Joshua 1:9

1:9 I repeat, ¹  be strong and brave! Don’t be afraid and don’t panic, ²  for I, the Lord your God, am with you in all you do.” ³ 

Joshua 1:17

1:17 Just as we obeyed ⁴  Moses, so we will obey you. But ⁵  may the Lord your God be with you as he was with Moses!

Joshua 3:7

3:7 The Lord told Joshua, “This very day I will begin to honor you before all Israel ⁶  so they will know that I am with you just as I was with Moses.

Joshua 6:27

6:27 The Lord was with Joshua and he became famous throughout the land. ⁷ 

Exodus 3:12

3:12 He replied, ⁸  “Surely I will be with you, ⁹  and this will be the sign ¹⁰  to you that I have sent you: When you bring the people out of Egypt, you and they will serve ¹¹  God on this mountain.”

Deuteronomy 31:8

31:8 The Lord is indeed going before you – he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

Deuteronomy 31:23

31:23 and the Lord ¹²  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ¹³ 

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ¹⁴  I am with you ¹⁵  always, to the end of the age.” ¹⁶ 

Acts 18:9-10

18:9 The Lord said to Paul by a vision ¹⁷  in the night, ¹⁸  “Do not be afraid, ¹⁹  but speak and do not be silent, 18:10 because I am with you, and no one will assault ²⁰  you to harm ²¹  you, because I have many people in this city.”

Acts 18:2

18:2 There he ²²  found ²³  a Jew named Aquila, ²⁴  a native of Pontus, ²⁵  who had recently come from Italy with his wife Priscilla, because Claudius ²⁶  had ordered all the Jews to depart from ²⁷  Rome. ²⁸  Paul approached ²⁹  them,

Acts 4:17

4:17 But to keep this matter from spreading any further among the people, let us warn them to speak no more ³⁰  to anyone in this name.”

[1:9]  ¹ 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]  ² tn Or perhaps, “don’t get discouraged!”

[1:9]  ³ tn Heb “in all which you go.”

[1:17]  ⁴ tn Heb “listened to.”

[1:17]  ⁵ tn Or “Only.” Here and in v. 18 this word qualifies what precedes (see also v. 7).

[3:7]  ⁶ tn Or more literally, “to exalt you in the eyes of all Israel.”

[6:27]  ⁷ tn Heb “and the report about him was in all the land.” The Hebrew term אֶרֶץ (’erets, “land”) may also be translated “earth.”

[3:12]  ⁸ tn Heb “And he said”; the word “replied” clarifies for English readers that speaker is God.

[3:12]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[31:23]  ¹² tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ¹³ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.

[28:20]  ¹⁴ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ¹⁵ 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]  ¹⁶ 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.

[18:9]  ¹⁷ 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]  ¹⁸ tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”

[18:9]  ¹⁹ tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).

[18:10]  ²⁰ 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]  ²¹ tn Or “injure.”

[18:2]  ²² tn Grk “And he.” 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. The word “there” is not in the Greek text but is implied.

[18:2]  ²³ tn Grk “finding.” The participle εὑρών (Jeurwn) has been translated as a finite verb due to requirements of contemporary English style.

[18:2]  ²⁴ sn On Aquila and his wife Priscilla see also Acts 18:18, 26; Rom 16:3-4; 1 Cor 16:19; 2 Tim 4:19. In the NT “Priscilla” and “Prisca” are the same person. This author uses the full name Priscilla, while Paul uses the diminutive form Prisca.

[18:2]  ²⁵ sn Pontus was a region in the northeastern part of Asia Minor. It was a Roman province.

[18:2]  ²⁶ sn Claudius refers to the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from a.d. 41-54. The edict expelling the Jews from Rome was issued in a.d. 49 (Suetonius, Claudius 25.4).

[18:2]  ²⁷ tn Or “to leave.”

[18:2]  ²⁸ map For location see JP4 A1.

[18:2]  ²⁹ tn Or “went to.”

[4:17]  ³⁰ tn Or “speak no longer.”