Kejadian 28:20-21

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ¹  to eat and clothing to wear, 28:21 and I return safely to my father’s home, ²  then the Lord will become my God.

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 31:3

31:3 The Lord said to Jacob, “Return to the land of your fathers ³  and to your relatives. I will be with you.” ⁴ 

Kejadian 32:9

32:9 Then Jacob prayed, ⁵  “O God of my father Abraham, God of my father Isaac, O Lord, you said ⁶  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ⁷ 

Kejadian 39:2

39:2 The Lord was with Joseph. He was successful ⁸  and lived ⁹  in the household of his Egyptian master.

Kejadian 39:21

39:21 But the Lord was with Joseph and showed him kindness. ¹⁰  He granted him favor in the sight of the prison warden. ¹¹ 

Kejadian 46:4

46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ¹²  Joseph will close your eyes.” ¹³ 

Keluaran 3:12

3:12 He replied, ¹⁴  “Surely I will be with you, ¹⁵  and this will be the sign ¹⁶  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ¹⁷  God on this mountain.”

Yudas 1:16

1:16 These people are grumblers and ¹⁸  fault-finders who go ¹⁹  wherever their desires lead them, ²⁰  and they give bombastic speeches, ²¹  enchanting folks ²²  for their own gain. ²³ 

Mazmur 46:7

46:7 The Lord who commands armies is on our side! ²⁴ 

The God of Jacob ²⁵  is our protector! ²⁶  (Selah)

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ²⁷ 

The God of Jacob ²⁸  is our protector! ²⁹  (Selah)

Yesaya 7:14

7:14 For this reason the sovereign master himself will give you a confirming sign. ³⁰  Look, this ³¹  young woman ³²  is about to conceive ³³  and will give birth to a son. You, young woman, will name him ³⁴  Immanuel. ³⁵ 

Yesaya 8:10

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

Issue your orders, but they will not be executed! ³⁶ 

For God is with us! ³⁷ 

Yesaya 41:10

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

Don’t be frightened, for I am your God! ³⁸ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ³⁹ 

Yesaya 43:2

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

when you pass ⁴⁰  through the streams, they will not overwhelm you.

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

the flames will not harm ⁴¹  you.

Yeremia 1:19

1:19 They will attack you but they will not be able to overcome you, for I will be with you to rescue you,” says the Lord.

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, ⁴²  I am with you ⁴³  always, to the end of the age.” ⁴⁴ 

Roma 8:31-32

8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who ⁴⁵  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁴⁶ 

Titus 1:8

1:8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled.

[28:20]  ¹ tn Heb “bread,” although the term can be used for food in general.

[28:21]  ² tn Heb “and I return in peace to the house of my father.”

[31:3]  ³ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ⁴ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[32:9]  ⁵ tn Heb “said.”

[32:9]  ⁶ tn Heb “the one who said.”

[32:9]  ⁷ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[39:2]  ⁸ 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]  ⁹ tn Heb “and he was.”

[39:21]  ¹⁰ tn Heb “and he extended to him loyal love.”

[39:21]  ¹¹ tn Or “the chief jailer” (also in the following verses).

[46:4]  ¹² tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ¹³ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.

[3:12]  ¹⁴ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[1:16]  ¹⁸ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ¹⁹ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ²⁰ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ²¹ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ²² sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ²³ tn Or “to their own advantage.”

[46:7]  ²⁴ 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]  ²⁵ tn That is, Israel, or Judah (see Ps 20:1).

[46:7]  ²⁶ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[46:11]  ²⁷ 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]  ²⁸ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ²⁹ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[7:14]  ³⁰ tn The Hebrew term אוֹת (’ot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.

[7:14]  ³¹ tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.

[7:14]  ³² tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century b.c., however, rendered the Hebrew term by the more specific Greek word παρθένος (parqenos), which does mean “virgin” in a technical sense. This is the Greek term that also appears in the citation of Isa 7:14 in Matt 1:23. Therefore, regardless of the meaning of the term in the OT context, in the NT Matthew’s usage of the Greek term παρθένος clearly indicates that from his perspective a virgin birth has taken place.

[7:14]  ³³ tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).

[7:14]  ³⁴ tn Heb “and you will call his name.” The words “young lady” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qara’t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qara’, “to call”), the form used is קָרְאָה (qar’ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.

[7:14]  ³⁵ sn The name Immanuel means “God [is] with us.”

[8:10]  ³⁶ tn Heb “speak a word, but it will not stand.”

[8:10]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ⁴¹ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[28:20]  ⁴² tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ⁴³ 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]  ⁴⁴ 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.

[8:32]  ⁴⁵ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:1]  ⁴⁶ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.