1 Tawarikh 10:14

10:14 He did not seek the Lord’s guidance, so the Lord ¹  killed him and transferred the kingdom to David son of Jesse.

Rut 4:22

4:22 Obed was the father of Jesse, and Jesse was the father of David. ² 

Rut 4:1

Boaz Settles the Matter

4:1 Now Boaz went up ³  to the village gate and sat there. Then along came the guardian ⁴  whom Boaz had mentioned to Ruth! ⁵  Boaz said, “Come ⁶  here and sit down, ‘John Doe’!” ⁷  So he came ⁸  and sat down.

1 Samuel 16:1

Samuel Anoints David as King

16:1 The Lord said to Samuel, “How long do you intend to mourn for Saul? I have rejected him as king over Israel. ⁹  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ¹⁰  for I have selected a king for myself from among his sons.” ¹¹ 

Yesaya 11:1

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s ¹²  root stock,

a bud will sprout ¹³  from his roots.

Yesaya 11:10

Israel is Reclaimed and Reunited

11:10 At that time ¹⁴  a root from Jesse ¹⁵  will stand like a signal flag for the nations. Nations will look to him for guidance, ¹⁶  and his residence will be majestic.

Matius 1:5

1:5 Salmon the father of Boaz (by Rahab), Boaz the father of Obed (by Ruth), Obed the father of Jesse,

Lukas 3:32

3:32 the son of Jesse, the son of Obed, the son of Boaz, the son of Sala, ¹⁷  the son of Nahshon,

Kisah Para Rasul 13:22

13:22 After removing him, God ¹⁸  raised up ¹⁹  David their king. He testified about him: ²⁰  ‘I have found David ²¹  the son of Jesse to be a man after my heart, ²²  who will accomplish everything I want him to do.’ ²³ 

Roma 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ²⁴ 

[10:14]  ¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[4:22]  ² 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]  ³ tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.

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

[4:1]  ⁵ tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

[4:1]  ⁶ tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”

[4:1]  ⁷ 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]  ⁸ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”

[16:1]  ⁹ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ¹⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹¹ tn Heb “for I have seen among his sons for me a king.”

[11:1]  ¹² 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]  ¹³ 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.

[11:10]  ¹⁴ tn Or “in that day” (KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[11:10]  ¹⁵ sn See the note at v. 1.

[11:10]  ¹⁶ tn Heb “ a root from Jesse, which stands for a signal flag of the nations, of him nations will inquire” [or “seek”].

[3:32]  ¹⁷ tc The reading Σαλά (Sala, “Sala”) is found in the best and earliest witnesses (Ì⁴ א* B sy^s sa). Almost all the rest of the mss (א² A D L Θ Ψ 0102 [Ë^1,13] 33 Ï latt sy^p,h bo) have Σαλμών (Salmwn, “Salmon”), an assimilation to Matt 1:4-5 and 1 Chr 2:11 (LXX). “In view of the early tradition that Luke was a Syrian of Antioch it is perhaps significant that the form Σαλά appears to embody a Syriac tradition” (TCGNT 113).

[13:22]  ¹⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn A quotation from Ps 89:20.

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

[13:22]  ²³ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[15:12]  ²⁴ sn A quotation from Isa 11:10.