Kejadian 12:7
Konteks12:7 The Lord appeared to Abram and said, “To your descendants 1 I will give this land.” So Abram 2 built an altar there to the Lord, who had appeared to him.
Kejadian 15:18
Konteks15:18 That day the Lord made a covenant 3 with Abram: “To your descendants I give 4 this land, from the river of Egypt 5 to the great river, the Euphrates River –
Kejadian 22:16-18
Konteks22:16 and said, “‘I solemnly swear by my own name,’ 6 decrees the Lord, 7 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 8 and I will greatly multiply 9 your descendants 10 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 11 of the strongholds 12 of their enemies. 22:18 Because you have obeyed me, 13 all the nations of the earth will pronounce blessings on one another 14 using the name of your descendants.’”
Lukas 1:73
Konteks1:73 the oath 15 that he swore to our ancestor 16 Abraham.
This oath grants 17
Galatia 3:15-18
Konteks3:15 Brothers and sisters, 18 I offer an example from everyday life: 19 When a covenant 20 has been ratified, 21 even though it is only a human contract, no one can set it aside or add anything to it. 3:16 Now the promises were spoken to Abraham and to his descendant. 22 Scripture 23 does not say, “and to the descendants,” 24 referring to many, but “and to your descendant,” 25 referring to one, who is Christ. 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, 26 so as to invalidate the promise. 3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave 27 it to Abraham through the promise.
[12:7] 1 tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[12:7] 2 tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.
[15:18] 3 tn Heb “cut a covenant.”
[15:18] 4 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
[15:18] 5 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
[22:16] 6 tn Heb “By myself I swear.”
[22:16] 7 tn Heb “the oracle of the
[22:17] 8 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] 9 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
[22:17] 10 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 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] 13 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] 14 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.)
[1:73] 15 tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.
[1:73] 16 tn Or “forefather”; Grk “father.”
[1:73] 17 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.
[3:15] 18 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
[3:15] 19 tn Grk “I speak according to man,” referring to the illustration that follows.
[3:15] 20 tn The same Greek word, διαθήκη (diaqhkh), can mean either “covenant” or “will,” but in this context the former is preferred here because Paul is discussing in vv. 16-18 the Abrahamic covenant.
[3:15] 21 tn Or “has been put into effect.”
[3:16] 22 tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).
[3:16] 23 tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.
[3:16] 24 tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.
[3:16] 25 tn See the note on “descendant” earlier in this verse.
[3:16] sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.
[3:17] 26 tc Most
[3:18] 27 tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.