Psalms 43:4

43:4 Then I will go ¹  to the altar of God,

to the God who gives me ecstatic joy, ² 

so that I express my thanks to you, ³  O God, my God, with a harp.

Psalms 48:14

48:14 For God, our God, is our defender forever! ⁴ 

He guides ⁵  us! ⁶ 

Psalms 67:6-7

67:6 The earth yields its crops.

May God, our God, bless us!

67:7 May God bless us! ⁷ 

Then all the ends of the earth will give him the honor he deserves. ⁸ 

Genesis 17:7

17:7 I will confirm ⁹  my covenant as a perpetual ¹⁰  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. ¹¹ 

Deuteronomy 26:17-19

26:17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him. 26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments. 26:19 Then ¹²  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ¹³  You will ¹⁴  be a people holy to the Lord your God, as he has said.

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 

Luke 20:38

20:38 Now he is not God of the dead, but of the living, ¹⁷  for all live before him.” ¹⁸ 

Hebrews 11:16

11:16 But as it is, ¹⁹  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.

[43:4]  ¹ tn The cohortative expresses the psalmist’s resolve. Prefixed with the vav (ו) conjunctive it also expresses the result or outcome of the preceding verbs “lead” and “escort.”

[43:4]  ² tn Heb “to God, the joy of my happiness.” The phrase “joy of my happiness” employs an appositional genitive. Synonyms are joined in a construct relationship to emphasize the degree of the psalmist’s joy. For a detailed discussion of the grammatical point with numerous examples, see Y. Avishur, “Pairs of Synonymous Words in the Construct State (and in Appositional Hendiadys) in Biblical Hebrew,” Semitics 2 (1971): 17-81.

[43:4]  ³ tn The cohortative with vav (ו) conjunctive probably indicates purpose (“so that”) or intention.

[48:14]  ⁴ tn Heb “for this is God, our God, forever and ever.” “This” might be paraphrased, “this protector described and praised in the preceding verses.”

[48:14]  ⁵ tn The imperfect highlights the characteristic nature of the generalizing statement.

[48:14]  ⁶ tn In the Hebrew text the psalm ends with the words עַל־מוּת (’al-mut, “upon [unto?] dying”), which make little, if any, sense. M. Dahood (Psalms [AB], 1:293) proposes an otherwise unattested plural form עֹלָמוֹת (’olamot; from עוֹלָם, ’olam, “eternity”). This would provide a nice parallel to עוֹלָם וָעֶד (’olam va’ed, “forever”) in the preceding line, but elsewhere the plural of עוֹלָם appears as עֹלָמִים (’olamim). It is preferable to understand the phrase as a musical direction of some sort (see עַל־מוּת [’al-mut] in the superscription of Ps 9) or to emend the text to עַל־עֲלָמוֹת (’al-’alamot, “according to the alamoth style”; see the heading of Ps 46). In either case it should be understood as belonging with the superscription of the following psalm.

[67:7]  ⁷ tn The prefixed verb forms in vv. 6b-7a are understood as jussives.

[67:7]  ⁸ tn Heb “will fear him.” After the jussive of the preceding line, the prefixed verbal form with prefixed vav (ו) conjunctive is understood as indicating purpose/result. (Note how v. 3 anticipates the universal impact of God showing his people blessing.) Another option is to take the verb as a jussive and translate, “Let all the ends of the earth fear him.”

[17:7]  ⁹ 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]  ¹⁰ tn Or “as an eternal.”

[17:7]  ¹¹ tn Heb “to be to you for God and to your descendants after you.”

[26:19]  ¹² tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ¹³ tn Heb “for praise and for a name and for glory.”

[26:19]  ¹⁴ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[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.”

[20:38]  ¹⁷ 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.

[20:38]  ¹⁸ tn On this syntax, see BDF §192. The point is that all live “to” God or “before” God.

[11:16]  ¹⁹ tn Grk “now.”