Kejadian 15:18

15:18 That day the Lord made a covenant ¹  with Abram: “To your descendants I give ²  this land, from the river of Egypt ³  to the great river, the Euphrates River –

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 6:4

6:4 I also established my covenant with them ⁴  to give them the land of Canaan, where they were living as resident foreigners. ⁵ 

Mazmur 105:8-11

105:8 He always remembers his covenantal decree,

the promise he made ⁶  to a thousand generations –

105:9 the promise ⁷  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, ⁸ 

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

as the portion of your inheritance.”

Mikha 7:20

7:20 You will be loyal to Jacob

and extend your loyal love to Abraham, ⁹ 

which you promised on oath to our ancestors ¹⁰ 

in ancient times. ¹¹ 

Lukas 1:54-55

1:54 He has helped his servant Israel, remembering ¹²  his mercy, ¹³ 

1:55 as he promised ¹⁴  to our ancestors, ¹⁵  to Abraham and to his descendants ¹⁶  forever.”

Lukas 1:72-75

1:72 He has done this ¹⁷  to show mercy ¹⁸  to our ancestors, ¹⁹ 

and to remember his holy covenant ²⁰  –

1:73 the oath ²¹  that he swore to our ancestor ²²  Abraham.

This oath grants ²³ 

1:74 that we, being rescued from the hand of our ²⁴  enemies,

may serve him without fear, ²⁵ 

1:75 in holiness and righteousness ²⁶  before him for as long as we live. ²⁷ 

Roma 9:4

9:4 who are Israelites. To them belong ²⁸  the adoption as sons, ²⁹  the glory, the covenants, the giving of the law, the temple worship, ³⁰  and the promises.

Roma 9:8-9

9:8 This means ³¹  it is not the children of the flesh ³²  who are the children of God; rather, the children of promise are counted as descendants. 9:9 For this is what the promise declared: ³³  “About a year from now ³⁴  I will return and Sarah will have a son.” ³⁵ 

Galatia 3:17

3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ³⁶  so as to invalidate the promise.

Efesus 2:12

2:12 that you were at that time without the Messiah, ³⁷  alienated from the citizenship of Israel and strangers to the covenants of promise, ³⁸  having no hope and without God in the world.

[15:18]  ¹ tn Heb “cut a covenant.”

[15:18]  ² 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]  ³ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[6:4]  ⁴ tn The statement refers to the making of the covenant with Abraham (Gen 15 and following) and confirming it with the other patriarchs. The verb הֲקִמֹתִי (haqimoti) means “set up, establish, give effect to, conclude” a covenant agreement. The covenant promised the patriarchs a great nation, a land – Canaan, and divine blessing. They lived with those promises, but now their descendants were in bondage in Egypt. God’s reference to the covenant here is meant to show the new revelation through redemption will start to fulfill the promises and show what the reality of the name Yahweh is to them.

[6:4]  ⁵ tn Heb “the land of their sojournings.” The noun מְגֻרִים (mÿgurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The “land of their sojournings” is the land of Canaan where the family lived (גּרוּ, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.

[105:8]  ⁶ 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]  ⁷ tn Heb “which.”

[105:10]  ⁸ tn Or “eternal covenant.”

[7:20]  ⁹ tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

[7:20]  ¹⁰ tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

[7:20]  ¹¹ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

[1:54]  ¹² tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ¹³ tn Or “his [God’s] loyal love.”

[1:55]  ¹⁴ tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.

[1:55]  ¹⁵ tn Grk “fathers.”

[1:55]  ¹⁶ tn Grk “his seed” (an idiom for offspring or descendants).

[1:72]  ¹⁷ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ¹⁸ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ¹⁹ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ²⁰ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ²¹ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ²² tn Or “forefather”; Grk “father.”

[1:73]  ²³ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ²⁴ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ²⁵ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ²⁶ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ²⁷ tn Grk “all our days.”

[9:4]  ²⁸ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ²⁹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ³⁰ tn Or “cultic service.”

[9:8]  ³¹ tn Grk “That is,” or “That is to say.”

[9:8]  ³² tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[9:9]  ³³ tn Grk “For this is the word of promise.”

[9:9]  ³⁴ tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ³⁵ sn A quotation from Gen 18:10, 14.

[3:17]  ³⁶ tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.

[2:12]  ³⁷ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ³⁸ tn Or “covenants of the promise.”