Genesis 6:18

6:18 but I will confirm ¹  my covenant with you. You will enter ²  the ark – you, your sons, your wife, and your sons’ wives with you.

Genesis 9:11-12

9:11 I confirm ³  my covenant with you: Never again will all living things ⁴  be wiped out ⁵  by the waters of a flood; ⁶  never again will a flood destroy the earth.”

9:12 And God said, “This is the guarantee ⁷  of the covenant I am making ⁸  with you ⁹  and every living creature with you, a covenant ¹⁰  for all subsequent ¹¹  generations:

Genesis 9:16-17

9:16 When the rainbow is in the clouds, I will notice it and remember ¹²  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

9:17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things ¹³  that are on the earth.”

Genesis 14:13

14:13 A fugitive ¹⁴  came and told Abram the Hebrew. ¹⁵  Now Abram was living by the oaks ¹⁶  of Mamre the Amorite, the brother ¹⁷  of Eshcol and Aner. (All these were allied by treaty ¹⁸  with Abram.) ¹⁹ 

Genesis 17:10

17:10 This is my requirement that you and your descendants after you must keep: ²⁰  Every male among you must be circumcised. ²¹ 

Genesis 17:14

17:14 Any uncircumcised male ²²  who has not been circumcised in the flesh of his foreskin will be cut off ²³  from his people – he has failed to carry out my requirement.” ²⁴ 

Genesis 17:21

17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”

Genesis 21:32

21:32 So they made a treaty ²⁵  at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned ²⁶  to the land of the Philistines. ²⁷ 

Genesis 26:28

26:28 They replied, “We could plainly see ²⁸  that the Lord is with you. So we decided there should be ²⁹  a pact between us ³⁰  – between us ³¹  and you. Allow us to make ³²  a treaty with you

[6:18]  ¹ tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

[6:18]  ² tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

[9:11]  ³ tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).

[9:11]  ⁴ tn Heb “all flesh.”

[9:11]  ⁵ tn Heb “cut off.”

[9:11]  ⁶ tn Heb “and all flesh will not be cut off again by the waters of the flood.”

[9:12]  ⁵ tn Heb “sign.”

[9:12]  ⁶ sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.

[9:12]  ⁷ tn Heb “between me and between you.”

[9:12]  ⁸ tn The words “a covenant” are supplied in the translation for clarification.

[9:12]  ⁹ tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

[9:16]  ⁷ tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[9:17]  ⁹ tn Heb “all flesh.”

[14:13]  ¹¹ tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

[14:13]  ¹² sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

[14:13]  ¹³ tn Or “terebinths.”

[14:13]  ¹⁴ tn Or “a brother”; or “a relative”; or perhaps “an ally.”

[14:13]  ¹⁵ tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

[14:13]  ¹⁶ tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

[17:10]  ¹³ tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”

[17:10]  ¹⁴ sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.

[17:14]  ¹⁵ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ¹⁶ tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  ¹⁷ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[21:32]  ¹⁷ tn Heb “cut a covenant.”

[21:32]  ¹⁸ tn Heb “arose and returned.”

[21:32]  ¹⁹ sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.

[26:28]  ¹⁹ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ²⁰ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ²¹ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ²² tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ²³ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”