Ruth 3:1--4:22
Context3:1 At that time, 1 Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure. 2 3:2 Now Boaz, with whose female servants you worked, is our close relative. 3 Look, tonight he is winnowing barley at the threshing floor. 4 3:3 So bathe yourself, 5 rub on some perfumed oil, 6 and get dressed up. 7 Then go down 8 to the threshing floor. But don’t let the man know you’re there until he finishes his meal. 9 3:4 When he gets ready to go to sleep, 10 take careful notice of the place where he lies down. Then go, uncover his legs, 11 and lie down 12 beside him. 13 He will tell 14 you what you should do.” 3:5 Ruth replied to Naomi, 15 “I will do everything you have told 16 me 17 to do.” 18
3:6 So she went down to the threshing floor and did everything her mother-in-law had instructed her to do. 19 3:7 When Boaz had finished his meal and was feeling satisfied, he lay down to sleep at the far end of the grain heap. 20 Then Ruth 21 crept up quietly, 22 uncovered his legs, 23 and lay down beside him. 24 3:8 In the middle of the night he was startled 25 and turned over. 26 Now 27 he saw a woman 28 lying beside him! 29 3:9 He said, “Who are you?” 30 She replied, “I am Ruth, your servant. 31 Marry your servant, 32 for you are a guardian of the family interests.” 33 3:10 He said, “May you be rewarded 34 by the Lord, my dear! 35 This act of devotion 36 is greater than what you did before. 37 For you have not sought to marry 38 one of the young men, whether rich or poor. 39 3:11 Now, my dear, don’t worry! 40 I intend to do for you everything you propose, 41 for everyone in the village 42 knows that you are a worthy woman. 43 3:12 Now yes, it is true that 44 I am a guardian, 45 but there is another guardian who is a closer relative than I am. 3:13 Remain here tonight. Then in the morning, if he agrees to marry you, 46 fine, 47 let him do so. 48 But if he does not want to do so, I promise, as surely as the Lord lives, to marry you. 49 Sleep here until morning.” 50 3:14 So she slept beside him 51 until morning. She woke up while it was still dark. 52 Boaz thought, 53 “No one must know that a woman visited the threshing floor.” 54 3:15 Then he said, “Hold out the shawl 55 you are wearing 56 and grip it tightly.” As she held it tightly, he measured out about sixty pounds 57 of barley into the shawl and put it on her shoulders. Then he 58 went into town, 3:16 and she returned to her mother-in-law.
When Ruth returned to her mother-in-law, Naomi 59 asked, 60 “How did things turn out for you, 61 my daughter?” Ruth 62 told her about all the man had done for her. 63 3:17 She said, “He gave me these sixty pounds of barley, for he said to me, 64 ‘Do not go to your mother-in-law empty-handed.’” 65 3:18 Then Naomi 66 said, “Stay put, 67 my daughter, until you know how the matter turns out. For the man will not rest until he has taken care of the matter today.”
4:1 Now Boaz went up 68 to the village gate and sat there. Then along came the guardian 69 whom Boaz had mentioned to Ruth! 70 Boaz said, “Come 71 here and sit down, ‘John Doe’!” 72 So he came 73 and sat down. 4:2 Boaz chose ten of the village leaders 74 and said, “Sit down here!” So they sat down. 4:3 Then Boaz said to the guardian, 75 “Naomi, who has returned from the region of Moab, is selling 76 the portion of land that belongs to our relative Elimelech. 4:4 So I am legally informing you: 77 Acquire it before those sitting here and before the leaders of my people! 78 If you want to exercise your right to redeem it, then do so. 79 But if not, then tell me 80 so I will know. 81 For you possess the first option to redeem it; I am next in line after you.” 82 He replied, “I will redeem it.” 4:5 Then Boaz said, “When 83 you acquire the field 84 from Naomi, 85 you must also 86 acquire Ruth the Moabite, 87 the wife of our deceased relative, 88 in order to preserve his family name by raising up a descendant who will inherit his property.” 89 4:6 The guardian said, “Then I am unable to redeem it, for I would ruin my own inheritance 90 in that case. You may exercise my redemption option, for I am unable to redeem it.” 91 4:7 (Now this used to be the customary way to finalize a transaction involving redemption in Israel: 92 A man would remove his sandal and give it to the other party. 93 This was a legally binding act 94 in Israel.) 4:8 So the guardian said to Boaz, “You may acquire it,” and he removed his sandal. 95 4:9 Then Boaz said to the leaders and all the people, “You are witnesses today that I have acquired from Naomi all that belonged to Elimelech, Kilion, and Mahlon. 4:10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property 96 so the name of the deceased might not disappear 97 from among his relatives and from his village. 98 You are witnesses today.” 4:11 All the people who were at the gate and the elders replied, “We are witnesses. May the Lord make the woman who is entering your home like Rachel and Leah, both of whom built up the house of Israel! May 99 you prosper 100 in Ephrathah and become famous 101 in Bethlehem. 102 4:12 May your family 103 become like the family of Perez 104 – whom Tamar bore to Judah – through the descendants 105 the Lord gives you by this young woman.”
4:13 So Boaz married Ruth and had sexual relations with her. 106 The Lord enabled her to conceive 107 and she gave birth to a son. 4:14 The village women said to Naomi, “May the Lord be praised because he has not left you without a guardian 108 today! May he 109 become famous in Israel! 110 4:15 He will encourage you and provide for you when you are old, 111 for your daughter-in-law, who loves you, has given him birth. She 112 is better to you than seven sons!” 4:16 Naomi took the child and placed him on her lap; 113 she became his caregiver. 114 4:17 The neighbor women named him, saying, “A son has been born to Naomi.” They named him Obed. 115 Now he became the father of Jesse – David’s father!
4:18 These are the descendants 116 of Perez: Perez was the father of Hezron, 4:19 Hezron was the father of Ram, Ram was the father of Amminadab, 4:20 Amminadab was the father of Nachshon, Nachshon was the father of Salmah, 4:21 Salmon 117 was the father of Boaz, Boaz was the father of Obed, 4:22 Obed was the father of Jesse, and Jesse was the father of David. 118
Acts 28:1-31
Context28:1 After we had safely reached shore, 119 we learned that the island was called Malta. 120 28:2 The local inhabitants 121 showed us extraordinary 122 kindness, for they built a fire and welcomed us all because it had started to rain 123 and was cold. 28:3 When Paul had gathered a bundle of brushwood 124 and was putting it on the fire, a viper came out because of the heat and fastened itself on his hand. 28:4 When the local people 125 saw the creature hanging from Paul’s 126 hand, they said to one another, “No doubt this man is a murderer! Although he has escaped from the sea, Justice herself 127 has not allowed him to live!” 128 28:5 However, 129 Paul 130 shook 131 the creature off into the fire and suffered no harm. 28:6 But they were expecting that he was going to swell up 132 or suddenly drop dead. So after they had waited 133 a long time and had seen 134 nothing unusual happen 135 to him, they changed their minds 136 and said he was a god. 137
28:7 Now in the region around that place 138 were fields belonging to the chief official 139 of the island, named Publius, who welcomed us and entertained us hospitably as guests for three days. 28:8 The father 140 of Publius lay sick in bed, suffering from fever and dysentery. Paul went in to see him 141 and after praying, placed 142 his hands on him and healed 143 him. 28:9 After this had happened, many of the people on the island who were sick 144 also came and were healed. 145 28:10 They also bestowed many honors, 146 and when we were preparing to sail, 147 they gave 148 us all the supplies we needed. 149
28:11 After three months we put out to sea 150 in an Alexandrian ship that had wintered at the island and had the “Heavenly Twins” 151 as its figurehead. 152 28:12 We put in 153 at Syracuse 154 and stayed there three days. 28:13 From there we cast off 155 and arrived at Rhegium, 156 and after one day a south wind sprang up 157 and on the second day we came to Puteoli. 158 28:14 There 159 we found 160 some brothers 161 and were invited to stay with them seven days. And in this way we came to Rome. 162 28:15 The brothers from there, 163 when they heard about us, came as far as the Forum of Appius 164 and Three Taverns 165 to meet us. When he saw them, 166 Paul thanked God and took courage. 28:16 When we entered Rome, Paul was allowed to live 167 by himself, with the soldier who was guarding him.
28:17 After three days 168 Paul 169 called the local Jewish leaders 170 together. When they had assembled, he said to them, “Brothers, 171 although I had done 172 nothing against our people or the customs of our ancestors, 173 from Jerusalem 174 I was handed over as a prisoner to the Romans. 175 28:18 When 176 they had heard my case, 177 they wanted to release me, 178 because there was no basis for a death sentence 179 against me. 28:19 But when the Jews objected, 180 I was forced to appeal to Caesar 181 – not that I had some charge to bring 182 against my own people. 183 28:20 So for this reason I have asked to see you and speak with you, for I am bound with this chain because of the hope of Israel.” 184 28:21 They replied, 185 “We have received no letters from Judea about you, nor have any of the brothers come from there 186 and reported or said anything bad about you. 28:22 But we would like to hear from you what you think, for regarding this sect we know 187 that people 188 everywhere speak against 189 it.”
28:23 They set 190 a day to meet with him, 191 and they came to him where he was staying 192 in even greater numbers. 193 From morning until evening he explained things 194 to them, 195 testifying 196 about the kingdom of God 197 and trying to convince 198 them about Jesus from both the law of Moses and the prophets. 28:24 Some were convinced 199 by what he said, 200 but others refused 201 to believe. 28:25 So they began to leave, 202 unable to agree among themselves, after Paul made one last statement: “The Holy Spirit spoke rightly to your ancestors 203 through the prophet Isaiah 28:26 when he said,
‘Go to this people and say,
“You will keep on hearing, 204 but will never understand,
and you will keep on looking, 205 but will never perceive.
28:27 For the heart of this people has become dull, 206
and their ears are hard of hearing, 207
and they have closed their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their heart
and turn, 208 and I would heal them.”’ 209
28:28 “Therefore be advised 210 that this salvation from God 211 has been sent to the Gentiles; 212 they 213 will listen!”
28:29 [[EMPTY]] 21428:30 Paul 215 lived 216 there two whole years in his own rented quarters 217 and welcomed 218 all who came to him, 28:31 proclaiming the kingdom of God and teaching about the Lord Jesus Christ 219 with complete boldness 220 and without restriction. 221
Jeremiah 38:1-28
Context38:1 Now Shephatiah son of Mattan, Gedaliah son of Pashhur, Jehucal 222 son of Shelemiah, and Pashhur 223 son of Malkijah had heard 224 the things that Jeremiah had been telling the people. They had heard him say, 38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. 225 Those who leave the city and surrender to the Babylonians 226 will live. They will escape with their lives.’” 227 38:3 They had also heard him say, 228 “The Lord says, ‘This city will certainly be handed over to the army of the king of Babylon. They will capture it.’” 229 38:4 So these officials said to the king, “This man must be put to death. For he is demoralizing 230 the soldiers who are left in the city as well as all the other people there by these things he is saying. 231 This 232 man is not seeking to help these people but is trying to harm them.” 233 38:5 King Zedekiah said to them, “Very well, you can do what you want with him. 234 For I cannot do anything to stop you.” 235 38:6 So the officials 236 took Jeremiah and put him in the cistern 237 of Malkijah, one of the royal princes, 238 that was in the courtyard of the guardhouse. There was no water in the cistern, only mud. So when they lowered Jeremiah into the cistern with ropes he sank in the mud. 239
38:7 An Ethiopian, Ebed Melech, 240 a court official in the royal palace, heard that Jeremiah had been put 241 in the cistern. While the king was holding court 242 at the Benjamin Gate, 38:8 Ebed Melech departed the palace and went to speak to the king. He said to him, 38:9 “Your royal Majesty, those men have been very wicked in all that they have done to the prophet Jeremiah. They have thrown him into a cistern and he is sure to die of starvation there because there is no food left in the city. 243 38:10 Then the king gave Ebed Melech the Ethiopian the following order: “Take thirty 244 men with you from here and go pull the prophet Jeremiah out of the cistern before he dies.” 38:11 So Ebed Melech took the men with him and went to a room under the treasure room in the palace. 245 He got some worn-out clothes and old rags 246 from there and let them down by ropes to Jeremiah in the cistern. 38:12 Ebed Melech 247 called down to Jeremiah, “Put these rags and worn-out clothes under your armpits to pad the ropes. 248 Jeremiah did as Ebed Melech instructed. 249 38:13 So they pulled Jeremiah up from the cistern with ropes. Jeremiah, however, still remained confined 250 to the courtyard of the guardhouse.
38:14 Some time later 251 Zedekiah sent and had Jeremiah brought to him at the third entrance 252 of the Lord’s temple. The king said to Jeremiah, “I would like to ask you a question. Do not hide anything from me when you answer.” 253 38:15 Jeremiah said to Zedekiah, “If I answer you, you will certainly kill me. 254 If I give you advice, you will not listen to me.” 38:16 So King Zedekiah made a secret promise to Jeremiah and sealed it with an oath. He promised, 255 “As surely as the Lord lives who has given us life and breath, 256 I promise you this: I will not kill you or hand you over to those men who want to kill you.” 257
38:17 Then Jeremiah said to Zedekiah, “The Lord, the God who rules over all, the God of Israel, 258 says, ‘You must surrender to the officers of the king of Babylon. If you do, your life will be spared 259 and this city will not be burned down. Indeed, you and your whole family will be spared. 38:18 But if you do not surrender to the officers of the king of Babylon, this city will be handed over to the Babylonians 260 and they will burn it down. You yourself will not escape from them.’” 261 38:19 Then King Zedekiah said to Jeremiah, “I am afraid of the Judeans who have deserted to the Babylonians. 262 The Babylonians might hand me over to them and they will torture me.” 263 38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. 264 Then all will go well with you and your life will be spared. 265 38:21 But if you refuse to surrender, the Lord has shown me a vision of what will happen. Here is what I saw: 38:22 All the women who are left in the royal palace of Judah will be led out to the officers of the king of Babylon. They will taunt you saying, 266
‘Your trusted friends misled you;
they have gotten the best of you.
Now that your feet are stuck in the mud,
they have turned their backs on you.’ 267
38:23 “All your wives and your children will be turned over to the Babylonians. 268 You yourself will not escape from them but will be captured by the 269 king of Babylon. This city will be burned down.” 270
38:24 Then Zedekiah told Jeremiah, “Do not let anyone know about the conversation we have had. 271 If you do, you will die. 272 38:25 The officials may hear that I have talked with you. They may come to you and say, ‘Tell us what you said to the king and what the king said to you. 273 Do not hide anything from us. If you do, we will kill you.’ 274 38:26 If they do this, tell 275 them, ‘I was pleading with the king not to send me back to die in the dungeon of Jonathan’s house.’” 276 38:27 All the officials did indeed come and question Jeremiah. 277 He told them exactly what the king had instructed him to say. 278 They stopped questioning him any further because no one had actually heard their conversation. 279 38:28 So Jeremiah remained confined 280 in the courtyard of the guardhouse until the day Jerusalem 281 was captured.
The following events occurred when Jerusalem 282 was captured. 283
Psalms 11:1--12:8
ContextFor the music director; by David.
11:1 In the Lord I have taken shelter. 285
How can you say to me, 286
“Flee to a mountain like a bird! 287
11:2 For look, the wicked 288 prepare 289 their bows, 290
they put their arrows on the strings,
to shoot in the darkness 291 at the morally upright. 292
11:3 When the foundations 293 are destroyed,
what can the godly 294 accomplish?” 295
11:4 The Lord is in his holy temple; 296
the Lord’s throne is in heaven. 297
his eyes 300 examine 301 all people. 302
11:5 The Lord approves of 303 the godly, 304
but he 305 hates 306 the wicked and those who love to do violence. 307
11:6 May the Lord rain down 308 burning coals 309 and brimstone 310 on the wicked!
A whirlwind is what they deserve! 311
11:7 Certainly 312 the Lord is just; 313
he rewards godly deeds; 314
the upright will experience his favor. 315
For the music director; according to the sheminith style; 317 a psalm of David.
12:1 Deliver, Lord!
For the godly 318 have disappeared; 319
people of integrity 320 have vanished. 321
12:2 People lie to one another; 322
they flatter and deceive. 323
12:3 May the Lord cut off 324 all flattering lips,
and the tongue that boasts! 325
12:4 They say, 326 “We speak persuasively; 327
we know how to flatter and boast. 328
Who is our master?” 329
12:5 “Because of the violence done to the oppressed, 330
because of the painful cries 331 of the needy,
I will spring into action,” 332 says the Lord.
“I will provide the safety they so desperately desire.” 333
12:6 The Lord’s words are absolutely reliable. 334
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined. 335
12:7 You, Lord, will protect them; 336
you will continually shelter each one from these evil people, 337
12:8 for the wicked seem to be everywhere, 338
when people promote evil. 339
1 tn The phrase “sometime later” does not appear in Hebrew but is supplied to mark the implicit shift in time from the events in chapter 2.
2 tn Heb “My daughter, should I not seek for you a resting place so that it may go well for you [or which will be good for you]?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see 2:8-9) and has thus been translated in the affirmative (so also NAB, NCV, NRSV, TEV, CEV, NLT).
3 tn Heb “Is not Boaz our close relative, with whose female servants you were?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see Ruth 2:8-9; 3:1) and has thus been translated in the affirmative (so also NCV, NRSV, TEV, CEV, NLT).
4 tn Heb “look, he is winnowing the barley threshing floor tonight.”
sn Winnowing the threshed grain involved separating the kernels of grain from the straw and chaff. The grain would be thrown into the air, allowing the wind to separate the kernels (see O. Borowski, Agriculture in Iron Age Israel, 65-66). The threshing floor itself was usually located outside town in a place where the prevailing west wind could be used to advantage (Borowski, 62-63).
5 tn The perfect with prefixed vav (ו) consecutive here introduces a series of instructions. See GKC 335 §112.aa for other examples of this construction.
6 tn For the meaning of the verb סוּךְ (sukh), see HALOT 745-46 s.v. II סוך, and F. W. Bush, Ruth, Esther (WBC), 150. Cf. NAB, NRSV “anoint yourself”; NIV “perfume yourself”; NLT “put on perfume.”
7 tc The consonantal text (Kethib) has the singular שִׂמְלֹתֵךְ (simlotekh, “your outer garment”), while the marginal reading (Qere) has the plural שִׂמְלֹתַיִךְ (simlotayikh) which might function as a plural of number (“your outer garments”) or a plural of composition (“your outer garment [composed of several parts]).”
tn Heb “and put your outer garment on yourself”; NAB “put on your best attire.” The noun שִׂמְלָה (simlah) may refer to clothes in general (see R. L. Hubbard, Jr., Ruth [NICOT], 197, n. 7) or a long outer garment (see F. W. Bush, Ruth, Esther [WBC], 150-51). Mourners often wore mourning clothes and refrained from washing or using cosmetics (Gen 38:14, 19; 2 Sam 12:20; 14:2), so Ruth’s attire and appearance would signal that her period of mourning was over and she was now available for remarriage (see Bush, 152).
8 tc The consonantal text (Kethib) has וְיָרַדְתִּי (vÿyaradtiy, “then I will go down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (vÿyaradt, “then you go down”; Qal perfect 2nd person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).
9 tn Heb “until he finishes eating and drinking”; NASB, NIV, NRSV, TEV, CEV “until he has finished.”
10 tn Heb “and let it be when he lies down”; NAB “But when he lies down.”
11 tn Some define the noun מַרְגְּלוֹת (margÿlot) as “the place for the feet” (see HALOT 631 s.v.; cf. KJV, NASB, NIV, NRSV, NLT), but in Dan 10:6 the word refers to the legs, or “region of the legs.” For this reason “legs” or “lower body” is the preferred translation (see F. W. Bush, Ruth, Esther [WBC], 152). Because “foot” is sometimes used euphemistically for the genitals, some feel that Ruth uncovered Boaz’s genitals. For a critique of this view see Bush, 153. While Ruth and Boaz did not actually have a sexual encounter at the threshing floor, there is no doubt that Ruth’s actions are symbolic and constitute a marriage proposal.
12 tc The consonantal text (Kethib) has וְשָׁכָבְתִּי (vÿshakhavtiy, “then I will lie down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְשָׁכָבְתְּ (vÿshakhavt, “then you lie down”; Qal perfect 2nd person feminine singular) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).
13 tn The words “beside him” are supplied in the translation for stylistic reasons; cf. NLT “lie down there.”
14 tn The disjunctive clause structure (vav [ו] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.
15 tn Heb “she said to her.” The referents (Ruth and Naomi) have been specified in the translation for clarity.
16 tn The Hebrew imperfect is used, even though Naomi’s instructions appear to be concluded. The imperfect can sometimes express actions which although (strictly speaking) are already finished, yet are regarded as still lasting into the present, or continuing to operate in it (GKC 316 §107.h).
17 tc The MT (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere). Many medieval Hebrew
18 tn Heb “everything which you are saying I will do.” The Hebrew word order emphasizes Ruth’s intention to follow Naomi’s instructions to the letter.
19 tn Heb “and she did according to all which her mother-in-law commanded her” (NASB similar). Verse 6 is a summary statement, while the following verses (vv. 7-15) give the particulars.
20 tn Heb “and Boaz ate and drank and his heart was well and he went to lie down at the end of the heap”; NAB “at the edge of the sheaves.”
21 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
22 sn Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.
23 tn See the note on the word “legs” in v. 4.
24 tn The words “beside him” are supplied in the translation for stylistic reasons. Cf. TEV “at his feet”; CEV “near his feet.”
25 tn Heb “trembled, shuddered”; CEV, NLT “suddenly woke up.” Perhaps he shivered because he was chilled.
26 tn The verb לָפַת (lafat) occurs only here, Job 6:18, and Judg 16:29 (where it seems to mean “grab hold of”). Here the verb seems to carry the meaning “bend, twist, turn,” like its Arabic cognate (see HALOT 533 s.v. לפת, and F. W. Bush, Ruth, Esther [WBC], 163).
27 tn Heb “and behold” (so KJV, NASB). The narrator invites the reader to view the situation through Boaz’s eyes.
28 sn Now he saw a woman. The narrator writes from Boaz’s perspective. Both the narrator and the reader know the night visitor is Ruth, but from Boaz’s perspective she is simply “a woman.”
29 tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.
30 tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.
31 tn Here Ruth uses אָמָה (’amah), a more elevated term for a female servant than שִׁפְחָה (shifkhah), the word used in 2:13. In Ruth 2, where Ruth has just arrived from Moab and is very much aware of her position as a foreigner (v. 10), she acknowledges Boaz’s kindness and emphasizes her own humility by using the term שִׁפְחָה, though she admits that she does not even occupy that lowly position on the social scale. However, here in chap. 3, where Naomi sends her to Boaz to seek marriage, she uses the more elevated term אָמָה to describe herself because she is now aware of Boaz’s responsibility as a close relative of her deceased husband and she wants to challenge him to fulfill his obligation. In her new social context she is dependent on Boaz (hence the use of אָמָה), but she is no mere שִׁפְחָה.
32 tn Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew
33 tn Heb “for you are a גֹאֵל [go’el],” sometimes translated “redeemer” (cf. NIV “a kinsman-redeemer”; NLT “my family redeemer”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen. For a discussion of the legal background, see F. W. Bush, Ruth, Esther (WBC), 166-69.
sn By proposing marriage, Ruth goes beyond the letter of Naomi’s instructions (see v. 4, where Naomi told Ruth that Boaz would tell her what to do). Though she is more aggressive than Naomi told her to be, she is still carrying out the intent of Naomi’s instructions, which were designed to lead to marriage.
34 tn Or “blessed” (so NASB, NRSV).
35 tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. A few English versions omit it entirely (e.g., TEV, CEV). The same expression occurs in v. 11.
36 tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”
37 tn Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.”
sn Greater than what you did before. Ruth’s former act of devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a child to carry on her deceased husband’s (and Elimelech’s) line and to provide for Naomi in her old age (see Ruth 4:5, 10, 15).
38 tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”
39 tn Heb “whether poor or rich” (so KJV, NAB, NASB, NRSV); the more common English idiom reverses the order (“rich or poor”; cf. NIV, NCV, TEV, CEV, NLT).
sn Whether rich or poor. This statement seems to indicate that Ruth could have married anyone. However, only by marrying a גֹּאֵל (go’el, “family guardian”; traditionally “redeemer”) could she carry on her dead husband’s line and make provision for Naomi.
40 tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”
41 tn Heb “everything which you are saying I will do for you.” The Hebrew word order emphasizes Boaz’s intention to fulfill Ruth’s request. As in v. 5, the Hebrew imperfect is used (note “you are saying”), even though Ruth’s request appears to be concluded. According to GKC 316 §107.h, the imperfect can sometimes “express actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.” The imperfect אֶעֱשֶׂה (’e’eseh) could be translated “I will do” (so NAB, NIV, NRSV, NLT), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz’s desire or intention, if the legal matters can be worked out.
42 tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All my fellow townsmen”; NLT “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate (NRSV “all the assembly of my people”).
43 tn Or “woman of strong character” (cf. NIV “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.
44 tc The sequence כִּי אָמְנָם כִּי אִם (ki ’omnam ki ’im; Kethib) occurs only here in the OT, as does the sequence כִּי אָמְנָם כִּי (Qere). It is likely that כִּי אִם is dittographic (note the preceding sequence כִּי אָמְנָם). The translation assumes that the original text was simply the otherwise unattested וְעַתָּה כִּי אָמְנָם, with אָמְנָם and כִּי both having an asseverative (or emphatic) function.
45 tn Sometimes translated “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. 9.
46 tn Heb “if he redeems you”; NIV “if he wants to redeem”; NRSV “if he will act as next-of-kin for you.” The verb גֹּאֵל (go’el) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.
47 tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”
48 tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”
49 tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the
50 sn Sleep here. Perhaps Boaz tells her to remain at the threshing floor because he is afraid she might be hurt wandering back home in the dark. See Song 5:7 and R. L. Hubbard, Jr., Ruth (NICOT), 218.
51 tc The consonantal text (Kethib) has the singular מַרְגְּלָתַו (margÿlatav, “his leg”), while the marginal reading (Qere) has the plural מַרְגְּלוֹתָיו (margÿlotayv, “his legs”).
tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.
52 tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”
53 tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).
54 tn Heb “let it not be known that the woman came [to] the threshing floor” (NASB similar). The article on הָאִשָּׁה (ha’ishah, “the woman”) is probably dittographic (note the final he on the preceding verb בָאָה [va’ah, “she came”]).
55 tn Or “cloak” (so NAB, NRSV, NLT); CEV “cape.” The Hebrew noun occurs only here and in Isa 3:22.
56 tn Heb “which [is] upon you”; NIV, NRSV “you are wearing.”
57 tn Heb “and she gripped it tightly and he measured out six of barley and placed upon her.” The unit of measure is not indicated in the Hebrew text, although it would probably have been clear to the original hearers of the account. Six ephahs, the equivalent of 180-300 pounds, is clearly too heavy, especially if carried in a garment. Six omers (an omer being a tenth of an ephah) seems too little, since this would have amounted to six-tenths of an ephah, less than Ruth had gleaned in a single day (cf. 2:17). Thus a seah (one third of an ephah) may be in view here; six seahs would amount to two ephahs, about 60 pounds (27 kg). See R. L. Hubbard, Jr., Ruth (NICOT), 222, and F. W. Bush, Ruth, Esther (WBC), 178.
58 tc The MT preserves the 3rd person masculine singular form וַיָּבֹא (vayyavo’, “then he went”; cf. ASV, NAB, NIV, NCV, NRSV, NLT), while many medieval
59 tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
60 tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.
61 tn Heb “Who are you?” In this context Naomi is clearly not asking for Ruth’s identity. Here the question has the semantic force “Are you his wife?” See R. L. Hubbard, Jr., Ruth (NICOT), 223-24, and F. W. Bush, Ruth, Esther (WBC), 184-85.
62 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
63 sn All that the man had done. This would have included his promise to marry her and his gift of barley.
64 tc The MT (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere).
65 sn ‘Do not go to your mother-in-law empty-handed.’ In addition to being a further gesture of kindness on Boaz’s part, the gift of barley served as a token of his intention to fulfill his responsibility as family guardian. See R. L. Hubbard, Jr., Ruth (NICOT), 225-26, and F. W. Bush, Ruth, Esther (WBC), 187.
66 tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
67 tn Heb “sit”; KJV “Sit still”; NAB “Wait here”; NLT “Just be patient.”
68 tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.
69 tn Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.
70 tn Heb “look, the guardian was passing by of whom Boaz had spoken.”
71 tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”
72 tn Heb “a certain one”; KJV, ASV “such a one.” The expression פְלֹנִי אַלְמֹנִי (pÿloni ’almoni) is not the name of the nearest relative, but an idiom which literally means “such and such” or “a certain one” (BDB 811-12 s.v. פְלֹנִי), which is used when one wishes to be ambiguous (1 Sam 21:3; 2 Kgs 6:8). Certainly Boaz would have known his relative’s name, especially in such a small village, and would have uttered his actual name. However the narrator refuses to record his name in a form of poetic justice because he refused to preserve Mahlon’s “name” (lineage) by marrying his widow (see 4:5, 9-10). This close relative, who is a literary foil for Boaz, refuses to fulfill the role of family guardian. Because he does nothing memorable, he remains anonymous in a chapter otherwise filled with names. His anonymity contrasts sharply with Boaz’s prominence in the story and the fame he attains through the child born to Ruth. Because the actual name of this relative is not recorded, the translation of this expression is difficult since contemporary English style expects either a name or title. This is usually supplied in modern translations: “friend” (NASB, NIV, RSV, NRSV, NLT), “so-and-so” (JPS, NJPS). Perhaps “Mr. So-And-So!” or “Mr. No-Name!” makes the point. For discussion see Adele Berlin, Poetics and Interpretation of Biblical Narrative, 99-101; R. L. Hubbard, Jr., Ruth (NICOT), 233-35; F. W. Bush, Ruth, Esther (WBC), 196-97. In the present translation “John Doe” is used since it is a standard designation for someone who is a party to legal proceedings whose true name is unknown.
73 tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”
74 tn Heb “and he took ten men from the elders of the town.”
75 tn Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.
76 tn The perfect form of the verb here describes as a simple fact an action that is underway (cf. NIV, NRSV, CEV, NLT); NAB “is putting up for sale.”
sn Naomi…is selling. The nature of the sale is uncertain. Naomi may have been selling the property rights to the land, but this seems unlikely in light of what is known about ancient Israelite property laws. It is more likely that Naomi, being a woman, held only the right to use the land until the time of her remarriage or death (F. W. Bush, Ruth, Esther [WBC], 202-4). Because she held this right to use of the land, she also had the right to buy it back from the its current owner. (This assumes that Elimelech sold the land prior to going to Moab.) Since she did not possess the means to do so, however, she decided to dispose of her rights in the matter. She was not selling the land per se, but disposing of the right to its redemption and use, probably in exchange for room and board with the purchaser (Bush, 211-15). If this is correct, it might be preferable to translate, “Naomi is disposing of her rights to the portion of land,” although such a translation presumes some knowledge of ancient Israelite property laws.
77 tn Heb “and I said [or perhaps, “thought to myself”], ‘I will [or “must”] uncover your ear, saying’”; NAB “So I thought I would inform you”; NIV “I thought I should bring the matter to your attention.”
78 tn The phrase “before those sitting here and before the leaders of my people” appears to refer to the leaders who were specially chosen as witnesses (v. 2) and the larger group of community leaders standing by. It is possible, however, that the phrases “before those sitting here” and “before the leaders of my people” are appositional and that both refer to the ten leaders mentioned in v. 2 (cf. NLT “in the presence of these witnesses”).
79 tn Heb “if you will redeem, redeem” (KJV, NASB, NRSV all similar); NCV “If you want to buy back the land, then buy it.”
80 tn Heb “but if he will not redeem, tell me.” Most English versions emend the third person verb form (“he”) to the second person form because Boaz is addressing the closer relative. But it is possible that he briefly addresses the witnesses and refers to the closer relative in the third person. See J. M. Sasson, Ruth, 118.
81 tn Following the imperative, the prefixed verb form with vav indicates purpose or result.
82 tn Heb “for there is no one besides you to redeem, and I am after you” (NASB similar).
83 tn Heb “in the day”; NASB, NIV “On the day.”
84 sn Acquire the field. This probably refers to the right to redeem and use the field. See the note on the word “selling” in v. 3.
85 tn Heb “from the hand of Naomi” (so NASB, NRSV).
86 tc The MT וּמֵאֵת (ume’et) may be understood in two ways: (1) “and from” (vav conjunction “and,” plus preposition מִן [min] “from,” plus definite direct object marker אֵת) parallel to the preceding מִיַד (miyyad, “from [the hand of]”), suggesting the field would be purchased from Naomi and from Ruth; or (2) “and” (vav [ו] conjunction “and,” plus enclitic mem [ם], plus direct object marker [אֵת]) introducing the second part of the acquisition: the nearest kinsman would be acquiring the field and Ruth (for discussion see F. W. Bush, Ruth, Esther [WBC], 202). However, the BHS editors suggest reading גם את־ (“as well as…”; emphatic particle גם [“also”] and the definite direct object marker אֵת) introducing the second part of the acquisition: He would be acquiring the field and Ruth. This alternate reading is reflected in the Vulgate reading quoque (“and also”) and supported by parallel usage in v. 9, “I am acquiring the field from Naomi, and also (גָּם אֵת־, gam ’et) Ruth the Moabitess the wife of the deceased.”
87 tc The MT (Kethib) reads קָנִיתִי (qaniti, “I acquire,” Qal perfect 1st person common singular): “When you acquire the field from the hand of Naomi, I acquire Ruth the Moabitess…” However, the marginal reading (Qere) is קָנִיתָה (qanitah, “you acquire,” Qal perfect 2nd person masculine singular, reflected in 2nd person masculine singular forms in Greek, Latin, Aramaic, and Syriac): “When you acquire the field from the hand of Naomi, you must also acquire Ruth the Moabitess…” The Qere is probably original because the Kethib is too difficult syntactically and contextually, while the Qere makes perfect sense: (1) Boaz stated in 3:13 that the nearest kinsman had the first right to acquire Ruth if he wanted to do so, and only the Qere reading here presents him with that option; and (2) Boaz announces in 4:9-10 that he was acquiring the field and Ruth as a package deal in 4:9-10, and only the Qere reading here presents the nearest kinsman with the same package deal. The Kethib probably arose by a scribe trying to harmonize 4:5 with the 1st person common singular form in 4:9-10 without fully understanding the ploy of Boaz in 4:5. See F. W. Bush, Ruth, Esther (WBC), 216-17.
88 tc The presence of two difficult textual problems in this line (see two preceding notes) has produced a combination of four different ways in which this line can be rendered: (1) “When you acquire the field from Naomi, you must acquire [it] from Ruth the Moabitess the wife of the deceased” (KJV, NKJV); (2) “When you acquire the field from Naomi and from Ruth the Moabitess, you must acquire the wife of the deceased” (JPS, NJPS, NIV); (3) “When you acquire the field from Naomi, you must also acquire Ruth the Moabitess the wife of the deceased” (NASB, NCV, TEV, RSV, NRSV, NLT); and (4) “When you acquire the field from Naomi, then I acquire Ruth the Moabitess the wife of the deceased” (REB). The third option is adopted here.
sn Our deceased relative. This refers to Mahlon, viewed as Elimelech’s heir.
89 tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar); NRSV “to maintain the dead man’s name on his inheritance.”
90 sn I would ruin my own inheritance. It is not entirely clear how acquiring Ruth and raising up an heir for the deceased Elimelech would ruin this individual’s inheritance. Perhaps this means that the inheritance of his other children would be diminished. See R. L. Hubbard, Jr., Ruth (NICOT), 245-46.
91 tn Heb “redeem for yourself, you, my right of redemption for I am unable to redeem.”
sn Here it appears that the acquisition of Ruth along with the land was an obligatory package deal (“When you acquire the field from Naomi, you must also acquire Ruth…”). On the other hand, Boaz viewed marriage to Ruth as voluntary in 3:13 (“If he does not want to redeem you, I will redeem you”), and presented the acquisition of the field as voluntary in 4:4 (“If you want to exercise your right…but if not, tell me!”). Initially, Boaz makes the transaction appear to be a mere land deal in 4:4. When the nearest relative jumped at the land offer, Boaz confronted him with the attendant social/family obligation of marrying Ruth to raise up an heir for the deceased to inherit this very land. By conducting the transaction in public where the close relative would need to save face, Boaz forced him either to reject the offer entirely or to include Ruth in the deal – but he could not take the land and reject Ruth. Either way, Ruth would be cared for and Elimelech’s line continued. But if he took Ruth, the acquisition of the land would be more economically burdensome than beneficial, so he yielded his purchase option to Boaz. For discussion, see F. W. Bush, Ruth, Esther (WBC), 229-33.
92 tn Heb “and this formerly in Israel concerning redemption and concerning a transfer to ratify every matter.”
93 tn Heb “a man removed his sandal and gave [it] to his companion”; NASB “gave it to another”; NIV, NRSV, CEV “to the other.”
94 tn Heb “the legal witness”; KJV “a testimony”; ASV, NASB “the manner (form NAB) of attestation.”
95 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.
96 tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).
97 tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”
98 tn Heb “and from the gate of his place” (so KJV, ASV); NASB “from the court of his birth place”; NIV “from the town records.”
99 tn Following the jussive, the imperative with prefixed vav indicates purpose or result.
100 tn The phrase וַעֲשֵׂה־חַיִל (va’aseh-khayil, literally, “do strength”) has been variously translated: (1) financial prosperity: “may you become rich” (TEV), “may you be a rich man” (CEV), “may you achieve wealth” (NASB), “may you prosper” (NKJV, NJPS); (2) social prominence: “may you become powerful” (NCV), “may you have standing” (NIV), “may you be great” (NLT), “may you do well” (NAB); (3) reproductive fertility: “may you produce children” (NRSV); and (4) social activity: “may you do a worthy deed” (REB).
101 tc Heb “and call a name.” This statement appears to be elliptical. Usually the person named and the name itself follow this expression. Perhaps וּקְרָא־שֵׁם (uqÿra’-shem) should be emended to וְיִקָּרֵא־שֵׁם (vÿyiqqare’-shem), “and your name will be called out,” that is, “perpetuated” (see Gen 48:16, cf. also Ruth 4:14b). The omission of the suffix with “name” could be explained as virtual haplography (note the letter bet [ב], which is similar to kaf [כ], at the beginning of the next word). The same explanation could account for the omission of the prefixed yod (י) on the verb “call” (yod [י] and vav [ו] are similar in appearance). Whether one reads the imperative (the form in the MT) or the jussive (the emended form), the construction indicates purpose or result following the earlier jussive “may he make.”
102 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
103 tn Heb “your house” (so NAB, NASB, NRSV).
104 tn Heb “and may your house be like the house of Perez, whom Tamar bore to Judah, from the offspring whom the
sn Perez is an appropriate comparison here, because (1) he was an ancestor of Boaz, (2) he was born to Tamar by a surrogate father (Judah) after the death of her husband, and (3) he had an unbroken line of male descendants extending over several generations (see vv. 18-22).
105 tn Heb “from the seed” (KJV, ASV both similar); NASB, NIV “through the offspring”; NRSV “through the children.”
106 tn Heb “and Boaz took Ruth and she became his wife and he went in to her.” Here the phrase “went in to her” (so NASB) is a euphemism for having sexual relations (cf. NCV); NLT “When he slept with her.”
107 tn Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.”
108 tn Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9. As the following context indicates, the child is referred to here.
109 tn The “guardian” is the subject of the verb, as the next verse makes clear.
110 tn Heb “may his name be called [i.e., “perpetuated”; see Gen 48:16] in Israel.”
111 tn Heb “and he will become for you a restorer of life and a sustainer of your old age” (NASB similar).
112 tn Heb “who, she”; KJV “which is better to thee.”
113 tn Or “breast”; KJV, NRSV “in her bosom.”
114 tn Heb “his nurse,” but this refers to a dry nurse, not a medical attendant. Cf. NIV “and cared for him”; TEV “and took (+ good CEV) care of him.”
115 tn The name “Obed” means “one who serves,” perhaps anticipating how he would help Naomi (see v. 15).
116 tn Or “generations” (so KJV, NASB); NIV, NLT “family line.”
sn The concluding genealogy demonstrates that the prayers of blessing made earlier were fulfilled. Boaz’s line did become like the line of Perez, and both Boaz and Obed became famous. God’s blessing upon Ruth and Boaz extended beyond their lifetime and immediate family, for their great descendant, David, became the greatest of Israel’s kings, and his descendant in turn, Jesus the Messiah, became greater still.
117 sn Salmon appears to be an alternate spelling of Salmah in the preceding line.
118 sn The theological message of the Book of Ruth may be summarized as follows: God cares for needy people like Naomi and Ruth; he is their ally in this chaotic world. He richly rewards people like Ruth and Boaz who demonstrate sacrificial love and in so doing become his instruments in helping the needy. God’s rewards for those who sacrificially love others sometimes exceed their wildest imagination and transcend their lifetime.
119 tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.
120 sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.
map For location see JP4 A3.
121 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
122 tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11. Cp. 28:2.”
123 tn Or “because it was about to rain.” BDAG 418 s.v. ἐφίστημι 4 states, “διὰ τ. ὑετὸν τὸν ἐφεστῶτα because it had begun to rain Ac 28:2…But the mng. here could also be because it threatened to rain (s. 6).”
124 tn Or “sticks.”
125 tn Although this is literally βάρβαροι (barbaroi; “foreigners, barbarians”) used for non-Greek or non-Romans, as BDAG 166 s.v. βάρβαρος 2.b notes, “Of the inhabitants of Malta, who apparently spoke in their native language Ac 28:2, 4 (here β. certainly without derogatory tone…).”
126 tn Grk “his”; the referent (Paul) has been specified in the translation for clarity.
127 tn That is, the goddess Justice has not allowed him to live. BDAG 250 s.v. δίκη 2 states, “Justice personified as a deity Ac 28:4”; L&N 12.27, “a goddess who personifies justice in seeking out and punishing the guilty – ‘the goddess Justice.’ ἡ δίκη ζῆν οὐκ εἴασεν ‘the goddess Justice would not let him live’ Ac 28:4.” Although a number of modern English translations have rendered δίκη (dikh) “justice,” preferring to use an abstraction, in the original setting it is almost certainly a reference to a pagan deity. In the translation, the noun “justice” was capitalized and the reflexive pronoun “herself” was supplied to make the personification clear. This was considered preferable to supplying a word like ‘goddess’ in connection with δίκη.
128 sn The entire scene is played out initially as a kind of oracle from the gods resulting in the judgment of a guilty person (Justice herself has not allowed him to live). Paul’s survival of this incident without ill effects thus spoke volumes about his innocence.
129 tn BDAG 737 s.v. οὖν 4 indicates the particle has an adversative sense here: “but, however.”
130 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
131 tn Grk “shaking the creature off…he suffered no harm.” The participle ἀποτινάξας (apotinaxa") has been translated as a finite verb due to requirements of contemporary English style.
132 tn Or “going to burn with fever.” According to BDAG 814 s.v. πίμπρημι, either meaning (“swell up” or “burn with fever”) is possible for Acts 28:6.
133 tn The participle προσδοκώντων (prosdokwntwn) has been taken temporally.
134 tn The participle θεωρούντων (qewrountwn) has been taken temporally.
135 tn Grk “happening.” The participle γινόμενον (ginomenon) has been translated as a finite verb due to requirements of contemporary English style.
136 tn Grk “changing their minds.” The participle μεταβαλόμενοι (metabalomenoi) has been translated as a finite verb due to requirements of contemporary English style.
137 sn And said he was a god. The reaction is like Acts 14:11-19 where the crowd wanted to make Paul and Barnabas into gods. The providence of God had protected Paul again.
138 tn BDAG 798 s.v. περί 2.a.γ states, “of nearby places…τὰ περὶ τὸν τὸπον the region around the place Ac 28:7.” The presence of ἐκεῖνον (ekeinon) results in the translation “that place.”
139 tn That is, the chief Roman official. Several inscriptions have confirmed the use of πρῶτος (prwtos) as an administrative title used on the island of Malta for the highest Roman official. See further BDAG 852 s.v. Πόπλιος.
140 tn Grk “It happened that the father.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
141 tn Grk “to whom Paul going in.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by a personal pronoun (“him”) and a new sentence begun here in the translation. The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
142 tn The participle ἐπιθείς (epiqeis) has been translated as a finite verb due to requirements of contemporary English style.
143 sn And healed him. Here are healings like Luke 9:40; 10:30; 13:13; Acts 16:23.
144 tn BDAG 142 s.v. ἀσθένεια 1 states, “ἔχειν ἀ. be ill Ac 28:9.”
145 sn Many…also came and were healed. Again, here is irony. Paul, though imprisoned, “frees” others of their diseases.
146 tn Or “they also honored us greatly”; Grk “they also honored us with many honors” (an idiom).
147 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.” In this case the simpler English “sail” is more appropriate. The English participle “preparing” has also been supplied, since the provisioning of the ship would take place some time before the actual departure.
148 tn BDAG 384 s.v. ἐπιτίθημι 1.b has “give τινί τι someth. to someone…ἀναγομένοις τὰ πρὸς τὰς χρείας when we sailed they gave us what we needed Ac 28:10.”
149 sn They gave us all the supplies we needed. What they had lost in the storm and shipwreck was now replaced. Luke describes these pagans very positively.
150 tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”
151 tn Or “the ‘Twin Gods’”; Grk “the Dioscuri” (a joint name for the pagan deities Castor and Pollux).
sn That had the ‘Heavenly Twins’ as its figurehead. The twin brothers Castor and Pollux, known collectively as the Dioscuri or ‘Heavenly Twins,’ were the twin sons of Zeus and Leda according to Greek mythology. The Alexandrian ship on which Paul and his companions sailed from Malta had a carved emblem or figurehead of these figures, and they would have been the patron deities of the vessel. Castor and Pollux were the “gods of navigation.” To see their stars was considered a good omen (Epictetus, Discourses 2.18.29; Lucian of Samosata, The Ship 9).
152 tn Or “as its emblem.”
153 tn Grk “And putting in.” The participle καταχθέντες (katacqente") has been translated as a finite verb due to requirements of contemporary English style. On the meaning of the participle, BDAG 516 s.v. κατάγω states, “Hence the pass., in act. sense, of ships and seafarers put in εἴς τι at a harbor…εἰς Συρακούσας Ac 28:12.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
154 sn Syracuse was a city on the eastern coast of the island of Sicily. It was 75 mi (120 km) from Malta.
155 tc A few early
156 sn Rhegium was a city on the southern tip of Italy. It was 80 mi (130 km) from Syracuse.
157 tn Grk “after one day, a south wind springing up, on the second day.” The genitive absolute construction with the participle ἐπιγενομένου (epigenomenou) has been translated as a clause with a finite verb due to requirements of contemporary English style.
158 sn Puteoli was a city on the western coast of Italy south of Rome. It was in the Bay of Naples some 220 mi (350 km) to the north of Rhegium. Here the voyage ended; the rest of the journey was by land.
159 tn Grk “where.” Because of the length and complexity of the Greek sentence, the relative pronoun (“where”) has been replaced with the demonstrative pronoun (“there”) and a new sentence begun here in the translation.
160 tn Grk “finding.” The participle εὑρόντες (Jeurontes) has been translated as a finite verb due to requirements of contemporary English style.
161 sn That is, some fellow Christians.
162 map For location see JP4 A1.
163 sn Mention of Christian brothers from there (Rome) shows that God’s message had already spread as far as Italy and the capital of the empire.
164 sn The Forum of Appius was a small traveler’s stop on the Appian Way about 43 mi (71 km) south of Rome (BDAG 125 s.v. ᾿Αππίου φόρον). It was described by Horace as “crammed with boatmen and stingy tavernkeepers” (Satires 1.5.3).
165 sn Three Taverns was a stop on the Appian Way 33 mi (55 km) south of Rome.
166 tn Grk “whom, when he saw [them], Paul.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced by the personal pronoun (“them”) and a new sentence begun here in the translation.
167 tn Or “to stay.”
sn Allowed to live by himself. Paul continued to have a generous prison arrangement (cf. Acts 27:3).
168 tn Grk “It happened that after three days.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
169 tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.
170 tn L&N 33.309 has “‘after three days, he called the local Jewish leaders together’ Ac 28:17.”
171 tn Grk “Men brothers,” but this is both awkward and unnecessary in English.
172 tn The participle ποιήσας (poihsas) has been translated as a concessive adverbial participle.
173 tn Or “forefathers”; Grk “fathers.”
sn I had done nothing against our people or the customs of our ancestors. Once again Paul claimed to be faithful to the Jewish people and to the God of Israel.
174 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
175 tn Grk “into the hands of the Romans,” but this is redundant when παρεδόθην (paredoqhn) has been translated “handed over.”
176 tn Grk “who when.” Because of the length and complexity of the Greek sentence, the relative pronoun (“who”) has been replaced by the personal pronoun (“they”) and a new sentence begun at this point in the translation.
177 tn Or “had questioned me”; or “had examined me.” BDAG 66 s.v. ἀνακρίνω 2 states, “to conduct a judicial hearing, hear a case, question.”
178 sn They wanted to release me. See Acts 25:23-27.
179 tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.
180 tn That is, objected to my release.
181 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
182 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context – ‘to accuse, to bring charges.’”
183 tn Or “my own nation.”
184 sn The hope of Israel. A reference to Israel’s messianic hope. Paul’s preaching was in continuity with this Jewish hope (Acts 1:3; 8:12; 14:22; 19:8; 20:25).
185 tn Grk “they said to him.”
186 tn Or “arrived”; Grk “come” (“from there” is implied). Grk “coming.” The participle παραγενόμενος (paragenomeno") has been translated as a finite verb due to requirements of contemporary English style.
187 tn Grk “regarding this sect it is known to us.” The passive construction “it is known to us” has been converted to an active one to simplify the translation.
188 tn Grk “that everywhere it is spoken against.” To simplify the translation the passive construction “it is spoken against” has been converted to an active one with the subject “people” supplied.
189 tn On the term translated “speak against,” see BDAG 89 s.v. ἀντιλέγω 1.
190 tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.
191 tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.
192 tn Or “came to him in his rented quarters.”
193 tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”
194 tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
195 tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.
196 tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”
197 sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.
198 tn Or “persuade.”
199 tn Or “persuaded.”
200 tn Grk “by the things spoken.”
201 sn Some were convinced…but others refused to believe. Once again the gospel caused division among Jews, as in earlier chapters of Acts (13:46; 18:6).
202 tn The imperfect verb ἀπελύοντο (apeluonto) has been translated as an ingressive imperfect.
203 tn Or “forefathers”; Grk “fathers.”
204 tn Grk “you will hear with hearing” (an idiom).
205 tn Or “seeing”; Grk “you will look by looking” (an idiom).
206 tn Or “insensitive.”
sn The heart of this people has become dull. The charge from Isaiah is like Stephen’s against the Jews of Jerusalem (Acts 7:51-53). They were a hard-hearted and disobedient people.
207 tn Grk “they hear heavily with their ears” (an idiom for slow comprehension).
208 sn Note how the failure to respond to the message of the gospel is seen as a failure to turn.
209 sn A quotation from Isa 6:9-10.
210 tn Grk “Therefore let it be known to you.”
211 tn Or “of God.”
212 sn The term Gentiles is in emphatic position in the Greek text of this clause. Once again there is the pattern: Jewish rejection of the gospel leads to an emphasis on Gentile inclusion (Acts 13:44-47).
213 tn Grk “they also.”
214 tc Some later
215 tn Grk “He”; the referent (Paul) has been specified in the translation for clarity.
216 tn Or “stayed.”
217 tn Or perhaps, “two whole years at his own expense.” BDAG 654 s.v. μίσθωμα states, “the customary act. mng. ‘contract price, rent’…is not found in our lit. (Ac) and the pass. what is rented, a rented house is a mng. not found outside it (even Ammonius Gramm. [100 ad] p. 93 Valck. knows nothing of it. Hence the transl. at his own expense [NRSV] merits attention) ἐν ἰδίῳ μισθώματι in his own rented lodgings Ac 28:30 (for the idea cp. Jos., Ant. 18, 235).”
218 tn Or “and received.”
219 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
220 tn Or “openness.”
221 sn Proclaiming…with complete boldness and without restriction. Once again Paul’s imprisonment is on benevolent terms. The word of God is proclaimed triumphantly and boldly in Rome. Acts ends with this note: Despite all the attempts to stop it, the message goes forth.
222 tn The name is spelled “Jucal” in the Hebrew text here rather than “Jehucal” as in Jer 37:3. The translation uses the same spelling throughout so that the English reader can identify these as the same individual.
sn Jehucal was a member of the delegation sent to Jeremiah by Zedekiah in Jer 37:3.
223 sn Pashhur was a member of the delegation sent to Jeremiah in 21:2. For the relative sequence of these two delegations see the study note on 21:1.
224 tn J. Bright (Jeremiah [AB], 226, 30) is probably correct in translating the verbs here as pluperfects and in explaining that these words are prophecies that Jeremiah uttered before his arrest not prophecies that were being delivered to the people through intermediaries sent by Jeremiah who was confined in the courtyard of the guardhouse. For the use of the vav consecutive + imperfect to denote the pluperfect see the discussion and examples in IBHS 552-53 §33.2.3a and see the usage in Exod 4:19. The words that are cited in v. 2 are those recorded in 21:9 on the occasion of the first delegation and those in v. 3 are those recorded in 21:10; 34:2; 37:8; 32:28 all except the last delivered before Jeremiah was confined in the courtyard of the guardhouse.
225 tn Heb “by sword, by starvation, or by disease.”
226 tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.
227 tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”
sn See Jer 21:9 for this prophecy.
228 tn The words “They had also heard him say,” are not in the Hebrew text. They are supplied in the translation for clarity so as to avoid any possible confusion that might be created by saying merely “And the
229 sn See Jer 21:10; 32:28; 34:2; 37:8 for this same prophecy. Jeremiah had repeatedly said this or words to the same effect.
230 tn Heb “weakening the hands of.” For this idiom see BDB 951 s.v. רָפָה Pi. and compare the usage in Isa 13:7; Ezek 21:7 (21:12 HT).
231 tn Heb “by saying these things.”
232 tn The Hebrew particle כִּי (ki) has not been rendered here because it is introducing a parallel causal clause to the preceding one. To render “For” might be misunderstood as a grounds for the preceding statement. To render “And” or “Moreover” sounds a little odd here. If it must be represented, “Moreover” is perhaps the best rendering.
233 tn Or “is not looking out for these people’s best interests but is really trying to do them harm”; Heb “is not seeking the welfare [or “well-being”; Hebrew shalom] of this people but [their] harm [more literally, evil].”
234 tn Heb “Behold, he is in your hands [= power/control].”
235 tn Heb “For the king cannot do a thing with/against you.” The personal pronoun “I” is substituted in the English translation due to differences in style; Hebrew style often uses the third person or the title in speaking of oneself but English rarely if ever does. Compare the common paraphrasis of “your servant” for “I” in Hebrew (cf. BDB 714 s.v. עֶבֶד 6 and usage in 1 Sam 20:7, 8) and compare the usage in Pss 63:11 (63:12 HT); 61:6 (61:7 HT) where the king is praying for himself. For the meaning of יָכֹל (yakhol) as “to be able to do anything,” see BDB 407 s.v. יָכֹל 1.g.
236 tn Heb “they.”
237 sn A cistern was a pear-shaped pit with a narrow opening. Cisterns were cut or dug in the limestone rock and lined with plaster to prevent seepage. They were used to collect and store rain water or water carried up from a spring.
238 tn Heb “the son of the king.” See the translator’s note on Jer 36:26 for the rendering here.
239 tn Heb “And they let Jeremiah down with ropes and in the cistern there was no water, only mud, and Jeremiah sank in the mud.” The clauses have been reordered and restructured to create a more natural and smoother order in English.
240 sn This individual, Ebed Melech, is mentioned only here. Later he will be promised deliverance from destruction when the city falls because he had shown trust in God (see Jer 39:16-18).
241 tn Heb “Ebed Melech, the Cushite, a man, an eunuch/official, and he was [= who was; a circumstantial clause] in the house of the king, heard that they had put Jeremiah…” The passive construction “Jeremiah had been put” has been used to avoid the indefinite subject “they” or the addition of “the officials.” For the translation of סָרִיס (saris) as “official” here rather than “eunuch” see the translator’s note on 29:2 and see also the usage in 34:19. For the translation of “Cushite” as Ethiopian see the study note on 13:23.
242 tn Heb “And the king was sitting in the Benjamin Gate.” This clause is circumstantial to the following clause; thus “while the king was…” Most commentators agree that the reference to sitting in the gate here likely refers to the same kind of judicial context that has been posited for 26:10 (see the translator’s note there for further references). Hence the translation uses “sitting” with the more technical “holding court” to better reflect the probable situation.
243 tn Heb “Those men have made evil all they have done to the prophet Jeremiah in that they have thrown him into the cistern and he will die of starvation in the place where he is because there is no more food in the city.” The particle אֵת (’et) before “they have thrown” (אֵת אֲשֶׁר הִשְׁלִיכוּ, ’et ’asher hishlikhu) is explanatory or further definition of “all they have done to” (i.e., the particle is repeated for apposition). The verb form “and he is sure to die” is an unusual use of the vav (ו) consecutive + imperfect that the grammars see as giving a logical consequence without a past nuance (cf. GKC 328 §111.l and IBHS 557-58 §33.3.1f).
sn “Because there isn’t any food left in the city” is rhetorical exaggeration; the food did not run out until just before the city fell. Perhaps the intent is to refer to the fact that there was no food in the city for people so confined (i.e., in solitary confinement).
244 tc Some modern English versions (e.g., NRSV, REB, TEV) and commentaries read “three” on the basis that thirty men would not be necessary for the task (cf. J. Bright, Jeremiah [AB], 231). Though the difference in “three” and “thirty” involves minimal emendation (שְׁלֹשָׁה [shÿlosha] for שְׁלֹשִׁים [shÿloshim]) there is no textual or versional evidence for it except for one Hebrew
245 tn Heb “went into the palace in under the treasury.” Several of the commentaries (e.g., J. Bright, Jeremiah [AB], 227; J. A. Thompson, Jeremiah [NICOT], 639, n. 6) emend the prepositional phrase “in under” (אֶל־תַּחַת, ’el-takhat) to the noun “wardrobe” plus the preposition “to” (אֶל־מֶלְתַחַת, ’el-meltakhat). This is a plausible emendation which would involve dropping out מֶל (mel) due to its similarity with the אֶל (’el) which precedes it. However, there is no textual or versional evidence for such a reading and the compound preposition is not in itself objectionable (cf. BDB 1066 s.v. תַּחַת III.1.a). The Greek version reads “the part underground” (representing a Hebrew Vorlage of אֶל תַּחַת הָאָרֶץ, ’el takhat ha’arets) in place of אֶל תַּחַת הָאוֹצָר (’el takhat ha’otsar). The translation follows the Hebrew text but adds the word “room” for the sake of English style.
246 tn Heb “worn-out clothes and worn-out rags.”
247 tn Heb “Ebed Melech the Ethiopian.” The words “the Ethiopian” are unnecessary and are not repeated in the translation because he has already been identified as such in vv. 7, 10.
248 tn Heb “under the joints of your arms under the ropes.” The two uses of “under” have different orientations and are best reflected by “between your armpits and the ropes” or “under your armpits to pad the ropes.”
249 tn Or “Jeremiah did so.” The alternate translation is what the text reads literally.
250 tn Heb “Jeremiah remained/stayed in the courtyard of the guardhouse.” The translation is meant to better reflect the situation; i.e., Jeremiah was released from the cistern but still had to stay in the courtyard of the guardhouse.
251 tn The words “Some time later” are not in the text but are a way of translating the conjunction “And” or “Then” that introduces this narrative.
252 sn The precise location of this entrance is unknown since it is mentioned nowhere else in the OT. Many commentators equate this with the “king’s outer entry” (mentioned in 2 Kgs 16:18) which appears to have been a private entryway between the temple and the palace.
253 tn The words “when you answer” are not in the text but are implicit in the connection. They are supplied in the translation for the sake of clarity and smoothness of style.
254 tn Or “you will most certainly kill me, won’t you?” Heb “Will you not certainly kill me?” The question is rhetorical and expects a positive answer. In situations like this BDB s.v. לֹא 4.b(β) says that הֲלֹא (halo’) “has a tendency to become little more than an affirmative particle, declaring with some rhetorical emphasis what is, or might be, well known.” The idea of certainty is emphasized here by the addition of the infinitive absolute before the finite verb (Joüon 2:422 §123.e).
255 tn Heb “So King Zedekiah secretly swore an oath to Jeremiah, saying.”
256 tn Heb “who has made this life/soul/ breath [נֶפֶשׁ, nefesh] for us.” The Hebrew term נֶפֶשׁ refers to the living, breathing substance of a person which constitutes his very life (cf. BDB 659 s.v. נֶפֶשׁ 1; 3).
257 tn Heb “who are seeking your life.”
258 tn Heb “Yahweh, the God of armies, the God of Israel.” Compare 7:3 and 35:17 and see the study note on 2:19.
259 tn Heb “Your life/soul will live.” The quote is a long condition-consequence sentence with compound consequential clauses. It reads, “If you will only go out to the officers of the king of Babylon, your soul [= you yourself; BDB 660 s.v. נֶפֶשׁ 4.a] will live and this city will not be burned with fire and you and your household will live.” The sentence has been broken down and restructured to better conform with contemporary English style. The infinitive absolute in the condition emphasizes the one condition, i.e., going out or surrendering (cf. Joüon 2:423 §123.g, and compare usage in Exod 15:26). For the idiom “go out to” = “surrender to” see the full idiom in 21:9 “go out and fall over to” which is condensed in 38:2 to “go out to.” The expression here is the same as in 38:2.
260 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
261 tn Heb “will not escape from their hand.”
sn Zedekiah held out this hope of escape until the end and attempted to do so but was unsuccessful (cf. 39:4-5).
262 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
263 tn Or “and they will badly abuse me.” For the usage of this verb in the situation presupposed see Judg 19:25 and 1 Sam 31:4.
264 tn Heb “Please listen to the voice of the
265 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.
266 tn Heb “And they will say.” The words “taunt you” are supplied in the translation to give the flavor of the words that follow.
267 tn Heb “The men of your friendship incited you and prevailed over you. Your feet are sunk in the mud. They turned backward.” The term “men of your friendship” (cf. BDB 1023 s.v. שָׁלוֹם 5.a) is used to refer to Jeremiah’s “so-called friends” in 20:10, to the trusted friend who deserted the psalmist in Ps 41:10, and to the allies of Edom in Obad 7. According to most commentators it refers here to the false prophets and counselors who urged the king to rebel against Nebuchadnezzar. The verb translated “misled” is a verb that often refers to inciting or instigating someone to do something, often with negative connotations (so BDB 694 s.v. סוּת Hiph.2). It is generally translated “deceive” or “mislead” in 2 Kgs 18:32; 2 Chr 32:11, 15. Here it refers to the fact that his pro-Egyptian counselors induced him to rebel. They have proven too powerful for him and prevailed on him (יָכֹל לְ, yakhol lÿ; see BDB 408 s.v. יָכֹל 2.b) to follow a policy which will prove detrimental to him, his family, and the city. The phrase “your feet are sunk in the mud” is figurative for being entangled in great difficulties (so BDB 371 s.v. טָבַע Hoph and compare the usage in the highly figurative description of trouble in Ps 69:2 [69:3 HT]).
sn The taunt song here refers to the fact that Zedekiah had been incited into rebellion by pro-Egyptian nobles in his court who prevailed on him to seek aid from the new Egyptian Pharaoh in 589
268 tn Heb “Chaldeans.” See the study note on 21:4 for explanation.
269 tn Heb “you yourself will not escape from their hand but will be seized by [caught in] the hand of the king of Babylon.” Neither use of “hand” is natural to the English idiom.
270 tc This translation follows the reading of the Greek version and a few Hebrew
271 tn Heb “about these words.”
272 tn Or “so that you will not die.” Or “or you will die.” See the similar construction in 37:20 and the translator’s note there.
sn This is probably not a threat that the king himself will kill Jeremiah, but a premonition that if the pro-Egyptian party that was seeking to kill Jeremiah found out about the conversation they would go ahead and kill Jeremiah (cf. 38:2-4).
273 tn The phrase “and what the king said to you” is actually at the end of the verse, but most commentators see it as also under the governance of “tell us” and many commentaries and English versions move the clause forward for the sake of English style as has been done here.
274 tn Or “lest we kill you”; Heb “and we will not kill you,” which as stated in the translator’s note on 37:20 introduces a negative purpose (or result) clause. See 37:20, 38:24 for parallel usage.
275 tn Verses 25-26 form a long compound, complex conditional sentence. The condition is found in v. 25 and contains a long quote. The consequence is found in v. 26 and contains another long quote. The Hebrew sentence literally reads: “And if the officials hear that I have talked with you and come to you and say to you, ‘Please tell us what you said to the king. Do not hide from us and we will not kill you [so that we will not kill you] and [tell us] what the king said to you,’ then tell them.” The sentence has been broken up to better conform with contemporary English style.
276 tn Heb “I was causing to fall [= presenting] my petition before the king not to send me back to Jonathan’s house to die there.” The word “dungeon of” is supplied in the translation to help the reader connect this petition with Jeremiah’s earlier place of imprisonment where the officials had put him with every intention of letting him die there (37:15-16, 20).
sn See Jer 37:15-16, 20.
277 tn Heb “All the officials came to Jeremiah and questioned him.”
278 tn Heb “And he reported to them according to all these words which the king had commanded.”
279 tn Heb “And they were silent from him because the word/matter [i.e., the conversation between Jeremiah and the king] had not been heard.” According to BDB 578 s.v. מִן 1.a the preposition “from” is significant in this construction, implying a verb of motion. I.e., “they were [fell] silent [and turned away] from him.”
280 tn Heb “And Jeremiah stayed/remained in the courtyard of the guardhouse…” The translation once again intends to reflect the situation. Jeremiah had a secret meeting with the king at the third entrance to the temple (v. 14). He was returned to the courtyard of the guardhouse (cf. v. 13) after the conversation with the king where the officials came to question him (v. 27). He was not sent back to the dungeon in Jonathan’s house as he feared, but was left confined in the courtyard of the guardhouse.
281 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
282 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
283 tc The precise meaning of this line and its relation to the context are somewhat uncertain. This line is missing from the Greek and Syriac versions and from a few Hebrew
284 sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.
285 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
286 tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
287 tc The MT is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.
288 tn In the psalms the “wicked” (רְשָׁעִים, rÿsha’im) are typically proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and threaten his people (Ps 3:8).
289 tn The Hebrew imperfect verbal form depicts the enemies’ hostile action as underway.
290 tn Heb “a bow.”
291 sn In the darkness. The enemies’ attack, the precise form of which is not indicated, is compared here to a night ambush by archers; the psalmist is defenseless against this deadly attack.
292 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 32:11; 36:10; 64:10; 94:15; 97:11).
293 tn The precise meaning of this rare word is uncertain. An Ugaritic cognate is used of the “bottom” or “base” of a cliff or mountain (see G. R. Driver, Canaanite Myths and Legends, 47, 159). The noun appears in postbiblical Hebrew with the meaning “foundation” (see Jastrow 1636 s.v. שָׁת).
294 tn The singular form is used here in a collective or representative sense. Note the plural form “pure [of heart]” in the previous verse.
295 sn The quotation of the advisers’ words (which begins in 11:1c) ends at this point. They advise the psalmist to flee because the enemy is poised to launch a deadly attack. In such a lawless and chaotic situation godly people like the psalmist can accomplish nothing, so they might as well retreat to a safe place.
296 tn Because of the royal imagery involved here, one could translate “lofty palace.” The
297 sn The
298 sn His eyes. The anthropomorphic language draws attention to God’s awareness of and interest in the situation on earth. Though the enemies are hidden by the darkness (v. 2), the Lord sees all.
299 tn The two Hebrew imperfect verbal forms in this verse describe the
300 tn Heb “eyelids.”
301 tn For other uses of the verb in this sense, see Job 7:18; Pss 7:9; 26:2; 139:23.
302 tn Heb “test the sons of men.”
303 tn Heb “examines,” the same verb used in v. 4b. But here it is used in a metonymic sense of “examine and approve” (see Jer 20:12).
304 tn The singular form is used here in a collective or representative sense. Note the plural form “pure (of heart)” in v. 2.
305 tn Heb “his [very] being.” A נֶפֶשׁ (nefesh, “being, soul”) is also attributed to the Lord in Isa 1:14, where a suffixed form of the noun appears as the subject of the verb “hate.” Both there and here the term is used of the seat of one’s emotions and passions.
306 sn He hates the wicked. The Lord “hates” the wicked in the sense that he despises their wicked character and deeds, and actively opposes and judges them for their wickedness. See Ps 5:5.
307 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. 2 and 6.
308 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
309 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
310 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
311 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).
312 tn Or “for.”
313 tn Or “righteous.”
314 tn Heb “he loves righteous deeds.” The “righteous deeds” are probably those done by godly people (see v. 5). The Lord “loves” such deeds in the sense that he rewards them. Another option is to take צְדָקוֹת (tsÿdaqot) as referring to God’s acts of justice (see Ps 103:6). In this case one could translate, “he loves to do just deeds.”
315 tn Heb “the upright will see his face.” The singular subject (“upright”) does not agree with the plural verb. However, collective singular nouns can be construed with a plural predicate (see GKC 462 §145.b). Another possibility is that the plural verb יֶחֱזוּ (yekhezu) is a corruption of an original singular form. To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 17:15 and Job 33:26 [where רָאָה (ra’ah), not חָזָה (khazah), is used]). On the form פָנֵימוֹ (fanemo, “his face”) see GKC 300-301 §103.b, n. 3.
316 sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.
317 tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.
318 tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).
319 tn Or “have come to an end.”
320 tn Heb “the faithful [ones] from the sons of man.”
321 tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”
322 tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
323 tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
324 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
325 tn Heb “a tongue speaking great [things].”
326 tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
327 tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.
328 tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.
329 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.
330 tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.
331 tn Elsewhere in the psalms this noun is used of the painful groans of prisoners awaiting death (79:11; 102:20). The related verb is used of the painful groaning of those wounded in combat (Jer 51:52; Ezek 26:15) and of the mournful sighing of those in grief (Ezek 9:4; 24:17).
332 tn Heb “I will rise up.”
333 tn Heb “I will place in deliverance, he pants for it.” The final two words in Hebrew (יָפִיחַ לוֹ, yafiakh lo) comprise an asyndetic relative clause, “the one who pants for it.” “The one who pants” is the object of the verb “place” and the antecedent of the pronominal suffix (in the phrase “for it”) is “deliverance.” Another option is to translate, “I will place in deliverance the witness for him,” repointing יָפִיחַ (a Hiphil imperfect from פּוּחַ, puakh, “pant”) as יָפֵחַ (yafeakh), a noun meaning “witness.” In this case the
334 tn Heb “the words of the
335 tn Heb “[like] silver purified in a furnace of [i.e., “on”] the ground, refined seven times.” The singular participle מְזֻקָּק (mÿzuqqaq, “refined”) modifies “silver.” The number seven is used rhetorically to express the thorough nature of the action. For other rhetorical/figurative uses of שִׁבְעָתָיִם (shiv’atayim, “seven times”), see Gen 4:15, 24; Ps 79:12; Prov 6:31; Isa 30:26.
336 tn The third person plural pronominal suffix on the verb is masculine, referring back to the “oppressed” and “needy” in v. 5 (both of those nouns are plural in form), suggesting that the verb means “protect” here. The suffix does not refer to אִמֲרוֹת (’imarot, “words”) in v. 6, because that term is feminine gender.
337 tn Heb “you will protect him from this generation permanently.” The third masculine singular suffix on the verb “protect” is probably used in a distributive sense, referring to each one within the group mentioned previously (the oppressed/needy, referred to as “them” in the preceding line). On this grammatical point see GKC 396 §123.f (where the present text is not cited). (Some Hebrew
338 tn Heb “the wicked walk all around.” One could translate v. 8a as an independent clause, in which case it would be a concluding observation in proverbial style. The present translation assumes that v. 8a is a subordinate explanatory clause, or perhaps a subordinate temporal clause (“while the wicked walk all around”). The adverb סָבִיב (saviv, “around”), in combination with the Hitpael form of the verb “walk” (which indicates repeated action), pictures the wicked as ubiquitous. They have seemingly overrun society.
339 tn Heb “when evil is lifted up by the sons of man.” The abstract noun זֻלּוּת (zulut, “evil”) occurs only here. On the basis of evidence from the cognate languages (see HALOT 272 s.v.), one might propose the meaning “base character,” or “morally foolish behavior.”