Lukas 1:71

1:71 that we should be saved ¹  from our enemies, ² 

and from the hand of all who hate us.

Yesaya 35:9-10

35:9 No lions will be there,

no ferocious wild animals will be on it ³  –

they will not be found there.

Those delivered from bondage will travel on it,

35:10 those whom the Lord has ransomed will return that way. ⁴ 

They will enter Zion with a happy shout.

Unending joy will crown them, ⁵ 

happiness and joy will overwhelm ⁶  them;

grief and suffering will disappear. ⁷ 

Yesaya 45:17

45:17 Israel will be delivered once and for all by the Lord; ⁸ 

you will never again be ashamed or humiliated. ⁹ 

Yesaya 54:13-14

54:13 All your children will be followers of the Lord,

and your children will enjoy great prosperity. ¹⁰ 

54:14 You will be reestablished when I vindicate you. ¹¹ 

You will not experience oppression; ¹² 

indeed, you will not be afraid.

You will not be terrified, ¹³ 

for nothing frightening ¹⁴  will come near you.

Yesaya 65:21-25

65:21 They will build houses and live in them;

they will plant vineyards and eat their fruit.

65:22 No longer will they build a house only to have another live in it, ¹⁵ 

or plant a vineyard only to have another eat its fruit, ¹⁶ 

for my people will live as long as trees, ¹⁷ 

and my chosen ones will enjoy to the fullest what they have produced. ¹⁸ 

65:23 They will not work in vain,

or give birth to children that will experience disaster. ¹⁹ 

For the Lord will bless their children

and their descendants. ²⁰ 

65:24 Before they even call out, ²¹  I will respond;

while they are still speaking, I will hear.

65:25 A wolf and a lamb will graze together; ²² 

a lion, like an ox, will eat straw, ²³ 

and a snake’s food will be dirt. ²⁴ 

They will no longer injure or destroy

on my entire royal mountain,” ²⁵  says the Lord.

Yehezkiel 34:25-28

34:25 “‘I will make a covenant of peace with them and will rid the land of wild beasts, so that they can live securely ²⁶  in the wilderness and even sleep in the woods. ²⁷  34:26 I will turn them and the regions around my hill into a blessing. I will make showers come down in their season; they will be showers that bring blessing. ²⁸  34:27 The trees of the field will yield their fruit and the earth will yield its crops. They will live securely on their land; they will know that I am the Lord, when I break the bars of their yoke and rescue them from the hand of those who enslaved them. 34:28 They will no longer be prey for the nations and the wild beasts will not devour them. They will live securely and no one will make them afraid.

Yehezkiel 39:28-29

39:28 Then they will know that I am the Lord their God, because I sent them into exile among the nations, and then gathered them into their own land. I will not leave any of them in exile ²⁹  any longer. 39:29 I will no longer hide my face from them, when I pour out my Spirit on the house of Israel, ³⁰  declares the sovereign Lord.”

Zefanya 3:15-17

3:15 The Lord has removed the judgment against you; ³¹ 

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

3:16 On that day they will say ³²  to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic! ³³ 

3:17 The Lord your God is in your midst;

he is a warrior who can deliver.

He takes great delight in you; ³⁴ 

he renews you by his love; ³⁵ 

he shouts for joy over you.” ³⁶ 

Zakharia 9:8-10

9:8 Then I will surround my temple ³⁷  to protect it like a guard ³⁸  from anyone crossing back and forth; so no one will cross over against them anymore as an oppressor, for now I myself have seen it.

9:9 Rejoice greatly, daughter of Zion!

Shout, daughter of Jerusalem!

Look! Your king is coming to you:

he is legitimate ³⁹  and victorious, ⁴⁰ 

humble and riding on a donkey ⁴¹  –

on a young donkey, the foal of a female donkey.

9:10 I will remove ⁴²  the chariot from Ephraim

and the warhorse from Jerusalem,

and the battle bow will be removed.

Then he will announce peace to the nations.

His dominion will be from sea to sea

and from the Euphrates River ⁴³  to the ends of the earth.

Roma 6:22

6:22 But now, freed ⁴⁴  from sin and enslaved to God, you have your benefit ⁴⁵  leading to sanctification, and the end is eternal life.

Roma 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁴⁶  but you received the Spirit of adoption, ⁴⁷  by whom ⁴⁸  we cry, “Abba, Father.”

Roma 8:2

8:2 For the law of the life-giving Spirit ⁴⁹  in Christ Jesus has set you ⁵⁰  free from the law of sin and death.

Titus 1:7

1:7 For the overseer ⁵¹  must be blameless as one entrusted with God’s work, ⁵²  not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain.

Ibrani 2:15

2:15 and set free those who were held in slavery all their lives by their fear of death.

Ibrani 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁵³  consciences from dead works to worship the living God.

Wahyu 2:10

2:10 Do not be afraid of the things you are about to suffer. The devil is about to have some of you thrown ⁵⁴  into prison so you may be tested, ⁵⁵  and you will experience suffering ⁵⁶  for ten days. Remain faithful even to the point of death, and I will give you the crown that is life itself. ⁵⁷ 

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

[1:71]  ² 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.

[35:9]  ³ tn Heb “will go up on it”; TEV “will pass that way.”

[35:10]  ⁴ tn Heb “and the redeemed will walk, the ransomed of the Lord will return.”

[35:10]  ⁵ tn Heb “[will be] on their head[s].” “Joy” may be likened here to a crown (cf. 2 Sam 1:10). The statement may also be an ironic twist on the idiom “earth/dust on the head” (cf. 2 Sam 1:2; 13:19; 15:32; Job 2:12), referring to a mourning practice.

[35:10]  ⁶ tn Heb “will overtake” (NIV); NLT “they will be overcome with.”

[35:10]  ⁷ tn Heb “grief and groaning will flee”; KJV “sorrow and sighing shall flee away.”

[45:17]  ⁸ tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  ⁹ tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[54:13]  ¹⁰ tn Heb “and great [will be] the peace of your sons.”

[54:14]  ¹¹ tn Heb “in righteousness [or “vindication”] you will be established.” The precise meaning of צְדָקָה (tsÿdaqah) here is uncertain. It could mean “righteousness, justice,” indicating that the city will be a center for justice. But the context focuses on deliverance, suggesting that the term means “deliverance, vindication” here.

[54:14]  ¹² tn Heb “Be far from oppression!” The imperative is used here in a rhetorical manner to express certainty and assurance. See GKC 324 §110.c.

[54:14]  ¹³ tn Heb “from terror.” The rhetorical command, “be far” is understood by ellipsis here. Note the preceding context.

[54:14]  ¹⁴ tn Heb “it,” i.e., the “terror” just mentioned.

[65:22]  ¹⁵ tn Heb “they will not build, and another live [in it].”

[65:22]  ¹⁶ tn Heb “they will not plant, and another eat.”

[65:22]  ¹⁷ tn Heb “for like the days of the tree [will be] the days of my people.”

[65:22]  ¹⁸ tn Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”

[65:23]  ¹⁹ tn Heb “and they will not give birth to horror.”

[65:23]  ²⁰ tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”

[65:24]  ²¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[65:25]  ²² sn A similar statement appears in 11:6.

[65:25]  ²³ sn These words also appear in 11:7.

[65:25]  ²⁴ sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)

[65:25]  ²⁵ tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.

[65:25]  sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8.

[34:25]  ²⁶ tn The phrase “live securely” occurs in Ezek 28:26; 38:8, 11, 14; 39:26 as an expression of freedom from fear. It is a promised blessing resulting from obedience (see Lev 26:5-6).

[34:25]  ²⁷ sn The woods were typically considered to be places of danger (Ps 104:20-21; Jer 5:6).

[34:26]  ²⁸ tn Heb “showers of blessing.” Abundant rain, which in turn produces fruit and crops (v. 27), is a covenantal blessing for obedience (Lev 26:4).

[39:28]  ²⁹ tn Heb “there,” referring to the foreign nations to which they were exiled. The translation makes the referent clear.

[39:29]  ³⁰ sn See Ezek 11:19; 37:14.

[3:15]  ³¹ tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism.

[3:16]  ³² tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons.

[3:16]  ³³ tn Heb “your hands must not go limp.”

[3:17]  ³⁴ tn Heb “he rejoices over you with joy.”

[3:17]  ³⁵ tc The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ (yÿkhaddesh, “he renews”) with ellipsis of the object (“you”).

[3:17]  ³⁶ tn Heb “he rejoices over you with a shout of joy.”

[9:8]  ³⁷ tn Heb “house” (so NAB, NIV, NRSV).

[9:8]  ³⁸ tn Though a hapax legomenon, the מִצָּבָה (mitsavah) of the MT (from נָצַב, natsav, “take a stand”) is preferable to the suggestion מַצֵּבָה (matsevah, “pillar”) or even מִצָּבָא (mitsava’, “from” or “against the army”). The context favors the idea of the Lord as a protector.

[9:9]  ³⁹ tn The Hebrew term צַדִּיק (tsadiq) ordinarily translated “righteous,” frequently occurs, as here, with the idea of conforming to a standard or meeting certain criteria. The Messianic king riding into Jerusalem is fully qualified to take the Davidic throne (cf. 1 Sam 23:3; Isa 9:5-6; 11:4; 16:5; Jer 22:1-5; 23:5-6).

[9:9]  ⁴⁰ tn The Hebrew term נוֹשָׁע (nosha’) a Niphal participle of יָשַׁע (yasha’, “to save”) could mean “one delivered” or, if viewed as active, “one bringing salvation” (similar KJV, NIV, NKJV). It is preferable to take the normal passive use of the Niphal and understand that the king, having been delivered, is as a result “victorious” (so also NRSV, TEV, NLT).

[9:9]  ⁴¹ sn The NT understands this verse to be a prophecy of the triumphal entry of Jesus into Jerusalem on Palm Sunday, and properly so (cf. Matt 21:5; John 12:15), but reference to the universal rule of the king in v. 10 reveals that this is a “split prophecy,” that is, it has a two-stage fulfillment. Verse 9 was fulfilled in Jesus’ earthly ministry but v. 10 awaits a millennial consummation (cf. Rev 19:11-16).

[9:10]  ⁴² tc The MT first person pronoun (“I”), which seems to shift the subject too abruptly, becomes 3rd person masculine singular (“he”) in the LXX (הִכְרִית, hikhrit, presupposed for הִכְרַתִּי, hikhratti). However, the Lord is the subject of v. 8, which speaks of his protection of Jerusalem, so it is not surprising that he is the subject in v. 10 as well.

[9:10]  tn Heb “cut off” (so NASB, NRSV; also later in this verse); NAB “banish”; NIV, CEV “take away.”

[9:10]  ⁴³ tn Heb “the river.” The Hebrew expression typically refers to the Euphrates, so the referent has been specified in the translation for clarity.

[6:22]  ⁴⁴ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

[6:22]  ⁴⁵ tn Grk “fruit.”

[8:15]  ⁴⁶ tn Grk “slavery again to fear.”

[8:15]  ⁴⁷ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ⁴⁸ tn Or “in that.”

[8:2]  ⁴⁹ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁵⁰ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:7]  ⁵¹ sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.

[1:7]  ⁵² tn Grk “as God’s steward.”

[9:14]  ⁵³ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[2:10]  ⁵⁴ tn Grk “is about to throw some of you,” but the force is causative in context.

[2:10]  ⁵⁵ tn Or “tempted.”

[2:10]  ⁵⁶ tn Or “experience persecution,” “will be in distress” (see L&N 22.2).

[2:10]  ⁵⁷ tn Grk “crown of life,” with the genitive “of life” (τῆς ζωῆς, th" zwh") functioning in apposition to “crown” (στέφανον, stefanon): “the crown that consists of life.”