49:7 Certainly a man cannot rescue his brother; 1
he cannot pay God an adequate ransom price 2
49:15 But 3 God will rescue 4 my life 5 from the power 6 of Sheol;
certainly 7 he will pull me to safety. 8 (Selah)
69:18 Come near me and redeem me! 9
Because of my enemies, rescue me!
2:1 But as for you, communicate the behavior that goes with 13 sound teaching.
1:1 From Paul, 14 a slave 15 of God and apostle of Jesus Christ, to further the faith 16 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
1:1 From Paul, 17 a slave 18 of God and apostle of Jesus Christ, to further the faith 19 of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,
1 tn Heb “a brother, he surely does not ransom, a man.” The sequence אִישׁ...אָח (’akh...’ish, “a brother…a man”) is problematic, for the usual combination is אָח...אָח (“a brother…a brother”) or אִישׁ...אִישׁ (“a man…a man”). When אִישׁ and אָח are combined, the usual order is אָח...אִישׁ (“a man…a brother”), with “brother” having a third masculine singular suffix, “his brother.” This suggests that “brother” is the object of the verb and “man” the subject. (1) Perhaps the altered word order and absence of the suffix can be explained by the text’s poetic character, for ellipsis is a feature of Hebrew poetic style. (2) Another option, supported by a few medieval Hebrew
2 tn Heb “he cannot pay to God his ransom price.” Num 35:31 may supply the legal background for the metaphorical language used here. The psalmist pictures God as having a claim on the soul of the individual. When God comes to claim the life that ultimately belongs to him, he demands a ransom price that is beyond the capability of anyone to pay. The psalmist’s point is that God has ultimate authority over life and death; all the money in the world cannot buy anyone a single day of life beyond what God has decreed.
3 tn Or “certainly.”
4 tn Or “redeem.”
5 tn Or “me.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
6 tn Heb “hand.”
7 tn Or “for.”
8 tn Heb “he will take me.” To improve the poetic balance of the verse, some move the words “from the power of Sheol” to the following line. The verse would then read: “But God will rescue my life; / from the power of Sheol he will certainly deliver me” (cf. NEB).
9 tn Heb “come near my life and redeem it.” The verb “redeem” casts the
10 tn Grk “who” (as a continuation of the previous clause).
11 tn Or “a people who are his very own.”
12 tn Grk “for good works.”
13 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
14 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
15 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
16 tn Grk “for the faith,” possibly, “in accordance with the faith.”
17 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
18 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
19 tn Grk “for the faith,” possibly, “in accordance with the faith.”