Judges 2:18

2:18 When the Lord raised up leaders for them, the Lord was with each leader and delivered the people ¹  from their enemies while the leader remained alive. The Lord felt sorry for them ²  when they cried out in agony because of what their harsh oppressors did to them. ³ 

Exodus 3:12

3:12 He replied, ⁴  “Surely I will be with you, ⁵  and this will be the sign ⁶  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ⁷  God on this mountain.”

Joshua 1:5

1:5 No one will be able to resist you ⁸  all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone.

Joshua 1:9

1:9 I repeat, ⁹  be strong and brave! Don’t be afraid and don’t panic, ¹⁰  for I, the Lord your God, am with you in all you do.” ¹¹ 

Ruth 2:4

Boaz and Ruth Meet

2:4 Now at that very moment, ¹²  Boaz arrived from Bethlehem ¹³  and greeted ¹⁴  the harvesters, “May the Lord be with you!” They replied, ¹⁵  “May the Lord bless you!”

Matthew 1:23

1:23 “Look! The virgin will conceive and bear a son, and they will call him ¹⁶  Emmanuel,” ¹⁷  which means ¹⁸  “God with us.” ¹⁹ 

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ²⁰  I am with you ²¹  always, to the end of the age.” ²² 

Luke 1:28

1:28 The ²³  angel ²⁴  came ²⁵  to her and said, “Greetings, favored one, ²⁶  the Lord is with you!” ²⁷ 

Acts 18:9-10

18:9 The Lord said to Paul by a vision ²⁸  in the night, ²⁹  “Do not be afraid, ³⁰  but speak and do not be silent, 18:10 because I am with you, and no one will assault ³¹  you to harm ³²  you, because I have many people in this city.”

[2:18]  ¹ tn Heb “them”; the referent (the people) has been specified in the translation for clarity.

[2:18]  ² tn The phrase “for them” is supplied in the translation for clarity.

[2:18]  ³ tn Heb “the ones oppressing them and afflicting them.” The synonyms “oppressing” and “afflicting” are joined together in the translation as “harsh oppressors” to emphasize the cruel character of their enemies.

[3:12]  ⁴ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ⁵ tn The particle כִּי (ki) has the asseverative use here, “surely, indeed,” which is frequently found with oaths (R. J. Williams, Hebrew Syntax, 73, §449). The imperfect tense אֶהְיֶה (’ehyeh) could be rendered as the future tense, “I will be” or the present tense “I am” with you. The future makes the better sense in this case, since the subject matter is the future mission. But since it is a stative verb, the form will also lend itself nicely to explaining the divine name – he is the One who is eternally present – “I am with you always.”

[3:12]  ⁶ sn In view of Moses’ hesitancy, a sign is necessary to support the promise. A sign is often an unusual or miraculous event that introduces, authenticates, or illustrates the message. One expects a direct connection between the sign and the message (for a helpful discussion, see S. Porúbcan, “The Word ’OT in Isaia 7,14,” CBQ 22 [1960]: 144-49). In this passage the sign is a confirming one, i.e., when Israel worships at the mountain that will be the proof that God delivered them from Egypt. Thus, the purpose of the exodus that makes possible the worship will be to prove that it was God who brought it about. In the meantime, Moses will have to trust in Yahweh.

[3:12]  ⁷ tn The verb תַּעַבְדוּן (ta’avdun, “you will serve”) is one of the foremost words for worship in the Torah. Keeping the commandments and serving Yahweh usually sum up the life of faith; the true worshiper seeks to obey him. The highest title anyone can have in the OT is “the servant of Yahweh.” The verb here could be rendered interpretively as “worship,” but it is better to keep it to the basic idea of serving because that emphasizes an important aspect of worship, and it highlights the change from Israel’s serving Egypt, which has been prominent in the earlier chapters. The words “and they” are supplied to clarify for English readers that the subject of the verb is plural (Moses and the people), unlike the other second person forms in vv. 10 and 12, which are singular.

[1:5]  ⁷ tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.

[1:9]  ¹⁰ tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.

[1:9]  ¹¹ tn Or perhaps, “don’t get discouraged!”

[1:9]  ¹² tn Heb “in all which you go.”

[2:4]  ¹³ tn Heb “and look”; NIV, NRSV “Just then.” The narrator invites the audience into the story, describing Boaz’s arrival as if it were witnessed by the audience.

[2:4]  ¹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ¹⁵ tn Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.

[2:4]  ¹⁶ tn Heb “said to him.” For stylistic reasons “replied” is used in the present translation.

[1:23]  ¹⁶ tn Grk “they will call his name.”

[1:23]  ¹⁷ sn A quotation from Isa 7:14.

[1:23]  ¹⁸ tn Grk “is translated.”

[1:23]  ¹⁹ sn An allusion to Isa 8:8, 10 (LXX).

[28:20]  ¹⁹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ²⁰ 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]  ²¹ 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.

[1:28]  ²² tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.

[1:28]  ²³ tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.

[1:28]  ²⁴ tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.

[1:28]  ²⁵ tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.

[1:28]  ²⁶ tc Most mss (A C D Θ Ë¹³ 33 Ï latt sy) read here εὐλογημένη σὺ ἐν γυναιξίν (euloghmenh su en gunaixin, “blessed are you among women”) which also appears in 1:42 (where it is textually certain). This has the earmarks of a scribal addition for balance; the shorter reading, attested by the most important witnesses and several others (א B L W Ψ Ë¹ 565 579 700 1241 pc co), is thus preferred.

[18:9]  ²⁵ sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.

[18:9]  ²⁶ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ²⁷ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ²⁸ tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.

[18:10]  ²⁹ tn Or “injure.”