Discovery Box1 Chronicles 10:14
Context10:14 He did not seek the Lord’s guidance, so the Lord 1 killed him and transferred the kingdom to David son of Jesse.
Ruth 4:22
Context4:22 Obed was the father of Jesse, and Jesse was the father of David. 2
Ruth 4:1
Context4:1 Now Boaz went up 3 to the village gate and sat there. Then along came the guardian 4 whom Boaz had mentioned to Ruth! 5 Boaz said, “Come 6 here and sit down, ‘John Doe’!” 7 So he came 8 and sat down.
Ruth 1:1
Context1:1 During the time of the judges 9 there was a famine in the land of Judah. 10 So a man from Bethlehem 11 in Judah went to live as a resident foreigner 12 in the region of Moab, along with his wife and two sons. 13
Isaiah 11:1
Context11:1 A shoot will grow out of Jesse’s 14 root stock,
a bud will sprout 15 from his roots.
Isaiah 11:10
Context11:10 At that time 16 a root from Jesse 17 will stand like a signal flag for the nations. Nations will look to him for guidance, 18 and his residence will be majestic.
Matthew 1:5
Context1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse,
Luke 3:32
Context3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, 19 the son of Nahshon,
Acts 13:22
Context13:22 After removing him, God 20 raised up 21 David their king. He testified about him: 22 ‘I have found David 23 the son of Jesse to be a man after my heart, 24 who will accomplish everything I want him to do.’ 25
Romans 15:12
Context15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” 26
[10:14] 1 tn Heb “he”; the referent (the
[4:22] 2 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.
[4:1] 3 tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.
[4:1] 4 tn Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.
[4:1] 5 tn Heb “look, the guardian was passing by of whom Boaz had spoken.”
[4:1] 6 tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”
[4:1] 7 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.
[4:1] 8 tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”
[1:1] 9 tn Heb “in the days of the judging of the judges.” The LXX simply reads “when the judges judged,” and Syriac has “in the days of the judges.” Cf. NASB “in the days when the judges governed (ruled NRSV).”
[1:1] 10 tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.
[1:1] 11 sn The name Bethlehem (בֵּית לֶחֶם, bet lekhem) is from “house, place” (בֵּית) and “bread, food” (לֶחֶם), so the name literally means “House of Bread” or “Place of Food.” Perhaps there is irony here: One would not expect a severe famine in such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine was very severe, explaining the reason for the family’s departure.
[1:1] 12 tn Or “to live temporarily.” The verb גּוּר (gur, “sojourn”) may refer to (1) temporary dwelling in a location (Deut 18:6; Judg 17:7) or (2) permanent dwelling in a location (Judg 5:17; Ps 33:8). When used of a foreign land, it can refer to (1) temporary dwelling as a visiting foreigner (Gen 12:10; 20:1; 21:34; 2 Kgs 8:1-2; Jer 44:14) or (2) permanent dwelling as a resident foreigner (Gen 47:4; Exod 6:4; Num 15:14; Deut 26:5; 2 Sam 4:3; Jer 49:18,33; 50:40; Ezek 47:22-23). Although Naomi eventually returned to Judah, there is some ambiguity whether or not Elimelech intended the move to make them permanent resident foreigners. Cf. NASB “to sojourn” and NIV “to live for a while,” both of which imply the move was temporary, while “to live” (NCV, NRSV, NLT) is more neutral about the permanence of the relocation.
[1:1] 13 tn Heb “he and his wife and his two sons.” The LXX omits “two.”
[11:1] 14 sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).
[11:1] 15 tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.
[11:10] 16 tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[11:10] 17 sn See the note at v. 1.
[11:10] 18 tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].
[3:32] 19 tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì4 א* B sys sa). Almost all the rest of the
[13:22] 20 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[13:22] 21 sn The expression raised up refers here to making someone king. There is a wordplay here: “raising up” refers to bringing someone onto the scene of history, but it echoes with the parallel to Jesus’ resurrection.
[13:22] 22 tn Grk “about whom.” The relative pronoun (“whom”) was replaced by the pronoun “him” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek. The verb εἶπεν (eipen) has not been translated (literally “he said testifying”) because it is redundant when combined with the participle μαρτυρήσας (marturhsa", “testifying”). Instead the construction of verb plus participle has been translated as a single English verb (“testified”).
[13:22] 23 sn A quotation from Ps 89:20.
[13:22] 24 sn A quotation from 1 Sam 13:14.
[13:22] 25 tn Or “who will perform all my will,” “who will carry out all my wishes.”
