Psalms 30:6-7

30:6 In my self-confidence I said,

“I will never be upended.” ¹ 

30:7 O Lord, in your good favor you made me secure. ² 

Then you rejected me ³  and I was terrified.

Genesis 45:11

45:11 I will provide you with food ⁴  there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’

Ruth 1:20-21

1:20 But she replied ⁵  to them, ⁶  “Don’t call me ‘Naomi’! ⁷  Call me ‘Mara’ ⁸  because the Sovereign One ⁹  has treated me very harshly. ¹⁰  1:21 I left here full, ¹¹  but the Lord has caused me to return empty-handed. ¹²  Why do you call me ‘Naomi,’ seeing that ¹³  the Lord has opposed me, ¹⁴  and the Sovereign One ¹⁵  has caused me to suffer?” ¹⁶ 

Ruth 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ¹⁷  there was a famine in the land of Judah. ¹⁸  So a man from Bethlehem ¹⁹  in Judah went to live as a resident foreigner ²⁰  in the region of Moab, along with his wife and two sons. ²¹ 

Ruth 2:5-7

2:5 Boaz asked ²²  his servant ²³  in charge of the harvesters, “To whom does this young woman belong?” ²⁴  2:6 The servant in charge of the harvesters replied, “She’s the young Moabite woman who came back with Naomi from the region of Moab. 2:7 She asked, ²⁵  ‘May I follow the harvesters and gather ²⁶  grain among the bundles?’ ²⁷  Since she arrived she has been working hard ²⁸  from this morning until now ²⁹  – except for ³⁰  sitting ³¹  in the resting hut ³²  a short time.” ³³ 

Ruth 2:2

2:2 One day Ruth the Moabite said to Naomi, “Let me go ³⁴  to the fields so I can gather ³⁵  grain behind whoever permits me to do so.” ³⁶  Naomi ³⁷  replied, “You may go, my daughter.”

Ruth 4:8

4:8 So the guardian said to Boaz, “You may acquire it,” and he removed his sandal. ³⁸ 

Ruth 1:3

1:3 Sometime later ³⁹  Naomi’s husband Elimelech died, so she and her two sons were left alone.

Job 1:10-17

1:10 Have you ⁴⁰  not made a hedge ⁴¹  around him and his household and all that he has on every side? You have blessed ⁴²  the work of his hands, and his livestock ⁴³  have increased ⁴⁴  in the land. 1:11 But ⁴⁵  extend your hand and strike ⁴⁶  everything he has, and he will no doubt ⁴⁷  curse you ⁴⁸  to your face!”

1:12 So the Lord said to Satan, “All right then, ⁴⁹  everything he has is ⁵⁰  in your power. ⁵¹  Only do not extend your hand against the man himself!” ⁵²  So Satan went out ⁵³  from the presence of the Lord. ⁵⁴ 

Job’s Integrity in Adversity ⁵⁵ 

1:13 Now the day ⁵⁶  came when Job’s ⁵⁷  sons and daughters were eating and drinking wine in their oldest brother’s house, 1:14 and a messenger came to Job, saying, “The oxen were plowing ⁵⁸  and the donkeys were grazing beside them, 1:15 and the Sabeans ⁵⁹  swooped down ⁶⁰  and carried them all away, and they killed ⁶¹  the servants with the sword! ⁶²  And I – only I alone ⁶³  – escaped to tell you!”

1:16 While this one was still speaking, ⁶⁴  another messenger arrived ⁶⁵  and said, “The fire of God ⁶⁶  has fallen from heaven ⁶⁷  and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”

1:17 While this one was still speaking another messenger arrived and said, “The Chaldeans ⁶⁸  formed three bands and made a raid ⁶⁹  on the camels and carried them all away, and they killed the servants with the sword! ⁷⁰  And I – only I alone – escaped to tell you!”

[30:6]  ¹ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

[30:7]  ² tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).

[30:7]  ³ tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).

[45:11]  ⁴ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”

[1:20]  ⁵ tn Heb “said.” For stylistic reasons the present translation employs “replied” here.

[1:20]  ⁶ tn The third person feminine plural form of the pronominal suffix indicates the women of the village (see v. 19) are the addressees.

[1:20]  ⁷ sn The name Naomi means “pleasant.”

[1:20]  ⁸ sn The name Mara means “bitter.”

[1:20]  ⁹ tn Heb “Shaddai”; traditionally “the Almighty.” The etymology and meaning of this divine name is uncertain. It may be derived from: (1) שָׁדַד (shadad, “to be strong”), cognate to Arabic sdd, meaning “The Strong One” or “Almighty”; (2) שָׁדָה (shadah, “mountain”), cognate to Akkadian shadu, meaning “The Mountain Dweller” or “God of the Mountains”; (3) שָׁדַד (shadad, “to devastate”) and שַׁד (shad, “destroyer”), Akkadian Shedum, meaning “The Destroyer” or “The Malevolent One”; or (4) שֶׁ (she, “who”) plus דִּי (diy, “sufficient”), meaning “The One Who is Sufficient” or “All-Sufficient One” (HALOT 1420-22 s.v. שַׁדַּי, שַׁדָּי). In terms of use, Shaddai (or El Shaddai) is presented as the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he blesses/protects and also takes away life/happiness. In light of Naomi’s emphasis on God’s sovereign, malevolent deprivation of her family, one can understand her use of this name for God. For discussion of this divine name, see T. N. D. Mettinger, In Search of God, 69-72.

[1:20]  ¹⁰ tn Or “caused me to be very bitter”; NAB “has made it very bitter for me.”

[1:21]  ¹¹ sn I left here full. That is, with a husband and two sons.

[1:21]  ¹² tn Heb “but empty the Lord has brought me back.” The disjunctive clause structure (vav + adverb + verb + subject) highlights the contrast between her former condition and present situation. Cf. TEV “has brought me back without a thing.”

[1:21]  ¹³ tn The disjunctive clause structure (vav [ו] + subject + verb) here introduces either an attendant circumstance (“when the Lord has opposed me”) or an explanation (“seeing that the Lord has opposed me”).

[1:21]  ¹⁴ tc The LXX reads “humbled me” here, apparently understanding the verb as a Piel (עָנָה, ’anah) from a homonymic root meaning “afflict.” However, עָנָה (“afflict”) never introduces its object with בְּ (bet); when the preposition בְּ is used with this verb, it is always adverbial (“in, with, through”). To defend the LXX reading one would have to eliminate the preposition.

[1:21]  ¹⁵ sn The divine name translated Sovereign One is שַׁדַּי (shadday, “Shaddai”). See further the note on this term in Ruth 1:20.

[1:21]  ¹⁶ tn Or “brought disaster upon me”; NIV “brought misfortune (calamity NRSV) upon me”; NLT “has sent such tragedy.”

[1:1]  ¹⁷ tn Heb “in the days of the judging of the judges.” The LXX simply reads “when the judges judged,” and Syriac has “in the days of the judges.” Cf. NASB “in the days when the judges governed (ruled NRSV).”

[1:1]  ¹⁸ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ¹⁹ sn The name Bethlehem (בֵּית לֶחֶם, bet lekhem) is from “house, place” (בֵּית) and “bread, food” (לֶחֶם), so the name literally means “House of Bread” or “Place of Food.” Perhaps there is irony here: One would not expect a severe famine in such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine was very severe, explaining the reason for the family’s departure.

[1:1]  ²⁰ tn Or “to live temporarily.” The verb גּוּר (gur, “sojourn”) may refer to (1) temporary dwelling in a location (Deut 18:6; Judg 17:7) or (2) permanent dwelling in a location (Judg 5:17; Ps 33:8). When used of a foreign land, it can refer to (1) temporary dwelling as a visiting foreigner (Gen 12:10; 20:1; 21:34; 2 Kgs 8:1-2; Jer 44:14) or (2) permanent dwelling as a resident foreigner (Gen 47:4; Exod 6:4; Num 15:14; Deut 26:5; 2 Sam 4:3; Jer 49:18,33; 50:40; Ezek 47:22-23). Although Naomi eventually returned to Judah, there is some ambiguity whether or not Elimelech intended the move to make them permanent resident foreigners. Cf. NASB “to sojourn” and NIV “to live for a while,” both of which imply the move was temporary, while “to live” (NCV, NRSV, NLT) is more neutral about the permanence of the relocation.

[1:1]  ²¹ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[2:5]  ²² tn Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.

[2:5]  ²³ tn Heb “young man.” Cf. NAB “overseer”; NIV, NLT “foreman.”

[2:5]  ²⁴ sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).

[2:7]  ²⁵ tn Heb “said.” What follows is a question, so “asked” is used in the translation.

[2:7]  ²⁶ tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 §32.2.2b.

[2:7]  ²⁷ tn Heb “May I glean and gather among the bundles behind the harvesters?” Others translate, “May I glean and gather [grain] in bundles behind the harvesters?” (cf. NAB; see F. W. Bush, Ruth, Esther [WBC], 117). For discussion of the terminology and process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59-61.

[2:7]  ²⁸ tn Heb “and she came and she has persisted.” The construction וַתָּבוֹא וַתַעֲמוֹד (vattavo’ vata’amod) forms a dependent temporal sequence: “since she came, she has persisted.” Because עָמַד (’amad, “to stand, remain, persist”; BDB 764 s.v. עָמַד; HALOT 840-42 s.v. עמד) has a broad range of meanings, וַתַעֲמוֹד has been understood in various ways: (1) Ruth had stood all morning waiting to receive permission from Boaz to glean in his field: “she has stood (here waiting)”; (2) Ruth had remained in the field all morning: “she has remained here” (NAB, NASB, NCV); and (3) Ruth had worked hard all morning: “she has worked steadily” (REB), “she has been working” (TEV, CEV), “she has been on her feet (all morning)” (JPS, NJPS, NRSV). For discussion, see F. W. Bush, Ruth, Esther (WBC), 118-19.

[2:7]  ²⁹ tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward and the meaning uncertain. For discussion see F. W. Bush, Ruth, Esther (WBC), 118-19.

[2:7]  ³⁰ tn Heb “except this.” The function and meaning of the demonstrative adjective זֶה (zeh, “this”) is difficult: (1) MT accentuation joins זֶה withשִׁבְתָּהּ (shivtah, “this her sitting”), suggesting that זֶה שִׁבְתָּהּ functions as subject complement (see BDB 261 s.v. זֶה 2.a and Josh 9:12). (2) Others suggest that זֶה functions as an emphasizing adverb of time (“just now”; BDB 261 s.v. 4.h) and connect it with עַתָּה (’attah, “now”) to form the idiom עַתָּה זֶה (zeh ’attah, “now, just now”; BDB 261 s.v. 4.h; GKC 442-43 §136.d; see F. W. Bush, Ruth, Esther [WBC], 118-19). The entire line is translated variously: KJV “until now, (+ save ASV) that she tarried a little in the house”; NASB “she has been sitting in the house for a little while”; NIV “except for a short rest in the shelter”; NJPS “she has rested but little in the hut”; “her sitting (= resting) in the house (has only been) for a moment.” A paraphrase would be: “She came and has kept at it (= gleaning) from this morning until now, except for this: She has been sitting in the hut only a little while.” The clause as a whole is an exceptive clause: “except for this….”

[2:7]  ³¹ tc The MT vocalizes consonantal שבתה as שִׁבְתָּהּ (shivtah, “her sitting”; Qal infinitive construct from יָשַׁב (yashav), “to sit” + 3rd person feminine singular suffix), apparently taking the 3rd person feminine singular suffix as a subjective genitive: “she sat [in the hut only a little while]” (so KJV, ASV, NASB, NIV, REB, TEV, NCV, NJPS). On the other hand, LXX κατέπαυσεν (“she rested”) reflects the vocalization שָׁבְתָה (shavtah, “she rested”; Qal perfect 3rd person feminine singular from שָׁבַת (shavat), “to rest”): “she rested [in the hut only a little while]” (so RSV, NRSV, NAB, CEV, NJB, JPS). The MT reading is more difficult and is therefore probably original.

[2:7]  ³² tc Several English versions (NAB, NEB, RSV, NRSV, JB, CEV) suggest deleting MT הַבַּיִת (habbayit, lit. “the house”) due to dittography with בתה in שִׁבְתָּהּ (shivtah) which precedes; however, several ancient textual witnesses support the MT (medieval Hebrew manuscripts, Syriac, Targum). The LXX reading ἐν τῷ ἀργῷ (en tw argw, “in the field”) probably does not represent an alternate Hebrew textual tradition, but merely the translator’s attempt to smooth out a difficult Hebrew text.

[2:7]  ³³ tn Heb “a little while.” The adjective מְעָט (me’at) functions in a temporal sense (“a little while”; e.g., Job 24:24) or a comparative sense (“a little bit”); see BDB 589-90 s.v. The foreman’s point is that Ruth was a hard worker who only rested a short time.

[2:2]  ³⁴ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

[2:2]  ³⁵ tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

[2:2]  ³⁶ tn Heb “anyone in whose eyes I may find favor” (ASV, NIV similar). The expression אֶמְצָא־חֵן בְּעֵינָיו (’emtsa’-khen bÿ’enayv, “to find favor in the eyes of [someone]”) appears in Ruth 2:2, 10, 13. It is most often used when a subordinate or servant requests permission for something from a superior (BDB 336 s.v. חֵן). Ruth will play the role of the subordinate servant, seeking permission from a landowner, who then could show benevolence by granting her request to glean in his field behind the harvest workers.

[2:2]  ³⁷ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[4:8]  ³⁸ tc The LXX adds “and gave it to him” (cf. TEV, CEV), which presupposes the reading ויתן לו. This seems to be a clarifying addition (see v. 7), but it is possible the scribe’s eye jumped from the final vav (ו) on נַעֲלוֹ (na’alo, “his sandal”) to the final vav (ו) on לוֹ (lo, “to him”), accidentally omitting the intervening letters.

[1:3]  ³⁹ tn Heb “And Elimelech, the husband of Naomi, died.” The vav (ו) functions in a consecutive sense (“then”), but the time-frame is not explicitly stated.

[1:10]  ⁴⁰ tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ⁴¹ tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.

[1:10]  ⁴² sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:10]  ⁴³ tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.

[1:10]  ⁴⁴ tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).

[1:11]  ⁴⁵ tn The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 §39.3.5e, n. 107).

[1:11]  ⁴⁶ tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.

[1:11]  ⁴⁷ sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.

[1:11]  ⁴⁸ tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.

[1:12]  ⁴⁹ tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.

[1:12]  ⁵⁰ tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.

[1:12]  ⁵¹ tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.

[1:12]  ⁵² tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”

[1:12]  ⁵³ tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.

[1:12]  ⁵⁴ sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.

[1:13]  ⁵⁵ sn The series of catastrophes and the piety of Job is displayed now in comprehensive terms. Everything that can go wrong goes wrong, and yet Job, the pious servant of Yahweh, continues to worship him in the midst of the rubble. This section, and the next, will lay the foundation for the great dialogues in the book.

[1:13]  ⁵⁶ tn The Targum to Job clarifies that it was the first day of the week. The fact that it was in the house of the firstborn is the reason.

[1:13]  ⁵⁷ tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

[1:14]  ⁵⁸ tn The use of the verb “to be” with the participle gives emphasis to the continuing of the action in the past (GKC 360 §116.r).

[1:15]  ⁵⁹ tn The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה (shavah, “to take captive”) rather than שְׁבָא (shÿva’, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. שְׁבָא 2.c).

[1:15]  ⁶⁰ tn The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.

[1:15]  ⁶¹ sn Job’s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were “killed with the sword.”

[1:15]  ⁶² tn Heb “the edge/mouth of the sword”; see T. J. Meek, “Archaeology and a Point of Hebrew Syntax,” BASOR 122 (1951): 31-33.

[1:15]  ⁶³ tn The pleonasms in the verse emphasize the emotional excitement of the messenger.

[1:16]  ⁶⁴ tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).

[1:16]  ⁶⁵ tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.

[1:16]  ⁶⁶ sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.

[1:16]  ⁶⁷ tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.

[1:17]  ⁶⁸ sn The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has “horsemen.”

[1:17]  ⁶⁹ tn The verb פָּשַׁט (pashat) means “to hurl themselves” upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels.

[1:17]  ⁷⁰ tn Heb “with the edge/mouth of the sword.”