130:7 O Israel, hope in the Lord,
for the Lord exhibits loyal love, 1
and is more than willing to deliver. 2
130:8 He will deliver 3 Israel
from all the consequences of their sins. 4
15:13 By your loyal love you will lead 5 the people whom 6 you have redeemed;
you will guide 7 them by your strength to your holy dwelling place.
44:6 This is what the Lord, Israel’s king, says,
their protector, 8 the Lord who commands armies:
“I am the first and I am the last,
there is no God but me.
63:9 Through all that they suffered, he suffered too. 9
The messenger sent from his very presence 10 delivered them.
In his love and mercy he protected 11 them;
he lifted them up and carried them throughout ancient times. 12
1:68 “Blessed 15 be the Lord God of Israel,
because he has come to help 16 and has redeemed 17 his people.
9:1 Now the first covenant, 26 in fact, had regulations for worship and its earthly sanctuary.
1:1 After God spoke long ago 27 in various portions 28 and in various ways 29 to our ancestors 30 through the prophets,
“You are worthy to take the scroll
and to open its seals
because you were killed, 32
and at the cost of your own blood 33 you have purchased 34 for God
persons 35 from every tribe, language, 36 people, and nation.
1 tn Heb “for with the
2 tn Heb “and abundantly with him [is] redemption.”
3 tn Or “redeem.”
4 tn The Hebrew noun עָוֹן (’avon) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה (padah, “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.
5 tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.
6 tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.
7 tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).
8 tn Heb “his kinsman redeemer.” See the note at 41:14.
9 tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).
10 tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”
11 tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”
12 tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”
13 tn Grk “you will call his name.”
14 sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
15 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
16 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
17 tn Or “has delivered”; Grk “has accomplished redemption.”
18 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
19 sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.
20 tn Or “first installment,” “pledge,” “deposit.”
21 tn Grk “the possession.”
22 tn Grk “who” (as a continuation of the previous clause).
23 tn Or “a people who are his very own.”
24 tn Grk “for good works.”
25 tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”
26 tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.
27 tn Or “spoke formerly.”
28 tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).
29 tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.
30 tn Grk “to the fathers.”
31 tn The redundant participle λέγοντες (legontes) has not been translated here.
32 tn Or “slaughtered”; traditionally, “slain.”
33 tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”
34 tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few
35 tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
36 tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.