Mazmur 103:4

103:4 who delivers ¹  your life from the Pit, ² 

who crowns you with his loyal love and compassion,

Kejadian 48:16

48:16 the Angel ³  who has protected me ⁴ 

from all harm –

bless these boys.

May my name be named in them, ⁵ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Kejadian 48:2

48:2 When Jacob was told, ⁶  “Your son Joseph has just ⁷  come to you,” Israel regained strength and sat up on his bed.

1 Samuel 4:9

4:9 Be strong and act like men, you Philistines, or else you will wind up serving the Hebrews the way they have served you! Act like men and fight!”

Wahyu 5:9

5:9 They were singing a new song: ⁸ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁹ 

and at the cost of your own blood ¹⁰  you have purchased ¹¹  for God

persons ¹²  from every tribe, language, ¹³  people, and nation.

[103:4]  ¹ tn Or “redeems.”

[103:4]  ² 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.

[48:16]  ³ 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.

[48:16]  ⁴ 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).

[48:16]  ⁵ tn Or “be recalled through them.”

[48:2]  ⁶ tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ⁷ tn Heb “Look, your son Joseph.”

[5:9]  ⁸ tn The redundant participle λέγοντες (legontes) has not been translated here.

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

[5:9]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.