Kejadian 9:15

9:15 then I will remember my covenant with you ¹  and with all living creatures of all kinds. ²  Never again will the waters become a flood and destroy ³  all living things. ⁴ 

Kejadian 15:15

15:15 But as for you, ⁵  you will go to your ancestors ⁶  in peace and be buried at a good old age. ⁷ 

Kejadian 17:4

17:4 “As for me, ⁸  this ⁹  is my covenant with you: You will be the father of a multitude of nations.

Kejadian 22:16-18

22:16 and said, “‘I solemnly swear by my own name,’ ¹⁰  decrees the Lord, ¹¹  ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, ¹²  and I will greatly multiply ¹³  your descendants ¹⁴  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 ¹⁵  of the strongholds ¹⁶  of their enemies. 22:18 Because you have obeyed me, ¹⁷  all the nations of the earth will pronounce blessings on one another ¹⁸  using the name of your descendants.’”

Kejadian 26:3

26:3 Stay ¹⁹  in this land. Then I will be with you and will bless you, ²⁰  for I will give all these lands to you and to your descendants, ²¹  and I will fulfill ²²  the solemn promise I made ²³  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. ²⁴  I will give you and your descendants the ground ²⁵  you are lying on. 28:14 Your descendants will be like the dust of the earth, ²⁶  and you will spread out ²⁷  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ²⁸  using your name and that of your descendants. ²⁹  28:15 I am with you! ³⁰  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 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 ³¹  like the stars of heaven, and all this land that I have spoken about ³²  I will give to your descendants, ³³  and they will inherit it forever.’”

Keluaran 32:2

32:2 So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” ³⁴ 

1 Raja-raja 13:23

13:23 When the prophet from Judah finished his meal, ³⁵  the old prophet saddled his visitor’s donkey for him. ³⁶ 

Mazmur 105:10

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

to Israel as a lasting promise, ³⁷ 

Mazmur 105:42

105:42 Yes, ³⁸  he remembered the sacred promise ³⁹ 

he made to Abraham his servant.

Yeremia 14:21

14:21 For the honor of your name, ⁴⁰  do not treat Jerusalem ⁴¹  with contempt.

Do not treat with disdain the place where your glorious throne sits. ⁴² 

Be mindful of your covenant with us. Do not break it! ⁴³ 

[9:15]  ¹ tn Heb “which [is] between me and between you.”

[9:15]  ² tn Heb “all flesh.”

[9:15]  ³ tn Heb “to destroy.”

[9:15]  ⁴ tn Heb “all flesh.”

[15:15]  ⁵ tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.

[15:15]  ⁶ sn You will go to your ancestors. This is a euphemistic expression for death.

[15:15]  ⁷ tn Heb “in a good old age.”

[17:4]  ⁸ tn Heb “I.”

[17:4]  ⁹ tn Heb “is” (הִנֵּה, hinneh).

[22:16]  ¹⁰ tn Heb “By myself I swear.”

[22:16]  ¹¹ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[22:17]  ¹² 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]  ¹³ 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]  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.

[22:17]  ¹⁵ tn Or “inherit.”

[22:17]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ²⁷ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ²⁸ 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]  ²⁹ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[28:15]  ³⁰ 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).

[32:13]  ³¹ tn Heb “your seed.”

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

[32:13]  ³³ tn Heb “seed.”

[32:2]  ³⁴ sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.

[13:23]  ³⁵ tn Heb “and after he had eaten food and after he had drunk.”

[13:23]  ³⁶ tn Heb “and he saddled for him the donkey, for the prophet whom he had brought back.”

[105:10]  ³⁷ tn Or “eternal covenant.”

[105:42]  ³⁸ tn Or “for.”

[105:42]  ³⁹ tn Heb “his holy word.”

[14:21]  ⁴⁰ tn Heb “For the sake of your name.”

[14:21]  ⁴¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:21]  ⁴² tn English versions quite commonly supply “us” as an object for the verb in the first line. This is probably wrong. The Hebrew text reads: “Do not treat with contempt for the sake of your name; do not treat with disdain your glorious throne.” This is case of poetic parallelism where the object is left hanging until the second line. For an example of this see Prov 13:1 in the original and consult E. W. Bullinger, Figures of Speech, 103-4. There has also been some disagreement whether “your glorious throne” refers to the temple (as in 17:12) or Jerusalem (as in 3:17). From the beginning of the prayer in v. 19 where a similar kind of verb has been used with respect to Zion/Jerusalem it would appear that the contextual referent is Jerusalem. The absence of an object from the first line makes it possible to retain part of the metaphor in the translation and still convey some meaning.

[14:21]  sn The place of God’s glorious throne was first of all the ark of the covenant where God was said to be enthroned between the cherubim, then the temple that housed it, then the city itself. See 2 Kgs 19:14-15 in the context of Sennacherib’s attack on Jerusalem.

[14:21]  ⁴³ tn Heb “Remember, do not break your covenant with us.”