Yesaya 26:2

26:2 Open the gates so a righteous nation can enter –

one that remains trustworthy.

Keluaran 19:6

19:6 and you will be to me ¹  a kingdom of priests ²  and a holy nation.’ ³  These are the words that you will speak to the Israelites.”

Keluaran 33:13

33:13 Now if I have found favor in your sight, show me ⁴  your way, that I may know you, ⁵  that I may continue to find ⁶  favor in your sight. And see ⁷  that this nation is your people.”

Mazmur 33:12

33:12 How blessed ⁸  is the nation whose God is the Lord,

the people whom he has chosen to be his special possession. ⁹ 

Mazmur 106:5

106:5 so I may see the prosperity ¹⁰  of your chosen ones,

rejoice along with your nation, ¹¹ 

and boast along with the people who belong to you. ¹² 

Mazmur 147:20

147:20 He has not done so with any other nation;

they are not aware of his regulations.

Praise the Lord!

Mazmur 147:1

Psalm 147 ¹³ 

147:1 Praise the Lord,

for it is good to sing praises to our God!

Yes, ¹⁴  praise is pleasant and appropriate!

Pengkhotbah 2:9

2:9 So ¹⁵  I was far wealthier ¹⁶  than all my predecessors in Jerusalem,

yet I maintained my objectivity: ¹⁷ 

[19:6]  ¹ tn Or “for me” (NIV, NRSV), or, if the lamed (ל) preposition has a possessive use, “my kingdom” (so NCV).

[19:6]  ² tn The construction “a kingdom of priests” means that the kingdom is made up of priests. W. C. Kaiser (“Exodus,” EBC 2:417) offers four possible renderings of the expression: 1) apposition, viz., “kings, that is, priests; 2) as a construct with a genitive of specification, “royal priesthood”; 3) as a construct with the genitive being the attribute, “priestly kingdom”; and 4) reading with an unexpressed “and” – “kings and priests.” He takes the latter view that they were to be kings and priests. (Other references are R. B. Y. Scott, “A Kingdom of Priests (Exodus xix. 6),” OTS 8 [1950]: 213-19; William L. Moran, “A Kingdom of Priests,” The Bible in Current Catholic Thought, 7-20). However, due to the parallelism of the next description which uses an adjective, this is probably a construct relationship. This kingdom of God will be composed of a priestly people. All the Israelites would be living wholly in God’s service and enjoying the right of access to him. And, as priests, they would have the duty of representing God to the nations, following what they perceived to be the duties of priests – proclaiming God’s word, interceding for people, and making provision for people to find God through atonement (see Deut 33:9,10).

[19:6]  ³ tn They are also to be “a holy nation.” They are to be a nation separate and distinct from the rest of the nations. Here is another aspect of their duty. It was one thing to be God’s special possession, but to be that they had to be priestly and holy. The duties of the covenant will specify what it would mean to be a holy nation. In short, they had to keep themselves free from everything that characterized pagan people (S. R. Driver, Exodus, 171). So it is a bilateral covenant: they received special privileges but they must provide special services by the special discipline. See also H. Kruse, “Exodus 19:5 and the Mission of Israel,” North East Asian Journal of Theology 24/25 (1980): 239-42.

[33:13]  ⁴ tn The prayer uses the Hiphil imperative of the verb “to know.” “Cause me to know” is “show me, reveal to me, teach or inform me.” Moses wanted to know more of God’s dealings with people, especially after all that has happened in the preceding chapter.

[33:13]  ⁵ tn The imperfect tense of the verb “to know” with the vav follows the imperative of this root, and so this indicates the purpose clause (final imperfect): “in order that I may know you.” S. R. Driver summarizes it this way: that I may understand what your nature and character is, and shape my petitions accordingly, so that I may find grace in your sight, and my future prayers may be answered (Exodus, 361).

[33:13]  ⁶ tn The purpose clause simply uses the imperfect, “that I may find.” But since he already has found favor in God’s eyes, he is clearly praying that it be so in the future as well as now.

[33:13]  ⁷ tn The verb “see” (an imperative) is a request for God to acknowledge Israel as his people by providing the divine leadership needed. So his main appeal will be for the people and not himself. To underscore this, he repeats “see” the way the section opened.

[33:12]  ⁸ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).

[33:12]  ⁹ tn Heb “inheritance.”

[106:5]  ¹⁰ tn Heb “good.”

[106:5]  ¹¹ tn Heb “in order that [I may] rejoice with the rejoicing of your nation.”

[106:5]  ¹² tn Heb “with your inheritance.”

[147:1]  ¹³ sn Psalm 147. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.

[147:1]  ¹⁴ tn Or “for.”

[2:9]  ¹⁵ tn The vav prefixed to וְגָדַלְתִּי (vÿgadalti, vav + Qal perfect first common singular from גָּדַל, gadal, “to be great; to increase”) functions in a final summarizing sense, that is, it introduces the concluding summary of 2:4-9.

[2:9]  ¹⁶ tn Heb “I became great and I surpassed” (וְהוֹסַפְתִּי וְגָדַלְתִּי, vÿgadalti vÿhosafti). This is a verbal hendiadys in which the second verb functions adverbially, modifying the first: “I became far greater.” Most translations miss the hendiadys and render the line in a woodenly literal sense (KJV, ASV, RSV, NEB, NRSV, NAB, NASB, MLB, Moffatt), while only a few recognize the presence of hendiadys here: “I became greater by far” (NIV) and “I gained more” (NJPS).

[2:9]  ¹⁷ tn Heb “yet my wisdom stood for me,” meaning he retained his wise perspective despite his great wealth.