Keluaran 15:13

15:13 By your loyal love you will lead ¹  the people whom ²  you have redeemed;

you will guide ³  them by your strength to your holy dwelling place.

Ulangan 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.

Amsal 23:10-11

23:10 Do not move an ancient boundary stone,

or take over ⁴  the fields of the fatherless,

23:11 for their Protector ⁵  is strong;

he will plead their case against you. ⁶ 

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ⁷ 

The messenger sent from his very presence ⁸  delivered them.

In his love and mercy he protected ⁹  them;

he lifted them up and carried them throughout ancient times. ¹⁰ 

Lukas 1:68-74

1:68 “Blessed ¹¹  be the Lord God of Israel,

because he has come to help ¹²  and has redeemed ¹³  his people.

1:69 For ¹⁴  he has raised up ¹⁵  a horn of salvation ¹⁶  for us in the house of his servant David, ¹⁷ 

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹⁸ 

1:71 that we should be saved ¹⁹  from our enemies, ²⁰ 

and from the hand of all who hate us.

1:72 He has done this ²¹  to show mercy ²²  to our ancestors, ²³ 

and to remember his holy covenant ²⁴  –

1:73 the oath ²⁵  that he swore to our ancestor ²⁶  Abraham.

This oath grants ²⁷ 

1:74 that we, being rescued from the hand of our ²⁸  enemies,

may serve him without fear, ²⁹ 

Titus 2:14

2:14 He ³⁰  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ³¹  who are eager to do good. ³² 

[15:13]  ¹ 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]  ² tn The particle זוּ (zu) is a relative pronoun, subordinating the next verb to the preceding.

[15:13]  ³ tn This verb seems to mean “to guide to a watering-place” (See Ps 23:2).

[23:10]  ⁴ tn Or “encroach on” (NIV, NRSV); Heb “go into.”

[23:11]  ⁵ tn The participle גֹּאֵל (go’el) describes a “kinsman redeemer.” Some English versions explicitly cite “God” (e.g., NCV, CEV) or “the Lord” (e.g. TEV).

[23:11]  sn The Hebrew term describes a “kinsman-redeemer.” That individual would be a rich or powerful relative who can protect the family; he does this by paying off the debts of a poor relative, buying up the property of a relative who sells himself into slavery, marrying the widow of a deceased relative to keep the inheritance in the family, or taking vengeance on someone who harms a relative, that vengeance often resulting in delivering (“redeeming”) the relative from bondage. If there was no human “kinsman redeemer,” then the defenseless had to rely on God to perform these actions (e.g., Gen 48:16; Exod 6:6; Job 19:25; Isa 41–63). In the prophetic literature God is presented as the Redeemer in that he takes vengeance on the enemies (the Babylonians) to deliverer his people (kin). In this proverb the Lord is probably the Protector of these people who will champion their cause and set things right.

[23:11]  ⁶ sn This is the tenth saying; once again there is a warning not to encroach on other people’s rights and property, especially the defenseless (see v. 10; 22:22-23, 28).

[63:9]  ⁷ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ⁸ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

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

[63:9]  ¹⁰ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[1:68]  ¹¹ sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).

[1:68]  ¹² sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).

[1:68]  ¹³ tn Or “has delivered”; Grk “has accomplished redemption.”

[1:68]  sn Has redeemed is a reference to redemption, but it anticipates the total release into salvation that the full work of Messiah will bring for Israel. This involves both spiritual and material benefits eventually.

[1:69]  ¹⁴ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ¹⁵ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ¹⁶ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ¹⁷ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[1:70]  ¹⁸ tn Grk “from the ages,” “from eternity.”

[1:71]  ¹⁹ tn Grk “from long ago, salvation.”

[1:71]  ²⁰ sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.

[1:72]  ²¹ tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.

[1:72]  ²² sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ²³ tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.

[1:72]  ²⁴ sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).

[1:73]  ²⁵ tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ²⁶ tn Or “forefather”; Grk “father.”

[1:73]  ²⁷ tn Again for reasons of English style, the infinitival clause “to grant us” has been translated “This oath grants” and made the beginning of a new sentence in the translation.

[1:74]  ²⁸ 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]  ²⁹ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[2:14]  ³⁰ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ³¹ tn Or “a people who are his very own.”

[2:14]  ³² tn Grk “for good works.”