Isaiah 43:3

43:3 For I am the Lord your God,

the Holy One of Israel, ¹  your deliverer.

I have handed over Egypt as a ransom price,

Ethiopia and Seba ²  in place of you.

Isaiah 45:15

45:15 Yes, you are a God who keeps hidden,

O God of Israel, deliverer!

Isaiah 45:21

45:21 Tell me! Present the evidence! ³ 

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; ⁴ 

there is none but me.

Luke 2:11

2:11 Today ⁵  your Savior is born in the city ⁶  of David. ⁷  He is Christ ⁸  the Lord.

John 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ⁹  really is the Savior of the world.” ¹⁰ 

Acts 5:31

5:31 God exalted him ¹¹  to his right hand as Leader ¹²  and Savior, to give repentance to Israel and forgiveness of sins. ¹³ 

Acts 13:23

13:23 From the descendants ¹⁴  of this man ¹⁵  God brought to Israel a Savior, Jesus, just as he promised. ¹⁶ 

Titus 1:4

1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus 2:13

2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ¹⁷  of our great God and Savior, Jesus Christ. ¹⁸ 

Titus 3:4

3:4 ¹⁹  But “when the kindness of God our Savior and his love for mankind appeared,

Titus 3:2

3:2 They must not slander ²⁰  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Titus 1:1

Salutation

1:1 From Paul, ²¹  a slave ²²  of God and apostle of Jesus Christ, to further the faith ²³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:11

1:11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²⁴  sound teaching.

Titus 3:2

3:2 They must not slander ²⁵  anyone, but be peaceable, gentle, showing complete courtesy to all people.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ²⁶  authorities, to be obedient, to be ready for every good work.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ²⁷  authorities, to be obedient, to be ready for every good work.

Titus 1:14

1:14 and not pay attention to Jewish myths ²⁸  and commands of people who reject the truth.

[43:3]  ¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[43:3]  ² sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.

[45:21]  ³ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

[45:21]  ⁴ tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

[2:11]  ⁵ sn The Greek word for today (σήμερον, shmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).

[2:11]  ⁶ tn Or “town.” See the note on “city” in v. 4.

[2:11]  ⁷ tn This is another indication of a royal, messianic connection.

[2:11]  ⁸ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:42]  ⁹ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ¹⁰ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[5:31]  ¹¹ tn Grk “This one God exalted” (emphatic).

[5:31]  ¹² tn Or “Founder” (of a movement).

[5:31]  ¹³ tn Or “to give repentance and forgiveness of sins to Israel.”

[13:23]  ¹⁴ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  ¹⁵ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ¹⁶ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[2:13]  ¹⁷ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ¹⁸ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[3:4]  ¹⁹ 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.

[3:2]  ²⁰ tn Or “discredit,” “damage the reputation of.”

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[2:1]  ²⁴ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[3:2]  ²⁵ tn Or “discredit,” “damage the reputation of.”

[3:1]  ²⁶ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[3:1]  ²⁷ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[1:14]  ²⁸ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.