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.

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,” ¹ 

says the Lord.

Yeremia 30:11

30:11 For I, the Lord, affirm ²  that

I will be with you and will rescue you.

I will completely destroy all the nations where I scattered you.

But I will not completely destroy you.

I will indeed discipline you, but only in due measure.

I will not allow you to go entirely unpunished.” ³ 

Yosua 1:5

1:5 No one will be able to resist you ⁴  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, ⁵  be strong and brave! Don’t be afraid and don’t panic, ⁶  for I, the Lord your God, am with you in all you do.” ⁷ 

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 8:9-10

8:9 You will be broken, ¹⁴  O nations;

you will be shattered! ¹⁵ 

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! ¹⁶ 

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

Issue your orders, but they will not be executed! ¹⁷ 

For God is with us! ¹⁸ 

Yesaya 41:10

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

Don’t be frightened, for I am your God! ¹⁹ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ²⁰ 

Yesaya 43:2

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

when you pass ²¹  through the streams, they will not overwhelm you.

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

the flames will not harm ²²  you.

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 

Kisah Para Rasul 18:10

18:10 because I am with you, and no one will assault ³⁰  you to harm ³¹  you, because I have many people in this city.”

Kisah Para Rasul 18:2

18:2 There he ³²  found ³³  a Jew named Aquila, ³⁴  a native of Pontus, ³⁵  who had recently come from Italy with his wife Priscilla, because Claudius ³⁶  had ordered all the Jews to depart from ³⁷  Rome. ³⁸  Paul approached ³⁹  them,

Titus 1:1

Salutation

1:1 From Paul, ⁴⁰  a slave ⁴¹  of God and apostle of Jesus Christ, to further the faith ⁴²  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

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

[30:11]  ² tn Heb “Oracle of the Lord.”

[30:11]  ³ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[1:5]  ⁴ 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]  ⁵ 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]  ⁶ tn Or perhaps, “don’t get discouraged!”

[1:9]  ⁷ tn Heb “in all which you go.”

[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).

[8:9]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Heb “speak a word, but it will not stand.”

[8:10]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ²² tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[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.

[18:10]  ³⁰ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ³¹ tn Or “injure.”

[18:2]  ³² tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ³³ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ³⁴ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ³⁵ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ³⁶ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ³⁷ tn Or “to leave.”

[18:2]  ³⁸ map For location see JP4 A1.

[18:2]  ³⁹ tn Or “went to.”

[1:1]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Grk “for the faith,” possibly, “in accordance with the faith.”