Deuteronomy 11:24

11:24 Every place you set your foot ¹  will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea. ² 

Deuteronomy 19:8

19:8 If the Lord your God enlarges your borders as he promised your ancestors ³  and gives you all the land he pledged to them, ⁴ 

Genesis 15:18-21

15:18 That day the Lord made a covenant ⁵  with Abram: “To your descendants I give ⁶  this land, from the river of Egypt ⁷  to the great river, the Euphrates River – 15:19 the land ⁸  of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” ⁹ 

Genesis 28:14

28:14 Your descendants will be like the dust of the earth, ¹⁰  and you will spread out ¹¹  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ¹²  using your name and that of your descendants. ¹³ 

Exodus 23:31

23:31 I will set ¹⁴  your boundaries from the Red Sea to the sea of the Philistines, and from the desert to the River, ¹⁵  for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.

Exodus 34:24

34:24 For I will drive out ¹⁶  the nations before you and enlarge your borders; no one will covet ¹⁷  your land when you go up ¹⁸  to appear before the Lord your God three times ¹⁹  in the year.

[11:24]  ¹ tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.

[11:24]  ² tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”

[19:8]  ³ tn Heb “fathers.”

[19:8]  ⁴ tn Heb “he said to give to your ancestors.” The pronoun has been used in the translation instead for stylistic reasons.

[15:18]  ⁵ tn Heb “cut a covenant.”

[15:18]  ⁶ 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]  ⁷ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[15:19]  ⁸ tn The words “the land” are supplied in the translation for stylistic reasons.

[15:21]  ⁹ tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.

[28:14]  ¹⁰ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ¹¹ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ¹² 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]  ¹³ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[23:31]  ¹⁴ tn The form is a perfect tense with vav consecutive.

[23:31]  ¹⁵ tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.

[34:24]  ¹⁶ tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

[34:24]  ¹⁷ sn The verb “covet” means more than desire; it means that some action will be taken to try to acquire the land that is being coveted. It is one thing to envy someone for their land; it is another to be consumed by the desire that stops at nothing to get it (it, not something like it).

[34:24]  ¹⁸ tn The construction uses the infinitive construct with a preposition and a suffixed subject to form the temporal clause.

[34:24]  ¹⁹ tn The expression “three times” is an adverbial accusative of time.