Kejadian 13:15

13:15 I will give all the land that you see to you and your descendants ¹  forever.

Kejadian 15:18

15:18 That day the Lord made a covenant ²  with Abram: “To your descendants I give ³  this land, from the river of Egypt ⁴  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 ⁵  – to you and your descendants after you as a permanent ⁶  possession. I will be their God.”

Kejadian 22:16-18

22:16 and said, “‘I solemnly swear by my own name,’ ⁷  decrees the Lord, ⁸  ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, ⁹  and I will greatly multiply ¹⁰  your descendants ¹¹  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession ¹²  of the strongholds ¹³  of their enemies. 22:18 Because you have obeyed me, ¹⁴  all the nations of the earth will pronounce blessings on one another ¹⁵  using the name of your descendants.’”

Kejadian 26:3-4

26:3 Stay ¹⁶  in this land. Then I will be with you and will bless you, ¹⁷  for I will give all these lands to you and to your descendants, ¹⁸  and I will fulfill ¹⁹  the solemn promise I made ²⁰  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 ²¹  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ²² 

Kejadian 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Keluaran 13:5

13:5 When ²³  the Lord brings you to the land of the Canaanites, Hittites, Amorites, Hivites, and Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, ²⁴  then you will keep ²⁵  this ceremony ²⁶  in this month.

Keluaran 32:13

32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ²⁷  like the stars of heaven, and all this land that I have spoken about ²⁸  I will give to your descendants, ²⁹  and they will inherit it forever.’”

Bilangan 14:16

14:16 ‘Because the Lord was not able to bring this people into the land that he swore to them, he killed them in the wilderness.’

Bilangan 14:30

14:30 You will by no means enter into the land where ³⁰  I swore ³¹  to settle ³²  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun.

Bilangan 32:11

32:11 ‘Because they have not followed me wholeheartedly, ³³  not ³⁴  one of the men twenty years old and upward ³⁵  who came from Egypt will see the land that I swore to give ³⁶  to Abraham, Isaac, and Jacob,

Ulangan 1:8

1:8 Look! I have already given the land to you. ³⁷  Go, occupy the territory that I, ³⁸  the Lord, promised ³⁹  to give to your ancestors ⁴⁰  Abraham, Isaac, and Jacob, and to their descendants.” ⁴¹ 

Ulangan 34:4

34:4 Then the Lord said to him, “This is the land I promised to Abraham, Isaac, and Jacob when I said, ‘I will give it to your descendants.’ ⁴²  I have let you see it, ⁴³  but you will not cross over there.”

Yosua 1:6

1:6 Be strong and brave! You must lead these people in the conquest of this land that I solemnly promised their ancestors I would hand over to them. ⁴⁴ 

Yudas 1:1

Salutation

1:1 From Jude, ⁴⁵  a slave ⁴⁶  of Jesus Christ and brother of James, ⁴⁷  to those who are called, wrapped in the love of ⁴⁸  God the Father and kept for ⁴⁹  Jesus Christ.

Kisah Para Rasul 7:5

7:5 He ⁵⁰  did not give any of it to him for an inheritance, ⁵¹  not even a foot of ground, ⁵²  yet God ⁵³  promised to give it to him as his possession, and to his descendants after him, ⁵⁴  even though Abraham ⁵⁵  as yet had no child.

Ibrani 11:9

11:9 By faith he lived as a foreigner ⁵⁶  in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs ⁵⁷  of the same promise.

[13:15]  ¹ tn Heb “for all the land which you see to you I will give it and to your descendants.”

[15:18]  ² tn Heb “cut a covenant.”

[15:18]  ³ 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]  ⁴ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[17:8]  ⁵ 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]  ⁶ tn Or “as an eternal.”

[22:16]  ⁷ tn Heb “By myself I swear.”

[22:16]  ⁸ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[22:17]  ⁹ tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  ¹⁰ tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[22:17]  ¹¹ 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.

[22:17]  ¹² tn Or “inherit.”

[22:17]  ¹³ tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[22:18]  ¹⁴ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  ¹⁵ 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 26:4). 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.)

[26:3]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “your descendants.”

[26:4]  ²² 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.)

[13:5]  ²³ tn Heb “and it will be when.”

[13:5]  ²⁴ tn See notes on Exod 3:8.

[13:5]  ²⁵ tn The verb is וְעָבַדְתָּ (vÿ’avadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause – “when Yahweh brings you out…then you will serve.”

[13:5]  ²⁶ tn The object is a cognate accusative for emphasis on the meaning of the service – “you will serve this service.” W. C. Kaiser notes how this noun was translated “slavery” and “work” in the book, but “service” or “ceremony” for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (“Exodus,” EBC 2:383).

[32:13]  ²⁷ tn Heb “your seed.”

[32:13]  ²⁸ tn “about” has been supplied.

[32:13]  ²⁹ tn Heb “seed.”

[14:30]  ³⁰ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ³¹ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ³² tn Heb “to cause you to dwell; to cause you to settle.”

[32:11]  ³³ tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.

[32:11]  ³⁴ tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.

[32:11]  ³⁵ tc The LXX adds “those knowing bad and good.”

[32:11]  ³⁶ tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.

[1:8]  ³⁷ tn Heb “I have placed before you the land.”

[1:8]  ³⁸ tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

[1:8]  ³⁹ tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.

[1:8]  ⁴⁰ tn Heb “fathers” (also in vv. 11, 21, 35).

[1:8]  ⁴¹ tn Heb “their seed after them.”

[34:4]  ⁴² tn Heb “seed” (so KJV, ASV).

[34:4]  ⁴³ tn The Hebrew text includes “with your eyes,” but this is redundant in English and is left untranslated.

[1:6]  ⁴⁴ tn Heb “For you will cause these people to inherit the land that I swore to their fathers to give to them.” The pronoun “them” at the end of the verse refers to either the people or to the fathers.

[1:1]  ⁴⁵ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁶ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴⁷ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ⁴⁸ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ⁴⁹ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[7:5]  ⁵⁰ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:5]  ⁵¹ tn Grk “He did not give him an inheritance in it.” This could be understood to mean that God did not give something else to Abraham as an inheritance while he was living there. The point of the text is that God did not give any of the land to him as an inheritance, and the translation makes this clear.

[7:5]  ⁵² tn Grk “a step of a foot” (cf. Deut 2:5).

[7:5]  ⁵³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:5]  ⁵⁴ sn An allusion to Gen 12:7; 13:15; 15:2, 18; 17:8; 24:7; 48:4. On the theological importance of the promise and to his descendants after him, see Rom 4 and Gal 3.

[7:5]  ⁵⁵ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[11:9]  ⁵⁶ tn Or “settled as a resident alien.”

[11:9]  ⁵⁷ tn Or “heirs with him.”