Psalm 49/Diagrams/Placeholders/9
v. 9 - Preferred
(Preferred, but not confirmed); edit diagram
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
conjunction: וְ and>>for
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="the ransom for his life">
noun: פִּדְיוֹן ransom
noun: נַפְש life <status="revocalization">
suffix-pronoun: וֹ him <status="emendation">
Predicate
verb: יֵקַר would be (too) costly
Conjunction
conjunction: וְ and
Clause
Predicate
verb: חָדַל he should stop>>he should stop trying
Adverbial
PrepositionalPhrase <gloss="for good">
Preposition
preposition: לְ for
Object
pronoun: עוֹלָם eternity>>good
DiscourseUnit [v. 9]
Fragment
conjunction: וְ and>>for
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="the ransom for his life">
noun: פִּדְיוֹן ransom
noun: נַפְש life <status="revocalization">
suffix-pronoun: וֹ him <status="emendation">
Predicate
verb: יֵקַר would be (too) costly
Conjunction
conjunction: וְ and
Clause
Predicate
verb: חָדַל he should stop>>he should stop trying
Adverbial
PrepositionalPhrase <gloss="for good">
Preposition
preposition: לְ for
Object
pronoun: עוֹלָם eternity>>good
{{Diagram/Display | Chapter=49|DiagramID=v-9-None }}
Grammar Notes
Note for v. 9
Regarding the syntax of vv 8–10, Delitzsch notes that v. 9 should be treated as a parenthetic insertion (BHS suggests it is a gloss): "But how is Psa 49:10 attached to what precedes?"[1] Hengstenberg renders it, 'he must for ever give it up, that he should live continually and not see the grave. But according to the syntax, ויהי cannot be attached to וחדל, but only to the futures in Psa 49:8, ranking with which the voluntative ויחי, ut vivat (Ew. 347, a). Thus, therefore, nothing remains but to take Psa 49:9 (which von Ortenberg expunges as a gloss upon Psa 49:8 [; cf. BHS]) as a parenthesis; the principal clause affirms that no man can give to God a ransom that shall protect another against death, so that this other should still continue (עוד) to live, and that without end (לנצח), without seeing the grave, i.e., without being obliged to go down into the grave." Agreeing with Delitzsch on the parenthetical status of v. 9, it is, however, preferable to see a rich person from v. 8 trying to redeem himself.
Note for v. 9
In v. 9a, the MT has יקר/“and is costly”. The LXX has “or/and the price (καὶ τὴν τιμὴν) of the redeeming of his soul (τῆς λυτρώσεως).” In v. 9, instead of the MT's נפשם/"their soul" (pl.), the LXX reads τῆς ψυχῆς αὐτοῦ/"his soul" (sing.; accordingly, BHS suggests emending the MT to harmonize it with other singular forms in the context). This emendation is preferred here. In Psalm 49, the overall thrust of the speaker's discourse indicates that his focus is on the foolishness of self-reliance and trust in one's own material possessions, not the wealth and good-will of others. Hence, v. 9 should be taken to continue the discourse from v. 8, meaning that the one who tries to redeem himself is trying in vain, the ransom for his (not their) life/souls is costly (cf. v. 10; see also Exegetical Issue on Ps 49:8a: The Text and Meaning of Psalm49:8a).
Note for v. 9
The MT's נפשם/"their soul" (pl.) could reflect the (erroneous, momentary) reading of אח as "brother" instead of אח as the interjection "surely" (i.e., the alternatively (or carelessly) spelled אַךְ; note that eight MSS have אַךְ here instead of אָח; cf. v. 16, which deals with the issue of redemption, uses the root פדה, and features אַךְ: "But/אַךְ God will redeem me from the realm of the dead..." [NIV]). So, "their soul" would refer to the soul(s) of this brother and the איש he is trying to redeem (per such reading). In other words, the ransom for both of them is too costly. The pl. form of נפש would not be necessary, as the singular could be used in contexts where the plural is meant (e.g., נפשנו תחתיכם; Josh 2:14). Alternatively, the MT's נפשם/"their soul" (pl.) could refer to the individuals (pl.) from vv. 6-7, who trust in their wealth and boast of their riches. But the switch to singular forms in vv. 9b, 10, 11 makes it unlikely. Again, the singular suffix here is preferable. On a separate note, Raabe observes that in v. 9 "both cola exhibit final rhyme (-am)."[2]
Note for v. 9
In v. 9b, the MT has “and he ceases (he shall cease) forever” (i.e., attempting redemption). The LXX has καὶ ἐκόπασεν εἰς τὸν αἰῶνα (“and he toiled forever”; cf. 10 "And he desisted forever and will yet live completely; he will not see corruption, when he sees wise people die!"; NETS). Syr.: "Labor forever, so that you may live forever and ever and not see corruption." 4Q91 has וחלו (and they grew tired) instead of חדל.
- Option 1: In the MT, the subject of the verb חדל may be פדיון/“ransom/redemption”, which would mean “it has ceased forever”, meaning it should be given up, abandoned. Cf. Goldingay's paraphrase, "The redemption price for their life would be costly, it would be permanently insufficient."[3]
- Option 2: Alternatively (preferred), the subject of חדל could be the hypothetical individual from v. 8, in which case, v. 9b would mean that he should abandon his efforts trying to offer a ransom for his life.[4] He should leave them for good.
Some modern translations render the verb חדל as “and so one ceases to be” (NJPS), but this rendition would be unique for this verb. Note that NJPS treats v. 10 as a question.
- NIV: "the ransom for a life is costly, no payment is ever enough—"
- NLT: "Redemption does not come so easily, for no one can ever pay enough"
- ESV: "for the ransom of their life is costly and can never suffice,..."
- NKJV: "For the redemption of their souls is costly, And it shall cease forever—"
- NASB: "For the redemption of his soul is priceless, And he should cease imagining forever—"
- NASB 1995; "For the redemption of his soul is costly, And he should cease trying forever—"
- NRSV: "For the ransom of life is costly, and can never suffice,..."
- NJPS: “the price of life is too high; and so one ceases to be, forever.”
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Verbal Notes
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Textual Notes
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