33:21 His flesh wastes away from sight,
and his bones, which were not seen,
are easily visible. 1
33:22 He 2 draws near to the place of corruption,
and his life to the messengers of death. 3
33:23 If there is an angel beside him,
one mediator 4 out of a thousand,
to tell a person what constitutes his uprightness; 5
33:24 and if 6 God 7 is gracious to him and says,
‘Spare 8 him from going down
to the place of corruption,
I have found a ransom for him,’ 9
33:25 then his flesh is restored 10 like a youth’s;
he returns to the days of his youthful vigor. 11
33:26 He entreats God, and God 12 delights in him,
he sees God’s face 13 with rejoicing,
and God 14 restores to him his righteousness. 15
33:27 That person sings 16 to others, 17 saying:
‘I have sinned and falsified what is right,
but I was not punished according to what I deserved. 18
33:28 He redeemed my life 19
from going down to the place of corruption,
and my life sees the light!’
33:19 by saving their lives from death 20
and sustaining them during times of famine. 21
56:13 when you deliver 22 my life from death.
You keep my feet from stumbling, 23
so that I might serve 24 God as I enjoy life. 25
89:48 No man can live on without experiencing death,
or deliver his life from the power of Sheol. 26 (Selah)
1:74 that we, being rescued from the hand of our 27 enemies,
may serve him without fear, 28
1:75 in holiness and righteousness 29 before him for as long as we live. 30
1 tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.
2 tn Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”
3 tn The MT uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lÿmo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).
4 sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).
5 tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.
6 tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.
7 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
8 tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).
9 sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.
10 tc The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries.
11 tn The word describes the period when the man is healthy and vigorous, ripe for what life brings his way.
12 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
13 tn Heb “his face”; the referent (God) has been specified in the translation for clarity.
14 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
15 tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).
16 tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).
17 tn Heb “to men.”
18 tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”
19 sn See note on “him” in v. 24.
20 tn Heb “to save from death their live[s].”
21 tn Heb “and to keep them alive in famine.”
22 tn The perfect verbal form is probably future perfect; the psalmist promises to make good on his vows once God has delivered him (see Pss 13:5; 52:9). (2) Another option is to understand the final two verses as being added later, after the
23 tn Heb “are not my feet [kept] from stumbling?” The rhetorical question expects the answer, “Of course they are!” The question has been translated as an affirmation for the sake of clarification of meaning.
24 tn Heb “walk before.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254; cf. the same idiom in 2 Kgs 20:3; Isa 38:3.
25 tn Heb “in the light of life.” The phrase is used here and in Job 33:30.
26 tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”
27 tc Many important early
28 tn This phrase in Greek is actually thrown forward to the front of the verse to give it emphasis.
29 sn The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.
30 tn Grk “all our days.”
31 tn Grk “even as”; this compares the recorded tradition of 1:1 with the original eyewitness tradition of 1:2.
32 tn Or “delivered.”
33 sn The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery (passed on) points to accounts faithfully passed on to the early church.
34 tn Grk “like the accounts those who from the beginning were eyewitnesses and servants of the word passed on to us.” The location of “in the beginning” in the Greek shows that the tradition is rooted in those who were with Jesus from the start.
35 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
36 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”