Psalms 130:7-8

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 

Exodus 15:13

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.

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.

Isaiah 44:6

The Absurdity of Idolatry

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.

Isaiah 63:9

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 

Matthew 1:21

1:21 She will give birth to a son and you will name him ¹³  Jesus, ¹⁴  because he will save his people from their sins.”

Luke 1:68

1:68 “Blessed ¹⁵  be the Lord God of Israel,

because he has come to help ¹⁶  and has redeemed ¹⁷  his people.

Ephesians 1:7

1:7 In him ¹⁸  we have redemption through his blood, ¹⁹  the forgiveness of our trespasses, according to the riches of his grace

Ephesians 1:14

1:14 who is the down payment ²⁰  of our inheritance, until the redemption of God’s own possession, ²¹  to the praise of his glory.

Titus 2:14

2:14 He ²²  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ²³  who are eager to do good. ²⁴ 

Hebrews 9:12

9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ²⁵  eternal redemption.

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ²⁶  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 1:1

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago ²⁷  in various portions ²⁸  and in various ways ²⁹  to our ancestors ³⁰  through the prophets,

Revelation 5:9

5:9 They were singing a new song: ³¹ 

“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.

[130:7]  ¹ tn Heb “for with the Lord [is] loyal love.”

[130:7]  ² tn Heb “and abundantly with him [is] redemption.”

[130:8]  ³ tn Or “redeem.”

[130:8]  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.

[15:13]  ⁵ 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]  ⁶ tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ⁷ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[44:6]  ⁸ tn Heb “his kinsman redeemer.” See the note at 41:14.

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

[63:9]  ¹⁰ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  ¹¹ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ¹² tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[1:21]  ¹³ tn Grk “you will call his name.”

[1:21]  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.

[1:68]  ¹⁵ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ¹⁶ sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ¹⁷ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:7]  ¹⁸ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  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.

[1:14]  ²⁰ tn Or “first installment,” “pledge,” “deposit.”

[1:14]  ²¹ tn Grk “the possession.”

[2:14]  ²² tn Grk “who” (as a continuation of the previous clause).

[2:14]  ²³ tn Or “a people who are his very own.”

[2:14]  ²⁴ tn Grk “for good works.”

[9:12]  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.”

[9:1]  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.

[1:1]  ²⁷ tn Or “spoke formerly.”

[1:1]  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).

[1:1]  ²⁹ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

[1:1]  ³⁰ tn Grk “to the fathers.”

[5:9]  ³¹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ³² tn Or “slaughtered”; traditionally, “slain.”

[5:9]  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).”

[5:9]  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 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]  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.

[5:9]  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.