Ruth 4:18-22

Epilogue: Obed in the Genealogy of David

4:18 These are the descendants ¹  of Perez: Perez was the father of Hezron, 4:19 Hezron was the father of Ram, Ram was the father of Amminadab, 4:20 Amminadab was the father of Nachshon, Nachshon was the father of Salmah, 4:21 Salmon ²  was the father of Boaz, Boaz was the father of Obed, 4:22 Obed was the father of Jesse, and Jesse was the father of David. ³ 

Ruth 4:1

Boaz Settles the Matter

4:1 Now Boaz went up ⁴  to the village gate and sat there. Then along came the guardian ⁵  whom Boaz had mentioned to Ruth! ⁶  Boaz said, “Come ⁷  here and sit down, ‘John Doe’!” ⁸  So he came ⁹  and sat down.

Ruth 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ¹⁰  there was a famine in the land of Judah. ¹¹  So a man from Bethlehem ¹²  in Judah went to live as a resident foreigner ¹³  in the region of Moab, along with his wife and two sons. ¹⁴ 

Ruth 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ¹⁵  there was a famine in the land of Judah. ¹⁶  So a man from Bethlehem ¹⁷  in Judah went to live as a resident foreigner ¹⁸  in the region of Moab, along with his wife and two sons. ¹⁹ 

Ruth 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ²⁰  there was a famine in the land of Judah. ²¹  So a man from Bethlehem ²²  in Judah went to live as a resident foreigner ²³  in the region of Moab, along with his wife and two sons. ²⁴ 

Ruth 1:16

1:16 But Ruth replied,

“Stop urging me to abandon you! ²⁵ 

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.

Ruth 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ²⁶  there was a famine in the land of Judah. ²⁷  So a man from Bethlehem ²⁸  in Judah went to live as a resident foreigner ²⁹  in the region of Moab, along with his wife and two sons. ³⁰ 

Ruth 2:10-15

2:10 Ruth ³¹  knelt before him with her forehead to the ground ³²  and said to him, “Why are you so kind ³³  and so attentive to me, ³⁴  even though ³⁵  I am a foreigner?” ³⁶  2:11 Boaz replied to her, ³⁷  “I have been given a full report of ³⁸  all that you have done for your mother-in-law following the death of your husband – how you left ³⁹  your father and your mother, as well as your homeland, and came to live among people you did not know previously. ⁴⁰  2:12 May the Lord reward your efforts! ⁴¹  May your acts of kindness be repaid fully ⁴²  by the Lord God of Israel, from whom you have sought protection!” ⁴³  2:13 She said, “You really are being kind to me, ⁴⁴  sir, ⁴⁵  for you have reassured ⁴⁶  and encouraged ⁴⁷  me, your servant, ⁴⁸  even though I am ⁴⁹  not one of your servants!” ⁵⁰ 

2:14 Later during the mealtime Boaz said to her, “Come here and have ⁵¹  some food! Dip your bread ⁵²  in the vinegar!” So she sat down beside the harvesters. Then he handed ⁵³  her some roasted grain. She ate until she was full and saved the rest. ⁵⁴  2:15 When she got up to gather grain, Boaz told ⁵⁵  his male servants, “Let her gather grain even among ⁵⁶  the bundles! Don’t chase her off! ⁵⁷ 

Psalms 72:20

72:20 This collection of the prayers of David son of Jesse ends here. ⁵⁸ 

Isaiah 11:1-2

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s ⁵⁹  root stock,

a bud will sprout ⁶⁰  from his roots.

11:2 The Lord’s spirit will rest on him ⁶¹  –

a spirit that gives extraordinary wisdom, ⁶² 

a spirit that provides the ability to execute plans, ⁶³ 

a spirit that produces absolute loyalty to the Lord. ⁶⁴ 

Matthew 1:3-6

1:3 Judah the father of Perez and Zerah (by Tamar), Perez the father of Hezron, Hezron the father of Ram, 1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon, 1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse, 1:6 and Jesse the father of David the king.

David was the father of Solomon (by the wife of Uriah ⁶⁵ ),

Acts 13:22-23

13:22 After removing him, God ⁶⁶  raised up ⁶⁷  David their king. He testified about him: ⁶⁸  ‘I have found David ⁶⁹  the son of Jesse to be a man after my heart, ⁷⁰  who will accomplish everything I want him to do.’ ⁷¹  13:23 From the descendants ⁷²  of this man ⁷³  God brought to Israel a Savior, Jesus, just as he promised. ⁷⁴ 

[4:18]  ¹ tn Or “generations” (so KJV, NASB); NIV, NLT “family line.”

[4:21]  ² sn Salmon appears to be an alternate spelling of Salmah in the preceding line.

[4:22]  ³ 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]  ⁴ tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.

[4:1]  ⁵ tn Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.

[4:1]  ⁶ tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

[4:1]  ⁷ tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”

[4:1]  ⁸ 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]  ⁹ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”

[1:1]  ¹⁰ 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]  ¹¹ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[1:1]  ¹⁵ 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]  ¹⁶ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[1:1]  ²⁰ 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]  ²¹ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ²² 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]  ²³ 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]  ²⁴ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[1:16]  ²⁵ 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.

[1:1]  ²⁶ 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]  ²⁷ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[2:10]  ³¹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:10]  ³² tn Heb “she fell upon her face and bowed to the ground” (KJV, NASB similar).

[2:10]  ³³ tn Heb “Why do I find favor in your eyes…?” The expression מָצַא חֵן בְּעֵינֶי (matsa’ khen bÿ’eney, “to find favor in the eyes of [someone]”) is often characterized by the following features: (1) A subordinate or servant is requesting permission for something from a superior (master, owner, king). (2) The granting of the request is not a certainty but dependent on whether or not the superior is pleased with the subordinate to do so. (3) The granting of the request by the superior is an act of kindness or benevolence; however, it sometimes reciprocates loyalty previously shown by the subordinate to the superior (e.g., Gen 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4; 47:25, 29; 50:4; Num 32:5; Deut 24:1; 1 Sam 1:18; 16:22; 20:3, 29; 27:3; 2 Sam 14:22; 16:4; 1 Kgs 11:19; Esth 5:8; 7:3; BDB 336 s.v. חֵן). While Boaz had granted her request for permission to glean in his field, she is amazed at the degree of kindness he had shown – especially since she had done nothing, in her own mind, to merit such a display. However, Boaz explains that she had indeed shown kindness to him indirectly through her devotion to Naomi (v. 11).

[2:10]  ³⁴ tn Heb “Why do I find favor in your eyes by [you] recognizing me.” The infinitive construct with prefixed לְ (lamed) here indicates manner (“by”).

[2:10]  ³⁵ tn Heb “and I am a foreigner.” The disjunctive clause (note the pattern vav + subject + predicate nominative) here has a circumstantial (i.e., concessive) function (“even though”).

[2:10]  ³⁶ sn The similarly spelled Hebrew terms נָכַר (nakhar, “to notice”) and נָכְרִי (nokhriy, “foreigner”) in this verse form a homonymic wordplay. This highlights the unexpected nature of the attentiveness and concern Boaz displayed to Ruth.

[2:11]  ³⁷ tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”

[2:11]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² 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]  ⁴³ tn Heb “under whose wings you have sought shelter”; NIV, NLT “have come to take refuge.”

[2:13]  ⁴⁴ tn Heb “I am finding favor in your eyes.” In v. 10, where Ruth uses the perfect, she simply states the fact that Boaz is kind. Here the Hebrew text switches to the imperfect, thus emphasizing the ongoing attitude of kindness displayed by Boaz. Many English versions treat this as a request: KJV “Let me find favour in thy sight”; NAB “May I prove worthy of your kindness”; NIV “May I continue to find favor in your eyes.”

[2:13]  ⁴⁵ tn Heb “my master”; KJV, NAB, NASB, NIV, NRSV “my lord.”

[2:13]  ⁴⁶ tn Or “comforted” (so NAB, NASB, NRSV, NLT).

[2:13]  ⁴⁷ tn Heb “spoken to the heart of.” As F. W. Bush points out, the idiom here means “to reassure, encourage” (Ruth, Esther [WBC], 124).

[2:13]  ⁴⁸ tn Ruth here uses a word (שִׁפְחָה, shifkhah) that describes the lowest level of female servant (see 1 Sam 25:41). Note Ruth 3:9 where she uses the word אָמָה (’amah), which refers to a higher class of servant.

[2:13]  ⁴⁹ tn The imperfect verbal form of הָיָה (hayah) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future (Ruth, Esther [WBC], 124-25).

[2:13]  ⁵⁰ tn The disjunctive clause (note the pattern vav [ו] + subject + verb) is circumstantial (or concessive) here (“even though”).

[2:14]  ⁵¹ tn Heb “eat” (so KJV, NRSV).

[2:14]  ⁵² tn Heb “your portion”; NRSV “your morsel.”

[2:14]  ⁵³ tn The Hebrew verb צָבַט (tsavat) occurs only here in the OT. Cf. KJV, ASV “he reached her”; NASB “he served her”; NIV “he offered her”; NRSV “he heaped up for her.” For discussion of its meaning, including the etymological evidence, see BDB 840 s.v.; R. L. Hubbard, Jr., Ruth (NICOT), 174; and F. W. Bush, Ruth, Esther (WBC), 125-26.

[2:14]  ⁵⁴ tn Heb “and she ate and she was satisfied and she had some left over” (NASB similar).

[2:15]  ⁵⁵ tn Or “commanded” (so KJV, NASB, NCV).

[2:15]  ⁵⁶ tn Heb “even between”; NCV “even around.”

[2:15]  ⁵⁷ tn Heb “do not humiliate her”; cf. KJV “reproach her not”; NASB “do not insult her”; NIV “don’t embarrass her.” This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16). See R. L. Hubbard, Jr., Ruth (NICOT), 176-77, and F. W. Bush, Ruth, Esther (WBC), 126.

[72:20]  ⁵⁸ tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).

[11:1]  ⁵⁹ 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]  ⁶⁰ 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.

[11:2]  ⁶¹ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ⁶² tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ⁶³ tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ⁶⁴ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[1:6]  ⁶⁵ sn By the wife of Uriah, i.e., Bathsheba (cf. 2 Sam 11:3).

[13:22]  ⁶⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ sn A quotation from Ps 89:20.

[13:22]  ⁷⁰ sn A quotation from 1 Sam 13:14.

[13:22]  ⁷¹ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ⁷² tn Or “From the offspring”; Grk “From the seed.”

[13:23]  ⁷³ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ⁷⁴ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.