Luke 1:68

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

because he has come to help ²  and has redeemed ³  his people.

Luke 2:38

2:38 At that moment, ⁴  she came up to them ⁵  and began to give thanks to God and to speak ⁶  about the child ⁷  to all who were waiting for the redemption of Jerusalem. ⁸ 

Psalms 130:8

130:8 He will deliver ⁹  Israel

from all the consequences of their sins. ¹⁰ 

Isaiah 59:20

59:20 “A protector ¹¹  comes to Zion,

to those in Jacob who repent of their rebellious deeds,” ¹²  says the Lord.

Acts 1:6

1:6 So when they had gathered together, they began to ask him, ¹³  “Lord, is this the time when you are restoring the kingdom to Israel?”

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹⁴  the former ¹⁵  account, ¹⁶  Theophilus, ¹⁷  about all that Jesus began to do and teach

Acts 1:18-19

1:18 (Now this man Judas ¹⁸  acquired a field with the reward of his unjust deed, ¹⁹  and falling headfirst ²⁰  he burst open in the middle and all his intestines ²¹  gushed out. 1:19 This ²²  became known to all who lived in Jerusalem, so that in their own language ²³  they called that field ²⁴  Hakeldama, that is, “Field of Blood.”)

Revelation 5:9

5:9 They were singing a new song: ²⁵ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁶ 

and at the cost of your own blood ²⁷  you have purchased ²⁸  for God

persons ²⁹  from every tribe, language, ³⁰  people, and nation.

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

[1:68]  ² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ³ tn Or “has delivered”; Grk “has accomplished redemption.”

[2:38]  ⁴ tn Grk “at that very hour.”

[2:38]  ⁵ tn Grk “And coming up.” Here καί (kai) has not been translated because of differences between Greek and English style. The participle ἐπιστᾶσα (epistasa) has been translated as a finite verb due to requirements of contemporary English style.

[2:38]  ⁶ tn The imperfect ἐλάλει (elalei) here looks at a process of declaration, not a single moment. She clearly was led by God to address men and women about the hope Jesus was. The testimony of Luke 1—2 to Jesus has involved all types of people.

[2:38]  ⁷ tn Grk “him”; the referent (the child) has been specified in the translation for clarity.

[2:38]  ⁸ tc A few mss (1216 pc) read ᾿Ισραήλ (Israhl, “Israel”) or ἐν τῷ ᾿Ισραήλ (en tw Israhl, “in Israel”), but this reading does not have enough ms support to be considered authentic. More substantial is the reading ἐν ᾿Ιερουσαλήμ (en Ierousalhm, “in Jerusalem”; found in A D L Θ Ψ 0130 ˹³ 33 Ï), though the preposition was almost surely added to clarify (and perhaps alter) the meaning of the original. The simple ᾿Ιερουσαλήμ, without preposition, is found in א B W Ξ 1 565* lat co.

[130:8]  ⁹ tn Or “redeem.”

[130:8]  ¹⁰ 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.

[59:20]  ¹¹ tn Or “redeemer.” See the note at 41:14.

[59:20]  ¹² tn Heb “and to those who turn from rebellion in Jacob.”

[1:6]  ¹³ tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (hrwtwn) has been translated as an ingressive imperfect.

[1:1]  ¹⁴ tn Or “produced,” Grk “made.”

[1:1]  ¹⁵ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ¹⁶ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ¹⁷ tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[1:18]  ¹⁸ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ¹⁹ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ²⁰ tn Traditionally, “falling headlong.”

[1:18]  ²¹ tn Or “all his bowels.”

[1:19]  ²² tn Grk “And this.” 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.

[1:19]  ²³ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ²⁴ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[5:9]  ²⁵ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁷ 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).”

[5:9]  ²⁸ 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 mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ²⁹ 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.

[5:9]  ³⁰ 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.