Genesis 49:18

49:18 I wait for your deliverance, O Lord. ¹ 

Psalms 50:23

50:23 Whoever presents a thank-offering honors me. ² 

To whoever obeys my commands, I will reveal my power to deliver.” ³ 

Psalms 68:19-20

68:19 The Lord deserves praise! ⁴ 

Day after day ⁵  he carries our burden,

the God who delivers us. (Selah)

68:20 Our God is a God who delivers;

the Lord, the sovereign Lord, can rescue from death. ⁶ 

Isaiah 12:2

12:2 Look, God is my deliverer! ⁷ 

I will trust in him ⁸  and not fear.

For the Lord gives me strength and protects me; ⁹ 

he has become my deliverer.” ¹⁰ 

Luke 3:6

3:6 and all humanity ¹¹  will see the salvation of God.’” ¹² 

Acts 28:28

28:28 “Therefore be advised ¹³  that this salvation from God ¹⁴  has been sent to the Gentiles; ¹⁵  they ¹⁶  will listen!”

[49:18]  ¹ sn I wait for your deliverance, O Lord. As Jacob sees the conflicts that lie ahead for Dan and Gad (see v. 19), he offers a brief prayer for their security.

[50:23]  ² sn The reference to a thank-offering recalls the earlier statement made in v. 14. Gratitude characterizes genuine worship.

[50:23]  ³ tn Heb “and [to one who] sets a way I will show the deliverance of God.” Elsewhere the phrase “set a way” simply means “to travel” (see Gen 30:36; cf. NRSV). The present translation assumes an emendation of וְשָׂם דֶּרֶךְ (vÿsam derekh) to וְשֹׁמֵר דְּרָכַּי (vÿshomer dÿrakhay, “and [the one who] keeps my ways” [i.e., commands, see Pss 18:21; 37:34). Another option is to read וְשֹׁמֵר דַּרְכּוֹ (vÿshomer darko, “and [the one who] guards his way,” i.e., “the one who is careful to follow a godly lifestyle”; see Ps 39:1).

[68:19]  ⁴ tn Heb “blessed [be] the Lord.”

[68:19]  ⁵ tn It is possible to take this phrase with what precedes (“The Lord deserves praise day after day”) rather than with what follows.

[68:20]  ⁶ tn Heb “and to the Lord, the Lord, to death, goings out.”

[12:2]  ⁷ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ⁸ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ⁹ 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]  ¹⁰ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[3:6]  ¹¹ tn Grk “all flesh.”

[3:6]  ¹² sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).

[28:28]  ¹³ tn Grk “Therefore let it be known to you.”

[28:28]  ¹⁴ tn Or “of God.”

[28:28]  ¹⁵ sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).

[28:28]  ¹⁶ tn Grk “they also.”