Exodus 13:21

13:21 Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, ¹  so that they could ²  travel day or night. ³ 

Exodus 29:45-46

29:45 I will reside ⁴  among the Israelites, and I will be their God, 29:46 and they will know that I am the Lord their God, who brought them out from the land of Egypt, so that I may reside among them. I am the Lord their God.

Exodus 33:14-16

33:14 And the Lord ⁵  said, “My presence ⁶  will go with you, ⁷  and I will give you rest.” ⁸ 

33:15 And Moses ⁹  said to him, “If your presence does not go ¹⁰  with us, ¹¹  do not take us up from here. ¹²  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?” ¹³ 

Exodus 34:9

34:9 and said, “If now I have found favor in your sight, O Lord, let my Lord ¹⁴  go among us, for we ¹⁵  are a stiff-necked people; pardon our iniquity and our sin, and take us for your inheritance.”

Jude 1:13

1:13 wild sea waves, ¹⁶  spewing out the foam of ¹⁷  their shame; ¹⁸  wayward stars ¹⁹  for whom the utter depths of eternal darkness ²⁰  have been reserved.

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ²¹ 

Jude 1:12

1:12 These men are ²²  dangerous reefs ²³  at your love feasts, ²⁴  feasting without reverence, ²⁵  feeding only themselves. ²⁶  They are ²⁷  waterless ²⁸  clouds, carried along by the winds; autumn trees without fruit ²⁹  – twice dead, ³⁰  uprooted;

Psalms 23:4

23:4 Even when I must walk through the darkest valley, ³¹ 

I fear ³²  no danger, ³³ 

for you are with me;

your rod and your staff reassure me. ³⁴ 

Psalms 46:7

46:7 The Lord who commands armies is on our side! ³⁵ 

The God of Jacob ³⁶  is our protector! ³⁷  (Selah)

Psalms 46:11

46:11 The Lord who commands armies is on our side! ³⁸ 

The God of Jacob ³⁹  is our protector! ⁴⁰  (Selah)

Isaiah 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 

Isaiah 12:6

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

for the Holy One of Israel ⁴³  acts mightily ⁴⁴  among you!”

Isaiah 41:10

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

Don’t be frightened, for I am your God! ⁴⁵ 

I strengthen you –

yes, I help you –

yes, I uphold you with my saving right hand! ⁴⁶ 

Ezekiel 48:35

48:35 The circumference of the city will be six miles. ⁴⁷  The name of the city from that day forward will be: ‘The Lord Is There.’” ⁴⁸ 

Matthew 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ⁴⁹  Emmanuel,” ⁵⁰  which means ⁵¹  “God with us.” ⁵² 

Matthew 1:2

1:2 Abraham was the father ⁵³  of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers,

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁵⁴  whether principalities or powers – all things were created through him and for him.

[13:21]  ¹ sn God chose to guide the people with a pillar of cloud in the day and one of fire at night, or, as a pillar of cloud and fire, since they represented his presence. God had already appeared to Moses in the fire of the bush, and so here again is revelation with fire. Whatever the exact nature of these things, they formed direct, visible revelations from God, who was guiding the people in a clear and unambiguous way. Both clouds and fire would again and again represent the presence of God in his power and majesty, guiding and protecting his people, by judging their enemies.

[13:21]  ² tn The infinitive construct here indicates the result of these manifestations – “so that they went” or “could go.”

[13:21]  ³ tn These are adverbial accusatives of time.

[29:45]  ⁴ tn The verb has the root שָׁכַן (shakan), from which came the word for the dwelling place, or sanctuary, itself (מִשְׁכָּן, mishkan). It is also used for the description of “the Shekinah glory.” God is affirming that he will reside in the midst of his people.

[33:14]  ⁵ tn Heb “and he said”; the referent (the Lord) has been specified in the translation for clarity.

[33:14]  ⁶ 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]  ⁷ tn The phrase “with you” is not in the Hebrew text, but is implied.

[33:14]  ⁸ 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]  ⁹ tn Heb “and he said”; the referent (Moses) has been specified in the translation for clarity.

[33:15]  ¹⁰ tn The construction uses the active participle to stress the continual going of the presence: if there is not your face going.

[33:15]  ¹¹ tn “with us” has been supplied.

[33:15]  ¹² tn Heb “from this.”

[33:16]  ¹³ 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.

[34:9]  ¹⁴ tn The Hebrew term translated “Lord” two times here is אֲדֹנָי (’adonay).

[34:9]  ¹⁵ tn Heb “it is.” Hebrew uses the third person masculine singular pronoun here in agreement with the noun “people.”

[1:13]  ¹⁶ tn Grk “wild waves of the sea.”

[1:13]  ¹⁷ tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”

[1:13]  ¹⁸ tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.

[1:13]  ¹⁹ sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.

[1:13]  ²⁰ tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.

[1:2]  ²¹ tn Grk “may mercy and peace and love be multiplied to you.”

[1:12]  ²² tn Grk “these are the men who are.”

[1:12]  ²³ tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spila"] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks” – as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.

[1:12]  ²⁴ tc Several witnesses (A C^vid 1243 1846 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatai", “deceptions”) for ἀγάπαις (agapai", “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and should therefore be considered original.

[1:12]  ²⁵ tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.

[1:12]  ²⁶ tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainw) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.

[1:12]  ²⁷ tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.

[1:12]  ²⁸ tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).

[1:12]  ²⁹ sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.

[1:12]  ³⁰ tn Grk “having died twice.”

[23:4]  ³¹ tn The Hebrew term צַלְמָוֶת (tsalmavet) has traditionally been understood as a compound noun meaning “shadow of death” (צֵל [tsel] + מָוֶת [mavet]; see BDB 853 s.v. צַלְמָוֶת). Other scholars prefer to vocalize the form צַלְמוּת (tsalmut) and understand it as an abstract noun (from the root צָלַם, tsalam) meaning “darkness.” An examination of the word’s usage favors the latter derivation. It is frequently associated with darkness/night and contrasted with light/morning (see Job 3:5; 10:21-22; 12:22; 24:17; 28:3; 34:22; Ps 107:10, 14; Isa 9:1; Jer 13:16; Amos 5:8). In some cases the darkness described is associated with the realm of death (Job 10:21-22; 38:17), but this is a metaphorical application of the word and does not reflect its inherent meaning. If the word does indeed mean “darkness,” it modifies גַיְא (gay’, “valley, ravine”) quite naturally. At the metaphorical level, v. 4 pictures the shepherd taking his sheep through a dark ravine where predators might lurk. The life-threatening situations faced by the psalmist are the underlying reality behind the imagery.

[23:4]  ³² tn The imperfect verbal forms in v. 4, as in vv. 1-3, highlight what is typical in the psalmist’s experience.

[23:4]  ³³ tn The Hebrew term רַע (ra’) is traditionally translated “evil” here, perhaps suggesting a moral or ethical nuance. But at the level of the metaphor, the word means “danger, injury, harm,” as a sheep might experience from a predator. The life-threatening dangers faced by the psalmist, especially the enemies mentioned in v. 5, are the underlying reality.

[23:4]  ³⁴ tn The Piel of נָחַם (nakham), when used with a human object, means “comfort, console.” But here, within the metaphorical framework, it refers to the way in which a shepherd uses his implements to assure the sheep of his presence and calm their nerves. The underlying reality is the emotional stability God provides the psalmist during life threatening situations.

[46:7]  ³⁵ 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]  ³⁶ tn That is, Israel, or Judah (see Ps 20:1).

[46:7]  ³⁷ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[46:11]  ³⁸ 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]  ³⁹ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ⁴⁰ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[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).

[12:6]  ⁴³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[12:6]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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.).

[48:35]  ⁴⁷ tn Heb “eighteen thousand cubits” (i.e., 9.45 kilometers).

[48:35]  ⁴⁸ sn See Rev 21:12-21.

[1:23]  ⁴⁹ tn Grk “they will call his name.”

[1:23]  ⁵⁰ sn A quotation from Isa 7:14.

[1:23]  ⁵¹ tn Grk “is translated.”

[1:23]  ⁵² sn An allusion to Isa 8:8, 10 (LXX).

[1:2]  ⁵³ tn Grk “fathered.”

[1:16]  ⁵⁴ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.