Genesis 17:7-8

17:7 I will confirm ¹  my covenant as a perpetual ²  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ³  17:8 I will give the whole land of Canaan – the land where you are now residing ⁴  – to you and your descendants after you as a permanent ⁵  possession. I will be their God.”

Exodus 3:6

3:6 He added, “I am the God of your father, ⁶  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ⁷  at God.

Exodus 3:15

3:15 God also said to Moses, “You must say this to the Israelites, ‘The Lord ⁸  – the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob – has sent me to you. This is my name ⁹  forever, and this is my memorial from generation to generation.’ ¹⁰ 

Isaiah 41:8-10

The Lord Encourages His People

41:8 “You, my servant Israel,

Jacob whom I have chosen,

offspring of Abraham my friend, ¹¹ 

41:9 you whom I am bringing back ¹²  from the earth’s extremities,

and have summoned from the remote regions –

I told you, “You are my servant.”

I have chosen you and not rejected you.

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ¹³ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ¹⁴ 

Jeremiah 31:1

31:1 At that time I will be the God of all the clans of Israel ¹⁵ 

and they will be my people.

I, the Lord, affirm it!” ¹⁶ 

Matthew 22:31-32

22:31 Now as for the resurrection of the dead, have you not read what was spoken to you by God, ¹⁷  22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ¹⁸  He is not the God of the dead but of the living!” ¹⁹ 

Mark 12:26

12:26 Now as for the dead being raised, ²⁰  have you not read in the book of Moses, in the passage about the bush, ²¹  how God said to him, ‘I am the God of Abraham, the ²²  God of Isaac, and the God of Jacob’? ²³ 

Luke 20:37

20:37 But even Moses revealed that the dead are raised ²⁴  in the passage about the bush, ²⁵  where he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob. ²⁶ 

Acts 7:32

7:32 ‘I am the God of your forefathers, ²⁷  the God of Abraham, Isaac, ²⁸  and Jacob.’ ²⁹  Moses began to tremble and did not dare to look more closely. ³⁰ 

[17:7]  ¹ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ² tn Or “as an eternal.”

[17:7]  ³ tn Heb “to be to you for God and to your descendants after you.”

[17:8]  ⁴ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ⁵ tn Or “as an eternal.”

[3:6]  ⁶ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ⁷ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[3:15]  ⁸ sn Heb “Yahweh,” traditionally rendered “the Lord.” First the verb “I AM” was used (v. 14) in place of the name to indicate its meaning and to remind Moses of God’s promise to be with him (v. 12). Now in v. 15 the actual name is used for clear identification: “Yahweh…has sent me.” This is the name that the patriarchs invoked and proclaimed in the land of Canaan.

[3:15]  ⁹ sn The words “name” and “memorial” are at the heart of the two parallel clauses that form a poetic pair. The Hebrew word “remembrance” is a poetical synonym for “name” (cf. Job 18:17; Ps 135:13; Prov 10:7; Isa 26:8) and conveys the idea that the nature or character of the person is to be remembered and praised (S. R. Driver, Exodus, 24).

[3:15]  ¹⁰ tn The repetition of “generation” in this expression serves as a periphrasis for the superlative: “to the remotest generation” (GKC 432 §133.l).

[41:8]  ¹¹ tn Or perhaps, “covenantal partner” (see 1 Kgs 5:15 HT [5:1 ET]; 2 Chr 20:7).

[41:9]  ¹² tn Heb “whom I have taken hold of [i.e., to lead back].”

[41:10]  ¹³ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ¹⁴ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[31:1]  ¹⁵ sn This verse repeats v. 22 but with specific reference to all the clans of Israel, i.e., to all Israel and Judah. It functions here as a transition to the next section which will deal with the restoration of Israel (31:3-20) and Judah (31:21-25) and their reunification in the land (31:27-29) under a new covenant relation with God (31:31-37). See also the study note on 30:3 for further reference to this reunification in Jeremiah and the other prophets.

[31:1]  ¹⁶ tn Heb “Oracle of the Lord.”

[22:31]  ¹⁷ tn Grk “spoken to you by God, saying.” The participle λέγοντος (legontos) is redundant here in contemporary English and has not been translated.

[22:32]  ¹⁸ sn A quotation from Exod 3:6.

[22:32]  ¹⁹ sn He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.

[12:26]  ²⁰ tn Grk “Now as for the dead that they are raised.”

[12:26]  ²¹ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[12:26]  ²² tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:26]  ²³ sn A quotation from Exod 3:6.

[20:37]  ²⁴ tn Grk “But that the dead are raised even Moses revealed.”

[20:37]  ²⁵ sn See Exod 3:6. Jesus used a common form of rabbinic citation here to refer to the passage in question.

[20:37]  ²⁶ sn A quotation from Exod 3:6.

[7:32]  ²⁷ tn Or “ancestors”; Grk “fathers.”

[7:32]  ²⁸ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ²⁹ sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ³⁰ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).