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 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Genesis 26:28

26:28 They replied, “We could plainly see ²  that the Lord is with you. So we decided there should be ³  a pact between us ⁴  – between us ⁵  and you. Allow us to make ⁶  a treaty with you

Genesis 30:27

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ⁷  for I have learned by divination ⁸  that the Lord has blessed me on account of you.”

Genesis 30:30

30:30 Indeed, ⁹  you had little before I arrived, ¹⁰  but now your possessions have increased many times over. ¹¹  The Lord has blessed you wherever I worked. ¹²  But now, how long must it be before I do something for my own family too?” ¹³ 

Genesis 30:1

30:1 When Rachel saw that she could not give Jacob children, she ¹⁴  became jealous of her sister. She said to Jacob, “Give me children ¹⁵  or I’ll die!”

Genesis 18:14

18:14 Is anything impossible ¹⁶  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ¹⁷ 

Genesis 18:28

18:28 what if there are five less than the fifty godly people? Will you destroy ¹⁸  the whole city because five are lacking?” ¹⁹  He replied, “I will not destroy it if I find forty-five there.”

Zechariah 8:23

8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ²⁰ 

Matthew 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Philippians 2:15-16

2:15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world ²¹  2:16 by holding on to ²²  the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain.

Revelation 3:9

3:9 Listen! ²³  I am going to make those people from the synagogue ²⁴  of Satan – who say they are Jews yet ²⁵  are not, but are lying – Look, I will make ²⁶  them come and bow down ²⁷  at your feet and acknowledge ²⁸  that I have loved you.

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

[26:28]  ² tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ³ 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]  ⁴ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁵ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁶ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[30:27]  ⁷ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ⁸ tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[30:30]  ⁹ tn Or “for.”

[30:30]  ¹⁰ tn Heb “before me.”

[30:30]  ¹¹ tn Heb “and it has broken out with respect to abundance.”

[30:30]  ¹² tn Heb “at my foot.”

[30:30]  ¹³ tn Heb “How long [until] I do, also I, for my house?”

[30:1]  ¹⁴ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ¹⁵ tn Heb “sons.”

[18:14]  ¹⁶ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ¹⁷ 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.

[18:28]  ¹⁸ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ¹⁹ tn Heb “because of five.”

[8:23]  ²⁰ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).

[2:15]  ²¹ tn Or “as stars in the universe.”

[2:16]  ²² tn Or “holding out, holding forth.”

[3:9]  ²³ tn Grk “behold” (L&N 91.13).

[3:9]  ²⁴ sn See the note on synagogue in 2:9.

[3:9]  ²⁵ tn Here καί (kai) has been translated as “yet” to indicate the contrast between what these people claimed and what they were.

[3:9]  ²⁶ tn The verb here is ποιέω (poiew), but in this context it has virtually the same meaning as δίδωμι (didwmi) used at the beginning of the verse. Stylistic variation like this is typical of Johannine literature.

[3:9]  ²⁷ tn The verb here is προσκυνήσουσιν (proskunhsousin), normally used to refer to worship.

[3:9]  ²⁸ tn Or “and know,” “and recognize.”