Hebrews 11:16

11:16 But as it is, ¹  they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

Genesis 17:7-8

17:7 I will confirm ²  my covenant as a perpetual ³  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. ⁴  17:8 I will give the whole land of Canaan – the land where you are now residing ⁵  – to you and your descendants after you as a permanent ⁶  possession. I will be their God.”

The Song of Songs 2:16

Poetic Refrain: Mutual Possession

The Beloved about Her Lover:

2:16 My lover is mine and I am his;

he grazes among the lilies. ⁷ 

Jeremiah 24:7

24:7 I will give them the desire to acknowledge that I ⁸  am the Lord. I will be their God and they will be my people. For they will wholeheartedly ⁹  return to me.’

Jeremiah 31:1

31:1 At that time I will be the God of all the clans of Israel ¹⁰ 

and they will be my people.

I, the Lord, affirm it!” ¹¹ 

Jeremiah 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ¹²  after I plant them back in the land,” ¹³  says the Lord. ¹⁴  “I will ¹⁵  put my law within them ¹⁶  and write it on their hearts and minds. ¹⁷  I will be their God and they will be my people. ¹⁸ 

Jeremiah 32:38

32:38 They will be my people, and I will be their God. ¹⁹ 

Ezekiel 11:20

11:20 so that they may follow my statutes and observe my regulations and carry them out. Then they will be my people, and I will be their God. ²⁰ 

Ezekiel 36:28

36:28 Then you will live in the land I gave to your fathers; you will be my people, and I will be your God. ²¹ 

Ezekiel 37:27

37:27 My dwelling place will be with them; I will be their God, and they will be my people.

Ezekiel 39:22

39:22 Then the house of Israel will know that I am the Lord their God, from that day forward.

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ²²  However, ²³  in the future the number of the people ²⁴  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ²⁵  it was said to them, “You are not my people,” it will be said to them, “You are ²⁶  children ²⁷  of the living God!”

Hosea 2:23

2:23 Then I will plant her as my own ²⁸  in the land.

I will have pity on ‘No Pity’ (Lo-Ruhamah).

I will say to ‘Not My People’ (Lo-Ammi), ‘You are my people!’

And he ²⁹  will say, ‘You are ³⁰  my God!’”

Zechariah 8:8

8:8 And I will bring them to settle within Jerusalem. They will be my people, and I will be their God, ³¹  in truth and righteousness.’

Zechariah 13:9

13:9 Then I will bring the remaining third into the fire;

I will refine them like silver is refined

and will test them like gold is tested.

They will call on my name and I will answer;

I will say, ‘These are my people,’

and they will say, ‘The Lord is my God.’” ³² 

Matthew 22:32

22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ³³  He is not the God of the dead but of the living!” ³⁴ 

Matthew 22:1

The Parable of the Wedding Banquet

22:1 Jesus spoke ³⁵  to them again in parables, saying:

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³⁶  whether principalities or powers – all things were created through him and for him.

[11:16]  ¹ tn Grk “now.”

[17:7]  ² 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]  ³ tn Or “as an eternal.”

[17:7]  ⁴ tn Heb “to be to you for God and to your descendants after you.”

[17:8]  ⁵ 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]  ⁶ tn Or “as an eternal.”

[2:16]  ⁷ sn This line may be translated either as “the one who grazes among the lilies” or as “the one who feeds [his flock] among the lilies.” The latter would picture him as a shepherd pasturing his flock among a bed of flowers which they were eating, while the former would be picturing him as a gazelle feeding among a bed of flowers. Because of the occurrence of the gazelle motif in the following verse, it is most likely that this motif is present in this verse as well. Although it seems likely that he is therefore being pictured as a gazelle eating these flowers, it is far from clear as to what this figurative picture denotes. It is possible that it conveys the peaceful nature of his relationship with her because she was earlier portrayed as a lily (e.g., 2:1).

[24:7]  ⁸ tn Heb “I will give them a heart to know me that I am the Lord.” For the use of “heart” here referring to “inclinations, resolutions, and determinations of the will” see BDB 525 s.v. לֵב 4 and compare the usage in 2 Chr 12:14. For the use of “know” to mean “acknowledge” see BDB 384 s.v. יָדַע Qal.1.f and compare the usage in Jer 39:4. For the construction “know ‘someone’ that he…” = “know that ‘someone’…” see GKC 365 §117.h and compare the usage in 2 Sam 3:25.

[24:7]  ⁹ tn Heb “with all their heart.”

[31:1]  ¹⁰ 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]  ¹¹ tn Heb “Oracle of the Lord.”

[31:33]  ¹² tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

[31:33]  ¹³ tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

[31:33]  ¹⁴ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁵ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ¹⁶ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

[31:33]  ¹⁷ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

[31:33]  ¹⁸ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[32:38]  ¹⁹ sn The covenant formula setting forth the basic relationship is reinstituted along with a new covenant (v. 40). See also 24:7; 30:22; 31:1 and the study note on 30:22.

[11:20]  ²⁰ sn The expression They will be my people, and I will be their God occurs as a promise to Abraham (Gen 17:8), Moses (Exod 6:7), and the nation (Exod 29:45).

[36:28]  ²¹ sn This promise reflects the ancient covenantal ideal (see Exod 6:7).

[1:10]  ²² sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ²³ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ²⁴ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ²⁵ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ²⁶ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ²⁷ tn Heb “sons” (so KJV, NASB, NIV).

[2:23]  ²⁸ tn Heb “for myself.”

[2:23]  ²⁹ tn The Hebrew text, carrying out the reference to the son born in 1:8-9, uses the third person masculine singular pronoun here; some English translations use third person plural (“they,” so KJV, NASB, NIV, CEV) in keeping with the immediate context, which refers to reestablished Israel.

[2:23]  ³⁰ tn The words “You are” do not appear in the Hebrew text, but are implied. It is necessary to supply the phrase in the translation to prevent the reader from understanding the predicate “my God” as an exclamation (cf. NAB).

[8:8]  ³¹ sn The affirmation They will be my people, and I will be their God speaks of covenant renewal, a restoration of the unbroken fellowship the Lord desired to have with his people but which their disloyalty had shattered. In the eschaton God and Israel will be in covenant union once again (cf. Jer 31:33).

[13:9]  ³² sn The expression I will say ‘It is my people,’ and they will say ‘the Lord is my God’ is reminiscent of the restoration of Israel predicted by Hosea, who said that those who had been rejected as God’s people would be reclaimed and once more become his sons and daughters (Hos 2:23).

[22:32]  ³³ sn A quotation from Exod 3:6.

[22:32]  ³⁴ 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.

[22:1]  ³⁵ tn Grk “And answering again, Jesus spoke.” This construction is somewhat redundant in English and has been simplified in the translation.

[1:16]  ³⁶ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.