Saviour
VIEW:23 DATA:01-04-2020
SAVIOUR.See Salvation.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
moshia', Greek soter. Salvation from all kinds of danger and evil, bodily, spiritual, temporal, and eternal (Mat_1:21; Eph_5:23; Php_3:20-21), including also the idea restorer and preserver, giver of positive life and blessedness, as well as saviour from evil (Isa_26:1; 2Sa_8:6; Isa_60:18; Isa_61:10; Psa_118:25), deliverer, as the judges were saviours (margin Jdg_3:9; Jdg_3:15; Neh_9:27; Jeroboam II, 2Ki_13:5; Oba_1:21). (See SALVATION; HOSANNA; REDEEMER.) Isaiah, Joshua or Jeshua, Jesus, Hoshea, Hosea, are various forms of the is associated with the idea, and the term Redeemer (goel) implies how God can be just and at the same time a saviour of mall (Isa_43:3; Isa_43:11; Isa_45:15; Isa_45:21-24; Isa_45:25; Isa_41:14; Isa_49:26; Isa_9:16-17; Zec_9:9; Hos_1:7).
Man cannot save himself temporally or spiritually; Jehovah alone can save (Job_40:14; Psa_33:16; Psa_44:3; Psa_44:7; Hos_13:4; Hos_13:10). The temporal saviour is the predominant idea in the Old Testament; the spiritual and eternal saviour of the whole man in the New Testament Israel' s saviour, national and spiritual, finally (Isa_62:11; Rom_11:25-26). Salvation is secured in title to believers already by Christ's purchase with His blood; its final consummation shall be at His coming again; in this sense salvation has yet "to be revealed" (1Pe_1:5; Heb_9:28; Rom_5:10). Salvation negatively delivers us from three things: (1) the penalty, (2) the power, (3) the presence of sin. Positively it includes the inheritance of glory, bliss, and life eternal in and with God our Saviour.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
sāv?yẽr: (1) While that ?God is the deliverer of his people? is the concept on which, virtually, the whole Old Testament is based (see SALVATION), yet the Hebrews seem never to have felt the need of a title for God that would sum up this aspect of His relation to man. Nearest to our word ?Saviour? is a participial form (מושׁיע, mōshı̄a‛) from the verb ישע, yāshā‛ (Qal not used; ?save? in Hiphil), but even this participle is not frequently applied to God (some 13 times of which 7 are in Isa 43 through 63). (2) In the New Testament, however, the case is different, and Σωτήρ, Sōtḗr, is used in as technical a way as is our ?Saviour.? But the distribution of the 24 occurrences of the word is significant, for two-thirds of them are found in the later books of the New Testament - 10 in the Pastorals, 5 in 2 Peter, and one each in John, 1 John, and Jude - while the other instances are Luk_1:47; Luk_2:11; Act_5:31; Act_13:23; Eph_5:23; Phi_3:20. And there are no occurrences in Matthew, Mark, or the earlier Pauline Epistles. The data are clear enough. As might be expected, the fact that the Old Testament used no technical word for Saviour meant that neither did the earliest Christianity use any such word. Doubtless for our Lord ?Messiah? was felt to convey the meaning. But in Greek-speaking Christianity, ?Christ,? the translation of Messiah, soon became treated as a proper name, and a new word was needed. (3) Sōtēr expressed the exact meaning and had already been set apart in the language of the day as a religious term, having become one of the most popular divine titles in use. Indeed, it was felt to be a most inappropriate word to apply to a human being. Cicero, for instance, arraigns Verres for using it: ?Sōtēr...How much does this imply? So much that it cannot be expressed in one word in Latin? (Verr. ii. 2, 63, 154). So the adoption of Sōtēr by Christianity was most natural, the word seemed ready-made. (4) That the New Testament writers derived the word from its contemporary use is shown, besides, by its occurrence in combination with such terms as ?manifestation? (epipháneia, 2Ti_1:10; Tit_2:13), ?love toward man? (philanthrōpı́a, Tit_3:4), ?captain? (archēgós, Act_5:31; compare Heb_2:10), etc. These terms are found in the Greek sources many times in exactly the same combinations with Sōtēr. (5) In the New Testament Sōtēr is uniformly reserved for Christ, except in Luk_1:47; Jud_1:25, and the Pastorals. In 1 Tim (Jud_1:1; Jud_1:2 :3; 4:10) it is applied only to the Father, in 2 Tim (Jud_1:10, only) it is applied to Christ, while in Titus there seems to be a deliberate alternation: of the Father in Tit_1:3; Tit_2:10; Tit_3:4; of Christ in Tit_1:4; Tit_2:13; Tit_3:6.
Literature.
P. Wendland, ?Σωτήρ, Sōtēr? Zeitschrift fur neutestamentliche Wissenschaft, V, 335-353, 1904; J. Weiss, ?Heiland,? in RGG, II, 1910; H. Lietzmann, Der Weltheiland, 1909. Much detailed information is available in various parts of Deissmann, Light from the Ancient East, 1910.
International Standard Bible Encyclopedia
PRINTER 1915.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
moshia', Greek soter. Salvation from all kinds of danger and evil, bodily, spiritual, temporal, and eternal (Mat_1:21; Eph_5:23; Php_3:20-21), including also the idea restorer and preserver, giver of positive life and blessedness, as well as saviour from evil (Isa_26:1; 2Sa_8:6; Isa_60:18; Isa_61:10; Psa_118:25), deliverer, as the judges were saviours (margin Jdg_3:9; Jdg_3:15; Neh_9:27; Jeroboam II, 2Ki_13:5; Oba_1:21). (See SALVATION; HOSANNA; REDEEMER.) Isaiah, Joshua or Jeshua, Jesus, Hoshea, Hosea, are various forms of the is associated with the idea, and the term Redeemer (goel) implies how God can be just and at the same time a saviour of mall (Isa_43:3; Isa_43:11; Isa_45:15; Isa_45:21-24; Isa_45:25; Isa_41:14; Isa_49:26; Isa_9:16-17; Zec_9:9; Hos_1:7).
Man cannot save himself temporally or spiritually; Jehovah alone can save (Job_40:14; Psa_33:16; Psa_44:3; Psa_44:7; Hos_13:4; Hos_13:10). The temporal saviour is the predominant idea in the Old Testament; the spiritual and eternal saviour of the whole man in the New Testament Israel' s saviour, national and spiritual, finally (Isa_62:11; Rom_11:25-26). Salvation is secured in title to believers already by Christ's purchase with His blood; its final consummation shall be at His coming again; in this sense salvation has yet "to be revealed" (1Pe_1:5; Heb_9:28; Rom_5:10). Salvation negatively delivers us from three things: (1) the penalty, (2) the power, (3) the presence of sin. Positively it includes the inheritance of glory, bliss, and life eternal in and with God our Saviour.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
sāv?yẽr: (1) While that ?God is the deliverer of his people? is the concept on which, virtually, the whole Old Testament is based (see SALVATION), yet the Hebrews seem never to have felt the need of a title for God that would sum up this aspect of His relation to man. Nearest to our word ?Saviour? is a participial form (מושׁיע, mōshı̄a‛) from the verb ישע, yāshā‛ (Qal not used; ?save? in Hiphil), but even this participle is not frequently applied to God (some 13 times of which 7 are in Isa 43 through 63). (2) In the New Testament, however, the case is different, and Σωτήρ, Sōtḗr, is used in as technical a way as is our ?Saviour.? But the distribution of the 24 occurrences of the word is significant, for two-thirds of them are found in the later books of the New Testament - 10 in the Pastorals, 5 in 2 Peter, and one each in John, 1 John, and Jude - while the other instances are Luk_1:47; Luk_2:11; Act_5:31; Act_13:23; Eph_5:23; Phi_3:20. And there are no occurrences in Matthew, Mark, or the earlier Pauline Epistles. The data are clear enough. As might be expected, the fact that the Old Testament used no technical word for Saviour meant that neither did the earliest Christianity use any such word. Doubtless for our Lord ?Messiah? was felt to convey the meaning. But in Greek-speaking Christianity, ?Christ,? the translation of Messiah, soon became treated as a proper name, and a new word was needed. (3) Sōtēr expressed the exact meaning and had already been set apart in the language of the day as a religious term, having become one of the most popular divine titles in use. Indeed, it was felt to be a most inappropriate word to apply to a human being. Cicero, for instance, arraigns Verres for using it: ?Sōtēr...How much does this imply? So much that it cannot be expressed in one word in Latin? (Verr. ii. 2, 63, 154). So the adoption of Sōtēr by Christianity was most natural, the word seemed ready-made. (4) That the New Testament writers derived the word from its contemporary use is shown, besides, by its occurrence in combination with such terms as ?manifestation? (epipháneia, 2Ti_1:10; Tit_2:13), ?love toward man? (philanthrōpı́a, Tit_3:4), ?captain? (archēgós, Act_5:31; compare Heb_2:10), etc. These terms are found in the Greek sources many times in exactly the same combinations with Sōtēr. (5) In the New Testament Sōtēr is uniformly reserved for Christ, except in Luk_1:47; Jud_1:25, and the Pastorals. In 1 Tim (Jud_1:1; Jud_1:2 :3; 4:10) it is applied only to the Father, in 2 Tim (Jud_1:10, only) it is applied to Christ, while in Titus there seems to be a deliberate alternation: of the Father in Tit_1:3; Tit_2:10; Tit_3:4; of Christ in Tit_1:4; Tit_2:13; Tit_3:6.
Literature.
P. Wendland, ?Σωτήρ, Sōtēr? Zeitschrift fur neutestamentliche Wissenschaft, V, 335-353, 1904; J. Weiss, ?Heiland,? in RGG, II, 1910; H. Lietzmann, Der Weltheiland, 1909. Much detailed information is available in various parts of Deissmann, Light from the Ancient East, 1910.
International Standard Bible Encyclopedia
PRINTER 1915.
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