Rut 1:17
Konteks1:17 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! 1
Only death will be able to separate me from you!” 2
Rut 1:1
Konteks1:1 During the time of the judges 3 there was a famine in the land of Judah. 4 So a man from Bethlehem 5 in Judah went to live as a resident foreigner 6 in the region of Moab, along with his wife and two sons. 7
1 Samuel 3:17
Konteks3:17 Eli 8 said, “What message did he speak to you? Don’t conceal it from me. God will judge you severely 9 if you conceal from me anything that he said to you!”
1 Samuel 14:44
Konteks14:44 Saul said, “God will punish me severely if Jonathan doesn’t die!” 10
1 Samuel 25:22
Konteks25:22 God will severely punish David, 11 if I leave alive until morning even one male 12 from all those who belong to him!”
1 Samuel 25:2
Konteks25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; 13 he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.
1 Samuel 3:9
Konteks3:9 So Eli said to Samuel, “Go back and lie down. When he calls you, say, “Speak, Lord, for your servant is listening.” So Samuel went back and lay down in his place.
1 Samuel 3:1
Konteks3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. 14 Word from the Lord was rare in those days; revelatory visions were infrequent.
1 Samuel 19:13
Konteks19:13 Then Michal took a household idol 15 and put it on the bed. She put a quilt 16 made of goat’s hair over its head 17 and then covered the idol with a garment.
1 Samuel 19:1
Konteks19:1 Then Saul told his son Jonathan and all his servants to kill David. But Saul’s son Jonathan liked David very much. 18
Kisah Para Rasul 2:23
Konteks2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed 19 by nailing him to a cross at the hands of Gentiles. 20
[1:17] 1 tn Heb “Thus may the
[1:17] 2 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.
[1:17] sn Ruth’s devotion to Naomi is especially apparent here. Instead of receiving a sure blessing and going home (see v. 8), Ruth instead takes on a serious responsibility and subjects herself to potential divine punishment. Death, a power beyond Ruth’s control, will separate the two women, but until that time Ruth will stay by Naomi’s side and she will even be buried in the same place as Naomi.
[1:1] 3 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] sn Many interpreters, reading this statement in the light of the Book of Judges which describes a morally corrupt period, assume that the narrator is painting a dark backdrop against which Ruth’s exemplary character and actions will shine even more brightly. However, others read this statement in the light of the book’s concluding epilogue which traces the full significance of the story to the time of David, the chosen king of Judah (4:18-22).
[1:1] 4 tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.
[1:1] 5 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] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[1:1] 6 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] sn Some interpreters view Elimelech’s departure from Judah to sojourn in Moab as lack of faith in the covenant God of Israel to provide for his family’s needs in the land of promise; therefore his death is consequently viewed as divine judgment. Others note that God never prohibited his people from seeking food in a foreign land during times of famine but actually sent his people to a foreign land during a famine in Canaan on at least one occasion as an act of deliverance (Gen 37-50). In this case, Elimelech’s sojourn to Moab was an understandable act by a man concerned for the survival of his family, perhaps even under divine approval, so their death in Moab was simply a tragedy, a bad thing that happened to a godly person.
[1:1] 7 tn Heb “he and his wife and his two sons.” The LXX omits “two.”
[3:17] 8 tn Heb “he”; the referent (Eli) has been specified in the translation for clarity.
[3:17] 9 tn Heb “So God will do to you and thus he will add.” The verbal forms in this pronouncement are imperfects, not jussives, but the statement has the force of a curse or warning. One could translate, “May God do to you and thus may he add.”
[14:44] 10 tn Heb “So God will do and so he will add, surely you will certainly die, Jonathan.”
[25:22] 11 tc Heb “Thus God will do to the enemies of David and thus he will add.” Most of the Old Greek
[25:22] 12 tn Heb “one who urinates against a wall” (also in v. 34); KJV “any that pisseth against the wall.”
[19:13] 15 tn Heb “teraphim” (also a second time in this verse and once in v. 16). These were statues that represented various deities. According to 2 Kgs 23:24 they were prohibited during the time of Josiah’s reform movement in the seventh century. The idol Michal placed under the covers was of sufficient size to give the mistaken impression that David lay in the bed, thus facilitating his escape.
[19:13] 16 tn The exact meaning of the Hebrew word כָּבִיר (kavir) is uncertain; it is found in the Hebrew Bible only here and in v. 16. It probably refers to a quilt made of goat’s hair, perhaps used as a fly net while one slept. See HALOT 458 s.v. *כָּבִיר. Cf. KJV, TEV “pillow”; NLT “cushion”; NAB, NRSV “net.”
[19:13] 17 tn Heb “at the place of its head.”
[19:1] 18 tn Heb “delighted greatly in David.”
[2:23] 20 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.