Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 26:28

26:28 They replied, “We could plainly see ¹  that the Lord is with you. So we decided there should be ²  a pact between us ³  – between us ⁴  and you. Allow us to make ⁵  a treaty with you

Kejadian 28:15

28:15 I am with you! ⁶  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Kejadian 30:27

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ⁷  for I have learned by divination ⁸  that the Lord has blessed me on account of you.”

Kejadian 39:2-3

39:2 The Lord was with Joseph. He was successful ⁹  and lived ¹⁰  in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. ¹¹ 

Yosua 3:7

3:7 The Lord told Joshua, “This very day I will begin to honor you before all Israel ¹²  so they will know that I am with you just as I was with Moses.

Yosua 3:2

3:2 After three days the leaders went through the camp

Yosua 1:1

The Lord Commissions Joshua

1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant:

Yesaya 8:10

8:10 Devise your strategy, but it will be thwarted!

Issue your orders, but they will not be executed! ¹³ 

For God is with us! ¹⁴ 

Yesaya 45:14

The Lord is the Nations’ Only Hope

45:14 This is what the Lord says:

“The profit ¹⁵  of Egypt and the revenue ¹⁶  of Ethiopia,

along with the Sabeans, those tall men,

will be brought to you ¹⁷  and become yours.

They will walk behind you, coming along in chains. ¹⁸ 

They will bow down to you

and pray to you: ¹⁹ 

‘Truly God is with ²⁰  you; he has no peer; ²¹ 

there is no other God!’”

Zakharia 8:23

8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ²² 

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ²³  Emmanuel,” ²⁴  which means ²⁵  “God with us.” ²⁶ 

Roma 8:31

8:31 What then shall we say about these things? If God is for us, who can be against us?

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²⁷ 

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ²⁸  from God – given to me for you – in order to complete ²⁹  the word of God,

Ibrani 13:5

13:5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” ³⁰ 

Wahyu 3:9

3:9 Listen! ³¹  I am going to make those people from the synagogue ³²  of Satan – who say they are Jews yet ³³  are not, but are lying – Look, I will make ³⁴  them come and bow down ³⁵  at your feet and acknowledge ³⁶  that I have loved you.

[26:28]  ¹ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ² tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ³ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁴ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁵ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[28:15]  ⁶ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[30:27]  ⁷ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ⁸ tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[39:2]  ⁹ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ¹⁰ tn Heb “and he was.”

[39:3]  ¹¹ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[3:7]  ¹² tn Or more literally, “to exalt you in the eyes of all Israel.”

[8:10]  ¹³ tn Heb “speak a word, but it will not stand.”

[8:10]  ¹⁴ sn In these vv. 9-10 the tone shifts abruptly from judgment to hope. Hostile nations like Assyria may attack God’s people, but eventually they will be destroyed, for God is with his people, sometimes to punish, but ultimately to vindicate. In addition to being a reminder of God’s presence in the immediate crisis faced by Ahaz and Judah, Immanuel (whose name is echoed in this concluding statement) was a guarantee of the nation’s future greatness in fulfillment of God’s covenantal promises. Eventually God would deliver his people from the hostile nations (vv. 9-10) through another child, an ideal Davidic ruler who would embody God’s presence in a special way (see 9:6-7). Jesus the Messiah is the fulfillment of the Davidic ideal prophesied by Isaiah, the one whom Immanuel foreshadowed. Through the miracle of the incarnation he is literally “God with us.” Matthew realized this and applied Isaiah’s ancient prophecy of Immanuel’s birth to Jesus (Matt 1:22-23). The first Immanuel was a reminder to the people of God’s presence and a guarantee of a greater child to come who would manifest God’s presence in an even greater way. The second Immanuel is “God with us” in a heightened and infinitely superior sense. He “fulfills” Isaiah’s Immanuel prophecy by bringing the typology intended by God to realization and by filling out or completing the pattern designed by God. Of course, in the ultimate fulfillment of the type, the incarnate Immanuel’s mother must be a virgin, so Matthew uses a Greek term (παρθένος, parqenos), which carries that technical meaning (in contrast to the Hebrew word עַלְמָה [’almah], which has the more general meaning “young woman”). Matthew draws similar analogies between NT and OT events in 2:15, 18. The linking of these passages by analogy is termed “fulfillment.” In 2:15 God calls Jesus, his perfect Son, out of Egypt, just as he did his son Israel in the days of Moses, an historical event referred to in Hos 11:1. In so doing he makes it clear that Jesus is the ideal Israel prophesied by Isaiah (see Isa 49:3), sent to restore wayward Israel (see Isa 49:5, cf. Matt 1:21). In 2:18 Herod’s slaughter of the infants is another illustration of the oppressive treatment of God’s people by foreign tyrants. Herod’s actions are analogous to those of the Assyrians, who deported the Israelites, causing the personified land to lament as inconsolably as a mother robbed of her little ones (Jer 31:15).

[45:14]  ¹⁵ tn Heb “labor,” which stands metonymically for the fruits of labor, either “monetary profit,” or “products.”

[45:14]  ¹⁶ tn Or perhaps, “merchandise” (so KJV, NASB, NIV, NRSV); NAB “the gain of Ethiopia”; CEV “the treasures of Ethiopia.”

[45:14]  ¹⁷ tn Heb “they will pass over to you”; NASB, NIV “will come over to you”; CEV “will belong to you.”

[45:14]  ¹⁸ sn Restored Israel is depicted here in typical ancient Near Eastern fashion as an imperial power that receives riches and slaves as tribute.

[45:14]  ¹⁹ sn Israel’s vassals are portrayed as so intimidated and awed that they treat Israel as an intermediary to God or sub-deity.

[45:14]  ²⁰ tn Or perhaps, “among.” Cf. KJV, ASV “Surely God is in thee.”

[45:14]  ²¹ tn Heb “there is no other” (so NIV, NRSV). The same phrase occurs at the end of v. 18, in v. 21, and at the end of v. 22.

[8:23]  ²² sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).

[1:23]  ²³ tn Grk “they will call his name.”

[1:23]  ²⁴ sn A quotation from Isa 7:14.

[1:23]  ²⁵ tn Grk “is translated.”

[1:23]  ²⁶ sn An allusion to Isa 8:8, 10 (LXX).

[8:1]  ²⁷ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:25]  ²⁸ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ²⁹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[13:5]  ³⁰ sn A quotation from Deut 31:6, 8.

[3:9]  ³¹ tn Grk “behold” (L&N 91.13).

[3:9]  ³² sn See the note on synagogue in 2:9.

[3:9]  ³³ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ³⁴ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ³⁵ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ³⁶ tn Or “and know,” “and recognize.”