Kejadian 21:20

21:20 God was with the boy as he grew. He lived in the wilderness and became an archer.

Kejadian 27:45

27:45 Stay there ¹  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ²  Why should I lose both of you in one day?” ³ 

Kejadian 31:3

31:3 The Lord said to Jacob, “Return to the land of your fathers ⁴  and to your relatives. I will be with you.” ⁵ 

Kejadian 31:5

31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ⁶  but the God of my father has been with me.

Kejadian 32:9

32:9 Then Jacob prayed, ⁷  “O God of my father Abraham, God of my father Isaac, O Lord, you said ⁸  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ⁹ 

Kejadian 35:3

35:3 Let us go up at once ¹⁰  to Bethel. Then I will make ¹¹  an altar there to God, who responded to me in my time of distress ¹²  and has been with me wherever I went.” ¹³ 

Kejadian 48:21

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ¹⁴  and will bring you back to the land of your fathers.

Keluaran 3:12

3:12 He replied, ¹⁵  “Surely I will be with you, ¹⁶  and this will be the sign ¹⁷  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ¹⁸  God on this mountain.”

Keluaran 33:14-16

33:14 And the Lord ¹⁹  said, “My presence ²⁰  will go with you, ²¹  and I will give you rest.” ²² 

33:15 And Moses ²³  said to him, “If your presence does not go ²⁴  with us, ²⁵  do not take us up from here. ²⁶  33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” ²⁷ 

Bilangan 23:21

23:21 He ²⁸  has not looked on iniquity in Jacob, ²⁹ 

nor has he seen trouble ³⁰  in Israel.

The Lord their God is with them;

his acclamation ³¹  as king is among them.

Ulangan 31:23

31:23 and the Lord ³²  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ³³ 

Yosua 1:5

1:5 No one will be able to resist you ³⁴  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.

Yesaya 43:2

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

when you pass ³⁵  through the streams, they will not overwhelm you.

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

the flames will not harm ³⁶  you.

Yeremia 1:8

1:8 Do not be afraid of those to whom I send you, ³⁷  for I will be with you to protect ³⁸  you,” says the Lord.

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.

Hagai 1:13

1:13 Then Haggai, the Lord’s messenger, spoke the Lord’s word to the people: ³⁹  “I am with you!” says the Lord.

[27:45]  ¹ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ² tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ³ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[31:3]  ⁴ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ⁵ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[31:5]  ⁶ tn Heb “I see the face of your father, that he is not toward me as formerly.”

[32:9]  ⁷ tn Heb “said.”

[32:9]  ⁸ tn Heb “the one who said.”

[32:9]  ⁹ 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.

[35:3]  ¹⁰ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ¹¹ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ¹² tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ¹³ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[48:21]  ¹⁴ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

[3:12]  ¹⁵ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[33:14]  ¹⁹ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:14]  ²⁰ sn Heb “my face.” This represents the presence of Yahweh going with the people (see 2 Sam 17:11 for an illustration). The “presence” probably refers to the angel of the presence or some similar manifestation of God’s leading and caring for his people.

[33:14]  ²¹ tn The phrase “with you” is not in the Hebrew text, but is implied.

[33:14]  ²² sn The expression certainly refers to the peace of mind and security of knowing that God was with them. But the expression came to mean “settle them in the land of promise” and give them rest and peace from their enemies. U. Cassuto (Exodus, 434) observes how in 32:10 God had told Moses, “Leave me alone” (“give me rest”), but now he promises to give them rest. The parallelism underscores the great transition through intercession.

[33:15]  ²³ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ²⁴ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ²⁵ tn “with us” has been supplied.

[33:15]  ²⁶ tn Heb “from this.”

[33:16]  ²⁷ sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways – A Comparative Note,” JQR 70 (1979): 67-70.

[23:21]  ²⁸ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ²⁹ sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

[23:21]  ³⁰ tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ³¹ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

[31:23]  ³² tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ³³ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.

[1:5]  ³⁴ tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.

[43:2]  ³⁵ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ³⁶ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[1:8]  ³⁷ tn Heb “be afraid of them.” The antecedent is the “whomever” in v. 7.

[1:8]  ³⁸ tn Heb “rescue.”

[1:13]  ³⁹ tn Heb “Haggai, the messenger of the Lord, said by the message of the Lord to the people.” The Hebrew is highly repetitive; in keeping with contemporary English style this has been simplified in the translation.