d. drei erst. Evang. i., p. 103f; (Wetstein on Luke 2:11; B. D. as above)). In the N. T. the word is applied to God — Σωτήρ μου, he who signally exalts me, Luke 1:47; ὁ σωτήρ ἡμῶν, the author of our salvation through Jesus Christ (on the Christian conception of 'to save', see σῴζω, b. (and on the use of σωτήρ cf. Westcott on 1 John 4:14)), 1 Timothy 1:1; 1 Timothy 2:3; Titus 1:3; Titus 2:10; Titus 3:4; with διά Ἰησοῦ Χριστοῦ added, Jude 1:25 (Rec. omits διά Ἰησοῦ Χριστοῦ); σωτήρ πάντων, 1 Timothy 4:10 (cf. Psalm 23:5 (); Psalm 26:1 (); Isaiah 12:2; Isaiah 17:10; Isaiah 45:15, 21; Micah 7:7, etc.); — to the Messiah, and Jesus as the Messiah, through whom God gives salvation: Luke 2:11; Acts 5:31; Acts 13:23; ὁ σωτήρ τοῦ κόσμου, John 4:42; 1 John 4:14; ἡμῶν, 2 Timothy 1:10; Titus 1:4; Titus 2:13; Titus 3:6; σωτήρἸησοῦς Χριστός, 2 Peter 1:11 (2 Peter 1:1 (where Rec.bez elz inserts ἡμῶν)),11; ; ὁ κύριος καί σωτήρ, 2 Peter 3:2; σωτήρ τοῦ σώματος, universally (`the savior' i. e.) preserver of the body, i. e. of the church, Ephesians 5:23 (σωτήρ ὄντως ἁπάντων ἐστι καί γενέτωρ, of God the preserver of the world, Aristotle, de mundo,

c. 6, p. 397{b}, 20); σωτήρ is used of Christ as the giver of future salvation, on his return from heaven, Philippians 3:20. ("The title is confined (with the exception of the writings of St Luke) to the later writings of the N. T." (Westcott as above.))