2 Tesalonika 3:18

3:18 The grace of our Lord Jesus Christ be with you all. ¹ 

2 Tesalonika 3:1

Request for Prayer

3:1 Finally, pray for us, brothers and sisters, ²  that the Lord’s message ³  may spread quickly and be honored ⁴  as in fact it was among you,

1 Samuel 17:37

17:37 David went on to say, “The Lord who delivered me from the lion and the bear will also deliver me from the hand of this Philistine!” Then Saul said to David, “Go! The Lord will be with you.” ⁵ 

1 Samuel 20:13

20:13 But if my father intends to do you harm, may the Lord do all this and more to Jonathan, if I don’t let you know ⁶  and send word to you so you can go safely on your way. ⁷  May the Lord be with you, as he was with my father.

Mazmur 46:7

46:7 The Lord who commands armies is on our side! ⁸ 

The God of Jacob ⁹  is our protector! ¹⁰  (Selah)

Mazmur 46:11

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

The God of Jacob ¹²  is our protector! ¹³  (Selah)

Yesaya 8:10

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

Issue your orders, but they will not be executed! ¹⁴ 

For God is with us! ¹⁵ 

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ¹⁶  Emmanuel,” ¹⁷  which means ¹⁸  “God with us.” ¹⁹ 

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²⁰  I am with you ²¹  always, to the end of the age.” ²² 

Matius 28:2

28:2 Suddenly there was a severe earthquake, for an angel of the Lord ²³  descending from heaven came and rolled away the stone and sat on it.

Titus 1:1

Salutation

1:1 From Paul, ²⁴  a slave ²⁵  of God and apostle of Jesus Christ, to further the faith ²⁶  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Filemon 1:25

1:25 May the grace of the Lord Jesus Christ be ²⁷  with your spirit. ²⁸ 

[3:18]  ¹ tc Most witnesses, including some early and important ones (א² A D F G Ψ Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). 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, the witnesses for the omission are among the best mss (א* B 0278 6 33 1739 1881* 2464 sa), giving sufficient base to prefer the shorter reading.

[3:1]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:1]  ³ tn Or “the word of the Lord.”

[3:1]  sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the Lord’s message” because of the focus upon the spread of the gospel evident in the passage.

[3:1]  ⁴ tn Grk “may run and be glorified.”

[17:37]  ⁵ tn Or “Go, and may the Lord be with you” (so NASB, NCV, NRSV).

[20:13]  ⁶ tn Heb “uncover your ear.”

[20:13]  ⁷ tn Heb “in peace.”

[46:7]  ⁸ 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]  ⁹ tn That is, Israel, or Judah (see Ps 20:1).

[46:7]  ¹⁰ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[46:11]  ¹¹ 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]  ¹² tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ¹³ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[8:10]  ¹⁴ tn Heb “speak a word, but it will not stand.”

[8:10]  ¹⁵ 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).

[1:23]  ¹⁶ tn Grk “they will call his name.”

[1:23]  ¹⁷ sn A quotation from Isa 7:14.

[1:23]  ¹⁸ tn Grk “is translated.”

[1:23]  ¹⁹ sn An allusion to Isa 8:8, 10 (LXX).

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

[28:20]  ²¹ 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]  ²² 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]  ²³ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[1:1]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:25]  ²⁷ tn Grk “The grace of the Lord Jesus Christ with your spirit.” The elided verb, normally an optative, has been rendered as “be.”

[1:25]  ²⁸ tc Most witnesses, including several excellent ones (א C D¹ Ψ 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). 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, several good witnesses (Ì⁸⁷ A D* 048^vid 6 33 81 1739* 1881 sa) lack the ἀμήν, rendering the omission the preferred reading.