Yesaya 12:2

12:2 Look, God is my deliverer! ¹ 

I will trust in him ²  and not fear.

For the Lord gives me strength and protects me; ³ 

he has become my deliverer.” ⁴ 

Yesaya 45:21

45:21 Tell me! Present the evidence! ⁵ 

Let them consult with one another!

Who predicted this in the past?

Who announced it beforehand?

Was it not I, the Lord?

I have no peer, there is no God but me,

a God who vindicates and delivers; ⁶ 

there is none but me.

Yesaya 63:8

63:8 He said, “Certainly they will be my people,

children who are not disloyal.” ⁷ 

He became their deliverer.

Hosea 1:7

1:7 But I will have pity on the nation ⁸  of Judah. ⁹  I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, ¹⁰  by chariot horses, or by chariots.” ¹¹ 

Lukas 1:47

1:47 and my spirit has begun to rejoice ¹²  in God my Savior,

Titus 1:3

1:3 But now in his own time ¹³  he has made his message evident through the preaching I was entrusted with according to the command of God our Savior.

Titus 2:10

2:10 not pilfering, but showing all good faith, ¹⁴  in order to bring credit to ¹⁵  the teaching of God our Savior in everything.

Titus 3:4-6

3:4 ¹⁶  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ¹⁷  through Jesus Christ our Savior.

[12:2]  ¹ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ² tn The words “in him” are supplied in the translation for clarification.

[12:2]  ³ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ⁴ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[45:21]  ⁵ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁶ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[63:8]  ⁷ tn Heb “children [who] do not act deceitfully.” Here the verb refers to covenantal loyalty.

[1:7]  ⁸ tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”

[1:7]  ⁹ tn The word order in this line is rhetorical, emphasizing the divine decision to withhold pity from Israel but to bestow it on Judah. The accusative direct object, which is introduced by a disjunctive vav (to denote contrast), appears before the verb: וְאֶת־בֵּית יְהוּדָה אֲרַחֵם (vé’et-bet yéhudah ’arakhem, “but upon the house of Judah I will show pity”).

[1:7]  ¹⁰ tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”

[1:7]  ¹¹ sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).

[1:47]  ¹² tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.

[1:3]  ¹³ tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.

[2:10]  ¹⁴ tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agaqhn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν (pistin) by the verb, the possibility that the construction is an object-complement, etc.), though is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.

[2:10]  ¹⁵ tn Or “adorn,” “show the beauty of.”

[3:4]  ¹⁶ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ¹⁷ tn Or “on us richly.”