In Genesis 49:18; Exodus 14:13; Deuteronomy 32:15; 1 Samuel 2:1; 14:45; 2 Samuel 22:51; 1 Chronicles 16:23; 2 Chronicles 20:17

In Genesis 49:18; Exodus 14:13; Deuteronomy 32:15; 1 Samuel 2:1; 14:45; 2 Samuel 22:51; 1 Chronicles 16:23; 2 Chronicles 20:17; Job 13:16; Psalm 3:8; 9:14; 13:5; 14:7; 20:5; 21:1; 21:5; 35:3; 35:9; 53:6; 62:1-2; 62:6; 68:19; 69:29; 70:4; 74:12; 78:22; 88:1; 89:26; 91:16; 96:2; 98:2-3; 106:4; 116:13; 118:14-15; 118:21; 119:123; 119:155; 119:166; 119:174; 140:7; 149:4; Isaiah 12:2-3; 25:9; 26:1; 33:2; 33:6; 49:6; 49:8; 51:6; 51:8; 52:7; 52:10; 56:1; 59:11; 59:17; 60:18; 62:1 and Habakkuk 3:8 we have the following for the word “Salvation.”

Salvation: Strong’s Concordance: #3444 yeshuw` ah (yesh‑oo'‑aw); feminine passive participle of 3467; something saved, i.e. (abstractly) deliverance; hence, aid, victory, prosperity: KJV‑‑ deliverance, health, help (‑ing), salvation, save, saving (health), welfare.

Salvation: Strong’s Concordance: #3467 yasha` (yaw‑shah'); a primitive root; properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to free or succor: KJV‑‑ X at all, avenging, defend, deliver (‑er), help, preserve, rescue, be safe, bring (having) salvation, save (‑iour), get victory.

In 1 Samuel 11:13; 19:5; 2 Chronicles 6:41; Psalm 37:39; 38:22; 40:10; 40:16; 51:14; 71:15; 119:41; 119:81; 144:10; Isaiah 45:17; 46:13 and Lamentations 3:26 the word salvation means:

Salvation: Strong’s Concordance: #8668 teshuw` ah (tesh‑oo‑aw'); or teshu` ah (tesh‑oo‑aw'); from 7768 in the sense of 3467; rescue (literal or figurative, pers., national or spir.): KJV‑‑ deliverance, help, safety, salvation, victory.

Salvation: Strong’s Concordance: #7768 shava` (shaw‑vah'); a primitive root; properly, to be free; but used only causatively and reflexively, to halloo (for help, i.e. freedom from some trouble): KJV‑‑ cry (aloud, out), shout.

In 2 Samuel 22:3; 22:47; 23:5; 1 Chronicles 16:35;

Psalm 18:2; 18:35; 18:46; 24:5; 25:5; 27:1; 27:9; 50:23; 51:12; 62:7; 65:5; 69:13; 79:9; 85:4; 85:7; 85:9; 95:1; 132:16; Isaiah 17:10; 45:8; 51:5; 61:10; 62:11; Micah 7:7; Habbakuk 3:13; 3:18 we find the word “Salvation” means

Salvation: Strong’s Concordance: #3468 yesha` (yeh'‑shah); or yesha` (yay'‑shah); from 3467; liberty, deliverance, prosperity: KJV‑‑ safety, salvation, saving.

Strong’s Concordance: #3467 yasha` (yaw‑shah');

a primitive root; properly, to be open, wide or free, i.e. (by implication) to be safe; causatively, to free or succor: KJV‑‑ X at all, avenging, defend, deliver (‑er), help, preserve, rescue, be safe, bring (having) salvation, save (‑iour), get victory.

In Pslam 68:20 “Salvation” is used as:

Salvation: Strong’s Concordance: #4190 mowsha` ah (mo‑shaw‑aw'); from 3467; deliverance: KJV‑‑ salvation.

This time in Isaiah 59:16; 63:5 and Zechariah 9:9 the word “Salvation” is directly described as #3467 whereas it is the root word for the other descriptions related above:

We find “Salvation,”“is salvation hoped for,”“is,” and “and from” are all being described in Jeremiah 3:23 and Jonah 2:9; as;

Salvation: Strong’s Concordance, and Brown-Diver- Briggs’ Definition: #9999 inserted word (x); This word was added by the translators for better readability in the English. There is no actual word in the Hebrew text. The word may be displayed in italics, or in parentheses or other brackets, to indicate that it is not in the original text.

In the New Testament we find the word “Salvation” used in Luke 1:69; 1:77; 19:9; John 4:22; Acts 4:12; 13:26; 13:47; 16:17; Romans 1:16; 10:10; 11:11; 13:11; 2 Corinthians 1:6; 6:2; 7:10; Ephesians 1:13; Philippians 1:19; 1:28; 2:12; 1 Thessalonians 5:8-9; 2 Thessalonians 2:13; 2 Timothy 2:10; 3:15; Hebrews 1:14; 2:3; 2:10; 5:9; 6:9; 9:28; 1 Peter 1:5; 1:9; 1:10; 2 Peter 3:15; Jude 1:3; Revelation 7:10; 12:10; 19:1 as:

Salvation: Strong’s Concordance: #4991 soteria (so‑tay‑ree'‑ah); feminine of a derivative of 4990 as (properly, abstract) noun; rescue or safety (physically or morally): KJV‑‑ deliver, health, salvation, save, saving.

The word “Salvation” is used in Luke 2:30; 3:6; Acts 28:28; Ephesians 6:17; Titus 2:11;

Salvation: Strong’s Concordance: #4992 soterion (so‑tay'‑ree‑on); neuter of the same as 4991 as (properly, concretely) noun; defender or (by implication) defence: KJV‑‑ salvation.

1) saving, bringing salvation

2) he who embodies this salvation, or through whom God is about to achieve it

3) the hope of (future) salvation

By this we can see that the word “Salvation” is used some 57 times as something saved, victory, prosperity, deliverance, salvation, save, welfare

It is used 15 times as deliverance, help, safety, salvation, victory.

It is used 30 times as liberty, deliverance, prosperity: safety, salvation, saving.

It is used one time as deliverance, salvation.

It is used 3 times as to be safe; to free or succor: at all, avenging, defend, deliver (‑er), help, preserve, rescue, be safe, bring (having) salvation, save, get victory

It was added two times by the translators.

Then in the New Testament we find that it was used 37 times as rescue or safety (physically or morally), deliver, health, salvation, save, saving.

It is also used six times as defender or (by implication) defence, salvation.

So we can safely say that the word “Salvation” means roughly the same in the Old Testament as it does in the New Testament; that being:

a) welfare, prosperity

b) deliverance

c) salvation (by God)

d) victory

In each and every time it was speaking to or about Israelites and not the other races or people of the world. THE ISRAELITES ONLY.

Salvation

SALVATION. A term that stands for several Heb. and Gk. words, the general idea being safety, deliverance, ease, soundness. In the OT the term refers to various forms of deliverance, both temporal and spiritual. God delivers His people from their enemies and from the snares of the wicked (see <Pss. 37:40; 59:2; 106:4>). He also saves by granting forgiveness of sins, answers to prayer, joy, and peace <79:9; 69:13; 51:12>. The OT prophecies center upon One who was to come as the bringer of salvation (see Messiah).

In the NT salvation is regarded almost exclusively as from the power and dominion of sin. And of this Jesus Christ is the author (see <Matt. 1:21; Acts 4:12; Heb. 2:10; 5:9>). It is freely offered to all men but is conditioned upon repentance and faith in Christ (see <John 3:16; Heb. 2:3>). Salvation proceeds from the love of God, is based upon the atonement wrought by Christ, is realized in forgiveness, regeneration, and sanctification, and culminates in the resurrection and glorification of all true believers. See Atonement; Forgiveness; Justification; Regeneration; Sanctification; Resurrection. (e. mcc.) (bibliography: G. C. Berkouwer, Faith and Justification (1954); L. S. Chafer, Salvation (1965); E. M. B. Green, The Meaning of Salvation (1965); N. Turner, Christian Words (1980), pp. 390‑98. For additional information see The Minister's Library (1985), pp. 268‑74. (from New Unger's Bible Dictionary) (originally published by Moody Press of Chicago, Illinois. Copyright (C) 1988.)

Salvation

In English Versions of the Bible the words "salvation" "save," are not technical theological terms, but denote simply "deliverance," in almost any sense the latter word can have. In systematic theology, however, "salvation" denotes the whole process by which man is delivered from all that would prevent his attaining to the highest good that God has prepared for him. Or, by a transferred sense, "salvation" denotes the actual enjoyment of that good. So, while these technical senses are often associated with the Greek or Hebrew words translated "save," etc., yet they are still more often used in connection with other words or represented only by the general sense of a passage. And so a collection of the original terms for "save," etc., is of value only for the student doing minute detailed work, while it is the purpose of the present article to present a general view of the Biblical doctrine of salvation.

1. In the Old Testament

1. General: (1) As long as revelation had not raised the veil that separates this life from the next, the Israelite thought of his highest good as long life in a prosperous Palestine, as described most typically in <Deut 28:1‑14>. But a definite religious idea was present also, for the "land of milk and honey," even under angelic protection, was worthless without access to God <Exo 33:1‑4>, to know whom gives happiness <Isa 11:9; Hab 2:14; Jer 31:34>. Such a concept is normal for most of the Old Testament, but there are several significant enlargements of it. That Israel should receive God's characteristic of righteousness is a part of the ideal <Isa 1:26; 4:3‑4; 32:1‑8; 33:24; Jer 31:33‑34; Ezek 36:25‑26; Zec 8; Dan 9:24; Ps 51:10‑12>. Good was found in the extension of Israel's good to the surrounding nations (<Micah 4:1‑4; Isa 2:2‑4; 45:5‑6; Zec 2:11; 8:22‑23; Isa 60; 66:19‑21; Zec 14:16‑17>, etc.), even to the extension of the legitimate sacrificial worship to the soil of Egypt <Isa 19:19‑22>. Palestine was insufficient for the enjoyment of God's gifts, and a new heaven and a new earth were to be received <Isa 65:17; 66:22>, and a share in the glories was not to be denied even to the dead <Isa 26:19; Dan 12:2>. And, among the people so glorified, God would dwell in person <Isa 60:19‑20; Zec 2:10‑12>.

(2) Salvation, then, means deliverance from all that interferes with the enjoyment of these blessings. So it takes countless forms‑‑ deliverance from natural plagues, from internal dissensions, from external enemies, or from the subjugation of conquerors (the exile, particularly). As far as enemies constitute the threatening danger, the prayer for deliverance is often based on their evil character (<Ps 101>, etc.). But for the individual all these evils are summed up in the word "death," which was thought to terminate all relation to God and all possibility of enjoying His blessings (<Ps 115:17; Isa 38:18>, etc.). And so "death" became established as the antinomy to "salvation," and in this sense the word has persisted, although the equation "loss of salvation = physical death" has long been transcended. But death and its attendant evils are worked by God's wrath, and so it is from this wrath that salvation is sought (<Josh 7:26>, etc.). And thus, naturally, salvation is from everything that raises that wrath, above all from sin (<Ezek 36:25‑26>, etc.).

2. Individualism: (1) At first the "unit of salvation" was the nation (less prominently the family), i.e. a man though righteous could lose salvation through the faults of others. A father could bring a curse on his children <2 Sam 21:1‑14>, a king on his subjects <2 Sam 24>, or an unknown sinner could bring guilt on an entire community <Deut 21:1‑9>. (On the other hand, ten righteous would have saved Sodom <Gen 18:32>.) And the principle of personal responsibility was grasped but slowly. It is enunciated partly in <Deut 24:16> (compare <Jer 31:29‑30>), definitely in <Ezek 14:12‑20; 18; 33:1‑20>, and fairly consistently in the Psalms. But even Ezekiel still held that five‑and‑twenty could defile the whole nation <8:16>, and he had not the premises for resolving the problem‑‑ that temporal disasters need not mean the loss of salvation. (2) But even when it was realized that a man lost salvation through his own fault, the converse did not follow. Salvation came, not by the man's mere merit, but because the man belonged to a nation peculiarly chosen by God. God had made a covenant with Israel and His fidelity insured salvation: the salvation comes from God because of His promise or (in other words) because of His name. Indeed, the great failing of the people was to trust too blindly to this promise, an attitude denounced continually by the prophets throughout (from, say, <Amos 3:2> to <Mt 3:9>). And yet even the prophets admit a real truth in the attitude, for, despite Israel's sins, eventual salvation is certain. <Ezek 20> states this baldly: there has been nothing good in Israel and there is nothing good in her at the prophet's own day, but, notwithstanding, God will give her restoration (compare <Isa 8:17‑18; Jer 32:6‑15>, etc.). (from International Standard Bible Encylopaedia, Electronic Database Copyright (C) 1996 by Biblesoft)

Save

A. Verb.

yasha' ^3467^, "to help, deliver, save." Outside Hebrew this word is attested only in Moabite. It appears in all periods of Hebrew (including post‑biblical Hebrew) and in biblical Hebrew about 205 times. The verb occurs only in the causative and passive stems.

Essentially the word means "to remove or seek to remove someone from a burden, oppression, or danger." In <Exod. 2:17> (the first appearance of this verb) yasha` signifies to remove someone from a burden or job: "...Moses stood up and helped them, and watered their flock." The word is frequently used of removing or seeking to remove someone from the danger of defeat: "And the men of Gibeon sent unto Joshua... saying, slack not thy hand from thy servants; come up to us quickly, and save us, and help us..." <Josh. 10:6>. This is a request to preserve them from possible death. The real danger is not yet upon them but soon will be. The Gibeonites see in Israel their only help.

Yasha` is used in other situations as when Jephthah tells the Ephraimites that they had been summoned to the war at a crucial time but did not respond and "delivered me not out of their [children of Ammon] hands" <Judg. 12:2>. Here the emphasis is "set free," or "liberate," in other words, to remove someone from a condition already upon him. Militarily the word can also be used of "helping," emphasizing the union of forces so as to forge a single and stronger fighting unit. This is no last‑ditch stand for the unit being helped. So Joab told Abishai: "If the Syrians be too strong for me, then thou shalt help me..." <2 Sam. 10:11>. Also, compare: "So the Syrians feared to help [to serve as an ally of] the children of Ammon any more" <2 Sam. 10:19>.

In the realm of jmtice and civil law yasha` represents an obligation on the part of anyone who hears an outcry of one being mistreated: "For he [the rapist] found her [the one he was about to rape] in the field, and the betrothed damsel cried, and there was none to save her" <Deut. 22:27>; cf. <28:29>. Therefore, one may appeal especially to the king as the one obligated to help maintain one's rights: "And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king" <2 Sam. 14:4>; cf. <2 Kings 6:26>. The king also "delivered" his people from subjection to their enemies <1 Sam. 10:27; Hos. 13:10>. Jeremiah says of the messianic king: "In his days Judah shall be saved, and Israel shall dwell safely..." <23:6>. Here yasha` is paralleled by "dwell safely," a phrase which identifies the meaning of yasha` as "to be preserved from danger." Ultimately, God is the Great King who "goeth with you, to fight for you against your enemies, to save you [deliver you from danger]" <Deut. 20:4>, and the Judge of all Israel.

The word appears in many prayer petitions: "Arise, O Lord; save me, O my God..." <Ps. 3:7>. This is a combination, therefore, of military emphasis (a prayer for deliverance from some enemy by forceful interference) and judicial emphasis (a prayer for that which is the petitioner's due and the obligation of the one petitioned‑‑ in God's case the obligation is selfimposed through the establishment of the covenantal relationship; cf. <Ps. 20:9>). In other instances the judicial obligation is in view: "He [the Lord's anointed king] shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor" <Ps. 72:4>. In this passage the word in synonymous parallelism to yasha` is shapat, "to see that legal justice is executed." Very often the psalmist has in view the spiritual aspect of God's eternal covenant. This is clear in passages such as <Ps. 86>, where David confesses that, although the ruler of Israel, he is humbled (godly), and that, although enjoying kingly wealth, he is needy (trusting in God). On the basis of these spiritual conditions he prays for God's covenantal response: "Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee" <Ps. 86:2>. The blessings sought here are both eternal <Ps. 86:11‑13> and temporal <Ps. 86:14‑17>.

B. Nouns.

yesu`ah ^3444^, "salvation." This word appears about 78 times and refers primarily to God's acts of help which have already occurred and been experienced. In <Gen. 49:18> (the first biblical occurrence), the word includes the idea of "salvation" through divinely appointed means and from inequity. In <1 Sam. 14:45> yeshu'ah is used of a human act: "And the people said unto Saul, Shall Jonathan die, who hath wrought this great salvation in Israel?" The word is used infrequently of deliverance and or help effected by things <Isa. 12:3>.

The noun teshu`ah also means "salvation." It occurs about 34 times. The word is frequently joined with responses of thanksgiving and rejoicing <Judg. 15:18>‑‑ the first occurrence; <1 Sam. 11:13>. Teshu`ah, therefore, is sometimes rendered "deliverance" <Judg. 15:18>, "victory" <2 Sam. 19:2>, as well as "salvation" <Isa. 45:17>. The idea of "salvation" is that of preservation from threatened, impending, and perhaps deserved danger and suffering. Teshu'ah is used in a few instances of a human act: "Where no counsel is, the people fall: but in the multitude of counselors there is safety" <Prov. 11:14>.

The noun yesha` which occurs 36 times, signifies that which God will do in man's behalf <2 Sam. 22:3>, or that which has been done by Him for man <2 Sam. 22:36>. In two instances this word means simply the general absence of oppression and need <Job 5:4,11>. The word may be translated as "salvation" or "safety."

Many more comments from Biblical commentators and etc., could be presented here, but these and the verses quoted above, clearly show that Salvation is for the Israelites ONLY and not for any other race or people. No matter the cries of the Judeo-Christian clergy in organized and unorganized religion notwithstanding.

THEY ERROR WHEN THEY TEACH THIS UNIVERSALISM AND WE BELIEVE THEY KNOW THEY ERROR BUT IT IS MORE PROFITABLE FOR THEM THAN IT WOULD BE IF THEY TAUGHT THE TRUTH. The false teacher Pat Robertson would not have the money to invest in China, or to try and build oil refineraies in California and elsewhere; he would not live the luxurious lifestyle that he does if he told the truth. Yet people send this lying, deceiving, traitorous dog money by the bucked fulls. But that is in keeping with the Scriptures when it says that Yahweh’s people would rather love a lie than to recognize the truth.

Others that are just like Pat Robertson who love money more than the truth of Yahweh would include among thousands more such men as: Binny Hinn; Bill Bright; Billy Graham; David Lankford; Hal Lindsey (Jew); Jack van Impe; James Robison; James Dobson; Jerry Falwell (A so-called Christian Zionist); Jim Bakker (Jew); Jimmy Swaggart; John Hagee; Joyce Meyers; Kenneth Copelan; Kenny Hagin; Marilyn Hickey; Marlin Maddoux; Mike Evans; Oral Roberts; Paul Crouch; Robert Schuler; Dr. Wolf, all of those that preach on the 700 club and the Trinity Broadcasting Network, and others.

Now let’s look at the word “Redeemed.” In Genesis 48:16; Exodus 15:13; Leviticus 25:30; 25:54; 27:20; 27:28; 27:33; Psalm 74:2; 77:15; 106:10; 107:2; Isaiah 35:9; 43:1; 44:22; 35:9; 43:1; 44:22-23; 48:20; 52:3; 52:9; 62:12; 63:4; 63:9; Lamentations 3:58.

Redeemed: Strong’s Concordance: #1350 ga'al (gaw‑al'); a primitive root, to redeem (according to the Oriental law of kinship), i.e. to be the next of kin (and as such to buy back a relative's property, marry his widow, etc.): KJV‑‑ X in any wise, X at all, avenger, deliver, (do, perform the part of near, next) kinsfolk (‑man), purchase, ransom, redeem (‑er), revenger.

It is used in Leviticus 25:31; 25:48.

Redeemed: Strong’s Concordance: #1353 geullah (gheh‑ool‑law'); feminine passive participle of 1350; redemption (including the right and the object); by implication, relationship: KJV‑‑ kindred, redeem, redemption, right.

It is used in Leviticus 27:27; 19:20; 27:29; Exodus 21:8; Numbers 18:16; Deuteronomy 7:8; 9:16; 13:5; 15:15; 21:8; 24:18; 2 Samuel 4:9; 1 Kings 1:29; 1 Chronicles 17:21; Nehemiah 1:10; Psalm 31:5; 71:23; Isaiah 1:27; 29:22; 51:11; Jeremiah 31:11; Hosea 7:13; Micah 6:4; Zechariah 10:8.

Redeemed: Strong’s Concordance: #6299 padah (paw‑daw'); a primitive root; to sever, i.e. ransom; gener. to release, preserve: KJV‑‑ X at all, deliver, X by any means, ransom, (that are to be, let be) redeem (‑ed), rescue, X surely.

It is used in Numbers 3:46; 3:48-49; 3:51.

Redeemed: Strong’s Concordance: #6302 paduwy (paw‑doo'ee); passive participle of 6299. ransomed (and so occurring under 6299); as abstractly (in plural masculine) a ransom: KJV‑‑ (that are) to be (that were) redeemed.

It is used in Nehemiah 5:8.

Redeemed: Strong’s Concordance: #7069 qanah (kaw‑naw'); a primitive root; to erect, i.e. create; by extension, to procure, especially by purchase (causatively, sell); by implication to own: KJV‑‑ attain, buy (‑er), teach to keep cattle, get, provoke to jealousy, possess (‑or), purchase, recover, redeem, X surely, X verily.

It is used in Psalm 136:24.

Redeemed: Strong’s Concordance: #6561 paraq (paw‑rak'); a primitive root; to break off or crunch; figuratively, to deliver: KJV‑‑ break (off), deliver, redeem, rend (in pieces), tear in pieces.

Redeemed is used in Luke 1:68; 24:21.

Redeemed: Strong’s Concordance: #4160 poieo (poy‑eh'‑o); apparently a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less direct): KJV‑‑ abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause, commit, + content, continue, deal, + without any delay, (would) do (‑ing), execute, exercise, fulfil, gain, give, have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me, observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend, take, tarry, + transgress the law, work, yield. Compare 4238.

Redeemed is used in Galatians 3:13.

Redeemed is used in 1 Peter 1:18.

Redeemed: Strong’s Concordance: #3084 lutroo (loo‑tro'‑o); from 3083; to ransom (literally or figuratively): KJV‑‑ redeem.

Redeemed is used in Revelation 5:9; 14:3-4.

Redeemed: Strong’s Concordance: #59 agorazo (ag‑or‑ad'‑zo); from 58; properly, to go to market, i.e. (by implication) to purchase; specially, to redeem: KJV‑‑ buy, redeem.

Redeemed

REDEEMED. The children of Israel are called "the redeemed of the Lord" (<Isa. 62:12>; cf. <35:9>), as being emancipated from Babylonian captivity and with further reference to spiritual deliverance from the bondage of sin. See Redeemer; Redemption. (from New Unger's Bible Dictionary) (originally published by Moody Press of Chicago, Illinois. Copyright (C) 1988.)

There is not much in the commentaries on the word “Redeemed,” but a study of all of the listed verses show clearly that “Redeemed” relates ONLY to the Israelites and not to any other race or people on earth.