Psalm 49:8
Parallel Verses
English Standard Version
for the ransom of their life is costly and can never suffice,

King James Bible
(For the redemption of their soul is precious, and it ceaseth for ever:)

American Standard Version
(For the redemption of their life is costly, And it faileth for ever;)

Douay-Rheims Bible
Nor the price of the redemption of his soul: and shall labour for ever,

English Revised Version
(For the redemption of their soul is costly, and must be let alone for ever:)

Webster's Bible Translation
(For the redemption of their soul is precious, and it ceaseth for ever:)

Psalm 49:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 49:2-5) Introduction. Very similarly do the elder (in the reign of Jehoshaphat) and the younger Micha (Micah) introduce their prophecies (1 Kings 22:28; Micah 1:2); and Elihu in the Book of Job his didactic discourses (Psalm 34:2, cf. Psalm 33:2). It is an universal theme which the poet intends to take up, hence he calls upon all peoples and all the inhabitants of the חלד. Such is the word first of all for this temporal life, which glides by unnoticed, them for the present transitory world itself (vid., on Psalm 17:14). It is his intention to declare to the rich the utter nothingness or vanity of their false ground of hope, and to the poor the superiority of their true ground of hope; hence he wishes to have as hearers both בני אדם, children of the common people, who are men and have otherwise nothing distinctive about them, and בּני־אישׁ, children of men, i.e., of rank and distinction (vid., on Psalm 4:3) - rich and poor, as he adds to make his meaning more clear. For his mouth will, or shall, utter הכמות, not: all sorts of wise teachings, but: weighty wisdom. Just in like manner תּבוּנות signifies profound insight or understanding; cf. plurals like בּינות, Isaiah 27:11, ישּׁוּעת, Psalm 42:12 and frequently, שׁלוּת, Jeremiah 22:21. The parallel word תּבוּנות in the passage before us, and the plural predicate in Proverbs 24:7, show that חכמות, here and in Proverbs 1:20; Proverbs 9:1, cf. Psalm 14:1, is not to be regarded, with Hitzig, Olshausen, and others, as another form of the singular חכמוּת. Side by side with the speaking of the mouth stands חגוּת לב (with an unchangeable Kametz before the tone-syllable, Ew. 166, c): the meditation (lxx μελέτη) of the heart, and in accordance therewith the well-thought-out discourse. What he intends to discourse is, however, not the creation of his own brain, but what he has received. A משׁל, a saying embodying the wisdom of practical life, as God teaches men it, presents itself to his mind demanding to be heard; and to this he inclines his ear in order that, from being a diligent scholar of the wisdom from above, he may become a useful teacher of men, inasmuch as he opens up, i.e., unravels, the divine Mashal, which in the depth and fulness of its contents is a חידה, i.e., an involved riddle (from חוּד, cogn. אגד, עקד), and plays the cithern thereby (ב of the accompaniment). The opening of the riddle does not consist in the solving of it, but in the setting of it forth. פּתח, to open equals to propound, deliver of a discourse, comes from the phrase את־ּפּיו-פּתח, Proverbs 31:26; cf. Psalm 119:130, where פּתח, an opening, is equivalent to an unlocking, a revelation.

Psalm 49:8 Parallel Commentaries

Treasury of Scripture Knowledge

Job 36:18,19 Because there is wrath, beware lest he take you away with his stroke: then a great ransom cannot deliver you...

Cross References
Matthew 16:26
For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul?

Psalm 49:9
that he should live on forever and never see the pit.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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