Deuteronomy 33:28-29

33:28 Israel lives in safety,

the fountain of Jacob is quite secure, ¹ 

in a land of grain and new wine;

indeed, its heavens ²  rain down dew. ³ 

33:29 You have joy, Israel! Who is like you?

You are a people delivered by the Lord,

your protective shield

and your exalted sword.

May your enemies cringe before you;

may you trample on their backs.

Psalms 130:7-8

130:7 O Israel, hope in the Lord,

for the Lord exhibits loyal love, ⁴ 

and is more than willing to deliver. ⁵ 

130:8 He will deliver ⁶  Israel

from all the consequences of their sins. ⁷ 

Isaiah 12:1-2

12:1 At that time ⁸  you will say:

“I praise you, O Lord,

for even though you were angry with me,

your anger subsided, and you consoled me.

12:2 Look, God is my deliverer! ⁹ 

I will trust in him ¹⁰  and not fear.

For the Lord gives me strength and protects me; ¹¹ 

he has become my deliverer.” ¹² 

Isaiah 33:22

33:22 For the Lord, our ruler,

the Lord, our commander,

the Lord, our king –

he will deliver us.

Isaiah 45:17

45:17 Israel will be delivered once and for all by the Lord; ¹³ 

you will never again be ashamed or humiliated. ¹⁴ 

Ezekiel 37:24-28

37:24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow ¹⁵  my regulations and carefully observe my statutes. ¹⁶  37:25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it – they and their children and their grandchildren forever. David my servant will be prince over them forever. 37:26 I will make a covenant of peace with them; it will be a perpetual covenant with them. ¹⁷  I will establish them, ¹⁸  increase their numbers, and place my sanctuary among them forever. 37:27 My dwelling place will be with them; I will be their God, and they will be my people. 37:28 Then, when my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.’” ¹⁹ 

Hosea 1:7

1:7 But I will have pity on the nation ²⁰  of Judah. ²¹  I will deliver them by the Lord their God; I will not deliver them by the warrior’s bow, by sword, by military victory, ²²  by chariot horses, or by chariots.” ²³ 

Obadiah 1:17

1:17 But on Mount Zion there will be a remnant of those who escape, ²⁴ 

and it will be a holy place once again.

The descendants ²⁵  of Jacob will conquer ²⁶ 

those who had conquered them. ²⁷ 

Obadiah 1:21

1:21 Those who have been delivered ²⁸  will go up on Mount Zion

in order to rule over ²⁹  Esau’s mountain.

Then the Lord will reign as King! ³⁰ 

Zechariah 10:6

10:6 “I (says the Lord) will strengthen the kingdom ³¹  of Judah and deliver the people of Joseph ³²  and will bring them back ³³  because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them.

Matthew 1:21

1:21 She will give birth to a son and you will name him ³⁴  Jesus, ³⁵  because he will save his people from their sins.”

Luke 1:71-74

1:71 that we should be saved ³⁶  from our enemies, ³⁷ 

and from the hand of all who hate us.

1:72 He has done this ³⁸  to show mercy ³⁹  to our ancestors, ⁴⁰ 

and to remember his holy covenant ⁴¹  –

1:73 the oath ⁴²  that he swore to our ancestor ⁴³  Abraham.

This oath grants ⁴⁴ 

1:74 that we, being rescued from the hand of our ⁴⁵  enemies,

may serve him without fear, ⁴⁶ 

Luke 19:9-10

19:9 Then ⁴⁷  Jesus said to him, “Today salvation ⁴⁸  has come to this household, ⁴⁹  because he too is a son of Abraham! ⁵⁰  19:10 For the Son of Man came ⁵¹  to seek and to save the lost.”

Romans 11:26-27

11:26 And so ⁵²  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

11:27 And this is my covenant with them, ⁵³ 

when I take away their sins.” ⁵⁴ 

[33:28]  ¹ tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.

[33:28]  ² tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[33:28]  ³ tn Or perhaps “drizzle, showers.” See note at Deut 32:2.

[130:7]  ⁴ tn Heb “for with the Lord [is] loyal love.”

[130:7]  ⁵ tn Heb “and abundantly with him [is] redemption.”

[130:8]  ⁶ tn Or “redeem.”

[130:8]  ⁷ 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.

[12:1]  ⁸ tn Or “in that day” (KJV).

[12:2]  ⁹ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ¹⁰ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ¹¹ 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]  ¹² tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[45:17]  ¹³ tn Heb “Israel will be delivered by the Lord [with] a permanent deliverance.”

[45:17]  ¹⁴ tn Heb “you will not be ashamed and you will not be humiliated for ages of future time.”

[37:24]  ¹⁵ tn Heb “walk [in].”

[37:24]  ¹⁶ tn Heb “and my statutes they will guard and they will do them.”

[37:26]  ¹⁷ sn See Isa 24:5; 55:3; 61:8; Jer 32:40; 50:5; Ezek 16:60, for other references to perpetual covenants.

[37:26]  ¹⁸ tn Heb “give them.”

[37:28]  ¹⁹ sn The sanctuary of Israel becomes the main focus of Ezek 40-48.

[1:7]  ²⁰ tn Heb “house”; cf. NCV, TEV, NLT “the people of Judah.”

[1:7]  ²¹ 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]  ²² tn Heb “by war” (so NAB, NRSV, TEV); KJV, NASB, NIV “battle.”

[1:7]  ²³ sn These military weapons are examples of the metonymy of adjunct (the specific weapons named) for subject (warfare).

[1:17]  ²⁴ tn Heb “will be a fugitive.” This is a collective singular. Cf. NCV “some will escape the judgment.”

[1:17]  ²⁵ tn Heb “house” (so most English versions); NCV, TEV “the people of Jacob.” The word “house” also occurs four times in v. 18.

[1:17]  ²⁶ tn Heb “dispossess.” This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime.

[1:17]  ²⁷ tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB).

[1:21]  ²⁸ tc The present translation follows the reading מוּשָׁעִים (musha’im, “those who have been delivered”; cf. NRSV, CEV) rather than מוֹשִׁעִים (moshi’im,“deliverers”; cf. NASB, NIV, NLT) of the MT (cf. LXX, Aquila, Theodotion, and Syriac).

[1:21]  ²⁹ tn Heb “to judge.” In this context the term does not mean “to render judgment on,” but “to rule over” (cf. NAB “to rule”; NIV “to govern”).

[1:21]  ³⁰ tn Heb “then the kingdom will belong to the Lord.”

[10:6]  ³¹ tn Heb “the house.”

[10:6]  ³² tn Or “the kingdom of Israel”; Heb “the house of Joseph.”

[10:6]  ³³ tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).

[1:21]  ³⁴ tn Grk “you will call his name.”

[1:21]  ³⁵ sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[1:71]  ³⁶ tn Grk “from long ago, salvation.”

[1:71]  ³⁷ 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]  ³⁸ 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]  ³⁹ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn This is linked back grammatically by apposition to “covenant” in v. 72, specifying which covenant is meant.

[1:73]  ⁴³ tn Or “forefather”; Grk “father.”

[1:73]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.

[19:9]  ⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ⁴⁸ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ⁴⁹ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ⁵⁰ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[19:10]  ⁵¹ sn The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32.

[11:26]  ⁵² tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[11:27]  ⁵³ sn A quotation from Isa 59:20-21.

[11:27]  ⁵⁴ sn A quotation from Isa 27:9; Jer 31:33-34.