Genesis 18:19

18:19 I have chosen him ¹  so that he may command his children and his household after him to keep ²  the way of the Lord by doing ³  what is right and just. Then the Lord will give ⁴  to Abraham what he promised ⁵  him.”

Deuteronomy 7:12

Promises of Good for Covenant Obedience

7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you ⁶  as he promised ⁷  your ancestors.

Deuteronomy 7:1

The Dispossession of Nonvassals

7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, ⁸  Girgashites, ⁹  Amorites, ¹⁰  Canaanites, ¹¹  Perizzites, ¹²  Hivites, ¹³  and Jebusites, ¹⁴  seven ¹⁵  nations more numerous and powerful than you –

Deuteronomy 28:9

28:9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments ¹⁶  and obey him. ¹⁷ 

John 15:9-10

15:9 “Just as the Father has loved me, I have also loved you; remain ¹⁸  in my love. 15:10 If you obey ¹⁹  my commandments, you will remain ²⁰  in my love, just as I have obeyed ²¹  my Father’s commandments and remain ²²  in his love.

Jude 1:20-21

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ²³  1:21 maintain ²⁴  yourselves in the love of God, while anticipating ²⁵  the mercy of our Lord Jesus Christ that brings eternal life. ²⁶ 

Jude 1:24

Final Blessing

1:24 Now to the one who is able to keep you from falling, ²⁷  and to cause you to stand, rejoicing, ²⁸  without blemish ²⁹  before his glorious presence, ³⁰ 

[18:19]  ¹ 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]  ² 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]  ³ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁴ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁵ tn Heb “spoke to.”

[7:12]  ⁶ tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.

[7:12]  ⁷ tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”

[7:1]  ⁸ sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

[7:1]  ⁹ sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).

[7:1]  ¹⁰ sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[7:1]  ¹¹ sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

[7:1]  ¹² sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).

[7:1]  ¹³ sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).

[7:1]  ¹⁴ sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

[7:1]  ¹⁵ sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.

[28:9]  ¹⁶ tn Heb “the commandments of the Lord your God.” See note on “he” in the previous verse.

[28:9]  ¹⁷ tn Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).

[15:9]  ¹⁸ tn Or “reside.”

[15:10]  ¹⁹ tn Or “keep.”

[15:10]  ²⁰ tn Or “reside.”

[15:10]  ²¹ tn Or “kept.”

[15:10]  ²² tn Or “reside.”

[1:20]  ²³ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:21]  ²⁴ tn Or “keep.”

[1:21]  ²⁵ tn Or “waiting for.”

[1:21]  ²⁶ tn Grk “unto eternal life.”

[1:24]  ²⁷ tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.

[1:24]  ²⁸ tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”

[1:24]  ²⁹ tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.

[1:24]  ³⁰ tn Or “in the presence of his glory,” “before his glory.”