Keluaran 6:5

6:5 I ¹  have also heard ²  the groaning of the Israelites, whom the Egyptians are enslaving, ³  and I have remembered my covenant. ⁴ 

Ayub 33:28

33:28 He redeemed my life ⁵ 

from going down to the place of corruption,

and my life sees the light!’

Mazmur 71:23

71:23 My lips will shout for joy! Yes, ⁶  I will sing your praises!

I will praise you when you rescue me! ⁷ 

Mazmur 106:10

106:10 He delivered them from the power ⁸  of the one who hated them,

and rescued ⁹  them from the power ¹⁰  of the enemy.

Yesaya 1:27

1:27 ¹¹ Zion will be freed by justice, ¹² 

and her returnees by righteousness. ¹³ 

Yesaya 41:14

41:14 Don’t be afraid, despised insignificant Jacob, ¹⁴ 

men of ¹⁵  Israel.

I am helping you,” says the Lord,

your protector, ¹⁶  the Holy One of Israel. ¹⁷ 

Yesaya 43:14

The Lord Will Do Something New

43:14 This is what the Lord says,

your protector, ¹⁸  the Holy One of Israel: ¹⁹ 

“For your sake I send to Babylon

and make them all fugitives, ²⁰ 

turning the Babylonians’ joyful shouts into mourning songs. ²¹ 

Yesaya 44:22-24

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. ²² 

Come back to me, for I protect ²³  you.”

44:23 Shout for joy, O sky, for the Lord intervenes; ²⁴ 

shout out, you subterranean regions ²⁵  of the earth.

O mountains, give a joyful shout;

you too, O forest and all your trees! ²⁶ 

For the Lord protects ²⁷  Jacob;

he reveals his splendor through Israel. ²⁸ 

The Lord Empowers Cyrus

44:24 This is what the Lord, your protector, ²⁹  says,

the one who formed you in the womb:

“I am the Lord, who made everything,

who alone stretched out the sky,

who fashioned the earth all by myself, ³⁰ 

Yesaya 51:10

51:10 Did you not dry up the sea,

the waters of the great deep?

Did you not make ³¹  a path through the depths of the sea,

so those delivered from bondage ³²  could cross over?

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ³³ 

The messenger sent from his very presence ³⁴  delivered them.

In his love and mercy he protected ³⁵  them;

he lifted them up and carried them throughout ancient times. ³⁶ 

Titus 2:14

2:14 He ³⁷  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ³⁸  who are eager to do good. ³⁹ 

[6:5]  ¹ tn The addition of the independent pronoun אֲנִי (’ani, “I”) emphasizes the fact that it was Yahweh himself who heard the cry.

[6:5]  ² tn Heb “And also I have heard.”

[6:5]  ³ tn The form is the Hiphil participle מַעֲבִדִים (ma’avidim, “causing to serve”). The participle occurs in a relative clause that modifies “the Israelites.” The clause ends with the accusative “them,” which must be combined with the relative pronoun for a smooth English translation. So “who the Egyptians are enslaving them,” results in the translation “whom the Egyptians are enslaving.”

[6:5]  ⁴ tn As in Exod 2:24, this remembering has the significance of God’s beginning to act to fulfill the covenant promises.

[33:28]  ⁵ sn See note on “him” in v. 24.

[71:23]  ⁶ tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.

[71:23]  ⁷ 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.

[106:10]  ⁸ tn Heb “hand.”

[106:10]  ⁹ tn Or “redeemed.”

[106:10]  ¹⁰ tn Heb “hand.”

[1:27]  ¹¹ sn The third person reference to the Lord in v. 28 indicates that the prophet is again (see vv. 21-24a) speaking. Since v. 27 is connected to v. 28 by a conjunction, it is likely that the prophet’s words begin with v. 27.

[1:27]  ¹² tn Heb “Zion will be ransomed with justice.” Both cola in this verse end with similar terms: justice and righteousness (and both are preceded by a בְּ [bet] preposition). At issue is whether these virtues describe the means or result of the deliverance and whether they delineate God’s justice/righteousness or that of the covenant people. If the righteousness of Israelite returnees is in view, the point seems to be that the reestablishment of Zion as a center of justice (God’s people living in conformity with God’s demand for equity and justice) will deliver the city from its past humiliation and restore it to a place of prominence (see 2:2-4; cf. E. Kissane, Isaiah, 1:19). Most scholars conclude that “righteousness and “justice” refers to God alone (J. Ridderbos, Isaiah [BSC], 50; J. Watts, Isaiah [WBC], 1:25; E. J. Young, Isaiah [NICOT], 1:89; cf. NLT, TEV) or serves as a double reference to both divine and human justice and righteousness (J. A. Motyer, The Prophecy of Isaiah, 51; J. N. Oswalt, Isaiah [NICOT], 1:10; H. Wildberger, Isaiah, 1:72). If it refers to both sides of the coin, these terms highlight the objective divine work of redemption and the subjective human response of penitence (Motyer, 51).

[1:27]  ¹³ tc The Hebrew text has, “her repentant ones/returnees with righteousness.” The form שָׁבֶיהָ (shaveha, “her repentant ones”), as pointed in MT, is a masculine plural Qal participle from שׁוּב (shuv, “return”). Used substantivally, it refers to the “returning (i.e., repentant) ones.” It is possible that the parallel line (with its allusion to being freed by a ransom payment) suggests that the form be repointed to שִׁבְיָהּ (shivyah, “her captivity”), a reading that has support from the LXX. Some slightly emend the form to read וְשָׁבָה (vÿshavah, “and will return”). According to this view, the verb from the first line applies to the second line as well with the following translation as a result: “she will be released when fairness is restored.” Regardless, it makes best sense in the context to regard this as a reference to repentant Israelites returning to the land of promise. This understanding provides a better contrast with the rebels and sinners in 1:28.

[41:14]  ¹⁴ tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.

[41:14]  ¹⁵ tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”

[41:14]  ¹⁶ tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.

[41:14]  ¹⁷ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:14]  ¹⁸ tn Or “kinsman redeemer.” See the note at 41:14.

[43:14]  ¹⁹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:14]  ²⁰ tn Heb “and I bring down [as] fugitives all of them.”

[43:14]  ²¹ tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

[44:22]  ²² 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]  ²³ tn Heb “redeem.” See the note at 41:14.

[44:23]  ²⁴ tn Heb “acts”; NASB, NRSV “has done it”; NLT “has done this wondrous thing.”

[44:23]  ²⁵ tn Heb “lower regions.” This refers to Sheol and forms a merism with “sky” in the previous line. See Pss 63:9; 71:20.

[44:23]  ²⁶ tn Heb “O forest and all the trees in it”; NASB, NRSV “and every tree in it.”

[44:23]  ²⁷ tn Heb “redeems.” See the note at 41:14.

[44:23]  ²⁸ tn That is, by delivering Israel. Cf. NCV “showed his glory when he saved Israel”; TEV “has shown his greatness by saving his people Israel.”

[44:24]  ²⁹ tn Heb “your redeemer.” See the note at 41:14.

[44:24]  ³⁰ tn The consonantal text (Kethib) has “Who [was] with me?” The marginal reading (Qere) is “from with me,” i.e., “by myself.” See BDB 87 s.v. II אֵת 4.c.

[51:10]  ³¹ tn The Hebrew text reads literally, “Are you not the one who dried up the sea, the waters of the great deep, who made…?”

[51:10]  ³² tn Heb “the redeemed” (so ASV, NASB, NIV, NRSV); KJV “the ransomed.”

[63:9]  ³³ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ³⁴ 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]  ³⁵ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ³⁶ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[2:14]  ³⁷ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ³⁸ tn Or “a people who are his very own.”

[2:14]  ³⁹ tn Grk “for good works.”