First of all, the plain-sense meaning of the verse (even without the te'amim) is that בהר and יי are in construct ("the mountain of God"), as is evidenced by the niqqud. As mevaqesh noted in a comment on the previous answer, "on the mountain" is בָּהַר (bahar), while בְּהַר (behar) means "on the mountain of". So the niqqud and the te'amim are, in this instance at least, consistent. The verse reads, "on the mountain of God, he/it will be seen".
As to who the referent of the verb is, you could take it as God if you like. That will produce something that means that "on the mountain of God, he [ie: God] will be seen". That seems to have been the interpretation of Targum "Yonatan", which expands the clause as follows: בטוורא הדין כפת אברהם ית יצחק ברה ותמן אתגלית עלוי שכינתא דיי, "on this mountain, Abraham bound his son Isaac, and there the shekhinah of God was revealed to him".
You can see similar interpretations in Rashi (בהר זה יראה הקדוש ברוך הוא לעמו) and in Rashbam (בהר יי נראה הקב״ה לאברהם), amongst other places.
Finally, the translation that you have provided is that of Artscroll. Artscroll's translation is what is known as a "dynamic equivalence" translation, in that it aims to convey the literal sense of the passuk (based on Chazal), rather than render it literally into English. In this instance, it is deliberately not following the niqqud/te'amim in order to present something that means the same as what an adherence to the niqqud/te'amim together with the interpretations of particular mefarshim will produce.
You can compare this to the translation of JPS, which is more of a "formal equivalence" translation. They render this clause as, "On the mount of the Lord there is vision".
