Yehezkiel 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. ¹ 

Yehezkiel 37:23

37:23 They will not defile themselves with their idols, their detestable things, and all their rebellious deeds. I will save them from all their unfaithfulness ²  by which they sinned. I will purify them; they will become my people and I will become their God.

Yehezkiel 37:27

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

Kidung Agung 6:3

Poetic Refrain: Mutual Possession

The Beloved about Her Lover:

6:3 I am my lover’s ³  and my lover is mine; ⁴ 

he grazes among the lilies.

Yeremia 30:22-23

30:22 Then you will again be my people

and I will be your God. ⁵ 

30:23 Just watch! The wrath of the Lord

will come like a storm.

Like a raging storm it will rage down

on the heads of those who are wicked.

Yeremia 31:33

31:33 “But I will make a new covenant with the whole nation of Israel ⁶  after I plant them back in the land,” ⁷  says the Lord. ⁸  “I will ⁹  put my law within them ¹⁰  and write it on their hearts and minds. ¹¹  I will be their God and they will be my people. ¹² 

Yeremia 32:38

32:38 They will be my people, and I will be their God. ¹³ 

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ¹⁴  However, ¹⁵  in the future the number of the people ¹⁶  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ¹⁷  it was said to them, “You are not my people,” it will be said to them, “You are ¹⁸  children ¹⁹  of the living God!”

Zakharia 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.’” ²⁰ 

Matius 22:32

22:32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? ²¹  He is not the God of the dead but of the living!” ²² 

Matius 22:2

22:2 “The kingdom of heaven can be compared to a king who gave a wedding banquet for his son.

Kolose 1:16-18

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ²³  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ²⁴  in him.

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ²⁵  from among the dead, so that he himself may become first in all things. ²⁶ 

Kolose 1:1

Salutation

1:1 From Paul, ²⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ibrani 8:10

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ²⁸  my laws in their minds ²⁹  and I will inscribe them on their hearts. And I will be their God and they will be my people. ³⁰ 

Ibrani 11:16

11:16 But as it is, ³¹  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.

Wahyu 21:3

21:3 And I heard a loud voice from the throne saying: “Look! The residence ³²  of God is among human beings. ³³  He ³⁴  will live among them, and they will be his people, and God himself will be with them. ³⁵ 

Wahyu 21:7

21:7 The one who conquers ³⁶  will inherit these things, and I will be his God and he will be my son.

[11:20]  ¹ 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).

[37:23]  ² tc Heb “their dwellings.” The text as it stands does not make sense. Based on the LXX, a slight emendation of two vowels, including a mater, yields the reading “from their turning,” a reference here to their turning from God and deviating from his commandments. See BDB 1000 s.v. מְשׁוּבָה, and D. I. Block, Ezekiel (NICOT), 2:407.

[6:3]  ³ sn This is the second occurrence of the poetic refrain that occurs elsewhere in 2:16 and 7:11. The order of the first two cola are reversed from 2:16: “My beloved is mine and I am his” (2:16) but “I am my beloved’s and he is mine” (6:3). The significance of this shift depends on whether the parallelism is synonymous or climactic. This might merely be a literary variation with no rhetorical significance. On the other hand, it might signal a shift in her view of their relationship: Originally, she focused on her possession of him, now she focused on his possession of her.

[6:3]  ⁴ tn Or “I belong to my beloved, and my lover belongs to me.” Alternately, “I am devoted to my beloved, and my lover is devoted to me.”

[30:22]  ⁵ sn This was their highest privilege (cf. Exod 6:7, Lev 26:12; Jer 24:7) but also their greatest responsibility (cf. Jer 7:3; 11:4). It is a formula referring to a covenant relationship in which God pledges to protect, provide, and be present with his people and they in turn promise to be loyal and obedient to him (see Deut 26:17-18; 29:10-13).

[31:33]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “Oracle of the Lord.”

[31:33]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

[31:33]  ¹² sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[32:38]  ¹³ 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.

[1:10]  ¹⁴ 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]  ¹⁵ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ¹⁶ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ¹⁷ 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]  ¹⁸ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ¹⁹ tn Heb “sons” (so KJV, NASB, NIV).

[13:9]  ²⁰ 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]  ²¹ sn A quotation from Exod 3:6.

[22:32]  ²² 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.

[1:16]  ²³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ²⁴ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:18]  ²⁵ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ²⁶ tn Grk “in order that he may become in all things, himself, first.”

[1:1]  ²⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[8:10]  ²⁸ tn Grk “putting…I will inscribe.”

[8:10]  ²⁹ tn Grk “mind.”

[8:10]  ³⁰ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.

[11:16]  ³¹ tn Grk “now.”

[21:3]  ³² tn Or “dwelling place”; traditionally, “tabernacle”; literally “tent.”

[21:3]  ³³ tn Or “people”; Grk “men” (ἀνθρώπων, anqrwpwn), a generic use of the term. In the translation “human beings” was used here because “people” occurs later in the verse and translates a different Greek word (λαοί, laoi).

[21:3]  ³⁴ tn Grk “men, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[21:3]  ³⁵ tc ‡ Most mss (א Ï^K) do not add the words “[as] their God” (αὐτῶν θεός, autwn qeos) after “he will be with them.” The mss with these words include A 2030 2050 2329 al. The Andreas group (Ï^A) also has the words, but in a different arrangement with the preceding (ἔσται μετ᾿ αὐτῶν θεὸς αὐτῶν, estai met’ autwn qeo" autwn). Not only do the words float, but scribes may have been motivated to make a connection here more directly with Isa 7:14; 8:8; Jer 24:7; 31:33; Zech 8:8. In light of sufficient external evidence as well as the possibility that the longer reading is theologically motivated, the shorter reading is preferred. NA²⁷ places the words in brackets, indicating doubts as to their authenticity.

[21:7]  ³⁶ tn Or “who is victorious”; traditionally, “who overcomes.”