Kejadian 13:16-17

13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ¹  13:17 Get up and ²  walk throughout ³  the land, ⁴  for I will give it to you.”

Kejadian 17:2-5

17:2 Then I will confirm my covenant ⁵  between me and you, and I will give you a multitude of descendants.” ⁶ 

17:3 Abram bowed down with his face to the ground, ⁷  and God said to him, ⁸  17:4 “As for me, ⁹  this ¹⁰  is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be ¹¹  Abram. Instead, your name will be Abraham ¹²  because I will make you ¹³  the father of a multitude of nations.

Kejadian 17:7-8

17:7 I will confirm ¹⁴  my covenant as a perpetual ¹⁵  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ¹⁶  17:8 I will give the whole land of Canaan – the land where you are now residing ¹⁷  – to you and your descendants after you as a permanent ¹⁸  possession. I will be their God.”

Keluaran 3:6-7

3:6 He added, “I am the God of your father, ¹⁹  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ²⁰  at God.

3:7 The Lord said, “I have surely seen ²¹  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ²² 

Keluaran 32:13-14

32:13 Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants ²³  like the stars of heaven, and all this land that I have spoken about ²⁴  I will give to your descendants, ²⁵  and they will inherit it forever.’” 32:14 Then the Lord relented over the evil that he had said he would do to his people.

Imamat 26:42

26:42 I will remember my covenant with Jacob and also my covenant with Isaac and also my covenant with Abraham, ²⁶  and I will remember the land.

Ulangan 32:36

32:36 The Lord will judge his people,

and will change his plans concerning ²⁷  his servants;

when he sees that their power has disappeared,

and that no one is left, whether confined or set free.

Nehemia 9:32

9:32 “So now, our God – the great, powerful, and awesome God, who keeps covenant fidelity ²⁸  – do not regard as inconsequential ²⁹  all the hardship that has befallen us – our kings, our leaders, our priests, our prophets, our ancestors, and all your people – from the days of the kings of Assyria until this very day!

Mazmur 105:8

105:8 He always remembers his covenantal decree,

the promise he made ³⁰  to a thousand generations –

Mikha 7:20

7:20 You will be loyal to Jacob

and extend your loyal love to Abraham, ³¹ 

which you promised on oath to our ancestors ³² 

in ancient times. ³³ 

Lukas 1:54-55

1:54 He has helped his servant Israel, remembering ³⁴  his mercy, ³⁵ 

1:55 as he promised ³⁶  to our ancestors, ³⁷  to Abraham and to his descendants ³⁸  forever.”

Lukas 1:72-73

1:72 He has done this ³⁹  to show mercy ⁴⁰  to our ancestors, ⁴¹ 

and to remember his holy covenant ⁴²  –

1:73 the oath ⁴³  that he swore to our ancestor ⁴⁴  Abraham.

This oath grants ⁴⁵ 

[13:16]  ¹ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[13:17]  ² tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.

[13:17]  ³ tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.

[13:17]  ⁴ tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).

[17:2]  ⁵ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ⁶ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[17:3]  ⁷ tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.

[17:3]  ⁸ tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.

[17:4]  ⁹ tn Heb “I.”

[17:4]  ¹⁰ tn Heb “is” (הִנֵּה, hinneh).

[17:5]  ¹¹ tn Heb “will your name be called.”

[17:5]  ¹² sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.

[17:5]  ¹³ tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.

[17:7]  ¹⁴ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ¹⁵ tn Or “as an eternal.”

[17:7]  ¹⁶ tn Heb “to be to you for God and to your descendants after you.”

[17:8]  ¹⁷ 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]  ¹⁸ tn Or “as an eternal.”

[3:6]  ¹⁹ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ²⁰ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[3:7]  ²¹ tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ²² sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[32:13]  ²³ tn Heb “your seed.”

[32:13]  ²⁴ tn “about” has been supplied.

[32:13]  ²⁵ tn Heb “seed.”

[26:42]  ²⁶ tn Heb “my covenant with Abraham I will remember.” The phrase “I will remember” has not been repeated in the translation for stylistic reasons.

[32:36]  ²⁷ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

[9:32]  ²⁸ tn Heb “the covenant and loyal love.” The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: “the covenant and loyalty” = covenant fidelity.

[9:32]  ²⁹ tn Heb “do not let it seem small in your sight.”

[105:8]  ³⁰ 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.

[7:20]  ³¹ tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

[7:20]  ³² tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

[7:20]  ³³ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

[1:54]  ³⁴ tn Or “because he remembered mercy,” understanding the infinitive as causal.

[1:54]  ³⁵ tn Or “his [God’s] loyal love.”

[1:55]  ³⁶ 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]  ³⁷ tn Grk “fathers.”

[1:55]  ³⁸ tn Grk “his seed” (an idiom for offspring or descendants).

[1:72]  ³⁹ 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]  ⁴⁰ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁴⁴ tn Or “forefather”; Grk “father.”

[1:73]  ⁴⁵ 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.