Amos 3:3

3:3 Do two walk together without having met? ¹ 

Kejadian 39:2-3

39:2 The Lord was with Joseph. He was successful ²  and lived ³  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. ⁴ 

Kejadian 39:23

39:23 The warden did not concern himself ⁵  with anything that was in Joseph’s ⁶  care because the Lord was with him and whatever he was doing the Lord was making successful.

Keluaran 3:12

3:12 He replied, ⁷  “Surely I will be with you, ⁸  and this will be the sign ⁹  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ¹⁰  God on this mountain.”

Yosua 1:9

1:9 I repeat, ¹¹  be strong and brave! Don’t be afraid and don’t panic, ¹²  for I, the Lord your God, am with you in all you do.” ¹³ 

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:

Yosua 1:1-2

The Lord Commissions Joshua

1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant: 1:2 “Moses my servant is dead. Get ready! ¹⁴  Cross the Jordan River! ¹⁵  Lead these people into the land which I am ready to hand over to them. ¹⁶ 

Yosua 15:2

15:2 Their southern border started at the southern tip of the Salt Sea, ¹⁷ 

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ¹⁸ 

The God of Jacob ¹⁹  is our protector! ²⁰  (Selah)

Yesaya 8:10

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

Issue your orders, but they will not be executed! ²¹ 

For God is with us! 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 

Matius 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²⁷  I am with you ²⁸  always, to the end of the age.” ²⁹ 

Filipi 4:8-9

4:8 Finally, brothers and sisters, ³⁰  whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. 4:9 And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

Filipi 4:2

4:2 I appeal to Euodia and to Syntyche to agree in the Lord.

Titus 1:1

Salutation

1:1 From Paul, ³¹  a slave ³²  of God and apostle of Jesus Christ, to further the faith ³³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[3:3]  ¹ sn The rhetorical questions in vv. 3-5 expect the answer, “No, of course not!” Those in v. 6 anticipate the answer, “Yes, of course they do/he is.” They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8. Also note the progression from a general question in v. 3 to the “meetings” of two animals (v. 4), to that of an animal and a human trap (v. 5), to a climax with the confrontation with the Lord (v. 6). Each of these meetings is disastrous.

[39:2]  ² 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]  ³ tn Heb “and he was.”

[39:3]  ⁴ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[39:23]  ⁵ tn Heb “was not looking at anything.”

[39:23]  ⁶ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[3:12]  ⁷ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[1:9]  ¹¹ 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]  ¹² tn Or perhaps, “don’t get discouraged!”

[1:9]  ¹³ tn Heb “in all which you go.”

[1:2]  ¹⁴ tn Heb “Get up!”

[1:2]  ¹⁵ tn Heb “this Jordan”; the word “River” has been supplied in the translation for clarity (likewise in v. 11).

[1:2]  ¹⁶ tc Heb “Cross over this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.” The final phrase, “to the children of Israel,” is probably a later scribal addition specifying the identity of “these people/them.”

[15:2]  ¹⁷ tn Heb “Their southern border was from the end of the Salt Sea, from the tongue that faces to the south.”

[15:2]  sn The Salt Sea is another name for the Dead Sea (also in v. 5).

[46:11]  ¹⁸ 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]  ¹⁹ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ²⁰ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[8:10]  ²¹ tn Heb “speak a word, but it will not stand.”

[8:10]  ²² 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]  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).

[28:20]  ²⁷ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ²⁸ 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]  ²⁹ 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.

[4:8]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:1]  ³¹ 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]  ³² 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]  ³³ tn Grk “for the faith,” possibly, “in accordance with the faith.”