48:16 the Angel 1 who has protected me 2
from all harm –
bless these boys.
May my name be named in them, 3
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”
34:22 The Lord rescues his servants; 4
all who take shelter in him escape punishment. 5
71:23 My lips will shout for joy! Yes, 6 I will sing your praises!
I will praise you when you rescue me! 7
103:4 who delivers 8 your life from the Pit, 9
who crowns you with his loyal love and compassion,
1 sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
2 tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).
3 tn Or “be recalled through them.”
4 tn Heb “redeems the life of his servants.” The Hebrew participial form suggests such deliverance is characteristic.
5 tn “Taking shelter” in the
6 tn Or “when.” The translation assumes that כִּי (ki) has an emphasizing (asseverative) function here.
7 tn Heb “and my life [or “soul”] which you will have redeemed.” The perfect verbal form functions here as a future perfect. The psalmist anticipates praising God, for God will have rescued him by that time.
8 tn Or “redeems.”
9 tn The Hebrew term שַׁחַת (shakhat, “pit”) is often used as a title for Sheol (see Pss 16:10; 30:9; 49:9; 55:24.