Psalms 31:5

31:5 Into your hand I entrust my life; ¹ 

you will rescue ²  me, O Lord, the faithful God.

Psalms 56:13

56:13 when you deliver ³  my life from death.

You keep my feet from stumbling, ⁴ 

so that I might serve ⁵  God as I enjoy life. ⁶ 

Psalms 73:24

73:24 You guide ⁷  me by your wise advice,

and then you will lead me to a position of honor. ⁸ 

Hosea 13:14

The Lord Will Not Relent from the Threatened Judgment

13:14 Will I deliver them from the power of Sheol? No, I will not! ⁹ 

Will I redeem them from death? No, I will not!

O Death, bring on your plagues! ¹⁰ 

O Sheol, bring on your destruction! ¹¹ 

My eyes will not show any compassion! ¹² 

Revelation 5:9

5:9 They were singing a new song: ¹³ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹⁴ 

and at the cost of your own blood ¹⁵  you have purchased ¹⁶  for God

persons ¹⁷  from every tribe, language, ¹⁸  people, and nation.

Revelation 14:13

14:13 Then ¹⁹  I heard a voice from heaven say, “Write this:

‘Blessed are the dead,

those who die in the Lord from this moment on!’”

“Yes,” says the Spirit, “so they can rest from their hard work, ²⁰  because their deeds will follow them.” ²¹ 

[31:5]  ¹ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

[31:5]  ² tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[56:13]  ³ 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 Lord intervened on the psalmist’s behalf. In this case one may translate, “for you have delivered.” Other options include taking the perfect as (3) generalizing (“for you deliver”) or (4) rhetorical (“for you will”).

[56:13]  ⁴ 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.

[56:13]  ⁵ 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.

[56:13]  ⁶ tn Heb “in the light of life.” The phrase is used here and in Job 33:30.

[73:24]  ⁷ tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.

[73:24]  ⁸ tn Heb “and afterward [to] glory you will take me.” Some interpreters view this as the psalmist’s confidence in an afterlife in God’s presence and understand כָּבוֹד (cavod) as a metonymic reference to God’s presence in heaven. But this seems unlikely in the present context. The psalmist anticipates a time of vindication, when the wicked are destroyed and he is honored by God for his godly life style. The verb לָקַח (laqakh, “take”) here carries the nuance “lead, guide, conduct,” as in Num 23:14, 27-28; Josh 24:3 and Prov 24:11.

[13:14]  ⁹ tn The translation of the first two lines of this verse reflects the interpretation adopted. There are three interpretive options to v. 14: (1) In spite of Israel’s sins, the Lord will redeem them from the threat of death and destruction (e.g., 11:8). However, against this view, the last line of 13:14 probably means that the Lord will not show compassion to Israel. (2) The Lord announces the triumphant victory over death through resurrection (cf. KJV, ASV, NIV). However, although Paul uses the wording of Hosea 13:14 as an illustration of victory over death, the context of Hosea’s message is the imminent judgment in 723-722 b.c. (3) The first two lines of 13:14 are rhetorical questions without explicit interrogative markers, implying negative answers: “I will not rescue them!” (cf. NAB, NASB, NCV, NRSV, TEV, CEV, NLT). The next two lines in 13:14 are words of encouragement to Death and Sheol to destroy Israel. The final line announces that the Lord will not show compassion on Israel; he will not spare her.

[13:14]  ¹⁰ tn Heb “Where, O Death, are your plagues?” (so NIV).

[13:14]  ¹¹ tn Heb “Where, O Sheol, is your destruction?” (NRSV similar).

[13:14]  ¹² tn Heb “Compassion will be hidden from my eyes” (NRSV similar; NASB “from my sight”).

[5:9]  ¹³ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹⁴ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹⁵ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ¹⁶ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ¹⁷ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ¹⁸ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:13]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[14:13]  ²⁰ tn Or “from their trouble” (L&N 22.7).

[14:13]  ²¹ tn Grk “their deeds will follow with them.”