Psalms 89:26

89:26 He will call out to me,

‘You are my father, ¹  my God, and the protector who delivers me.’ ² 

Deuteronomy 32:15

Israel’s Rebellion

32:15 But Jeshurun ³  became fat and kicked,

you ⁴  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

Deuteronomy 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ⁵ 

as rain drops upon the grass,

and showers upon new growth.

Deuteronomy 22:1

Laws Concerning Preservation of Life

22:1 When you see ⁶  your neighbor’s ⁷  ox or sheep going astray, do not ignore it; ⁸  you must return it without fail ⁹  to your neighbor.

Deuteronomy 22:1

Laws Concerning Preservation of Life

22:1 When you see ¹⁰  your neighbor’s ¹¹  ox or sheep going astray, do not ignore it; ¹²  you must return it without fail ¹³  to your neighbor.

Colossians 1:4

1:4 since ¹⁴  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[89:26]  ¹ sn You are my father. The Davidic king was viewed as God’s “son” (see 2 Sam 7:14; Ps 2:7). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.

[89:26]  ² tn Heb “the rocky summit of my deliverance.”

[32:15]  ³ tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  ⁴ tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[32:2]  ⁵ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[22:1]  ⁶ tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

[22:1]  ⁷ tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

[22:1]  ⁸ tn Heb “hide yourself.”

[22:1]  ⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

[22:1]  ¹⁰ tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

[22:1]  ¹¹ tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

[22:1]  ¹² tn Heb “hide yourself.”

[22:1]  ¹³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

[1:4]  ¹⁴ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).