Psalms 31:5

31:5 Into your hand I entrust my life; ¹ 

you will rescue ²  me, O Lord, the faithful God.

Psalms 130:8

130:8 He will deliver ³  Israel

from all the consequences of their sins. ⁴ 

Exodus 15:16

15:16 Fear and dread ⁵  will fall ⁶  on them;

by the greatness ⁷  of your arm they will be as still as stone ⁸ 

until ⁹  your people pass by, O Lord,

until the people whom you have bought ¹⁰  pass by.

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 35:9

35:9 No lions will be there,

no ferocious wild animals will be on it ¹¹  –

they will not be found there.

Those delivered from bondage will travel on it,

Isaiah 43:1

The Lord Will Rescue His People

43:1 Now, this is what the Lord says,

the one who created you, O Jacob,

and formed you, O Israel:

“Don’t be afraid, for I will protect ¹²  you.

I call you by name, you are mine.

Isaiah 44:22

44:22 I remove the guilt of your rebellious deeds as if they were a cloud,

the guilt of your sins as if they were a cloud. ¹³ 

Come back to me, for I protect ¹⁴  you.”

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.

Luke 24:21

24:21 But we had hoped ¹⁸  that he was the one who was going to redeem ¹⁹  Israel. Not only this, but it is now the third day since these things happened.

Galatians 3:13

3:13 Christ redeemed us from the curse of the law by becoming ²⁰  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ²¹ 

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 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁵  sound teaching.

Titus 1:1

Salutation

1:1 From Paul, ²⁶  a slave ²⁷  of God and apostle of Jesus Christ, to further the faith ²⁸  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:1

Salutation

1:1 From Paul, ²⁹  a slave ³⁰  of God and apostle of Jesus Christ, to further the faith ³¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[31:5]  ¹ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

[31:5]  ² tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[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.

[15:16]  ⁵ tn The two words can form a nominal hendiadys, “a dreadful fear,” though most English versions retain the two separate terms.

[15:16]  ⁶ tn The form is an imperfect.

[15:16]  ⁷ tn The adjective is in construct form and governs the noun “arm” (“arm” being the anthropomorphic expression for what God did). See GKC 428 §132.c.

[15:16]  ⁸ sn For a study of the words for fear, see N. Waldman, “A Comparative Note on Exodus 15:14-16,” JQR 66 (1976): 189-92.

[15:16]  ⁹ tn Clauses beginning with עַד (’ad) express a limit that is not absolute, but only relative, beyond which the action continues (GKC 446-47 §138.g).

[15:16]  ¹⁰ tn The verb קָנָה (qanah) here is the verb “acquire, purchase,” and probably not the homonym “to create, make” (see Gen 4:1; Deut 32:6; and Prov 8:22).

[35:9]  ¹¹ tn Heb “will go up on it”; TEV “will pass that way.”

[43:1]  ¹² tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

[44:22]  ¹³ tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’av) and עָנָן (’anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).

[44:22]  ¹⁴ tn Heb “redeem.” See the note at 41:14.

[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.”

[24:21]  ¹⁸ tn The imperfect verb looks back to the view that they held during Jesus’ past ministry.

[24:21]  ¹⁹ sn Their messianic hope concerning Jesus is expressed by the phrase who was going to redeem Israel.

[3:13]  ²⁰ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ²¹ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[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.”

[2:1]  ²⁵ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:1]  ²⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁷ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁸ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”