Psalms 71:23

71:23 My lips will shout for joy! Yes, ¹  I will sing your praises!

I will praise you when you rescue me! ² 

Psalms 130:8

130:8 He will deliver ³  Israel

from all the consequences of their sins. ⁴ 

Genesis 48:16

48:16 the Angel ⁵  who has protected me ⁶ 

from all harm –

bless these boys.

May my name be named in them, ⁷ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Leviticus 25:48

25:48 after he has sold himself he retains a right of redemption. ⁸  One of his brothers may redeem him,

Isaiah 50:2

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ⁹ 

Is my hand too weak ¹⁰  to deliver ¹¹  you?

Do I lack the power to rescue you?

Look, with a mere shout ¹²  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ¹³ 

Titus 2:14

2:14 He ¹⁴  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹⁵  who are eager to do good. ¹⁶ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁷  sound teaching.

Titus 1:1

Salutation

1:1 From Paul, ¹⁸  a slave ¹⁹  of God and apostle of Jesus Christ, to further the faith ²⁰  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, ²¹  a slave ²²  of God and apostle of Jesus Christ, to further the faith ²³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Revelation 5:9

5:9 They were singing a new song: ²⁴ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁵ 

and at the cost of your own blood ²⁶  you have purchased ²⁷  for God

persons ²⁸  from every tribe, language, ²⁹  people, and nation.

[71:23]  ¹ tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.

[71:23]  ² tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.

[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.

[48:16]  ⁵ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁶ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁷ tn Or “be recalled through them.”

[25:48]  ⁸ tn Heb “right of redemption shall be to him.”

[50:2]  ⁹ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ¹⁰ tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ¹¹ tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ¹² tn Heb “with my rebuke.”

[50:2]  ¹³ tn Heb “the fish stink from lack of water and die from thirst.”

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

[2:14]  ¹⁵ tn Or “a people who are his very own.”

[2:14]  ¹⁶ tn Grk “for good works.”

[2:1]  ¹⁷ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:1]  ²¹ 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]  ²² 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]  ²³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[5:9]  ²⁴ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁵ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.