Mazmur 46:5

46:5 God lives within it, ¹  it cannot be moved. ² 

God rescues it ³  at the break of dawn. ⁴ 

Mazmur 46:7

46:7 The Lord who commands armies is on our side! ⁵ 

The God of Jacob ⁶  is our protector! ⁷  (Selah)

Mazmur 46:11

46:11 The Lord who commands armies is on our side! ⁸ 

The God of Jacob ⁹  is our protector! ¹⁰  (Selah)

Yesaya 8:10

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

Issue your orders, but they will not be executed! ¹¹ 

For God is with us! ¹² 

Yesaya 12:6

12:6 Cry out and shout for joy, O citizens of Zion,

for the Holy One of Israel ¹³  acts mightily ¹⁴  among you!”

Yesaya 41:10

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

Don’t be frightened, for I am your God! ¹⁵ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ¹⁶ 

Yesaya 43:1-2

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ¹⁷  you.

I call you by name, you are mine.

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

when you pass ¹⁸  through the streams, they will not overwhelm you.

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

the flames will not harm ¹⁹  you.

Matius 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ²⁰  Emmanuel,” ²¹  which means ²²  “God with us.” ²³ 

[46:5]  ¹ tn Heb “God [is] within her.” The feminine singular pronoun refers to the city mentioned in v. 4.

[46:5]  ² tn Another option is to translate the imperfect verbal form as future, “it will not be upended.” Even if one chooses this option, the future tense must be understood in a generalizing sense. The verb מוֹט (mot), translated “upended” here, is used in v. 2 of the mountains “tumbling” into the seas and in v. 6 of nations being “upended.” By way of contrast, Jerusalem, God’s dwelling place, is secure and immune from such turmoil and destruction.

[46:5]  ³ tn Or “helps her.” The imperfect draws attention to the generalizing character of the statement.

[46:5]  ⁴ tn Heb “at the turning of morning.” (For other uses of the expression see Exod 14:27 and Judg 19:26).

[46:5]  sn At the break of dawn. The “morning” is viewed metaphorically as a time of deliverance and vindication after the dark “night” of trouble (see Ps 30:5; Isa 17:14). There may be an allusion here to Exod 14:27 (where the Lord destroyed the Egyptians at the “break of dawn”) or, more likely, to the miraculous deliverance of Jerusalem from the Assyrian siege, when the people discovered the dead bodies of the Assyrian army in the morning (Isa 37:36).

[46:7]  ⁵ 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]  ⁶ tn That is, Israel, or Judah (see Ps 20:1).

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

[46:11]  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.

[46:11]  ⁹ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ¹⁰ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[8:10]  ¹¹ tn Heb “speak a word, but it will not stand.”

[8:10]  ¹² 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).

[12:6]  ¹³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ¹⁴ tn Or “is great” (TEV). However, the context emphasizes his mighty acts of deliverance (cf. NCV), not some general or vague character quality.

[41:10]  ¹⁵ 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]  ¹⁶ 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.).

[43:1]  ¹⁷ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[43:2]  ¹⁸ tn The verb is understood by ellipsis (note the preceding line).

[43:2]  ¹⁹ tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

[1:23]  ²⁰ tn Grk “they will call his name.”

[1:23]  ²¹ sn A quotation from Isa 7:14.

[1:23]  ²² tn Grk “is translated.”

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