Kejadian 17:7

17:7 I will confirm ¹  my covenant as a perpetual ²  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. ³ 

Kejadian 18:19

18:19 I have chosen him ⁴  so that he may command his children and his household after him to keep ⁵  the way of the Lord by doing ⁶  what is right and just. Then the Lord will give ⁷  to Abraham what he promised ⁸  him.”

Ulangan 5:29

5:29 If only it would really be their desire to fear me and obey ⁹  all my commandments in the future, so that it may go well with them and their descendants forever.

Ulangan 11:18-21

11:18 Fix these words of mine into your mind and being, ¹⁰  and tie them as a reminder on your hands and let them be symbols ¹¹  on your forehead. 11:19 Teach them to your children and speak of them as you sit in your house, as you walk along the road, ¹²  as you lie down, and as you get up. 11:20 Inscribe them on the doorframes of your houses and on your gates 11:21 so that your days and those of your descendants may be extended in the land which the Lord promised to give to your ancestors, like the days of heaven itself. ¹³ 

Mazmur 115:13-15

115:13 He will bless his loyal followers, ¹⁴ 

both young and old. ¹⁵ 

115:14 May he increase your numbers,

yours and your children’s! ¹⁶ 

115:15 May you be blessed by the Lord,

the creator ¹⁷  of heaven and earth!

Mazmur 128:6

128:6 and that you might see ¹⁸  your grandchildren. ¹⁹ 

May Israel experience peace! ²⁰ 

Yehezkiel 37:25

37:25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it – they and their children and their grandchildren forever. David my servant will be prince over them forever.

Kisah Para Rasul 2:39

2:39 For the promise ²¹  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”

Kisah Para Rasul 3:26

3:26 God raised up ²²  his servant and sent him first to you, to bless you by turning ²³  each one of you from your iniquities.” ²⁴ 

Kisah Para Rasul 13:33

13:33 that this promise ²⁵  God has fulfilled to us, their children, by raising ²⁶  Jesus, as also it is written in the second psalm, ‘You are my Son; ²⁷  today I have fathered you.’ ²⁸ 

Roma 11:16

11:16 If the first portion ²⁹  of the dough offered is holy, then the whole batch is holy, and if the root is holy, so too are the branches. ³⁰ 

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Kolose 1:14

1:14 in whom we have redemption, ³¹  the forgiveness of sins.

[17:7]  ¹ 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]  ² tn Or “as an eternal.”

[17:7]  ³ tn Heb “to be to you for God and to your descendants after you.”

[18:19]  ⁴ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ⁵ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ⁶ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁷ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁸ tn Heb “spoke to.”

[5:29]  ⁹ tn Heb “keep” (so KJV, NAB, NIV, NRSV).

[11:18]  ¹⁰ tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.

[11:18]  ¹¹ tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.

[11:19]  ¹² tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[11:21]  ¹³ tn Heb “like the days of the heavens upon the earth,” that is, forever.

[115:13]  ¹⁴ tn Heb “the fearers of the Lord.”

[115:13]  ¹⁵ tn Heb “the small along with the great.” The translation assumes that “small” and “great” here refer to age (see 2 Chr 15:13). Another option is to translate “both the insignificant and the prominent” (see Job 3:19; cf. NEB “high and low alike”).

[115:14]  ¹⁶ tn Heb “may he add to you, to you and your sons.” The prefixed verbal form is jussive, indicating this is a prayer.

[115:15]  ¹⁷ tn Or “maker.”

[128:6]  ¹⁸ tn The imperative with prefixed vav (ו) conjunctive indicates purpose/result after the jussive in v. 5a.

[128:6]  ¹⁹ tn Heb “sons to your sons.”

[128:6]  ²⁰ tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5).

[2:39]  ²¹ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[3:26]  ²² tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²³ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²⁴ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[13:33]  ²⁵ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  sn This promise refers to the promise of a Savior through the seed (descendants) of David that is proclaimed as fulfilled (Rom 1:1-7).

[13:33]  ²⁶ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  sn By raising (i.e., by resurrection) tells how this promise came to be realized, though again the wordplay also points to his presence in history through this event (see the note on “raised up” in v. 22).

[13:33]  ²⁷ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ²⁸ tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[13:33]  sn A quotation from Ps 2:7.

[11:16]  ²⁹ tn Grk “firstfruits,” a term for the first part of something that has been set aside and offered to God before the remainder can be used.

[11:16]  ³⁰ sn Most interpreters see Paul as making use of a long-standing metaphor of the olive tree (the root…the branches) as a symbol for Israel. See, in this regard, Jer 11:16, 19. A. T. Hanson, Studies in Paul’s Technique and Theology, 121-24, cites rabbinic use of the figure of the olive tree, and goes so far as to argue that Rom 11:17-24 is a midrash on Jer 11:16-19.

[1:14]  ³¹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.