Psalms 25:5

25:5 Guide me into your truth ¹  and teach me.

For you are the God who delivers me;

on you I rely all day long.

Psalms 68:20

68:20 Our God is a God who delivers;

the Lord, the sovereign Lord, can rescue from death. ² 

Psalms 79:9

79:9 Help us, O God, our deliverer!

For the sake of your glorious reputation, ³  rescue us!

Forgive our sins for the sake of your reputation! ⁴ 

Exodus 15:2

15:2 The Lord ⁵  is my strength and my song, ⁶ 

and he has become my salvation.

This is my God, and I will praise him, ⁷ 

my father’s God, and I will exalt him.

Isaiah 12:2

12:2 Look, God is my deliverer! ⁸ 

I will trust in him ⁹  and not fear.

For the Lord gives me strength and protects me; ¹⁰ 

he has become my deliverer.” ¹¹ 

Luke 1:47

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

[25:5]  ¹ sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.

[68:20]  ² tn Heb “and to the Lord, the Lord, to death, goings out.”

[79:9]  ³ tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.

[79:9]  ⁴ tn Heb “your name.”

[15:2]  ⁵ tn Heb “Yah.” Moses’ poem here uses a short form of the name Yahweh, traditionally rendered in English by “the LORD.”

[15:2]  ⁶ tn The word וְזִמְרָת (vÿzimrat) is problematic. It probably had a suffix yod (י) that was accidentally dropped because of the yod (י) on the divine name following. Most scholars posit another meaning for the word. A meaning of “power” fits the line fairly well, forming a hendiadys with strength – “strength and power” becoming “strong power.” Similar lines are in Isa 12:2 and Ps 118:14. Others suggest “protection” or “glory.” However, there is nothing substantially wrong with “my song” in the line – only that it would be a nicer match if it had something to do with strength.

[15:2]  ⁷ tn The word נָוָה (navah) occurs only here. It may mean “beautify, adorn” with praises (see BDB 627 s.v.). See also M. Dahood, “Exodus 15:2: ‘anwehu and Ugaritic snwt,” Bib 59 (1979): 260-61; and M. Klein, “The Targumic Tosefta to Exodus 15:2,” JJS 26 (1975): 61-67; and S. B. Parker, “Exodus 15:2 Again,” VT 21 (1971): 373-79.

[12:2]  ⁸ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ⁹ tn The words “in him” are supplied in the translation for clarification.

[12:2]  ¹⁰ 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]  ¹¹ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[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.