2 Chronicles 23:16

23:16 Jehoiada then drew up a covenant stipulating that he, all the people, and the king should be loyal to the Lord. ¹ 

2 Chronicles 29:10

29:10 Now I intend ²  to make a covenant with the Lord God of Israel, so that he may relent from his raging anger. ³ 

2 Chronicles 34:31-32

34:31 The king stood by his pillar ⁴  and renewed ⁵  the covenant before the Lord, agreeing to follow ⁶  the Lord and to obey his commandments, laws, and rules with all his heart and being, ⁷  by carrying out the terms ⁸  of this covenant recorded on this scroll. 34:32 He made all who were in Jerusalem and Benjamin agree to it. ⁹  The residents of Jerusalem acted in accordance with the covenant of God, the God of their ancestors.

Deuteronomy 29:1

Narrative Interlude

29:1 (28:69) ¹⁰  These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb. ¹¹ 

Deuteronomy 29:12

29:12 so that you may enter by oath into the covenant the Lord your God is making with you today. ¹² 

Deuteronomy 29:2

The Exodus, Wandering, and Conquest Reviewed

29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did ¹³  in the land of Egypt to Pharaoh, all his servants, and his land.

Deuteronomy 23:3

23:3 An Ammonite or Moabite ¹⁴  may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever ¹⁵  do so, ¹⁶ 

Nehemiah 9:38

The People Pledge to be Faithful

9:38 (10:1) ¹⁷  “Because of all of this we are entering into a binding covenant ¹⁸  in written form; ¹⁹  our leaders, our Levites, and our priests have affixed their names ²⁰  on the sealed document.”

Nehemiah 10:29

10:29 hereby participate with their colleagues the town leaders ²¹  and enter into a curse and an oath ²²  to adhere to ²³  the law of God which was given through Moses the servant of God, and to obey ²⁴  carefully all the commandments of the LORD our Lord, ²⁵  along with his ordinances and his statutes.

Jeremiah 50:5

50:5 They will ask the way to Zion;

they will turn their faces toward it.

They will come ²⁶  and bind themselves to the Lord

in a lasting covenant that will never be forgotten. ²⁷ 

Jeremiah 50:2

50:2 “Announce ²⁸  the news among the nations! Proclaim it!

Signal for people to pay attention! ²⁹ 

Declare the news! Do not hide it! Say:

‘Babylon will be captured.

Bel ³⁰  will be put to shame.

Marduk will be dismayed.

Babylon’s idols will be put to shame.

Her disgusting images ³¹  will be dismayed. ³² 

Colossians 1:5

1:5 Your faith and love have arisen ³³  from the hope laid up ³⁴  for you in heaven, which you have heard about in the message of truth, the gospel ³⁵ 

[23:16]  ¹ tn Heb “and Jehoiada made a covenant between himself and [between] all the people and [between] the king, to become a people for the Lord.”

[29:10]  ² tn Heb “now it is with my heart.”

[29:10]  ³ tn Heb “so that the rage of his anger might turn from us.” The jussive with vav (ו) conjunctive indicates purpose/result after the preceding statement of intention.

[34:31]  ⁴ tc This assumes an emendation to עַמּוּדוֹ (’ammudo), see 23:13. The MT reads “at his place.”

[34:31]  ⁵ tn Heb “cut,” that is, “made” or “agreed to.”

[34:31]  ⁶ tn Heb “walk after.”

[34:31]  ⁷ tn Or “soul.”

[34:31]  ⁸ tn Heb “words.”

[34:32]  ⁹ tn Heb “and he caused to stand everyone who was found in Jerusalem and Benjamin.”

[29:1]  ¹⁰ sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.

[29:1]  ¹¹ sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).

[29:12]  ¹² tn Heb “for you to pass on into the covenant of the Lord your God and into his oath, which the Lord your God is cutting with you today.”

[29:2]  ¹³ tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.

[23:3]  ¹⁴ sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).

[23:3]  ¹⁵ tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.

[23:3]  ¹⁶ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[9:38]  ¹⁷ sn Beginning with 9:38, the verse numbers through 10:39 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:38 ET = 10:1 HT, 10:1 ET = 10:2 HT, 10:2 ET = 10:3 HT, etc., through 10:39 ET = 10:40 HT. Beginning with 11:1 the verse numbers in the ET and HT are again the same.

[9:38]  ¹⁸ tn Heb “we are cutting.”

[9:38]  ¹⁹ tn Heb “and writing.”

[9:38]  ²⁰ tn Heb “our leaders, our Levites, and our priests on the sealed document.” The Hebrew text is elliptical here; the words “have affixed their names” are supplied in the translation for clarity and for stylistic reasons. Cf. v. 2.

[10:29]  ²¹ tn Heb “the nobles.”

[10:29]  ²² tn The expression “a curse and an oath” may be a hendiadys, meaning “an oath with penalties.”

[10:29]  ²³ tn Heb “to walk in.”

[10:29]  ²⁴ tn Heb “keep.” See the note on the word “obey” in Neh 1:5.

[10:29]  ²⁵ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[50:5]  ²⁶ tc The translation here assumes that the Hebrew בֹּאוּ (bo’u; a Qal imperative masculine plural) should be read בָּאוּ (ba’u; a Qal perfect third plural). This reading is presupposed by the Greek version of Aquila, the Latin version, and the Targum (see BHS note a, which mistakenly assumes that the form must be imperfect).

[50:5]  ²⁷ sn See Jer 32:40 and the study note there for the nature of this lasting agreement.

[50:2]  ²⁸ tn The verbs are masculine plural. Jeremiah is calling on other unnamed messengers to spread the news.

[50:2]  ²⁹ tn Heb “Raise a signal flag.”

[50:2]  ³⁰ sn Bel was originally the name or title applied to the Sumerian storm god. During the height of Babylon’s power it became a title that was applied to Marduk who was Babylon’s chief deity. As a title it means “Lord.” Here it is a poetical parallel reference to Marduk mentioned in the next line.

[50:2]  ³¹ tn The Hebrew word used here (גִּלּוּלִים, gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אַלִילִים, ’alilim), “vanities,” or “empty winds” (הֲבָלִים, havalim).

[50:2]  ³² tn The verbs here are all in the tense that views the actions as though they were already done (the Hebrew prophetic perfect). The verbs in the next verse are a mixture of prophetic perfects and imperfects which announce future actions.

[1:5]  ³³ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ³⁴ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³⁵ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.