Luke 1:74-75

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

may serve him without fear, ² 

1:75 in holiness and righteousness ³  before him for as long as we live. ⁴ 

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁵  but you received the Spirit of adoption, ⁶  by whom ⁷  we cry, “Abba, Father.”

Romans 8:2

8:2 For the law of the life-giving Spirit ⁸  in Christ Jesus has set you ⁹  free from the law of sin and death.

Romans 1:7

1:7 To all those loved by God in Rome, ¹⁰  called to be saints: ¹¹  Grace and peace to you ¹²  from God our Father and the Lord Jesus Christ!

Hebrews 12:28

12:28 So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe.

[1:74]  ¹ 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]  ² tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[1:75]  ³ sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.

[1:75]  ⁴ tn Grk “all our days.”

[8:15]  ⁵ tn Grk “slavery again to fear.”

[8:15]  ⁶ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ⁷ tn Or “in that.”

[8:2]  ⁸ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁹ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:7]  ¹⁰ map For location see JP4 A1.

[1:7]  ¹¹ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ¹² tn Grk “Grace to you and peace.”