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Ruth 3
New English Translation

Naomi Instructs Ruth

3 At that time,[a] Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure.[b] 2 Now Boaz, with whose female servants you worked, is our close relative.[c] Look, tonight he is winnowing barley at the threshing floor.[d] 3 So bathe yourself,[e] rub on some perfumed oil,[f] and get dressed up.[g] Then go down[h] to the threshing floor. But don’t let the man know you’re there until he finishes his meal.[i] 4 When he gets ready to go to sleep,[j] take careful notice of the place where he lies down. Then go, uncover his legs,[k] and lie down[l] beside him.[m] He will tell[n] you what you should do.” 5 Ruth replied to Naomi,[o] “I will do everything you have told[p] me[q] to do.”[r]

Ruth Visits Boaz

6 So she went down to the threshing floor and did everything her mother-in-law had instructed her to do.[s] 7 When Boaz had finished his meal and was feeling satisfied, he lay down to sleep at the far end of the grain heap.[t] Then Ruth[u] crept up quietly,[v] uncovered his legs,[w] and lay down beside him.[x] 8 In the middle of the night he was startled[y] and turned over.[z] Now[aa] he saw a woman[ab] lying beside him![ac] 9 He said, “Who are you?”[ad] She replied, “I am Ruth, your servant.[ae] Marry your servant,[af] for you are a guardian of the family interests.”[ag] 10 He said, “May you be rewarded[ah] by the Lord, my dear![ai] This act of devotion[aj] is greater than what you did before.[ak] For you have not sought to marry[al] one of the young men, whether rich or poor.[am] 11 Now, my dear, don’t worry![an] I intend to do for you everything you propose,[ao] for everyone in the village[ap] knows that you are a worthy woman.[aq] 12 Now yes, it is true that[ar] I am a guardian,[as] but there is another guardian who is a closer relative than I am. 13 Remain here tonight. Then in the morning, if he agrees to marry you,[at] fine,[au] let him do so.[av] But if he does not want to do so, I promise, as surely as the Lord lives, to marry you.[aw] Sleep here until morning.”[ax] 14 So she slept beside him[ay] until morning. She woke up while it was still dark.[az] Boaz thought,[ba] “No one must know that a woman visited the threshing floor.”[bb] 15 Then he said, “Hold out the shawl[bc] you are wearing[bd] and grip it tightly.” As she held it tightly, he measured out about sixty pounds[be] of barley into the shawl[bf] and put it on her shoulders. Then he[bg] went into town, 16 and she returned to her mother-in-law.

Ruth Returns to Naomi

When Ruth returned to her mother-in-law, Naomi[bh] asked,[bi] “How did things turn out for you,[bj] my daughter?” Ruth[bk] told her about all the man had done for her. 17 She said, “He gave me these sixty pounds of barley, for he said to me,[bl] ‘Do not go to your mother-in-law empty-handed.’”[bm] 18 Then Naomi[bn] said, “Stay put,[bo] 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.”

Footnotes

  1. Ruth 3:1 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. Ruth 3:1 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. Ruth 3:2 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. Ruth 3:2 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. Ruth 3:3 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. Ruth 3:3 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. Ruth 3:3 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. Ruth 3:3 tc The consonantal text (Kethib) has וְיָרַדְתִּי (veyaradti, “then I will go down”; Qal perfect first person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (veyaradet, “then you go down”; Qal perfect second person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the second person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).
  9. Ruth 3:3 tn Heb “until he finishes eating and drinking”; NASB, NIV, NRSV, TEV, CEV “until he has finished.”
  10. Ruth 3:4 tn Heb “and let it be when he lies down”; NAB “But when he lies down.”
  11. Ruth 3:4 tn Some define the noun מַרְגְּלוֹת (margelot) 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. Ruth 3:4 tc The consonantal text (Kethib) has וְשָׁכָבְתִּי (veshakhavtiy, “then I will lie down”; Qal perfect first person common singular), while the marginal reading (Qere) is וְשָׁכָבְתְּ (veshakhavet, “then you lie down”; Qal perfect second person feminine singular) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the second person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).
  13. Ruth 3:4 tn The words “beside him” are supplied in the translation for stylistic reasons; cf. NLT “lie down there.”
  14. Ruth 3:4 tn The disjunctive clause structure (vav [ו] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.
  15. Ruth 3:5 tn Heb “she said to her.” The referents (Ruth and Naomi) have been specified in the translation for clarity.
  16. Ruth 3:5 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. Ruth 3:5 tc The MT (Kethib) lacks the preposition אֵלַי (ʾelay, “to me”) which is attested in the marginal reading (Qere). Many medieval Hebrew mss agree with the marginal reading (Qere) by including the phrase.
  18. Ruth 3:5 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. Ruth 3:6 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. Ruth 3:7 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. Ruth 3:7 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
  22. Ruth 3:7 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. Ruth 3:7 tn See the note on the word “legs” in v. 4.
  24. Ruth 3:7 tn The words “beside him” are supplied in the translation for stylistic reasons. Cf. TEV “at his feet”; CEV “near his feet.”
  25. Ruth 3:8 tn Heb “trembled, shuddered”; CEV, NLT “suddenly woke up.” Perhaps he shivered because he was chilled.
  26. Ruth 3:8 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. Ruth 3:8 tn Heb “and behold” (so KJV, NASB). The narrator invites the reader to view the situation through Boaz’s eyes.
  28. Ruth 3:8 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. Ruth 3:8 tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.
  30. Ruth 3:9 tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.
  31. Ruth 3:9 tn Here Ruth uses אָמָה (ʾamah), 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. Ruth 3:9 tn Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew mss have the plural/dual “your wings” rather than the singular “your wing, skirt.” The latter is more likely here in the context of Ruth’s marriage proposal. In the metaphorical account in Ezek 16:8, God spreads his skirt over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruth’s words can be taken, in effect, as a marriage proposal (and are so translated here; cf. TEV “So please marry me”). See F. W. Bush, Ruth, Esther (WBC), 164-65.
  33. Ruth 3:9 tn Heb “for you are a גֹאֵל [goʾel],” 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. Ruth 3:10 tn Or “blessed” (so NASB, NRSV).
  35. Ruth 3:10 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. Ruth 3:10 tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”
  37. Ruth 3:10 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. Ruth 3:10 tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”
  39. Ruth 3:10 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 (goʾel, “family guardian”; traditionally “redeemer”) could she carry on her dead husband’s line and make provision for Naomi.
  40. Ruth 3:11 tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”
  41. Ruth 3:11 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 (ʾeʿeseh) 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. Ruth 3:11 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. Ruth 3:11 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. Ruth 3:12 tc The sequence כִּי אָמְנָם כִּי אִם (ki ʾomnam ki ʾim; 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. Ruth 3:12 tn Sometimes translated “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. 9.
  46. Ruth 3:13 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 (goʾel) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.
  47. Ruth 3:13 tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”
  48. Ruth 3:13 tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”
  49. Ruth 3:13 tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” (NASB similar).
  50. Ruth 3:13 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. Ruth 3:14 tc The consonantal text (Kethib) has the singular מַרְגְּלָתוֹ (margelato, “his leg”), while the marginal reading (Qere) has the plural מַרְגְּלוֹתָיו (margelotayv, “his legs”). tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.
  52. Ruth 3:14 tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”
  53. Ruth 3:14 tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).
  54. Ruth 3:14 tn Heb “let it not be known that the woman came [to] the threshing floor” (NASB similar). The article on הָאִשָּׁה (haʾishah, “the woman”) is probably dittographic (note the final he on the preceding verb בָּאָה [baʾah, “she came”]).
  55. Ruth 3:15 tn Or “cloak” (so NAB, NRSV, NLT); CEV “cape.” The Hebrew noun occurs only here and in Isa 3:22.
  56. Ruth 3:15 tn Heb “which [is] upon you”; NIV, NRSV “you are wearing.”
  57. Ruth 3:15 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. Ruth 3:15 tn The phrase “into the shawl” are supplied in the translation for clarity.
  59. Ruth 3:15 tc The MT preserves the third person masculine singular form וַיָּבֹא (vayyavoʾ, “then he went”; cf. ASV, NAB, NIV, NCV, NRSV, NLT), while many medieval mss (supported by the Syriac and Vulgate) have the third person feminine singular form וַתָּבֹא (vattavoʾ, “then she went”; cf. KJV, NASB, TEV).
  60. Ruth 3:16 tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
  61. Ruth 3:16 tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.
  62. Ruth 3:16 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.
  63. Ruth 3:16 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
  64. Ruth 3:17 tc The MT (Kethib) lacks the preposition אֵלַי (ʾelay, “to me”) which is attested in the marginal reading (Qere).
  65. Ruth 3:17 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. Ruth 3:18 tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
  67. Ruth 3:18 tn Heb “sit”; KJV “Sit still”; NAB “Wait here”; NLT “Just be patient.”
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Job 16
New English Translation

Job’s Reply to Eliphaz[a]

16 Then Job replied:

2 “I have heard many things like these before.
What miserable comforters[b] are you all!
3 Will[c] there be an end to your[d] windy words?[e]
Or what provokes[f] you that you answer?[g]
4 I also could speak[h] like you,
if[i] you were in my place;
I could pile up[j] words against you
and I could shake my head at you.[k]
5 But[l] I would strengthen[m] you with my words;[n]
comfort from my lips would bring[o] you relief.

Abandonment by God and Man

6 “But[p] if I speak, my pain is not relieved,[q]
and if I refrain from speaking,
how much[r] of it goes away?
7 Surely now he[s] has worn me out,
you have devastated my entire household.
8 You have seized me,[t]
and it[u] has become a witness;
my leanness[v] has risen up against me
and testifies against me.
9 His[w] anger has torn me[x] and persecuted[y] me;
he has gnashed at me with his teeth;
my adversary locks[z] his eyes on me.
10 People[aa] have opened their mouths against me,
they have struck my cheek in scorn;[ab]
they unite[ac] together against me.
11 God abandons me to evil men,[ad]
and throws[ae] me into the hands of wicked men.
12 I was in peace, and he has shattered me.[af]
He has seized me by the neck and crushed me.[ag]
He has made me his target;
13 his archers[ah] surround me.
Without pity[ai] he pierces[aj] my kidneys
and pours out my gall[ak] on the ground.
14 He breaks through against me, time and time again;[al]
he rushes[am] against me like a warrior.
15 I have sewed sackcloth on my skin,[an]
and buried[ao] my horn[ap] in the dust;
16 my face is reddened[aq] because of weeping,[ar]
and on my eyelids there is a deep darkness,[as]
17 although[at] there is no violence in my hands
and my prayer is pure.

An Appeal to God as Witness

18 “O earth, do not cover my blood,[au]
nor let there be a secret[av] place for my cry.
19 Even now my witness[aw] is in heaven;
my advocate[ax] is on high.
20 My intercessor is my friend[ay]
as my eyes pour out tears[az] to God;
21 and[ba] he contends with God on behalf of man
as a man[bb] pleads[bc] for his friend.
22 For the years that lie ahead are few,[bd]
and then I will go on the way of no return.[be]

Footnotes

  1. Job 16:1 sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8-17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death.
  2. Job 16:2 tn The expression uses the Piel participle in construct: מְנַחֲמֵי עָמָל (menahame ʿamal, “comforters of trouble”), i.e., comforters who increase trouble instead of relieving it. D. W. Thomas translates this “breathers out of trouble” (“A Note on the Hebrew Root naham,” ExpTim 44 [1932/33]: 192).
  3. Job 16:3 tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with אוֹ (ʾo, see GKC 475 §150.g).
  4. Job 16:3 tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.
  5. Job 16:3 tn Heb “words of wind.”
  6. Job 16:3 tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).
  7. Job 16:3 tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?”
  8. Job 16:4 tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.
  9. Job 16:4 tn The conjunction לוּ (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 §159.l).
  10. Job 16:4 tn This verb אַחְבִּירָה (ʾakhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4, ” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches).
  11. Job 16:4 sn The action is a sign of mockery (see Ps 22:7 [8]; Isa 37:22; Matt 27:39).
  12. Job 16:5 tn “But” has been added in the translation to strengthen the contrast.
  13. Job 16:5 tn The Piel of אָמַץ (ʾamats) means “to strengthen, fortify.”
  14. Job 16:5 tn Heb “my mouth.”
  15. Job 16:5 tn The verb יַחְשֹׂךְ (yakhsokh) means “to restrain; to withhold.” There is no object, so many make it first person subject, “I will not restrain.” The LXX and the Syriac have a different person—“I would not restrain.” G. R. Driver, arguing that the verb is intransitive here, made it “the solace of my lips would not [added] be withheld” (see JTS 34 [1933]: 380). D. J. A. Clines says that what is definitive is the use of the verb in the next line, where it clearly means “soothed, assuaged.”
  16. Job 16:6 tn “But” is supplied in the translation to strengthen the contrast.
  17. Job 16:6 tn The Niphal יֵחָשֵׂךְ (yekhasekh) means “to be soothed; to be assuaged.”
  18. Job 16:6 tn Some argue that מָה (mah) in the text is the Arabic ma, the simple negative. This would then mean “it does not depart far from me.” The interrogative used rhetorically amounts to the same thing, however, so the suggestion is not necessary.
  19. Job 16:7 tn In poetic discourse there is often an abrupt change from one person to another. See GKC 462 §144.p. Some take the subject of this verb to be God, others the pain (“surely now it has worn me out”).
  20. Job 16:8 tn The verb is קָמַט (qamat) which is used only here and in 22:16; it means “to seize; to grasp.” By God’s seizing him, Job means his afflictions.
  21. Job 16:8 tn The subject is “my calamity.”
  22. Job 16:8 tn The verb is used in Ps 109:24 to mean “to be lean”; and so “leanness” is accepted here for the noun by most. Otherwise the word is “lie, deceit.” Accordingly, some take it here as “my slanderer” or “my liar” (gives evidence against me).
  23. Job 16:9 tn The referent of these pronouns in v. 9 (“his anger…he has gnashed…his teeth…his eyes”) is best taken as God.
  24. Job 16:9 sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11.
  25. Job 16:9 tn The verb שָׂטַם (satam) is translated “hate” in the RSV, but this is not accepted by very many. Many emend it to שָׁמט (shamat), reading “and he dropped me” (from his mouth). But that suggests escape. D. J. A. Clines notes that usage shows it reflects ongoing hatred represented by an action such as persecution or attack (Job [WBC], 370).
  26. Job 16:9 tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.
  27. Job 16:10 tn “People” is supplied; the Hebrew verb is third plural. The colon reads, “they have opened against me with [the preposition is instrumental] their mouth.” The gestures here follow the animal imagery; they reflect destructive opposition and attack (see Ps 22:13 among others).
  28. Job 16:10 tn This is an “insult” or a “reproach.”
  29. Job 16:10 tn The verb יִתְמַלָּאוּן (yitmallaʾun) is taken from מָלֵא (maleʾ), “to be full,” and in this stem, “to pile up; to press together.” The term has a military connotation, such as “to mobilize” (see D. W. Thomas, “mlʾw in Jeremiah 4:5 : a military term,” JJS 3 [1952]: 47-52). Job sees himself surrounded by enemies who persecute him and mock him.
  30. Job 16:11 tn The word עֲוִיל (ʿavil) means “child,” and this cannot be right here. If it is read as עַוָּל (ʿavval) as in Job 27:7 it would be the unrighteous.sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30.
  31. Job 16:11 tn The word יִרְטֵנִי (yirteni) does not derive from the root רָטָה (ratah) as would fit the pointing in the MT, but from יָרַט (yarat), cognate to Arabic warrata, “to throw; to hurl.” E. Dhorme (Job, 236) thinks that since the normal form would have been יִירְטֵנִי (yireteni), it is probable that one of the yods (י) would have affected the earlier word עֲוִיל (ʿavil)—but that seems out of place.
  32. Job 16:12 tn The verb פָּרַר (parar) means “to shake.” In the Hiphil it means “to break; to shatter” (5:12; 15:4). The Pilpel means “to break in pieces,” and in the Poel in Jer 23:29 “to smash up.” So Job was living at ease, and God shattered his life.
  33. Job 16:12 tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.”
  34. Job 16:13 tn The meaning of “his archers” is supported for רַבָּיו (rabbayv) in view of Jer 50:29. The LXX, Syriac, Vulgate, Targum Job, followed by several translations and commentators prefer “arrows.” They see this as a more appropriate figure without raising the question of who the archers might be (see 6:4). The point is an unnecessary distinction, for the figure is an illustration of the affliction that God has brought on him.
  35. Job 16:13 tn Heb “and he does not pity,” but the clause is functioning adverbially in the line.
  36. Job 16:13 tn The verb פָּלַח (palakh) in the Piel means “to pierce” (see Prov 7:23). A fuller comparison should be made with Lam 3:12-13.
  37. Job 16:13 tn This word מְרֵרָתִי (mererati, “my gall”) is found only here. It is close to the form in Job 13:26, “bitter things.” In Job 20:14 it may mean “poison.” The thought is also found in Lam 2:11.
  38. Job 16:14 tn The word פָּרַץ (parats) means “to make a breach” in a wall (Isa 5:5; Ps 80:13). It is used figuratively in the birth and naming of Peres in Gen 38:29. Here the image is now of a military attack that breaks through a wall. The text uses the cognate accusative, and then with the addition of עַל־פְּנֵי (ʿal pene, “in addition”) it repeats the cognate noun. A smooth translation that reflects the three words is difficult. E. Dhorme (Job, 237) has “he batters me down, breach upon breach.”
  39. Job 16:14 tn Heb “runs.”
  40. Job 16:15 sn The language is hyperbolic; Job is saying that the sackcloth he has put on in his lamentable state is now stuck to his skin as if he had stitched it into the skin. It is now a habitual garment that he never takes off.
  41. Job 16:15 tn The Poel עֹלַלְתִּי (ʿolalti) from עָלַל (ʿalal, “to enter”) has here the meaning of “to thrust in.” The activity is the opposite of “raising high the horn,” a picture of dignity and victory.
  42. Job 16:15 tn There is no English term that captures exactly what “horn” is meant to do. Drawn from the animal world, the image was meant to convey strength and pride and victory. Some modern commentators have made other proposals for the line. Svi Rin suggested from Ugaritic that the verb be translated “lower” or “dip” (“Ugaritic—Old Testament Affinities,” BZ 7 [1963]: 22-33).
  43. Job 16:16 tn An intensive form, a Qetaltal form of the root חָמַר (khamar, “red”) is used here. This word has as probable derivatives חֹמֶר (khomer, “[red] clay”) and חֲמוֹר (khamor, “[red] ass”) and the like. Because of the weeping, his whole complexion has been reddened (the LXX reads “my belly”).
  44. Job 16:16 sn A. B. Davidson (Job, 122) notes that spontaneous and repeated weeping is one of the symptoms of elephantiasis.
  45. Job 16:16 sn See Job 3:5. Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The “eyelids” here would be synecdoche, reflecting the whole facial expression as sad and sullen.
  46. Job 16:17 tn For the use of the preposition עַל (ʿal) to introduce concessive clauses, see GKC 499 §160.c.
  47. Job 16:18 sn Job knows that he will die, and that his death, signified here by blood on the ground, will cry out for vindication.
  48. Job 16:18 tn The word is simply “a place,” but in the context it surely means a hidden place, a secret place that would never be discovered (see 18:21).
  49. Job 16:19 sn The witness in heaven must be God, to whom the cries and prayers come. Job’s dilemma is serious, but common to the human experience: the hostility of God toward him is baffling, but he is conscious of his innocence and can call on God to be his witness.
  50. Job 16:19 tn The parallelism now uses the Aramaic word “my advocate”—the one who testifies on my behalf. The word again appears in Gen 31:47 for Laban’s naming of the “heap of witness” in Aramaic—“Sahadutha.”
  51. Job 16:20 tn The first two words of this verse are problematic: מְלִיצַי רֵעָי (melitsay reʿay, “my scorners are my friends”). The word מֵלִיץ (melits), from or related to the word for “scorner” (לִיץ, lits) in wisdom literature especially, can also mean “mediator” (Job 33:23), “interpreter” (Gen 42:23). This gives the idea that “scorn” has to do with the way words are used. It may be that the word here should have the singular suffix and be taken as “my spokesman.” This may not be from the same root as “scorn” (see N. H. Richardson, “Some Notes on lis and Its Derivatives,” VT 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea of “my friends are scorners” is out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX has “May my prayer come to the Lord, and before him may my eye shed tears.” Some have tried to change the Hebrew to fit this. The word “my friends” also calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the word “friend.” D. J. A. Clines accepts the view that it is not “friends” but “thoughts” (רֵעַ, reaʿ). E. Dhorme takes it as “clamor,” from רוּעַ (ruaʿ) and so interprets “my claimant word has reached God.” J. B. Curtis tries “My intercessor is my shepherd,” from רֹעִי (roʿi). See “On Job’s Witness in Heaven,” JBL 102 [1983]: 549-62.
  52. Job 16:20 tn The Hebrew verb means “to drip; to stream; to flow”; the expression is cryptic, but understandable: “my eye flows [with tears as I cry out] to God.” But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning “sleepless” (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, “The Semantic Range of dalapu,” JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of “dripping eyes” based on the Talmudic use, see J. C. Greenfield, “Lexicographical Notes I,” HUCA 29 (1958): 203-28.
  53. Job 16:21 tn E. Dhorme (Job, 240) alters this slightly to read “Would that” or “Ah! if only.”
  54. Job 16:21 tn This is the simple translation of the expression “son of man” in Job. But some commentators wish to change the word בֵּן (ben, “son”) to בֵּין (ben, “between”). It would then be “[as] between a man and [for] his friend.” Even though a few mss have this reading, it is to be rejected. But see J. Barr, “Some Notes on ‘ben’ in Classical Hebrew,” JSS 23 (1978): 1-22.
  55. Job 16:21 tn The verb is supplied from the parallel clause.
  56. Job 16:22 tn The expression is “years of number,” meaning that they can be counted, and so “the years are few.” The verb simply means “comes” or “lie ahead.”
  57. Job 16:22 tn The verbal expression “I will not return” serves here to modify the journey that he will take. It is “the road [of] I will not return.”
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1 John 1
New English Translation

The Prologue to the Letter

1 This is what we proclaim to you:[a] what was from the beginning,[b] what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched (concerning the word of life— 2 and the life was revealed, and we have seen and testify and announce[c] to you the eternal life that was with the Father and was revealed to us).[d] 3 What we have seen and heard we announce[e] to you too, so that[f] you may have fellowship[g] with us (and indeed our fellowship is with the Father and with his Son Jesus Christ). 4 Thus[h] we are writing these things so that[i] our[j] joy may be complete.[k]

God Is Light, So We Must Walk in the Light

5 Now[l] this is the gospel[m] message[n] we have heard from him[o] and announce to you: God is light, and in him there is no darkness at all.[p] 6 If we say we have fellowship with him and yet keep on walking[q] in the darkness, we are lying and not practicing[r] the truth. 7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses[s] us from all sin.[t] 8 If we say we do not bear the guilt of sin,[u] we are deceiving ourselves and the truth is not in us. 9 But if we confess our sins, he is faithful and righteous,[v] forgiving[w] us our sins and cleansing[x] us from all unrighteousness. 10 If we say we have not sinned, we make him a liar and his word is not in us.

Footnotes

  1. 1 John 1:1 tn The phrase “This is what we proclaim to you” is not in the Greek text, but has been supplied to clarify the English. The main verb which governs all of these relative clauses is ἀπαγγέλλομεν (apangellomen) in v. 3. This is important for the proper understanding of the relative clauses in v. 1, because the main verb ἀπαγγέλλομεν in v. 3 makes it clear that all of the relative clauses in vv. 1 and 3 are the objects of the author’s proclamation to the readers rather than the subjects. To indicate this the phrase “This is what we proclaim to you” has been supplied at the beginning of v. 1.
  2. 1 John 1:1 tn Grk “That which was from the beginning, that which we have heard…”
  3. 1 John 1:2 tn Or “proclaim.”
  4. 1 John 1:2 tn In the Greek text the prologue to 1 John (vv. 1-4) makes up a single sentence. This is awkward in Greek, and a literal translation produces almost impossible English. For this reason the present translation places a period at the end of v. 2 and another at the end of v. 3. The material in parentheses in v. 1 begins the first of three parenthetical interruptions in the grammatical sequence of the prologue (the second is the entirety of v. 2 and the third is the latter part of v. 3). This is because of the awkwardness of connecting the prepositional phrase with what precedes, an awkwardness not immediately obvious in most English translations: “what we beheld and our hands handled concerning the word of life…” As J. Bonsirven (Épîtres de Saint Jean [CNT], 67) noted, while one may hear about the word of life, it is more difficult to see about the word of life, and impossible to feel with one’s hands about the word of life. Rather than being the object of any of the verbs in v. 1, the prepositional phrase at the end of v. 1 (“concerning the word of life…”) is more likely a parenthetical clarification intended to specify the subject of the eyewitness testimony which the verbs in v. 1 describe. A parallel for such parenthetical explanation may be found in John 1:12 (τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, tois pisteuousin eis to onoma autou).
  5. 1 John 1:3 tn Or “proclaim.”
  6. 1 John 1:3 tn The ἵνα (hina) here indicates purpose.
  7. 1 John 1:3 tn Or “communion”; or “association” (a reality shared in common, so in this case, “genuine association”). This term also occurs in vv. 6, 7.
  8. 1 John 1:4 tn “Thus” is supplied to indicate the resultative nature of the Greek conjunction καί (kai) at the beginning of v. 4.
  9. 1 John 1:4 tn The ἵνα (hina) here indicates purpose.
  10. 1 John 1:4 tc A number of mss, some of them quite significant (A C K P 5 33 81 442 1243 1505 1611 1735 1739 1852 1881 2344 pm syh bo), read ὑμῶν (humōn, “your”) rather than ἡμῶν (hēmōn, “our”), which is found in somewhat better witnesses (א B L Ψ 049 436 1175 1241 pm syp sa). Although the majority of Byzantine minuscules are split between the two readings, the Textus Receptus reads ὑμῶν. It is possible that ὑμῶν represents a scribal assimilation to John 16:24, where the Greek purpose clause is identical to the wording here with ὑμῶν (“so that your joy may be complete”). As far as the immediate context is concerned, either reading could possibly be original, since the recipients have already been mentioned in 1:2 (ὑμῖν, humin) and 1:3 (ὑμῖν), while it might seem more natural for the author to be concerned about the fulfillment of his own joy than his readers’ (cf. 2 John 4, 12; 3 John 3). Overall, the first person pronoun is preferred on both external and internal grounds. Although previous editions of the UBS text gave the first person pronoun reading an “A” rating, UBS5 strips out any rating at all and, along with NA28, ranks ὑμῶν as an equally viable alternative initial reading by placing it in the apparatus with a diamond.
  11. 1 John 1:4 tn Grk “be fulfilled.”sn This is what we proclaim to you…so that our joy may be complete. The prologue to 1 John (1:1-4) has many similarities to the prologue to the Gospel of John (1:1-18). Like the prologue to the Fourth Gospel, the prologue to 1 John introduces the reader to important themes which will be more fully developed later in the body of the work. In the case of 1 John, three of these are: (1) the importance of eyewitness testimony to who Jesus is (cf. 4:14; 5:6-12), (2) the importance of the earthly ministry of Jesus as a part of God’s revelation of himself in Jesus Christ (cf. 4:2; 5:6), and (3) the eternal life available to believers in Jesus Christ (5:11-12; 5:20). Like the rest of the letter, the prologue to 1 John does not contain any of the usual features associated with a letter in NT times, such as an opening formula, the name of the author or sender, the name(s) of the addressee(s), a formal greeting, or a health wish or expression of remembrance. The author of 1 John begins the prologue with an emphasis on the eyewitness nature of his testimony. He then transitions to a focus on the readers of the letter by emphasizing the proclamation of this eyewitness (apostolic) testimony to them. The purpose of this proclamation is so that the readers might share in fellowship with the author, a true fellowship which is with the Father and the Son as well. To guarantee this maintenance of fellowship the author is writing the letter itself (line 4a). Thus, in spite of the convoluted structure of the prologue in which the author’s thought turns back on itself several times, there is a discernible progression in his thought which ultimately expresses itself in the reason for the writing of the letter (later expressed again in slightly different form in the purpose statement of 5:13).
  12. 1 John 1:5 tn The καί (kai) at the beginning of 1:5 takes on a resumptive force, indicated by the phrase “heard from him and announce to you,” which echoes similar phrases in 1:2 and 1:3.
  13. 1 John 1:5 tn The word “gospel” is not in the Greek text but is supplied to clarify the meaning. See the note on the following word “message.”
  14. 1 John 1:5 tn The word ἀγγελία (angelia) occurs only twice in the NT, here and in 1 John 3:11. It is a cognate of ἐπαγγελία (epangelia) which occurs much more frequently (some 52 times in the NT) including 1 John 2:25. BDAG 8 s.v. ἀγγελία 1 offers the meaning “message” which suggests some overlap with the semantic range of λόγος (logos), although in the specific context of 1:5 BDAG suggests a reference to the gospel. (The precise “content” of this “good news’ is given by the ὅτι [hoti] clause which follows in 1:5b.) The word ἀγγελία here is closely equivalent to εὐαγγέλιον (euangelion): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3-4), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses (1:3). Because of this the adjective “gospel” is included in the English translation.
  15. 1 John 1:5 tn The referent of the pronoun “him” is not entirely clear in the Greek text; it could be either (1) God the Father, or (2) Jesus Christ, both of whom are mentioned at the end of v. 3. A reference to Jesus Christ is more likely because this is the nearest possible antecedent, and because God (the Father) is specifically mentioned in the following clause in v. 5.
  16. 1 John 1:5 tn The key to understanding the first major section of 1 John, 1:5-3:10, is found in the statement in v. 5: “God is light and in him there is no darkness at all.” The idea of “proclamation”—the apostolic proclamation of eyewitness testimony which the prologue introduces (1:2, 3)—is picked up in 1:5 by the use of the noun ἀγγελία (angelia) and the verb ἀναγγέλλομεν (anangellomen), cognate to the verb in 1:3. The content of this proclamation is given by the ὅτι (hoti) clause in 1:5 as the assertion that God is light, so this statement should be understood as the author’s formulation of the apostolic eyewitness testimony introduced in the prologue. (This corresponds to the apostolic preaching elsewhere referred to as κήρυγμα [kērugma], although the term the Apostle John uses here is ἀγγελία.)sn Following the theme statement in 1:5, God is light and in him there is no darkness at all, the author presents a series of three claims and counterclaims that make up the first unit of 1 John (1:5-2:2). The three claims begin with “if” (1:6, 8, 10) and the three counterclaims begin with “but if” (1:7, 9; 2:1) in the English translation.
  17. 1 John 1:6 tn The context of this statement in 1:6 indicates clearly that the progressive (continuative or durative) aspect of the present tense must be in view here.sn The relationship of the phrase keep on walking to if we say is very important for understanding the problem expressed in 1:6. If one should say (εἴπωμεν, eipōmen) that he has fellowship with God, and yet continues walking (περιπατῶμεν, peripatōmen) in the darkness, then it follows (in the apodosis, the “then” clause) that he is lying and not practicing the truth.
  18. 1 John 1:6 tn Or “living according to…”
  19. 1 John 1:7 tn Or “purifies.”
  20. 1 John 1:7 tn BDAG 50 s.v. ἁμαρτία 1 defines this term as “a departure fr. either human or divine standards of uprightness” (see 1 John 5:17 where ἁμαρτία [hamartia] and ἀδικία [adikia] are related). This word occurs 17 times in 1 John, of which 11 are singular and 6 are plural.sn From all sin. Sometimes a distinction between singular “sin” and plural “sins” has been suggested: Some would see the singular all sin of 1:7 as a reference to sinfulness before conversion and the plural sins of 1:9 as a reference to sins committed after one became a Christian. This amounts to making 1:7 refer to initial justification and 1:9 to sanctification. But the phrase all sin in 1:7 is so comprehensive that it can hardly be limited to preconversion sins, and the emphasis on “walking” in 1:7 strongly suggests that the Christian life is in view (not one’s life before conversion). In 1 John 1:8 sin appears as a condition or characteristic quality, which in 1:10 is regarded as universal. Apart from forgiveness in Christ it results in alienation from God (2:15) and spiritual death (3:14). But according to 1 John 1:7, cleansing from sin is possible by the blood (representing the sacrificial death) of Jesus.
  21. 1 John 1:8 tn Grk “say we do not have sin.” The use of ἔχω + ἁμαρτία (echō + hamartia) is an expression limited to John and 1 John in the NT. On the analogy with other constructions where ἔχω governs an abstract noun (e.g., 1 John 1:3, 6, 7; 2:28; 3:3, 15, 21; 4:16, 17; 5:12-13), it indicates that a state is involved, which in the case of ἁμαρτία would refer to a state of sin. The four times the expression ἔχω + ἁμαρτία occurs in the Gospel of John (9:41; 15:22, 24; 19:11) all refer to situations where a wrong action has been committed or a wrong attitude has already existed, resulting in a state of sin, and then something else happens which further emphasizes the evil of that action or attitude. Here in 1 John 1:8 the sense is the same. The author is addressing people who have sinned (resulting in a state of sin), warning them that they cannot claim to be free from the guilt of that sin. The context of 1 John does not imply libertinism (where sins are flaunted as a way of demonstrating one’s “liberty”) on the part of the opponents, since the author makes no explicit charges of immoral behavior against his opponents. The worst the author explicitly says is that they have failed to love the brethren (1 John 3:17). It seems more likely that the opponents were saying that things a believer did after conversion were not significant enough to be “sins” that could challenge one’s intimate relationship with God (a relationship the author denies that the opponents have to begin with).
  22. 1 John 1:9 tn Or “just.”
  23. 1 John 1:9 tn The ἵνα (hina) followed by the subjunctive is here equivalent to the infinitive of result, an “ecbatic” or consecutive use of ἵνα according to BDAG 477 s.v. 3 where 1 John 1:9 is listed as a specific example. The translation with participles (“forgiving,…cleansing”) conveys this idea of result.
  24. 1 John 1:9 tn Or “purifying.”
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