2 Samuel 9:1

David Finds Mephibosheth

9:1 ¹ Then David asked, “Is anyone still left from the family ²  of Saul, so that I may extend kindness to him for the sake of Jonathan?”

2 Samuel 9:3

9:3 The king asked, “Is there not someone left from Saul’s family, ³  that I may extend God’s kindness to him?” Ziba said to the king, “One of Jonathan’s sons is left; both of his feet are crippled.”

Ruth 2:11-12

2:11 Boaz replied to her, ⁴  “I have been given a full report of ⁵  all that you have done for your mother-in-law following the death of your husband – how you left ⁶  your father and your mother, as well as your homeland, and came to live among people you did not know previously. ⁷  2:12 May the Lord reward your efforts! ⁸  May your acts of kindness be repaid fully ⁹  by the Lord God of Israel, from whom you have sought protection!” ¹⁰ 

Ruth 2:2

2:2 One day Ruth the Moabite said to Naomi, “Let me go ¹¹  to the fields so I can gather ¹²  grain behind whoever permits me to do so.” ¹³  Naomi ¹⁴  replied, “You may go, my daughter.”

Ruth 1:16-18

1:16 But Ruth replied,

“Stop urging me to abandon you! ¹⁵ 

For wherever you go, I will go.

Wherever you live, I will live.

Your people will become my people,

and your God will become my God.

1:17 Wherever you die, I will die – and there I will be buried.

May the Lord punish me severely if I do not keep my promise! ¹⁶ 

Only death will be able to separate me from you!” ¹⁷ 

1:18 When Naomi ¹⁸  realized that Ruth ¹⁹  was determined to go with her, she stopped trying to dissuade her. ²⁰ 

[9:1]  ¹ sn 2 Samuel 9–20 is known as the Succession Narrative. It is a literary unit that describes David’s efforts at consolidating his own kingdom following the demise of King Saul; it also provides the transition to subsequent leadership on the part of David’s successor Solomon.

[9:1]  ² tn Heb “house.”

[9:3]  ³ tn Heb “house.”

[2:11]  ⁴ tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”

[2:11]  ⁵ tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV “fully been shewed”; NAB “a complete account”; NASB, NRSV “All that you have done”).

[2:11]  ⁶ tn The vav (ו) consecutive construction here has a specifying function. This and the following clause elaborate on the preceding general statement and explain more specifically what she did for her mother-in-law.

[2:11]  ⁷ tn Heb “yesterday and the third day.” This Hebrew idiom means “previously, in the past” (Exod 5:7,8,14; Exod 21:29,36; Deut 4:42; 19:4,6; Josh 3:4; 1 Sam 21:5; 2 Sam 3:17; 1 Chr 11:2).

[2:12]  ⁸ tn Heb “repay your work”; KJV, ASV “recompense thy work.” The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause).

[2:12]  ⁹ tn Heb “may your wages be complete”; NCV “May your wages be paid in full.” The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.

[2:12]  ¹⁰ tn Heb “under whose wings you have sought shelter”; NIV, NLT “have come to take refuge.”

[2:2]  ¹¹ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

[2:2]  ¹² tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

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

[2:2]  ¹⁴ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:16]  ¹⁵ tn Heb “do not urge me to abandon you to turn back from after you.” Most English versions, following the lead of the KJV, use “leave” here. The use of עזב (“abandon”) reflects Ruth’s perspective. To return to Moab would be to abandon Naomi and to leave her even more vulnerable than she already is.

[1:17]  ¹⁶ tn Heb “Thus may the Lord do to me and thus may he add…” The construction וְכֹה יֹסִיף…כֹּה יַעֲשֶׂה (koh ya’aseh...vÿkhoh yosif, “May he do thus…and may he do even more so…!”) is an oath formula of self-imprecation (e.g., 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9,35; 19:14; 1 Kgs 2:23; 2 Kgs 6:31). In this formula the exact curse is understood but not expressed (GKC 472 §149.d; BDB 462 s.v. כֹּה 1.b). In ancient Near Eastern imprecations, when the curse was so extreme, it was not uttered because it was unspeakably awful: “In the twelve uses of this formula, the calamity which the speaker invokes is never named, since OT culture (in keeping with the rest of the ancient Near East) accorded such power to the spoken word” (F. W. Bush, Ruth, Esther [WBC], 82). Ruth here pronounces a curse upon herself, elevating the preceding promise to a formal, unconditional level. If she is not faithful to her promise, she agrees to become an object of divine judgment. As in other occurrences of this oath/curse formula, the specific punishment is not mentioned. As Bush explains, the particle כִּי (ki) here is probably asseverative (“indeed, certainly”) and the statement that follows expresses what underscores the seriousness of her promise by invoking divine judgment, as it were, if she does otherwise. Of course, the Lord would not have been obligated to judge her if she had abandoned Naomi – this is simply an ancient idiomatic way of expressing her commitment to her promise.

[1:17]  ¹⁷ tn Heb “certainly death will separate me and you.” Ruth’s vow has been interpreted two ways: (1) Not even death will separate her from Naomi – because they will be buried next to one another (e.g., NRSV, NCV; see E. F. Campbell, Ruth [AB], 74-75). However, for the statement to mean, “Not even death will separate me and you,” it would probably need to be introduced by אִם (’im, “if”) or negated by לֹא (lo’, “not”; see F. W. Bush, Ruth, Esther [WBC], 83). (2) Nothing except death will separate her from Naomi (e.g., KJV, ASV, RSV, NASB, NIV, TEV, NJPS, REB, NLT, GW; see Bush, 83). The particle כִּי introduces the content of the vow, which – if violated – would bring about the curse uttered in the preceding oath (BDB 472 s.v. כִּי 1.c; e.g., Gen 42:16; Num 14:22; 1 Sam 20:3; 26:16; 29:6; 2 Sam 3:35; 1 Kgs 2:23; Isa 49:18). Some suggest that כּי is functioning as an asseverative (“indeed, certainly”) to express what the speaker is determined will happen (Bush, 83; see 1 Sam 14:44; 2 Sam 3:9; 1 Kgs 2:23; 19:2). Here כִּי probably functions in a conditional sense: “if” or “if…except, unless” (BDB 473 s.v. כִּי2.b). So her vow may essentially mean “if anything except death should separate me from you!” The most likely view is (2): Ruth is swearing that death alone will separate her from Naomi.

[1:18]  ¹⁸ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:18]  ¹⁹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[1:18]  ²⁰ tn Heb “she ceased speaking to her.” This does not imply that Naomi was completely silent toward Ruth. It simply means that Naomi stopped trying to convince her to go back to Moab (see F. W. Bush, Ruth, Esther [WBC], 84-85).