Exodus 15:13

15:13 By your loyal love you will lead ¹  the people whom ²  you have redeemed;

you will guide ³  them by your strength to your holy dwelling place.

Deuteronomy 15:15

15:15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today.

Proverbs 23:10-11

23:10 Do not move an ancient boundary stone,

or take over ⁴  the fields of the fatherless,

23:11 for their Protector ⁵  is strong;

he will plead their case against you. ⁶ 

Isaiah 63:9

63:9 Through all that they suffered, he suffered too. ⁷ 

The messenger sent from his very presence ⁸  delivered them.

In his love and mercy he protected ⁹  them;

he lifted them up and carried them throughout ancient times. ¹⁰ 

Luke 1:68-74

1:68 “Blessed ¹¹  be the Lord God of Israel,

because he has come to help ¹²  and has redeemed ¹³  his people.

1:69 For ¹⁴  he has raised up ¹⁵  a horn of salvation ¹⁶  for us in the house of his servant David, ¹⁷ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹⁸ 

1:71 that we should be saved ¹⁹  from our enemies, ²⁰ 

and from the hand of all who hate us.

1:72 He has done this ²¹  to show mercy ²²  to our ancestors, ²³ 

and to remember his holy covenant ²⁴  –

1:73 the oath ²⁵  that he swore to our ancestor ²⁶  Abraham.

This oath grants ²⁷ 

1:74 that we, being rescued from the hand of our ²⁸  enemies,

may serve him without fear, ²⁹ 

Titus 2:14

2:14 He ³⁰  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ³¹  who are eager to do good. ³² 

[15:13]  ¹ tn The verbs in the next two verses are perfect tenses, but can be interpreted as a prophetic perfect, looking to the future.

[15:13]  ² tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ³ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[23:10]  ⁴ tn Or “encroach on” (NIV, NRSV); Heb “go into.”

[23:11]  ⁵ tn The participle גֹּאֵל (go’el) describes a “kinsman redeemer.” Some English versions explicitly cite “God” (e.g., NCV, CEV) or “the Lord” (e.g. TEV).

[23:11]  ⁶ sn This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28).

[63:9]  ⁷ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ⁸ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  ⁹ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ¹⁰ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[1:68]  ¹¹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ¹² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ¹³ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:69]  ¹⁴ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ¹⁵ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ¹⁶ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ¹⁷ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ¹⁸ tn Grk “from the ages,” “from eternity.”

[1:71]  ¹⁹ tn Grk “from long ago, salvation.”

[1:71]  ²⁰ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ²¹ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ²² sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ²³ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ²⁴ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ²⁵ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ²⁶ tn Or “forefather”; Grk “father.”

[1:73]  ²⁷ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ²⁸ tc Many important early mss (א B L W [0130] Ë^1,13 565 892 pc) lack “our,” while most (A C D [K] Θ Ψ 0177 33 Ï pc) supply it. Although the addition is most likely not authentic, “our” has been included in the translation due to English stylistic requirements.

[1:74]  ²⁹ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[2:14]  ³⁰ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ³¹ tn Or “a people who are his very own.”

[2:14]  ³² tn Grk “for good works.”