you and your descendants the ground ¹⁸  you are lying on. 28:14 Your descendants will be like the dust of the earth, ¹⁹  and you will spread out ²⁰  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ²¹  using your name and that of your descendants. ²²  28:15 I am with you! ²³  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Keluaran 6:7-8

6:7 I will take you to myself for a people, and I will be your God. ²⁴  Then you will know that I am the Lord your God, who brought you out from your enslavement to ²⁵  the Egyptians. 6:8 I will bring you to the land I swore to give ²⁶  to Abraham, to Isaac, and to Jacob – and I will give it to you ²⁷  as a possession. I am the Lord!’”

Ulangan 6:10-11

Exhortation to Worship the Lord Exclusively

6:10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you – a land with large, fine cities you did not build, 6:11 houses filled with choice things you did not accumulate, hewn out cisterns you did not dig, and vineyards and olive groves you did not plant – and you eat your fill,

Kisah Para Rasul 9:5

9:5 So he said, “Who are you, Lord?” He replied, “I am Jesus whom you are persecuting!

Kisah Para Rasul 10:11

10:11 He ²⁸  saw heaven ²⁹  opened ³⁰  and an object something like a large sheet ³¹  descending, ³²  being let down to earth ³³  by its four corners.

Kisah Para Rasul 11:9

11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider ³⁴  ritually unclean!’

Kisah Para Rasul 1:4

1:4 While he was with them, ³⁵  he declared, ³⁶  “Do not leave Jerusalem, ³⁷  but wait there ³⁸  for what my ³⁹  Father promised, ⁴⁰  which you heard about from me. ⁴¹ 

Nehemia 9:8

9:8 When you perceived that his heart was faithful toward you, you established a ⁴²  covenant with him to give his descendants ⁴³  the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites. You have fulfilled your promise, ⁴⁴  for you are righteous.

Mazmur 105:8-11

105:8 He always remembers his covenantal decree,

the promise he made ⁴⁵  to a thousand generations –

105:9 the promise ⁴⁶  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, ⁴⁷ 

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

as the portion of your inheritance.”

[12:7]  ¹ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[12:7]  ² tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

[13:15]  ³ tn Heb “for all the land which you see to you I will give it and to your descendants.”

[15:3]  ⁴ tn Heb “And Abram said.”

[15:3]  ⁵ tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).

[15:3]  ⁶ tn Heb “is inheriting me.”

[15:18]  ⁷ tn Heb “cut a covenant.”

[15:18]  ⁸ 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]  ⁹ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[17:8]  ¹⁰ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ¹¹ tn Or “as an eternal.”

[26:3]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “the oath which I swore.”

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

[28:13]  ¹⁷ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ¹⁸ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[28:14]  ¹⁹ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ²⁰ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ²¹ 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]  ²² tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[28:15]  ²³ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[6:7]  ²⁴ sn These covenant promises are being reiterated here because they are about to be fulfilled. They are addressed to the nation, not individuals, as the plural suffixes show. Yahweh was their God already, because they had been praying to him and he is acting on their behalf. When they enter into covenant with God at Sinai, then he will be the God of Israel in a new way (19:4-6; cf. Gen 17:7-8; 28:20-22; Lev 26:11-12; Jer 24:7; Ezek 11:17-20).

[6:7]  ²⁵ tn Heb “from under the burdens of” (so KJV, NASB); NIV “from under the yoke of.”

[6:8]  ²⁶ tn Heb “which I raised my hand to give it.” The relative clause specifies which land is their goal. The bold anthropomorphism mentions part of an oath-taking ceremony to refer to the whole event and reminds the reader that God swore that he would give the land to them. The reference to taking an oath would have made the promise of God sure in the mind of the Israelite.

[6:8]  ²⁷ sn Here is the twofold aspect again clearly depicted: God swore the promise to the patriarchs, but he is about to give what he promised to this generation. This generation will know more about him as a result.

[10:11]  ²⁸ tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:11]  ²⁹ tn Or “the sky” (the same Greek word means both “heaven” and “sky”).

[10:11]  ³⁰ tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.

[10:11]  ³¹ tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).

[10:11]  ³² tn Or “coming down.”

[10:11]  ³³ tn Or “to the ground.”

[11:9]  ³⁴ tn Or “declare.” The wording matches Acts 10:15.

[1:4]  ³⁵ tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizw): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomeno"), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.

[1:4]  ³⁶ tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).

[1:4]  ³⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:4]  ³⁸ tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).

[1:4]  ³⁹ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[1:4]  ⁴⁰ tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).

[1:4]  ⁴¹ tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.

[9:8]  ⁴² tn Heb “the” (so NAB).

[9:8]  ⁴³ tn Heb “seed.”

[9:8]  ⁴⁴ tn Heb “your words.”

[105:8]  ⁴⁵ 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]  ⁴⁶ tn Heb “which.”

[105:10]  ⁴⁷ tn Or “eternal covenant.”