2 Tawarikh 15:2

15:2 He met ¹  Asa and told him, “Listen to me, Asa and all Judah and Benjamin! The Lord is with you when you are loyal to him. ²  If you seek him, he will respond to you, ³  but if you reject him, he will reject you.

2 Tawarikh 15:9

15:9 He assembled all Judah and Benjamin, as well as the settlers ⁴  from Ephraim, Manasseh, and Simeon who had come to live with them. Many people from Israel had come there to live ⁵  when they saw that the Lord his God was with him.

Kejadian 39:2-3

39:2 The Lord was with Joseph. He was successful ⁶  and lived ⁷  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. ⁸ 

Kejadian 39:21

39:21 But the Lord was with Joseph and showed him kindness. ⁹  He granted him favor in the sight of the prison warden. ¹⁰ 

Keluaran 3:12

3:12 He replied, ¹¹  “Surely I will be with you, ¹²  and this will be the sign ¹³  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ¹⁴  God on this mountain.”

Keluaran 4:12

4:12 So now go, and I will be with your mouth ¹⁵  and will teach you ¹⁶  what you must say.” ¹⁷ 

Yosua 1:5

1:5 No one will be able to resist you ¹⁸  all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.

Yosua 1:9

1:9 I repeat, ¹⁹  be strong and brave! Don’t be afraid and don’t panic, ²⁰  for I, the Lord your God, am with you in all you do.” ²¹ 

Yudas 1:18

1:18 For they said to you, “In the end time there will come ²²  scoffers, propelled by their own ungodly desires.” ²³ 

Yudas 1:12

1:12 These men are ²⁴  dangerous reefs ²⁵  at your love feasts, ²⁶  feasting without reverence, ²⁷  feeding only themselves. ²⁸  They are ²⁹  waterless ³⁰  clouds, carried along by the winds; autumn trees without fruit ³¹  – twice dead, ³²  uprooted;

Yudas 1:2

1:2 May mercy, peace, and love be lavished on you! ³³ 

1 Samuel 5:10

5:10 So they sent the ark of God to Ekron.

But when the ark of God arrived at Ekron, the residents of Ekron cried out saying, “They have brought the ark of the God of Israel here ³⁴  to kill our ³⁵  people!”

1 Samuel 5:1

The Ark Causes Trouble for the Philistines

5:1 Now the Philistines had captured the ark of God and brought it from Ebenezer to Ashdod.

1 Samuel 22:18

22:18 Then the king said to Doeg, “You turn and strike down the priests!” So Doeg the Edomite turned and struck down the priests. He killed on that day eighty-five ³⁶  men who wore the linen ephod.

Mazmur 46:7

46:7 The Lord who commands armies is on our side! ³⁷ 

The God of Jacob ³⁸  is our protector! ³⁹  (Selah)

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ⁴⁰ 

The God of Jacob ⁴¹  is our protector! ⁴²  (Selah)

Yesaya 8:10

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

Issue your orders, but they will not be executed! ⁴³ 

For God is with us! ⁴⁴ 

Yesaya 41:10

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

Don’t be frightened, for I am your God! ⁴⁵ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ⁴⁶ 

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ⁴⁷  Emmanuel,” ⁴⁸  which means ⁴⁹  “God with us.” ⁵⁰ 

Matius 18:20

18:20 For where two or three are assembled in my name, I am there among them.”

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ⁵¹  I am with you ⁵²  always, to the end of the age.” ⁵³ 

Matius 28:2

28:2 Suddenly there was a severe earthquake, for an angel of the Lord ⁵⁴  descending from heaven came and rolled away the stone and sat on it.

Titus 1:1

Salutation

1:1 From Paul, ⁵⁵  a slave ⁵⁶  of God and apostle of Jesus Christ, to further the faith ⁵⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[15:2]  ¹ tn Heb “went out before.”

[15:2]  ² tn Heb “when you are with him.”

[15:2]  ³ tn Heb “he will allow himself to be found by you.”

[15:9]  ⁴ tn Or “resident aliens.”

[15:9]  ⁵ tn Heb “had fallen upon him.”

[39:2]  ⁶ 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]  ⁷ tn Heb “and he was.”

[39:3]  ⁸ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[39:21]  ⁹ tn Heb “and he extended to him loyal love.”

[39:21]  ¹⁰ tn Or “the chief jailer” (also in the following verses).

[3:12]  ¹¹ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ¹² tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (’ehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name – he is the One who is eternally present – “I am with you always.”

[3:12]  sn Here is the introduction of the main motif of the commission, which will be the explanation of the divine name. It will make little difference who the servant is or what that servant’s abilities might be, if God is present. The mention of God’s presence is not a simple catch-phrase; it represents abundant provisions to the believer (see below on v. 14).

[3:12]  ¹³ sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.

[3:12]  ¹⁴ tn The verb תַּעַבְדוּן (ta’avdun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.

[3:12]  sn This sign is also a promise from God – “you will serve God on this mountain.” It is given to Moses here as a goal, but a goal already achieved because it was a sign from God. Leading Israel out of Egypt would not be completed until they came to this mountain and served God. God does not give Moses details of what will take place on the road to Sinai, but he does give him the goal and glimpses of the defeat of Pharaoh. The rest will require Moses and the people to trust in this God who had a plan and who had the power to carry it out.

[4:12]  ¹⁵ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

[4:12]  ¹⁶ sn The verb is וְהוֹרֵיתִיךָ (vÿhoretikha), the Hiphil perfect with a vav (ו) consecutive. The form carries the instructional meaning because it follows the imperative “go.” In fact, there is a sequence at work here: “go…and/that I may teach you.” It is from יָרָה (yara), the same root behind תּוֹרָה (torah, “law”). This always referred to teaching either wisdom or revelation. Here Yahweh promises to teach Moses what to say.

[4:12]  ¹⁷ tn The form is the imperfect tense. While it could be taken as a future (“what you will say”), an obligatory imperfect captures the significance better (“what you must say” or “what you are to say”). Not even the content of the message will be left up to Moses.

[1:5]  ¹⁸ tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.

[1:9]  ¹⁹ tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.

[1:9]  ²⁰ tn Or perhaps, “don’t get discouraged!”

[1:9]  ²¹ tn Heb “in all which you go.”

[1:18]  ²² tn Grk “be.”

[1:18]  ²³ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.

[1:12]  ²⁴ tn Grk “these are the men who are.”

[1:12]  ²⁵ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ²⁶ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.

[1:12]  ²⁷ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ²⁸ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ²⁹ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ³⁰ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ³¹ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ³² tn Grk “having died twice.”

[1:12]  sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).

[1:2]  ³³ tn Grk “may mercy and peace and love be multiplied to you.”

[5:10]  ³⁴ tn Heb “to me.”

[5:10]  ³⁵ tn Heb “my.”

[22:18]  ³⁶ tc The number is confused in the Greek ms tradition. The LXX, with the exception of the Lucianic recension, has the number 305. The Lucianic recension, along with a couple of Old Latin mss, has the number 350.

[46:7]  ³⁷ 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]  ³⁸ tn That is, Israel, or Judah (see Ps 20:1).

[46:7]  ³⁹ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[46:11]  ⁴⁰ 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]  ⁴¹ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ⁴² tn Heb “our elevated place” (see Pss 9:9; 18:2).

[8:10]  ⁴³ tn Heb “speak a word, but it will not stand.”

[8:10]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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.).

[1:23]  ⁴⁷ tn Grk “they will call his name.”

[1:23]  ⁴⁸ sn A quotation from Isa 7:14.

[1:23]  ⁴⁹ tn Grk “is translated.”

[1:23]  ⁵⁰ sn An allusion to Isa 8:8, 10 (LXX).

[28:20]  ⁵¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁵² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ⁵³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[28:2]  ⁵⁴ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[1:1]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”