266 J. Christopher Edwards vocabulary of tyrb / diaqhvkh occurs in Isa 42,6 and 49,8 (7), and it is probable that the peculiar phrase (μ[ tyrb) in Isa 42,6 and 49,8 indicates a covenant mediator (mesivth") (8). It is easy to see how the thought in 1 Tim 2,5 immediately preceding the ransom logion that “there is one God and one [covenant] mediator between God and all humanity” is perfectly parallel to the servant texts of Isa 42,6-7 and 49,6-8. In conclusion, previous studies on the Pastorals have failed to observe how the same author reads the ransom logion through the same texts of Isa 42,6-7; 49,6-8. Such a reading makes sense of the two i{na clauses in Titus 2,14 as well as the idea of covenant mediator, combined with a universal perspective, in 1 Tim 2,1-7. It also provides another line of evidence that in early Christianity the ransom logion was typically read through the lens of the Isaianic servant, though not always through Isa 53 (9). St Mary’s College J. Christopher EDWARDS University of St Andrews Fife KY16 9JU — Scotland SUMMARY In this study I argue that the same author reads the ransom logion in 1 Tim 2,6 and Titus 2,14 in light of Isa 42,6-7; 49,6-8. The primary evidences are the parallel between the two i{na clauses in Titus 2,14 and Barn 14,6, as well as the idea of covenant mediator, combined with a universal perspective, in 1 Tim 2,1- 7. Taken together, these evidences strongly suggest influence from Isa 42,6-7; 49,6-8. (7) There is a LXX variant of diaqhvkh in 49,6. (8) M. SMITH, “Berît ‘Am/Berît ‘Ol˝m: A New Proposal for the Crux of Isa 42:6”, JBL 100 (1981) 241-243; K. BALTZER, Deutero-Isaiah (Hermeneia, trans. M. Kohl; Minneapolis, MN 2001) 131-132. (9) Isa 53 is still the dominate position regarding the background of Mark 10,45c/Matt 20,28c. For a discussion, see R. WATTS, Isaiah’s New Exodus and Mark (WUNT II/88; Tübingen 1996) 270-284. I would like to thank Ryan Smith for providing me several sources used to write this article.