▼tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

▼tn The infinitive absolute lends emphasis to the finite verb that follows.

▼tn Or “find blessing.” The denominative verb בָּרַךְ (barakh) mainly occurs in the D-stems: Piel for actice, Pual for passive, Hitpael for middle or reflexive. Only in three formulations of the Abrahamic covenant does it occur in the Niphal. Few other verbs that occur in the Piel and Pual also occur in the Niphal but not the Qal; the tendency is for such Niphals to be middle rather than passive. The middle voice may be expressed here as “they may consider themselves blessed through him,” “they may find/receive blessing through him,” or “they may become blessed through him.” Verses 18-19 refer back to Gen 12:1-3 which include how others may receive blessing or cursing from the Lord.

▼tn Heb “For I have known him.” The verb יָדַע (yadaʿ) 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.

▼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”).

▼tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

▼tn Heb “bring on.” The infinitive after לְמַעַן (lemaʿan) indicates result here.

▼tn Heb “spoke to.”