Mazmur 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.

Kejadian 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.”’

Rut 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 

Rut 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 

1 Samuel 2:5-7

2:5 Those who are well-fed hire themselves out to earn food,

but the hungry no longer lack.

Even ²²  the barren woman gives birth to seven, ²³ 

but the one with many children withers away. ²⁴ 

2:6 The Lord both kills and gives life;

he brings down to the grave ²⁵  and raises up.

2:7 The Lord impoverishes and makes wealthy;

he humbles and he exalts.

1 Samuel 2:2

2:2 No one is holy ²⁶  like the Lord!

There is no one other than you!

There is no rock ²⁷  like our God!

Kisah Para Rasul 4:8

4:8 Then Peter, filled with the Holy Spirit, ²⁸  replied, ²⁹  “Rulers of the people and elders, ³⁰ 

Kisah Para Rasul 8:3

8:3 But Saul was trying to destroy ³¹  the church; entering one house after another, he dragged off ³²  both men and women and put them in prison. ³³ 

Ayub 1:10-17

1:10 Have you ³⁴  not made a hedge ³⁵  around him and his household and all that he has on every side? You have blessed ³⁶  the work of his hands, and his livestock ³⁷  have increased ³⁸  in the land. 1:11 But ³⁹  extend your hand and strike ⁴⁰  everything he has, and he will no doubt ⁴¹  curse you ⁴²  to your face!”

1:12 So the Lord said to Satan, “All right then, ⁴³  everything he has is ⁴⁴  in your power. ⁴⁵  Only do not extend your hand against the man himself!” ⁴⁶  So Satan went out ⁴⁷  from the presence of the Lord. ⁴⁸ 

Job’s Integrity in Adversity ⁴⁹ 

1:13 Now the day ⁵⁰  came when Job’s ⁵¹  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 ⁵²  and the donkeys were grazing beside them, 1:15 and the Sabeans ⁵³  swooped down ⁵⁴  and carried them all away, and they killed ⁵⁵  the servants with the sword! ⁵⁶  And I – only I alone ⁵⁷  – escaped to tell you!”

1:16 While this one was still speaking, ⁵⁸  another messenger arrived ⁵⁹  and said, “The fire of God ⁶⁰  has fallen from heaven ⁶¹  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 ⁶²  formed three bands and made a raid ⁶³  on the camels and carried them all away, and they killed the servants with the sword! ⁶⁴  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]  sn Empty-handed. This statement is highly ironic, for ever-loyal Ruth stands by her side even as she speaks these words. These words reflect Naomi’s perspective, not the narrator’s, for Ruth will eventually prove to be the one who reverses Naomi’s plight and “fills” her “emptiness.” Naomi’s perspective will prove to be inaccurate and the women will later correct Naomi’s faulty view of Ruth’s value (see 4:15).

[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]  tn Heb “has testified against me” (KJV, ASV both similar); NAB “has pronounced against me.” The idiom עָנַה בִי (’anah viy, “testify against”) is well attested elsewhere in legal settings (see BDB 773 s.v. עָנָה Qal.3.a; HALOT 852 s.v. I ענה qal.2). Naomi uses a legal metaphor and depicts the Lord as testifying against her in court.

[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]  sn Many interpreters, reading this statement in the light of the Book of Judges which describes a morally corrupt period, assume that the narrator is painting a dark backdrop against which Ruth’s exemplary character and actions will shine even more brightly. However, others read this statement in the light of the book’s concluding epilogue which traces the full significance of the story to the time of David, the chosen king of Judah (4:18-22).

[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]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[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]  sn Some interpreters view Elimelech’s departure from Judah to sojourn in Moab as lack of faith in the covenant God of Israel to provide for his family’s needs in the land of promise; therefore his death is consequently viewed as divine judgment. Others note that God never prohibited his people from seeking food in a foreign land during times of famine but actually sent his people to a foreign land during a famine in Canaan on at least one occasion as an act of deliverance (Gen 37-50). In this case, Elimelech’s sojourn to Moab was an understandable act by a man concerned for the survival of his family, perhaps even under divine approval, so their death in Moab was simply a tragedy, a bad thing that happened to a godly person.

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

[2:5]  ²² tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.

[2:5]  ²³ sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.

[2:5]  ²⁴ tn Or “languishes.”

[2:6]  ²⁵ tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”

[2:2]  ²⁶ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

[2:2]  ²⁷ tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

[4:8]  ²⁸ sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).

[4:8]  ²⁹ tn Grk “Spirit, said to them.”

[4:8]  ³⁰ tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.

[8:3]  ³¹ tn Or “began to harm [the church] severely.” If the nuance of this verb is “destroy,” then the imperfect verb ἐλυμαίνετο (elumaineto) is best translated as a conative imperfect as in the translation above. If instead the verb is taken to mean “injure severely” (as L&N 20.24), it should be translated in context as an ingressive imperfect (“began to harm the church severely”). Either option does not significantly alter the overall meaning, since it is clear from the stated actions of Saul in the second half of the verse that he intended to destroy or ravage the church.

[8:3]  ³² tn The participle σύρων (surwn) has been translated as an finite verb due to requirements of contemporary English style.

[8:3]  ³³ tn BDAG 762 s.v. παραδίδωμι 1.b has “εἰς φυλακήν put in prison Ac 8:3.”

[1:10]  ³⁴ tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity.

[1:11]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.

[1:12]  ⁴⁴ tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.

[1:12]  ⁴⁵ tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.

[1:12]  ⁴⁶ 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]  ⁴⁷ tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.

[1:12]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ 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]  ⁵¹ tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

[1:14]  ⁵² 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]  ⁵³ 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]  sn The name “Sheba” is used to represent its inhabitants, or some of them. The verb is feminine because the name is a place name. The Sabeans were a tribe from the Arabian peninsula. They were traders mostly (6:19). The raid came from the south, suggesting that this band of Sabeans were near Edom. The time of the attack seems to be winter since the oxen were plowing.

[1:15]  ⁵⁴ tn The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.

[1:15]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn The pleonasms in the verse emphasize the emotional excitement of the messenger.

[1:16]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.

[1:17]  ⁶² 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]  ⁶³ 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]  ⁶⁴ tn Heb “with the edge/mouth of the sword.”