Discovery BoxNumbers 21:29
Context21:29 Woe to you, Moab.
You are ruined, O people of Chemosh! 1
He has made his sons fugitives,
and his daughters the prisoners of King Sihon of the Amorites.
Numbers 22:1-41
Context22:1 2 The Israelites traveled on 3 and camped in the plains of Moab on the side of the Jordan River 4 across from Jericho. 5 22:2 Balak son of Zippor saw all that the Israelites had done to the Amorites. 22:3 And the Moabites were greatly afraid of the people, because they were so numerous. The Moabites were sick with fear because of the Israelites.
22:4 So the Moabites said to the elders of Midian, “Now this mass of people 6 will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time. 22:5 And he sent messengers to Balaam 7 son of Beor at Pethor, which is by the Euphrates River 8 in the land of Amaw, 9 to summon him, saying, “Look, a nation has come out of Egypt. They cover the face 10 of the earth, and they are settling next to me. 22:6 So 11 now, please come and curse this nation 12 for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them 13 and drive them out of the land. For I know that whoever you bless is blessed, 14 and whoever you curse is cursed.”
22:7 So the elders of Moab and the elders of Midian departed with the fee for divination in their hand. They came to Balaam and reported 15 to him the words of Balak. 22:8 He replied to them, “Stay 16 here tonight, and I will bring back to you whatever word the Lord may speak to me.” So the princes of Moab stayed with Balaam. 22:9 And God came to Balaam and said, “Who are these men with you?” 22:10 Balaam said to God, “Balak son of Zippor, king of Moab, has sent a message to me, saying, 22:11 “Look, a nation has come out 17 of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them 18 and drive them out.” 19 22:12 But God said to Balaam, “You must not go with them; you must not curse the people, 20 for they are blessed.” 21
22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, 22 for the Lord has refused to permit me to go 23 with you.” 22:14 So the princes of Moab departed 24 and went back to Balak and said, “Balaam refused to come with us.”
22:15 Balak again sent princes, 25 more numerous and more distinguished than the first. 26 22:16 And they came to Balaam and said to him, “Thus says Balak son of Zippor: ‘Please do not let anything hinder you from coming 27 to me. 22:17 For I will honor you greatly, 28 and whatever you tell me I will do. So come, put a curse on this nation for me.’”
22:18 Balaam replied 29 to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment 30 of the Lord my God 31 to do less or more. 22:19 Now therefore, please stay 32 the night here also, that I may know what more the Lord might say to me.” 33 22:20 God came to Balaam that night, and said to him, “If the men have come to call you, get up and go with them; but the word that I will say to you, that you must do.” 22:21 So Balaam got up in the morning, saddled his donkey, and went with the princes of Moab.
22:22 Then God’s anger was kindled 34 because he went, and the angel of the Lord stood in the road to oppose 35 him. Now he was riding on his donkey and his two servants were with him. 22:23 And the donkey saw the angel of the Lord standing in the road with 36 his sword drawn in his hand, so the donkey turned aside from the road and went into the field. But Balaam beat the donkey, to make her turn back to the road.
22:24 Then the angel of the Lord stood in a path 37 among the vineyards, where there was a wall on either side. 38 22:25 And when the donkey saw the angel of the Lord, she pressed herself into the wall, and crushed Balaam’s foot against the wall. So he beat her again. 39
22:26 Then the angel of the Lord went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left. 22:27 When the donkey saw the angel of the Lord, she crouched down under Balaam. Then Balaam was angry, and he beat his donkey with a staff.
22:28 Then the Lord opened the mouth of the donkey, and she said to Balaam, “What have I done to you that you have beaten me these three times?” 22:29 And Balaam said to the donkey, “You have made me look stupid; I wish 40 there were a sword in my hand, for I would kill you right now.” 22:30 The donkey said to Balaam, “Am not I your donkey that you have ridden ever since I was yours until this day? Have I ever attempted 41 to treat you this way?” 42 And he said, “No.” 22:31 Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the way with his sword drawn in his hand; so he bowed his head and threw himself down with his face to the ground. 43 22:32 The angel of the Lord said to him, “Why have you beaten your donkey these three times? Look, I came out to oppose you because what you are doing 44 is perverse before me. 45 22:33 The donkey saw me and turned from me these three times. If 46 she had not turned from me, I would have killed you but saved her alive.” 22:34 Balaam said to the angel of the Lord, “I have sinned, for I did not know that you stood against me in the road. 47 So now, if it is evil in your sight, 48 I will go back home.” 49 22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak 50 the word that I will speak to you.” 51 So Balaam went with the princes of Balak.
22:36 When Balak heard that Balaam was coming, he went out to meet him at a city of Moab which was on the border of the Arnon at the boundary of his territory. 22:37 Balak said to Balaam, “Did I not send again and again 52 to you to summon you? Why did you not come to me? Am I not able to honor you?” 53 22:38 Balaam said to Balak, “Look, I have come to you. Now, am I able 54 to speak 55 just anything? I must speak 56 only the word that God puts in my mouth.” 22:39 So Balaam went with Balak, and they came to Kiriath-huzoth. 22:40 And Balak sacrificed bulls and sheep, and sent some 57 to Balaam, and to the princes who were with him. 22:41 Then on the next morning Balak took Balaam, and brought him up to Bamoth Baal. 58 From there he saw the extent of the nation.
Numbers 24:1-25
Context24:1 59 When Balaam saw that it pleased the Lord to bless Israel, 60 he did not go as at the other times 61 to seek for omens, 62 but he set his face 63 toward the wilderness. 24:2 When Balaam lifted up his eyes, he saw Israel camped tribe by tribe; 64 and the Spirit of God came upon him. 24:3 Then he uttered this oracle: 65
“The oracle 66 of Balaam son of Beor;
the oracle of the man whose eyes are open; 67
24:4 the oracle of the one who hears the words of God,
who sees a vision from the Almighty,
although falling flat on the ground 68 with eyes open: 69
24:5 ‘How 70 beautiful are your tents, O Jacob,
and your dwelling places, O Israel!
24:6 They are like 71 valleys 72 stretched forth,
like gardens by the river’s side,
like aloes 73 that the Lord has planted,
and like cedar trees beside the waters.
24:7 He will pour the water out of his buckets, 74
and their descendants will be like abundant 75 water; 76
their king will be greater than Agag, 77
and their kingdom will be exalted.
24:8 God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people 78
and will break their bones
and will pierce them through with arrows.
24:9 They crouch and lie down like a lion,
and as a lioness, 79 who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”
24:10 Then Balak became very angry at Balaam, and he struck his hands together. 80 Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless 81 them these three times! 24:11 So now, go back where you came from! 82 I said that I would greatly honor you; but now the Lord has stood in the way of your honor.”
24:12 Balaam said to Balak, “Did I not also tell your messengers whom you sent to me, 24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond 83 the commandment 84 of the Lord to do either good or evil of my own will, 85 but whatever the Lord tells me I must speak’? 24:14 And now, I am about to go 86 back to my own people. Come now, and I will advise you as to what this people will do to your people in the future.” 87
24:15 Then he uttered this oracle: 88
“The oracle of Balaam son of Beor;
the oracle of the man whose eyes are open;
24:16 the oracle of the one who hears the words of God,
and who knows the knowledge of the Most High,
who sees a vision from the Almighty,
although falling flat on the ground with eyes open:
24:17 ‘I see him, but not now;
I behold him, but not close at hand. 89
A star 90 will march forth 91 out of Jacob,
and a scepter 92 will rise out of Israel.
He will crush the skulls 93 of Moab,
and the heads 94 of all the sons of Sheth. 95
24:18 Edom will be a possession,
Seir, 96 his enemies, will also be a possession;
but Israel will act valiantly.
24:19 A ruler will be established from Jacob;
he will destroy the remains of the city.’” 97
24:20 Then Balaam 98 looked on Amalek and delivered this oracle: 99
“Amalek was the first 100 of the nations,
but his end will be that he will perish.”
24:21 Then he looked on the Kenites and uttered this oracle:
“Your dwelling place seems strong,
and your nest 101 is set on a rocky cliff.
24:22 Nevertheless the Kenite will be consumed. 102
How long will Asshur take you away captive?”
24:23 Then he uttered this oracle:
“O, who will survive when God does this! 103
24:24 Ships will come from the coast of Kittim, 104
and will afflict Asshur, 105 and will afflict Eber,
and he will also perish forever.” 106
24:25 Balaam got up and departed and returned to his home, 107 and Balak also went his way.
Deuteronomy 2:9
Context2:9 Then the Lord said to me, “Do not harass Moab and provoke them to war, for I will not give you any of their land as your territory. This is because I have given Ar 108 to the descendants of Lot 109 as their possession.
Deuteronomy 2:19
Context2:19 But when you come close to the Ammonites, do not harass or provoke them because I am not giving you any of the Ammonites’ land as your possession; I have already given it to Lot’s descendants 110 as their possession.
Deuteronomy 23:3
Context23:3 An Ammonite or Moabite 111 may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever 112 do so, 113
Jude 1:1
Context1:1 From Jude, 114 a slave 115 of Jesus Christ and brother of James, 116 to those who are called, wrapped in the love of 117 God the Father and kept for 118 Jesus Christ.
Ruth 4:10
Context4:10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property 119 so the name of the deceased might not disappear 120 from among his relatives and from his village. 121 You are witnesses today.”
Ruth 4:2
Context4:2 Boaz chose ten of the village leaders 122 and said, “Sit down here!” So they sat down.
Ruth 1:1-18
Context1:1 During the time of the judges 123 there was a famine in the land of Judah. 124 So a man from Bethlehem 125 in Judah went to live as a resident foreigner 126 in the region of Moab, along with his wife and two sons. 127 1:2 (Now the man’s name was Elimelech, 128 his wife was Naomi, 129 and his two sons were Mahlon and Kilion. 130 They were of the clan of Ephrath 131 from Bethlehem in Judah.) They entered the region of Moab and settled there. 132 1:3 Sometime later 133 Naomi’s husband Elimelech died, so she and her two sons were left alone. 1:4 So her sons 134 married 135 Moabite women. (One was named Orpah and the other Ruth.) 136 And they continued to live there about ten years. 1:5 Then Naomi’s two sons, Mahlon and Kilion, also died. 137 So the woman was left all alone – bereaved of her two children 138 as well as her husband! 1:6 So she decided to return home from the region of Moab, accompanied by her daughters-in-law, 139 because while she was living in Moab 140 she had heard that the Lord had shown concern 141 for his people, reversing the famine by providing abundant crops. 142
1:7 Now as she and her two daughters-in-law began to leave the place where she had been living to return to the land of Judah, 143 1:8 Naomi said to her two daughters-in-law, “Listen to me! Each of you should return to your mother’s home! 144 May the Lord show 145 you 146 the same kind of devotion that you have shown to your deceased husbands 147 and to me! 148 1:9 May the Lord enable each of you to find 149 security 150 in the home of a new husband!” 151 Then she kissed them goodbye and they wept loudly. 152 1:10 But they said to her, “No! 153 We will 154 return with you to your people.”
1:11 But Naomi replied, “Go back home, my daughters! There is no reason for you to return to Judah with me! 155 I am no longer capable of giving birth to sons who might become your husbands! 156 1:12 Go back home, my daughters! For I am too old to get married again. 157 Even if I thought that there was hope that I could get married tonight and conceive sons, 158 1:13 surely you would not want to wait until they were old enough to marry! 159 Surely you would not remain unmarried all that time! 160 No, 161 my daughters, you must not return with me. 162 For my intense suffering 163 is too much for you to bear. 164 For the Lord is afflicting me!” 165
1:14 Again they wept loudly. 166 Then Orpah kissed her mother-in-law goodbye, 167 but Ruth 168 clung tightly to her. 169 1:15 So Naomi 170 said, “Look, your sister-in-law is returning to her people and to her god. 171 Follow your sister-in-law back home!” 1:16 But Ruth replied,
“Stop urging me to abandon you! 172
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! 173
Only death will be able to separate me from you!” 174
1:18 When Naomi 175 realized that Ruth 176 was determined to go with her, she stopped trying to dissuade her. 177
Ruth 1:2
Context1:2 (Now the man’s name was Elimelech, 178 his wife was Naomi, 179 and his two sons were Mahlon and Kilion. 180 They were of the clan of Ephrath 181 from Bethlehem in Judah.) They entered the region of Moab and settled there. 182
Ruth 3:1
Context3:1 At that time, 183 Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure. 184
[21:29] 1 sn The note of holy war emerges here as the victory is a victory over the local gods as well as over the people.
[22:1] 2 sn The fifth section of the book (22:1-33:56) traces the Israelite activities in Transjordan. It is hard to determine how long they were in Transjordan, but a good amount of time must have elapsed for the number of moves they made and the wars they fought. There is a considerable amount of information available on this section of the book. Some of the most helpful works include: H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); E. Burrows, The Oracles of Jacob and Balaam; G. W. Coats, “Balaam, Sinner or Saint?” BR 18 (1973): 21-29; P. C. Craigie, “The Conquest and Early Hebrew Poetry,” TynBul 20 (1969): 76-94; I. Parker, “The Way of God and the Way of Balaam,” ExpTim 17 (1905): 45; and J. A. Wharton, “The Command to Bless: An Exposition of Numbers 22:41–23:25,” Int 13 (1959): 37-48. This first part introduces the characters and sets the stage for the oracles. It can be divided into four sections: the invitation declined (vv. 1-14), the second invitation extended (vv. 15-21), God opposes Balaam (vv. 22-35), and Balaam meets Balak (vv. 36-41).
[22:1] 3 tn The verse begins with the vav (ו) consecutive.
[22:1] 4 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[22:1] 5 map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[22:4] 6 tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.
[22:5] 7 sn There is much literature on pagan diviners and especially prophecy in places in the east like Mari (see, for example, H. B. Huffmon, “Prophecy in the Mari Letters,” BA 31 [1968]: 101-24). Balaam appears to be a pagan diviner who was of some reputation; he was called to curse the Israelites, but God intervened and gave him blessings only. The passage forms a nice complement to texts that deal with blessings and curses. It shows that no one can curse someone whom God has blessed.
[22:5] 8 tn Heb “by the river”; in most contexts this expression refers to the Euphrates River (cf. NAB, NCV, NRSV, TEV, CEV, NLT).
[22:5] 9 tn Heb “in the land of Amaw” (cf. NAB, NRSV, TEV); traditionally “in the land of the sons of his people.” The LXX has “by the river of the land.”
[22:5] 10 tn Heb “eye.” So also in v. 11.
[22:6] 11 tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.
[22:6] 12 tn Heb “people.” So also in vv. 10, 17, 41.
[22:6] 13 tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.
[22:6] 14 tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.
[22:8] 16 tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the
[22:11] 17 tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.
[22:11] 18 tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).
[22:11] 19 tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.
[22:12] 20 tn The two verbs are negated imperfects; they have the nuance of prohibition: You must not go and you must not curse.
[22:12] 21 tn The word בָּרוּךְ (barukh) is the Qal passive participle, serving here as the predicate adjective after the supplied verb “to be.” The verb means “enrich,” in any way, materially, spiritually, physically. But the indication here is that the blessing includes the promised blessing of the patriarchs, a blessing that gave Israel the land. See further, C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
[22:13] 22 tc The LXX adds “to your lord.”
[22:13] 23 tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”
[22:15] 25 tn The construction is a verbal hendiadys. It uses the Hiphil preterite of the verb “to add” followed by the Qal infinitive “to send.” The infinitive becomes the main verb, and the preterite an adverb: “he added to send” means “he sent again.”
[22:15] 26 tn Heb “than these.”
[22:16] 27 tn The infinitive construct is the object of the preposition.
[22:17] 28 tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (’akhabbedkha). The great honor could have been wealth, prestige, or position.
[22:18] 29 tn Heb “answered and said.”
[22:18] 31 sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.
[22:19] 32 tn In this case “lodge” is not used, but “remain, reside” (שְׁבוּ, shÿvu).
[22:19] 33 tn This clause is also a verbal hendiadys: “what the
[22:22] 34 sn God’s anger now seems to contradict the permission he gave Balaam just before this. Some commentators argue that God’s anger is a response to Balaam’s character in setting out – which the Bible does not explain. God saw in him greed and pleasure for the riches, which is why he was so willing to go.
[22:22] 35 tn The word is שָׂטָן (satan, “to be an adversary, to oppose”).
[22:23] 36 tn The word has the conjunction “and” on the noun, indicating this is a disjunctive vav (ו), here serving as a circumstantial clause.
[22:24] 37 tn The word means a “narrow place,” having the root meaning “to be deep.” The Greek thought it was in a field in a narrow furrow.
[22:24] 38 tn Heb “a wall on this side, and a wall on that side.”
[22:25] 39 tn Heb “he added to beat her,” another verbal hendiadys.
[22:29] 40 tn The optative clause is introduced with the particle לוּ (lu).
[22:30] 41 tn Here the Hiphil perfect is preceded by the Hiphil infinitive absolute for emphasis in the sentence.
[22:30] 42 tn Heb “to do thus to you.”
[22:31] 43 tn The Hishtaphel verb חָוָה (khavah) – שָׁחָה (shakhah) with metathesis – has a basic idea of “bow oneself low to the ground,” and perhaps in some cases the idea of “coil up.” This is the normal posture of prayer and of deep humility in the ancient religious world.
[22:32] 45 tn The verb יָרַט (yarat) occurs only here and in Job 16:11. Balaam is embarking on a foolish mission with base motives. The old rendering “perverse” is still acceptable.
[22:33] 46 tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).
[22:34] 47 sn Balaam is not here making a general confession of sin. What he is admitting to is a procedural mistake. The basic meaning of the word is “to miss the mark.” He now knows he took the wrong way, i.e., in coming to curse Israel.
[22:34] 48 sn The reference is to Balaam’s way. He is saying that if what he is doing is so perverse, so evil, he will turn around and go home. Of course, it did not appear that he had much of a chance of going forward.
[22:34] 49 tn The verb is the cohortative from “return”: I will return [me].
[22:35] 50 tn The imperfect tense here can be given the nuance of permission.
[22:35] 51 tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”
[22:37] 52 tn The emphatic construction is made of the infinitive absolute and the perfect tense from the verb שָׁלַח (shalakh, “to send”). The idea must be more intense than something like, “Did I not certainly send.” Balak is showing frustration with Balaam for refusing him.
[22:37] 53 sn Balak again refers to his ability to “honor” the seer. This certainly meant payment for his service, usually gold ornaments, rings and jewelry, as well as some animals.
[22:38] 54 tn The verb is אוּכַל (’ukhal) in a question – “am I able?” But emphasizing this is the infinitive absolute before it. So Balaam is saying something like, “Can I really say anything?”
[22:38] 55 tn The Piel infinitive construct (without the preposition) serves as the object of the verb “to be able.” The whole question is rhetorical – he is saying that he will not be able to say anything God does not allow him to say.
[22:38] 56 tn The imperfect tense is here taken as an obligatory imperfect.
[22:40] 57 sn The understanding is that Balak was making a sacrifice for a covenant relationship, and so he gave some of the meat to the men and to the seer.
[22:41] 58 sn The name Bamoth Baal means “the high places of Baal.”
[24:1] 59 sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).
[24:1] 60 tn Heb “it was good in the eyes of the
[24:1] 61 tn Heb “as time after time.”
[24:1] 62 tn The word נְחָשִׁים (nÿkhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.
[24:1] 63 tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.
[24:2] 64 tn Heb “living according to their tribes.”
[24:3] 65 tn Heb “and he took up his oracle and said.”
[24:3] 66 tn The word נְאֻם (nÿ’um) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.
[24:3] 67 tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”
[24:4] 68 tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.
[24:4] 69 tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.
[24:5] 70 tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).
[24:6] 71 tn Heb “as valleys they spread forth.”
[24:6] 72 tn Or “rows of palms.”
[24:6] 73 sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).
[24:7] 74 tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.
[24:7] 76 sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.
[24:7] 77 sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.
[24:8] 78 tn Heb “they will devour nations,” their adversaries.
[24:9] 79 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
[24:10] 80 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
[24:10] 81 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
[24:11] 82 tn Heb “flee to your place.”
[24:13] 83 tn Heb “I am not able to go beyond.”
[24:13] 85 tn Heb “from my heart.”
[24:14] 86 tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”
[24:14] 87 tn Heb “in the latter days.” For more on this expression, see E. Lipinski, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.
[24:15] 88 tn Heb “and he took up his oracle and said.”
[24:17] 90 sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in
[24:17] 91 tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”
[24:17] 92 sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”
[24:17] 93 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”
[24:17] 94 tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.
[24:17] 95 sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.
[24:18] 96 sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.
[24:19] 97 tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).
[24:20] 98 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
[24:20] 99 tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.
[24:20] 100 sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.
[24:21] 101 sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.
[24:22] 102 tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.
[24:23] 103 tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).
[24:24] 104 tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.
[24:24] 105 tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).
[24:24] 106 tn Or “it will end in utter destruction.”
[2:9] 108 sn Ar was a Moabite city on the Arnon River east of the Dead Sea. It is mentioned elsewhere in the “Book of the Wars of Yahweh” (Num 21:15; cf. 21:28; Isa 15:1). Here it is synonymous with the whole land of Moab.
[2:9] 109 sn The descendants of Lot. Following the destruction of the cities of the plain, Sodom and Gomorrah, as God’s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon (Gen 19:30-38). Thus, these descendants of Lot in and around Ar were the Moabites.
[2:19] 110 sn Lot’s descendants. See note on this phrase in Deut 2:9.
[23:3] 111 sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).
[23:3] 112 tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.
[23:3] 113 tn Heb “enter the assembly of the
[1:1] 114 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 115 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 116 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 117 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 118 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[4:10] 119 tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).
[4:10] 120 tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”
[4:10] 121 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.”
[4:2] 122 tn Heb “and he took ten men from the elders of the town.”
[1:1] 123 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] 124 tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.
[1:1] 125 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] 126 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] 127 tn Heb “he and his wife and his two sons.” The LXX omits “two.”
[1:2] 128 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] 129 tn Heb “and the name of his wife [was] Naomi.” This has been simplified in the translation for stylistic reasons.
[1:2] 130 tn Heb “and the name[s] of his two sons [were] Mahlon and Kilion.”
[1:2] 131 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] 132 tn Heb “and were there”; KJV “continued there”; NRSV “remained there”; TEV “were living there.”
[1:3] 133 tn Heb “And Elimelech, the husband of Naomi, died.” The vav (ו) functions in a consecutive sense (“then”), but the time-frame is not explicitly stated.
[1:4] 134 tn Heb “they.” The verb is 3rd person masculine plural referring to Naomi’s sons, as the translation indicates.
[1:4] 135 tn Heb “and they lifted up for themselves Moabite wives.” When used with the noun “wife,” the verb נָשָׂא (nasa’, “to lift up, carry, take”) forms the idiom “to take a wife,” that is, to marry (BDB 673 s.v. Qal.3.d; 2 Chr 11:21; 13:21; 24:3; Ezra 9:2,12; 10:44; Neh 13:25).
[1:4] 136 tn Heb “the name of the one [was] Orpah and the name of the second [was] Ruth.”
[1:5] 137 tn Heb “and the two of them also died, Mahlon and Kilion.”
[1:5] 138 tn The term יֶלֶד (yeled, “offspring”), from the verb יָלַד (yalad, “to give birth to”), is used only here of a married man. By shifting to this word from the more common term בֵּן (ben, “son”; see vv. 1-5a) and then using it in an unusual manner, the author draws attention to Naomi’s loss and sets up a verbal link with the story’s conclusion (cf. 4:16). Although grown men, they were still her “babies” (see E. F. Campbell, Ruth [AB], 56; F. W. Bush, Ruth, Esther [WBC], 66).
[1:6] 139 tn Heb “and she arose, along with her daughters-in-law, and she returned from the region of Moab.”
[1:6] 140 tn Heb “in the region of Moab”; KJV, NRSV “in the country of Moab.” Since this is a repetition of the phrase found earlier in the verse, it has been shortened to “in Moab” in the present translation for stylistic reasons.
[1:6] 141 tn Heb “had visited” or “taken note of.” The basic meaning of פָּקַד (paqad) is “observe, examine, take note of” (T. F. Williams, NIDOTTE 3:658), so it sometimes appears with זָכַר (zakhar, “to remember”; Pss 8:4 [MT 5]; 106:4; Jer 14:10; 15:15; Hos 8:13; 9:9) and רָאָה (ra’ah, “to see”; Exod 4:31; Ps 80:14 [MT 15]; NIDOTTE 3:659). It often emphasizes the cause/effect response to what is seen (NIDOTTE 3:659). When God observes people in need, it is glossed “be concerned about, care for, attend to, help” (Gen 21:1; 50:24, 25; Exod 4:31; Ruth 1:6; 1 Sam 2:21; Jer 15:15; Zeph 2:7; Zech 10:3b; NIDOTTE 3:661). When humans are the subject, it sometimes means “to visit” needy people to bestow a gift (Judg 15:1; 1 Sam 17:18). Because it has such a broad range of meanings, its use here has been translated variously: (1) “had visited” (KJV, ASV, NASV, RSV; so BDB 823-24 s.v. פָּקַד); (2) “had considered” (NRSV) and “had taken note of” (TNK; so HALOT 955-57 s.v. פקד); and (3) “had come to the aid of” (NIV), “had blessed” (TEV), and “had given” (CEV; so NIDOTTE 3:657). When God observed the plight of his people, he demonstrated his concern by benevolently giving them food.
[1:6] 142 tn Heb “by giving to them food.” The translation “reversing the famine and providing abundant crops” attempts to clarify the referent of לֶחֶם (lekhem, “food”) as “crops” and highlights the reversal of the famine that began in v. 1. The infinitive construct לָתֵת לָהֶם לָחֶם (latet lahem lakhem) may denote (1) purpose: “[he visited his people] to give them food” or (2) complementary sense explaining the action of the main verb: “[he visited his people] by giving them food.” The term לֶחֶם (lakhem) here refers to agricultural fertility, the reversal of the famine in v. 1.
[1:7] 143 tn Heb “and she went out from the place she had been, and her two daughters-in-law with her, and they went on the way to return to the land of Judah.”
[1:8] 144 tn Heb “each to the house of her mother.” Naomi’s words imply that it is more appropriate for the two widows to go home to their mothers, rather than stay with their mother-in-law (see F. W. Bush, Ruth, Esther [WBC], 75).
[1:8] 145 tc The MT (Kethib) has the imperfect יַעֲשֶׂה (ya’aseh, “[the
[1:8] 146 tn Heb “do with you”; NRSV “deal kindly with you”; NLT “reward you for your kindness.” The pronominal suffix “you” appears to be a masculine form, but this is likely a preservation of an archaic dual form (see E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76).
[1:8] 147 tn Heb “the dead” (so KJV, NRSV); NLT “your husbands.” This refers to their deceased husbands.
[1:8] 148 tn Heb “devotion as you have done with the dead and with me.” The noun חֶסֶד (khesed, “devotion”) is a key thematic term in the book of Ruth (see 2:20; 3:10). G. R. Clark suggests that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient”; an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him – or herself” (The Word Hesed in the Hebrew Bible [JSOTSup], 267). HALOT 336-37 s.v. II חֶסֶד defines the word as “loyalty” or “faithfulness.” Other appropriate glosses might be “commitment” and “devotion.”
[1:9] 149 tn Heb “may the
[1:9] 150 tn Heb “rest.” While the basic meaning of מְנוּחָה (mÿnukhah) is “rest,” it often refers to “security,” such as provided in marriage (BDB 629-30 s.v.; HALOT 600 s.v.). Thus English versions render it in three different but related ways: (1) the basic sense: “rest” (KJV, ASV, NASV, NIV); (2) the metonymical cause/effect sense: “security” (NRSV, NJPS, REB, NLT, GW); and (3) the referential sense: “home” (RSV, TEV, CEV, NCV).
[1:9] 151 tn Heb “in the house of her husband” (so KJV, NASB); NRSV “your husband.”
[1:9] 152 tn Heb “they lifted their voice[s] and wept” (KJV, ASV, NASB all similar). This refers to loud weeping characteristic of those mourning a tragedy (Judg 21:2; 2 Sam 13:36; Job 2:12).
[1:10] 153 tn The particle כִּי (ki) here has the force of “no, on the contrary” (see Gen 31:26; Ps 44:22; HALOT 470 s.v. II כִּי 3).
[1:10] 154 tn Or perhaps “we want to” (so NCV, CEV, NLT), if the imperfect is understood in a modal sense indicating desire.
[1:11] 155 tn Heb “Why would you want to come with me?” Naomi’s rhetorical question expects a negative answer. The phrase “to Judah” is added in the translation for clarification.
[1:11] 156 tn Heb “Do I still have sons in my inner parts that they might become your husbands?” Again Naomi’s rhetorical question expects a negative answer.
[1:12] 157 sn Too old to get married again. Naomi may be exaggerating for the sake of emphasis. Her point is clear, though: It is too late to roll back the clock.
[1:12] 158 tn Verse 12b contains the protasis (“if” clause) of a conditional sentence, which is completed by the rhetorical questions in v. 13. For a detailed syntactical analysis, see F. W. Bush, Ruth, Esther (WBC), 78-79.
[1:13] 159 tn Heb “For them would you wait until they were grown?” Some understand הֲלָהֵן (halahen) as an interrogative he (ה) with an Aramaic particle meaning “therefore” (see GKC 301 §103.b.2 [n. 4]; cf. ASV, NASB), while others understand the form to consist of an interrogative he, the preposition ל (lamed, “for”), and an apparent third person feminine plural pronominal suffix (CEV, NLT “for them”). The feminine suffix is problematic, for its antecedent is the hypothetical “sons” mentioned at the end of v. 12. For this reason some emend the form to הלתם (“for them,” a third person masculine plural suffix). R. L. Hubbard raises the possibility that the nunated suffix is an archaic Moabite masculine dual form (Ruth [NICOT], 111, n. 31). In any case, Naomi’s rhetorical question expects a negative answer.
[1:13] 160 tn Heb “For them would you hold yourselves back so as not to be for a man?” Again Naomi’s rhetorical question expects a negative answer. The verb עָגַן (’agan, “hold back”; cf. KJV, ASV “stay”; NRSV “refrain”) occurs only here in the OT. For discussion of its etymology and meaning, see HALOT 785-86 s.v. עגן, and F. W. Bush, Ruth, Esther (WBC), 79-80.
[1:13] 161 tn The negative is used here in an elliptical manner for emphasis (see HALOT 48 s.v. I אַל; GKC 479-80 §152.g).
[1:13] 162 tn Heb “No, my daughters.” Naomi is not answering the rhetorical questions she has just asked. In light of the explanatory clause that follows, it seems more likely that she is urging them to give up the idea of returning with her. In other words, the words “no, my daughters” complement the earlier exhortation to “go back.” To clarify this, the words “you must not return with me” are added in the translation.
[1:13] 163 tn Heb “bitterness to me.” The term מָרַר (marar) can refer to emotional bitterness: “to feel bitter” (1 Sam 30:6; 2 Kgs 4:27; Lam 1:4) or a grievous situation: “to be in bitter circumstances” (Jer 4:18) (BDB 600 s.v.; HALOT 638 s.v. I מרר). So the expression מַר־לִי (mar-li) can refer to emotional bitterness (KJV, NKJV, ASV, RSV, NASB, NIV, NJPS, CEV, NLT) or a grievous situation (cf. NRSV, NAB, NCV, CEV margin). Although Naomi and her daughters-in-law had reason for emotional grief, the issue at hand was Naomi’s lamentable situation, which she did not want them to experience: being a poor widow in a foreign land.
[1:13] 164 tn Heb “for there is bitterness to me exceedingly from you.” The clause כִּי־מַר־לִי מְאֹד מִכֶּם (ki-mar-li me’od mikkem) is notoriously difficult to interpret. It has been taken in three different ways: (1) “For I am very bitter for me because of you,” that is, because of your widowed condition (cf. KJV, NKJV, ASV, RSV, NJB, REB, JB, TEV). This does not fit well, however, with the following statement (“for the LORD has attacked me”) nor with the preceding statement (“You must not return with me”). (2) “For I am far more bitter than for you” (cf. NASB, NIV, NJPS, NEB, CEV, NLT). This does not provide an adequate basis, however, for the preceding statement (“You must not return with me”). (3) “For my bitterness is too much for you [to bear]” (cf. NAB, NRSV, NCV, CEV margin). This is preferable because it fits well with both the preceding and following statements. These three options reflect the three ways the preposition מן may be taken here: (1) causal: “because of, on account of” (BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6), not that Orpah and Ruth were the cause of her calamity, but that Naomi was grieved because they had become widows; (2) comparative: “more [bitter] than you” (BDB 581 s.v. 6.a; HALOT 598 s.v. 5b), meaning that Naomi’s situation was more grievous than theirs – while they could remarry, her prospects were much more bleak; and (3) elative, describing a situation that is too much for a person to bear: “too [bitter] for you” (BDB 581 s.v. 6.d; HALOT 598 s.v. 5a; IBHS 267 §14.4f; e.g., Gen 4:13; Exod 18:18; Deut 17:8; 1 Kgs 19:17), meaning that Naomi’s plight was too bitter for her daughters-in-law to share. While all three options are viable, the meaning adopted must fit two criteria: (1) The meaning of this clause (1:13b) must provide the grounds for Naomi’s emphatic rejection of the young women’s refusal to separate themselves from her (1:13a); and (2) it must fit the following clause: “for the hand of the LORD has gone out against me” (1:13c). The first and second options do not provide adequate reasons for sending her daughters-in-law back home, nor do they fit her lament that the LORD had attached her (not them); however, the third option (elative sense) fits both criteria. Naomi did not want her daughters-in-law to share her sad situation, that is, to be poor, childless widows in a foreign land with no prospect for marriage. If they accompanied her back to Judah, they would be in the same kind of situation in which she found herself in Moab. If they were to find the “rest” (security of home and husband) she wished for them, it would be in Moab, not in Judah. The
[1:13] 165 tn Heb “for the hand of the
[1:14] 166 tn Heb “they lifted their voice[s] and wept” (so NASB; see v. 9). The expression refers to loud weeping employed in mourning tragedy (Judg 21:2; 2 Sam 13:36; Job 2:12).
[1:14] 167 tc The LXX adds, “and she returned to her people” (cf. TEV “and went back home”). Translating the Greek of the LXX back to Hebrew would read a consonantal text of ותשׁב אל־עמה. Most dismiss this as a clarifying addition added under the influence of v. 15, but this alternative reading should not be rejected too quickly. It is possible that a scribe’s eye jumped from the initial vav on ותשׁב (“and she returned”) to the initial vav on the final clause (וְרוּת [vÿrut], “and Ruth”), inadvertently leaving out the intervening words, “and she returned to her people.” Or a scribe’s eye could have jumped from the final he on לַחֲמוֹתָהּ (lakhamotah, “to her mother-in-law”) to the final he on עַמָּהּ (’ammah, “her people”), leaving out the intervening words, “and she returned to her people.”
[1:14] 168 tn The clause is disjunctive. The word order is conjunction + subject + verb, highlighting the contrast between the actions of Orpah and Ruth.
[1:14] 169 sn Clung tightly. The expression suggests strong commitment (see R. L. Hubbard, Jr., Ruth [NICOT], 115).
[1:15] 170 tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
[1:15] 171 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.
[1:16] 172 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] 173 tn Heb “Thus may the
[1:17] 174 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] 175 tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
[1:18] 176 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
[1:18] 177 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).
[1:2] 178 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] 179 tn Heb “and the name of his wife [was] Naomi.” This has been simplified in the translation for stylistic reasons.
[1:2] 180 tn Heb “and the name[s] of his two sons [were] Mahlon and Kilion.”
[1:2] 181 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] 182 tn Heb “and were there”; KJV “continued there”; NRSV “remained there”; TEV “were living there.”
[3:1] 183 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] 184 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).
