Numbers 14:21

14:21 But truly, as I live, ¹  all the earth will be filled with the glory of the Lord.

Ruth 3:13

3:13 Remain here tonight. Then in the morning, if he agrees to marry you, ²  fine, ³  let him do so. ⁴  But if he does not want to do so, I promise, as surely as the Lord lives, to marry you. ⁵  Sleep here until morning.” ⁶ 

Ruth 3:1

Naomi Instructs Ruth

3:1 At that time, ⁷  Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure. ⁸ 

Ruth 1:1

A Family Tragedy: Famine and Death

1:1 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 

Ruth 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ¹⁴  there was a famine in the land of Judah. ¹⁵  So a man from Bethlehem ¹⁶  in Judah went to live as a resident foreigner ¹⁷  in the region of Moab, along with his wife and two sons. ¹⁸ 

Ruth 1:21

1:21 I left here full, ¹⁹  but the Lord has caused me to return empty-handed. ²⁰  Why do you call me ‘Naomi,’ seeing that ²¹  the Lord has opposed me, ²²  and the Sovereign One ²³  has caused me to suffer?” ²⁴ 

Ruth 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ²⁵  there was a famine in the land of Judah. ²⁶  So a man from Bethlehem ²⁷  in Judah went to live as a resident foreigner ²⁸  in the region of Moab, along with his wife and two sons. ²⁹ 

Ruth 1:1-2

A Family Tragedy: Famine and Death

1:1 During the time of the judges ³⁰  there was a famine in the land of Judah. ³¹  So a man from Bethlehem ³²  in Judah went to live as a resident foreigner ³³  in the region of Moab, along with his wife and two sons. ³⁴  1:2 (Now the man’s name was Elimelech, ³⁵  his wife was Naomi, ³⁶  and his two sons were Mahlon and Kilion. ³⁷  They were of the clan of Ephrath ³⁸  from Bethlehem in Judah.) They entered the region of Moab and settled there. ³⁹ 

Ruth 2:1

Ruth Works in the Field of Boaz

2:1 Now Naomi ⁴⁰  had a relative ⁴¹  on her husband’s side of the family named Boaz. He was a wealthy, prominent man from the clan of Elimelech. ⁴² 

Ruth 2:1

Ruth Works in the Field of Boaz

2:1 Now Naomi ⁴³  had a relative ⁴⁴  on her husband’s side of the family named Boaz. He was a wealthy, prominent man from the clan of Elimelech. ⁴⁵ 

Ruth 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ⁴⁶  there was a famine in the land of Judah. ⁴⁷  So a man from Bethlehem ⁴⁸  in Judah went to live as a resident foreigner ⁴⁹  in the region of Moab, along with his wife and two sons. ⁵⁰ 

Ruth 1:15

1:15 So Naomi ⁵¹  said, “Look, your sister-in-law is returning to her people and to her god. ⁵²  Follow your sister-in-law back home!”

Jeremiah 4:2

4:2 You must be truthful, honest and upright

when you take an oath saying, ‘As surely as the Lord lives!’ ⁵³ 

If you do, ⁵⁴  the nations will pray to be as blessed by him as you are

and will make him the object of their boasting.” ⁵⁵ 

Jeremiah 5:2

5:2 These people make promises in the name of the Lord. ⁵⁶ 

But the fact is, ⁵⁷  what they swear to is really a lie.” ⁵⁸ 

Jeremiah 12:16

12:16 But they must make sure you learn to follow the religious practices of my people. ⁵⁹  Once they taught my people to swear their oaths using the name of the god Baal. ⁶⁰  But then, they must swear oaths using my name, saying, “As surely as the Lord lives, I swear.” ⁶¹  If they do these things, ⁶²  then they will be included among the people I call my own. ⁶³ 

Ezekiel 33:11

33:11 Say to them, ‘As surely as I live, declares the sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior ⁶⁴  and live. Turn back, turn back from your evil deeds! ⁶⁵  Why should you die, O house of Israel?’

[14:21]  ¹ sn This is the oath formula, but in the Pentateuch it occurs here and in v. 28.

[3:13]  ² 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.

[3:13]  ³ tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”

[3:13]  ⁴ tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”

[3:13]  ⁵ tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” (NASB similar).

[3:13]  ⁶ 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.

[3:1]  ⁷ 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.

[3:1]  ⁸ 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).

[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.”

[1:1]  ¹⁴ 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]  ¹⁵ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[1:21]  ¹⁹ sn I left here full. That is, with a husband and two sons.

[1:21]  ²⁰ tn Heb “but empty the Lord has brought me back.” The disjunctive clause structure (vav + adverb + verb + subject) highlights the contrast between her former condition and present situation. Cf. TEV “has brought me back without a thing.”

[1:21]  ²¹ tn The disjunctive clause structure (vav [ו] + subject + verb) here introduces either an attendant circumstance (“when the Lord has opposed me”) or an explanation (“seeing that the Lord has opposed me”).

[1:21]  ²² tc The LXX reads “humbled me” here, apparently understanding the verb as a Piel (עָנָה, ’anah) from a homonymic root meaning “afflict.” However, עָנָה (“afflict”) never introduces its object with בְּ (bet); when the preposition בְּ is used with this verb, it is always adverbial (“in, with, through”). To defend the LXX reading one would have to eliminate the preposition.

[1:21]  ²³ sn The divine name translated Sovereign One is שַׁדַּי (shadday, “Shaddai”). See further the note on this term in Ruth 1:20.

[1:21]  ²⁴ tn Or “brought disaster upon me”; NIV “brought misfortune (calamity NRSV) upon me”; NLT “has sent such tragedy.”

[1:1]  ²⁵ 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]  ²⁶ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[1:1]  ³⁰ 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]  ³¹ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ³² 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]  ³³ 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]  ³⁴ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[1:2]  ³⁵ sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light.

[1:2]  ³⁶ tn Heb “and the name of his wife [was] Naomi.” This has been simplified in the translation for stylistic reasons.

[1:2]  ³⁷ tn Heb “and the name[s] of his two sons [were] Mahlon and Kilion.”

[1:2]  ³⁸ tn Heb “[They were] Ephrathites.” Ephrathah is a small village (Ps 132:6) in the vicinity of Bethlehem (Gen 35:16), so close in proximity that it is often identified with the larger town of Bethlehem (Gen 35:19; 48:7; Ruth 4:11; Mic 5:2 [MT 5:1]; HALOT 81 s.v. אֶפְרָתָה); see F. W. Bush, Ruth, Esther (WBC), 64. The designation “Ephrathites” might indicate that they were residents of Ephrathah. However, the adjectival form אֶפְרָתִים (ephratim, “Ephrathites”) used here elsewhere refers to someone from the clan of Ephrath (cf. 1 Chr 4:4) which lived in the region of Bethlehem: “Now David was the son of an Ephrathite from Bethlehem in Judah whose name was Jesse” (1 Sam 17:12; cf. Mic 5:2 [MT 5:1]). So it is more likely that the virtually identical expression here – “Ephrathites from Bethlehem in Judah” – refers to the clan of Ephrath in Bethlehem (see R. L. Hubbard, Jr., Ruth [NICOT], 91).

[1:2]  ³⁹ tn Heb “and were there”; KJV “continued there”; NRSV “remained there”; TEV “were living there.”

[2:1]  ⁴⁰ tn The disjunctive clause (note the vav [ו] + prepositional phrase structure) provides background information essential to the following narrative.

[2:1]  ⁴¹ tc The marginal reading (Qere) is מוֹדַע (moda’, “relative”), while the consonantal text (Kethib) has מְיֻדָּע (miyudda’, “friend”). The textual variant was probably caused by orthographic confusion between consonantal מְיֻדָּע and מוֹדַע. Virtually all English versions follow the marginal reading (Qere), e.g., KJV, NAB, NASB, NRSV “kinsman”; NIV, NCV, NLT “relative.”

[2:1]  ⁴² tn Heb “and [there was] to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech, and his name [was] Boaz.”

[2:1]  ⁴³ tn The disjunctive clause (note the vav [ו] + prepositional phrase structure) provides background information essential to the following narrative.

[2:1]  ⁴⁴ tc The marginal reading (Qere) is מוֹדַע (moda’, “relative”), while the consonantal text (Kethib) has מְיֻדָּע (miyudda’, “friend”). The textual variant was probably caused by orthographic confusion between consonantal מְיֻדָּע and מוֹדַע. Virtually all English versions follow the marginal reading (Qere), e.g., KJV, NAB, NASB, NRSV “kinsman”; NIV, NCV, NLT “relative.”

[2:1]  ⁴⁵ tn Heb “and [there was] to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech, and his name [was] Boaz.”

[1:1]  ⁴⁶ 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]  ⁴⁷ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[1:15]  ⁵¹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:15]  ⁵² tn Or “gods” (so KJV, NASB, NIV, NRSV, CEV, NLT), if the plural form is taken as a numerical plural. However, it is likely that Naomi, speaking from Orpah’s Moabite perspective, uses the plural of majesty of the Moabite god Chemosh. For examples of the plural of majesty being used of a pagan god, see BDB 43 s.v. אֱלֹהִים 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh.

[4:2]  ⁵³ tn Heb “If you [= you must, see the translator’s note on the word “do” later in this verse] swear/take an oath, ‘As the Lord lives,’ in truth, justice, and righteousness…”

[4:2]  ⁵⁴ tn 4:1-2a consists of a number of “if” clauses, two of which are formally introduced by the Hebrew particle אִם (’im) while the others are introduced by the conjunction “and,” followed by a conjunction (“and” = “then”) with a perfect in 4:2b which introduces the consequence. The translation “You must…. If you do,” was chosen to avoid a long and complicated sentence.

[4:2]  ⁵⁵ tn Heb “bless themselves in him and make their boasts in him.”

[5:2]  ⁵⁶ tn Heb “Though they say, ‘As surely as the Lord lives.” The idea of “swear on oath” comes from the second line.

[5:2]  ⁵⁷ tc The translation follows many Hebrew mss and the Syriac version in reading “surely” (אָכֵן, ’akhen) instead of “therefore” (לָכֵן, lakhen) in the MT.

[5:2]  ⁵⁸ tn Heb “they swear falsely.”

[12:16]  ⁵⁹ tn Heb “the ways of my people.” For this nuance of the word “ways” compare 10:2 and the notes there.

[12:16]  ⁶⁰ tn Heb “taught my people to swear by Baal.”

[12:16]  ⁶¹ tn The words “I swear” are not in the text but are implicit to the oath formula. They are supplied in the translation for clarity.

[12:16]  ⁶² tn The words “If they do this” are not in the text. They are part of an attempt to break up a Hebrew sentence which is long and complex into equivalent shorter sentences consistent with contemporary English style. Verse 16 in Hebrew is all one sentence with a long complex conditional clause followed by a short consequence: “If they carefully learn the ways of my people to swear by name, ‘By the life of the Lord,’ as they taught my people to swear by Baal, then they will be built up in the midst of my people.” The translation strives to create the same contingencies and modifications by breaking up the sentence into shorter sentences in accord with contemporary English style.

[12:16]  ⁶³ tn Heb “they will be built up among my people.” The expression “be built up among” is without parallel. However, what is involved here is conceptually parallel to the ideas expressed in Isa 19:23-25 and Zech 14:16-19. That is, these people will be allowed to live on their own land, to worship the Lord there, and to come to Jerusalem to celebrate the feasts. To translate literally would be meaningless or misleading for many readers.

[33:11]  ⁶⁴ tn Heb “turn from his way.”

[33:11]  ⁶⁵ tn Heb “ways.” This same word is translated “behavior” earlier in the verse.