Kejadian 39:21-22

39:21 But the Lord was with Joseph and showed him kindness. ¹  He granted him favor in the sight of the prison warden. ²  39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ³ 

Kejadian 21:22

21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you ⁴  in all that you do.

Kejadian 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Kejadian 26:28

26:28 They replied, “We could plainly see ⁵  that the Lord is with you. So we decided there should be ⁶  a pact between us ⁷  – between us ⁸  and you. Allow us to make ⁹  a treaty with you

Kejadian 28:15

28:15 I am with you! ¹⁰  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 28:1

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ¹¹ 

1 Samuel 3:19

3:19 Samuel continued to grow, and the Lord was with him. None of his prophecies fell to the ground unfulfilled. ¹² 

1 Samuel 16:18

16:18 One of his attendants replied, ¹³  “I have seen a son of Jesse in Bethlehem ¹⁴  who knows how to play the lyre. He is a brave warrior ¹⁵  and is articulate ¹⁶  and handsome, ¹⁷  for the Lord is with him.”

1 Samuel 18:14

18:14 Now David achieved success in all he did, ¹⁸  for the Lord was with him.

1 Samuel 18:28

18:28 When Saul realized ¹⁹  that the Lord was with David and that his ²⁰  daughter Michal loved David, ²¹ 

Mazmur 1:3

1:3 He is like ²²  a tree planted by flowing streams; ²³ 

it ²⁴  yields ²⁵  its fruit at the proper time, ²⁶ 

and its leaves never fall off. ²⁷ 

He succeeds in everything he attempts. ²⁸ 

Mazmur 46:7

46:7 The Lord who commands armies is on our side! ²⁹ 

The God of Jacob ³⁰  is our protector! ³¹  (Selah)

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ³² 

The God of Jacob ³³  is our protector! ³⁴  (Selah)

Mazmur 91:15

91:15 When he calls out to me, I will answer him.

I will be with him when he is in trouble;

I will rescue him and bring him honor.

Yesaya 8:9-10

8:9 You will be broken, ³⁵  O nations;

you will be shattered! ³⁶ 

Pay attention, all you distant lands of the earth!

Get ready for battle, and you will be shattered!

Get ready for battle, and you will be shattered! ³⁷ 

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

Issue your orders, but they will not be executed! ³⁸ 

For God is with us! ³⁹ 

Yesaya 41:10

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

Don’t be frightened, for I am your God! ⁴⁰ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ⁴¹ 

Yesaya 43:2

43:2 When you pass through the waters, I am with you;

when you pass ⁴²  through the streams, they will not overwhelm you.

When you walk through the fire, you will not be burned;

the flames will not harm ⁴³  you.

Yeremia 15:20

15:20 I will make you as strong as a wall to these people,

a fortified wall of bronze.

They will attack you,

but they will not be able to overcome you.

For I will be with you to rescue you and deliver you,” ⁴⁴ 

says the Lord.

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ⁴⁵  Emmanuel,” ⁴⁶  which means ⁴⁷  “God with us.” ⁴⁸ 

Kisah Para Rasul 7:9-10

7:9 The ⁴⁹  patriarchs, because they were jealous of Joseph, sold ⁵⁰  him into Egypt. But ⁵¹  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ⁵²  him ruler over Egypt and over all his household.

Kisah Para Rasul 8:31

8:31 The man ⁵³  replied, “How in the world can I, ⁵⁴  unless someone guides me?” So he invited Philip to come up and sit with him.

[39:21]  ¹ tn Heb “and he extended to him loyal love.”

[39:21]  ² tn Or “the chief jailer” (also in the following verses).

[39:22]  ³ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[21:22]  ⁴ sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.

[26:28]  ⁵ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ⁶ 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]  ⁷ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁸ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁹ 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]  ¹⁰ 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).

[28:1]  ¹¹ tn Heb “you must not take a wife from the daughters of Canaan.”

[3:19]  ¹² tn Heb “and he did not cause to fall from all his words to the ground.”

[16:18]  ¹³ tn Heb “answered and said.”

[16:18]  ¹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:18]  ¹⁵ tn Heb “mighty man of valor and a man of war.”

[16:18]  ¹⁶ tn Heb “discerning of word.”

[16:18]  ¹⁷ tn Heb “a man of form.”

[18:14]  ¹⁸ tn Heb “in all his ways.”

[18:28]  ¹⁹ tn Heb “saw and knew.”

[18:28]  ²⁰ tn Heb “Saul’s.” In the translation the proper name has been replaced by the pronoun for stylistic reasons.

[18:28]  ²¹ tn Heb “him”; the referent (David) has been specified in the translation for clarity.

[1:3]  ²² tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.

[1:3]  ²³ tn Heb “channels of water.”

[1:3]  ²⁴ tn Heb “which.”

[1:3]  ²⁵ tn The Hebrew imperfect verbal forms in v. 3 draw attention to the typical nature of the actions/states they describe.

[1:3]  ²⁶ tn Heb “in its season.”

[1:3]  ²⁷ tn Or “fade”; “wither.”

[1:3]  sn The author compares the godly individual to a tree that has a rich water supply (planted by flowing streams), develops a strong root system, and is filled with leaves and fruit. The simile suggests that the godly have a continual source of life which in turn produces stability and uninterrupted prosperity.

[1:3]  ²⁸ tn Heb “and all which he does prospers”; or “and all which he does he causes to prosper.” (The simile of the tree does not extend to this line.) It is not certain if the Hiphil verbal form (יַצְלִיחַ, yatsliakh) is intransitive-exhibitive (“prospers”) or causative (“causes to prosper”) here. If the verb is intransitive, then כֹּל (kol, “all, everything”) is the subject. If the verb is causative, then the godly individual or the Lord himself is the subject and כֹּל is the object. The wording is reminiscent of Josh 1:8, where the Lord tells Joshua: “This law scroll must not leave your lips! You must memorize it day and night so you can carefully obey all that is written in it. Then you will prosper (literally, “cause your way to prosper”) and be successful.”

[46:7]  ²⁹ 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]  ³⁰ tn That is, Israel, or Judah (see Ps 20:1).

[46:7]  ³¹ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[46:11]  ³² 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]  ³³ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ³⁴ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[8:9]  ³⁵ tn The verb רֹעוּ (ro’u) is a Qal imperative, masculine plural from רָעַע (ra’a’, “break”). Elsewhere both transitive (Job 34:24; Ps 2:9; Jer 15:12) and intransitive (Prov 25:19; Jer 11:16) senses are attested for the Qal of this verb. Because no object appears here, the form is likely intransitive: “be broken.” In this case the imperative is rhetorical (like “be shattered” later in the verse) and equivalent to a prediction, “you will be broken.” On the rhetorical use of the imperative in general, see IBHS 572 §34.4c; GKC 324 §110.c.

[8:9]  ³⁶ tn The imperatival form (Heb “be shattered”) is rhetorical and expresses the speaker’s firm conviction of the outcome of the nations’ attack. See the note on “be broken.”

[8:9]  ³⁷ tn The initial imperative (“get ready for battle”) acknowledges the reality of the nations’ hostility; the concluding imperative (Heb “be shattered”) is rhetorical and expresses the speakers’ firm conviction of the outcome of the nations’ attack. (See the note on “be broken.”) One could paraphrase, “Okay, go ahead and prepare for battle since that’s what you want to do, but your actions will backfire and you’ll be shattered.” This rhetorical use of the imperatives is comparable to saying to a child who is bent on climbing a high tree, “Okay, go ahead, climb the tree and break your arm!” What this really means is: “Okay, go ahead and climb the tree since that’s what you really want to do, but your actions will backfire and you’ll break your arm.” The repetition of the statement in the final two lines of the verse gives the challenge the flavor of a taunt (ancient Israelite “trash talking,” as it were).

[8:10]  ³⁸ tn Heb “speak a word, but it will not stand.”

[8:10]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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.).

[43:2]  ⁴² tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ⁴³ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[15:20]  ⁴⁴ sn See 1:18. The Lord renews his promise of protection and reiterates his call to Jeremiah.

[1:23]  ⁴⁵ tn Grk “they will call his name.”

[1:23]  ⁴⁶ sn A quotation from Isa 7:14.

[1:23]  ⁴⁷ tn Grk “is translated.”

[1:23]  ⁴⁸ sn An allusion to Isa 8:8, 10 (LXX).

[7:9]  ⁴⁹ tn Grk “And the.” 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.

[7:9]  ⁵⁰ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ⁵¹ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ⁵² tn Or “appointed.” See Gen 41:41-43.

[8:31]  ⁵³ tn Grk “He”; the referent (the man) has been specified in the translation for clarity.

[8:31]  ⁵⁴ tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.