Kejadian 21:23

21:23 Now swear to me right here in God’s name ¹  that you will not deceive me, my children, or my descendants. ²  Show me, and the land ³  where you are staying, ⁴  the same loyalty ⁵  that I have shown you.” ⁶ 

Kejadian 26:28

26:28 They replied, “We could plainly see ⁷  that the Lord is with you. So we decided there should be ⁸  a pact between us ⁹  – between us ¹⁰  and you. Allow us to make ¹¹  a treaty with you

Kejadian 28:15

28:15 I am with you! ¹²  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 31:3

31:3 The Lord said to Jacob, “Return to the land of your fathers ¹³  and to your relatives. I will be with you.” ¹⁴ 

Kejadian 31:5

31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ¹⁵  but the God of my father has been with me.

Kejadian 31:42

31:42 If the God of my father – the God of Abraham, the one whom Isaac fears ¹⁶  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, ¹⁷  and he rebuked you last night.”

Kejadian 39:2-3

39:2 The Lord was with Joseph. He was successful ¹⁸  and lived ¹⁹  in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. ²⁰ 

Kejadian 39:1

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. ²¹  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, ²²  purchased him from ²³  the Ishmaelites who had brought him there.

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. ²⁴ 

1 Samuel 16:18

16:18 One of his attendants replied, ²⁵  “I have seen a son of Jesse in Bethlehem ²⁶  who knows how to play the lyre. He is a brave warrior ²⁷  and is articulate ²⁸  and handsome, ²⁹  for the Lord is with him.”

1 Samuel 16:2

16:2 Samuel replied, “How can I go? Saul will hear about it and kill me!” But the Lord said, “Take a heifer with you ³⁰  and say, ‘I have come to sacrifice to the Lord.’

1 Tawarikh 1:1

Adam’s Descendants

1:1 Adam, Seth, Enosh,

Mazmur 46:8

46:8 Come! Witness the exploits ³¹  of the Lord,

who brings devastation to the earth! ³² 

Yesaya 7:14

7:14 For this reason the sovereign master himself will give you a confirming sign. ³³  Look, this ³⁴  young woman ³⁵  is about to conceive ³⁶  and will give birth to a son. You, young woman, will name him ³⁷  Immanuel. ³⁸ 

Yesaya 8:8

8:8 It will spill into Judah, flooding and engulfing, as it reaches to the necks of its victims. He will spread his wings out over your entire land, ³⁹  O Immanuel.” ⁴⁰ 

Yesaya 8:10

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

Issue your orders, but they will not be executed! ⁴¹ 

For God is with us! ⁴² 

Yesaya 41:10

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

Don’t be frightened, for I am your God! ⁴³ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ⁴⁴ 

Yesaya 43:5

43:5 Don’t be afraid, for I am with you.

From the east I will bring your descendants;

from the west I will gather you.

[21:23]  ¹ tn Heb “And now swear to me by God here.”

[21:23]  ² tn Heb “my offspring and my descendants.”

[21:23]  ³ tn The word “land” refers by metonymy to the people in the land.

[21:23]  ⁴ tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.

[21:23]  ⁵ tn Or “kindness.”

[21:23]  ⁶ tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”

[26:28]  ⁷ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ⁸ 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]  ⁹ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ¹⁰ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ¹¹ 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]  ¹² 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).

[31:3]  ¹³ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ¹⁴ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[31:5]  ¹⁵ tn Heb “I see the face of your father, that he is not toward me as formerly.”

[31:42]  ¹⁶ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  ¹⁷ tn Heb “My oppression and the work of my hands God saw.”

[39:2]  ¹⁸ 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]  ¹⁹ tn Heb “and he was.”

[39:3]  ²⁰ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[39:1]  ²¹ tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.

[39:1]  ²² sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  ²³ tn Heb “from the hand of.”

[3:19]  ²⁴ tn Heb “and he did not cause to fall from all his words to the ground.”

[16:18]  ²⁵ tn Heb “answered and said.”

[16:18]  ²⁶ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:18]  ²⁷ tn Heb “mighty man of valor and a man of war.”

[16:18]  ²⁸ tn Heb “discerning of word.”

[16:18]  ²⁹ tn Heb “a man of form.”

[16:2]  ³⁰ tn Heb “in your hand.”

[46:8]  ³¹ sn In this context the Lord’s exploits are military in nature (see vv. 8b-9).

[46:8]  ³² tn Heb “who sets desolations in the earth” (see Isa 13:9). The active participle describes God’s characteristic activity as a warrior.

[7:14]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ sn The name Immanuel means “God [is] with us.”

[8:8]  ³⁹ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

[8:8]  ⁴⁰ sn The appearance of the name Immanuel (“God is with us”) is ironic at this point, for God is present with his people in judgment. Immanuel is addressed here as if he has already been born and will see the judgment occur. This makes excellent sense if his birth has just been recorded. There are several reasons for considering Immanuel and Maher-Shalal-Hash-Baz one and the same. 8:3 is a birth account which could easily be understood as recording the fulfillment of the birth prophecy of 7:14. The presence of a formal record/witnesses (8:1-2) suggests a sign function for the child (cf. 7:14). As in 7:14-16, the removal of Judah’s enemies would take place before the child reached a specified age (cf. 8:4). Both 7:17-25 and 8:7-8 speak of an Assyrian invasion of Judah which would follow the defeat of Israel/Syria. The major objection to this view is the fact that different names appear, but such a phenomenon is not without parallel in the OT (cf. Gen 35:18). The name Immanuel may emphasize the basic fact of God’s presence, while the name Maher focuses on the specific nature of God’s involvement. In 7:14 the mother is viewed as naming the child, while in 8:3 Isaiah is instructed to give the child’s name, but one might again point to Gen 35:18 for a precedent. The sign child’s age appears to be different in 8:4 than in 7:15-16, but 7:15-16 pertains to the judgment on Judah, as well as the defeat of Israel/Syria (cf. vv. 17-25), while 8:4 deals only with the downfall of Israel/Syria. Some argue that the suffixed form “your land” in 8:8 points to a royal referent (a child of Ahaz or the Messiah), but usage elsewhere shows that the phrase does not need to be so restricted. While the suffix can refer to the king of a land (cf. Num 20:17; 21:22; Deut 2:27; Judg 11:17, 19; 2 Sam 24:13; 1 Kgs 11:22; Isa 14:20), it can also refer to one who is a native of a particular land (cf. Gen 12:1; 32:9; Jonah 1:8). (See also the use of “his land” in Isa 13:14 [where the suffix refers to a native of a land] and 37:7 [where it refers to a king].)

[8:10]  ⁴¹ tn Heb “speak a word, but it will not stand.”

[8:10]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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.).