2 Tawarikh 13:12

13:12 Now look, God is with us as our leader. His priests are ready to blow the trumpets to signal the attack against you. ¹  You Israelites, don’t fight against the Lord God of your ancestors, ²  for you will not win!”

2 Tawarikh 14:11

14:11 Asa prayed ³  to the Lord his God: “O Lord, there is no one but you who can help the weak when they are vastly outnumbered. ⁴  Help us, O Lord our God, for we rely on you and have marched on your behalf against this huge army. ⁵  O Lord our God, don’t let men prevail against you!” ⁶ 

Mazmur 46:7

46:7 The Lord who commands armies is on our side! ⁷ 

The God of Jacob ⁸  is our protector! ⁹  (Selah)

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ¹⁰ 

The God of Jacob ¹¹  is our protector! ¹²  (Selah)

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 41:10

41:10 Don’t be afraid, for I am with you!

Don’t be frightened, for I am your God! ¹⁵ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ¹⁶ 

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ¹⁷  you to harm ¹⁸  you, because I have many people in this city.”

Kisah Para Rasul 18:2

18:2 There he ¹⁹  found ²⁰  a Jew named Aquila, ²¹  a native of Pontus, ²²  who had recently come from Italy with his wife Priscilla, because Claudius ²³  had ordered all the Jews to depart from ²⁴  Rome. ²⁵  Paul approached ²⁶  them,

Titus 1:1

Salutation

1:1 From Paul, ²⁷  a slave ²⁸  of God and apostle of Jesus Christ, to further the faith ²⁹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ³⁰  a slave ³¹  of God and apostle of Jesus Christ, to further the faith ³²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[13:12]  ¹ tn Heb “and his priests and the trumpets of the war alarm [are ready] to sound out against you.”

[13:12]  ² tn Heb “fathers” (also in v. 18).

[14:11]  ³ tn Heb “called out.”

[14:11]  ⁴ tn Heb “there is not with you to help between many with regard to [the one] without strength.”

[14:11]  ⁵ tn Heb “and in your name we have come against this multitude.”

[14:11]  ⁶ tn Heb “let not man retain [strength] with you.”

[46:7]  ⁷ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

[46:7]  ⁸ tn That is, Israel, or Judah (see Ps 20:1).

[46:7]  ⁹ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[46:11]  ¹⁰ tn Heb “the Lord of hosts is with us.” The title “Lord of hosts” here pictures the Lord as a mighty warrior-king who leads armies into battle (see Ps 24:10). The military imagery is further developed in vv. 8-9.

[46:11]  ¹¹ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ¹² tn Heb “our elevated place” (see Pss 9:9; 18:2).

[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).

[41:10]  ¹⁵ tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).

[41:10]  ¹⁶ tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).

[18:10]  ¹⁷ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ¹⁸ tn Or “injure.”

[18:2]  ¹⁹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The word “there” is not in the Greek text but is implied.

[18:2]  ²⁰ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ²¹ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ²² sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ²³ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ²⁴ tn Or “to leave.”

[18:2]  ²⁵ map For location see JP4 A1.

[18:2]  ²⁶ tn Or “went to.”

[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.

[1:1]  ²⁸ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁹ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³¹ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³² tn Grk “for the faith,” possibly, “in accordance with the faith.”