Genesis 21:22

21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you ¹  in all that you do.

Genesis 39:2-3

39:2 The Lord was with Joseph. He was successful ²  and lived ³  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. ⁴ 

Genesis 39:1

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. ⁵  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, ⁶  purchased him from ⁷  the Ishmaelites who had brought him there.

Genesis 18:14

18:14 Is anything impossible ⁸  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ⁹ 

Genesis 18:2

18:2 Abraham ¹⁰  looked up ¹¹  and saw ¹²  three men standing across ¹³  from him. When he saw them ¹⁴  he ran from the entrance of the tent to meet them and bowed low ¹⁵  to the ground. ¹⁶ 

Genesis 15:2

15:2 But Abram said, “O sovereign Lord, ¹⁷  what will you give me since ¹⁸  I continue to be ¹⁹  childless, and my heir ²⁰  is ²¹  Eliezer of Damascus?” ²² 

Psalms 46:11

46:11 The Lord who commands armies is on our side! ²³ 

The God of Jacob ²⁴  is our protector! ²⁵  (Selah)

Psalms 60:12

60:12 By God’s power we will conquer; ²⁶ 

he will trample down ²⁷  our enemies.

Matthew 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ²⁸  Emmanuel,” ²⁹  which means ³⁰  “God with us.” ³¹ 

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ³²  I am with you ³³  always, to the end of the age.” ³⁴ 

Acts 7:9-10

7:9 The ³⁵  patriarchs, because they were jealous of Joseph, sold ³⁶  him into Egypt. But ³⁷  God was with him, 7:10 and rescued him from all his troubles, and granted him favor and wisdom in the presence of Pharaoh, king of Egypt, who made ³⁸  him ruler over Egypt and over all his household.

[21:22]  ¹ sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.

[39:2]  ² 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]  ³ tn Heb “and he was.”

[39:3]  ⁴ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[39:1]  ⁵ 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]  ⁶ sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  ⁷ tn Heb “from the hand of.”

[18:14]  ⁸ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ⁹ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[18:2]  ¹⁰ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ¹¹ tn Heb “lifted up his eyes.”

[18:2]  ¹² tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ¹³ tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ¹⁴ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ¹⁵ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ¹⁶ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[15:2]  ¹⁷ tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ¹⁸ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ¹⁹ tn Heb “I am going.”

[15:2]  ²⁰ tn Heb “the son of the acquisition of my house.”

[15:2]  ²¹ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ²² sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[46:11]  ²³ 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]  ²⁴ tn That is, Israel, or Judah (see Ps 20:1).

[46:11]  ²⁵ tn Heb “our elevated place” (see Pss 9:9; 18:2).

[60:12]  ²⁶ tn Heb “in God we will accomplish strength.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 108:13; 118:15-16).

[60:12]  ²⁷ sn Trample down. On this expression see Ps 44:5.

[1:23]  ²⁸ tn Grk “they will call his name.”

[1:23]  ²⁹ sn A quotation from Isa 7:14.

[1:23]  ³⁰ tn Grk “is translated.”

[1:23]  ³¹ sn An allusion to Isa 8:8, 10 (LXX).

[28:20]  ³² tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ³³ 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]  ³⁴ 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.

[7:9]  ³⁵ tn Grk “And the.” 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.

[7:9]  ³⁶ tn The meaning “sell” for the middle voice of ἀποδίδωμι (apodidwmi) is given by BDAG 110 s.v. 5.a. See Gen 37:12-36, esp. v. 28.

[7:9]  ³⁷ tn Though the Greek term here is καί (kai), in context this remark is clearly contrastive: Despite the malicious act, God was present and protected Joseph.

[7:10]  ³⁸ tn Or “appointed.” See Gen 41:41-43.