Hakim-hakim 19:4

19:4 His father-in-law, the girl’s father, persuaded him to stay with him for three days, and they ate and drank together, and spent the night there.

Rut 3:3

3:3 So bathe yourself, ¹  rub on some perfumed oil, ²  and get dressed up. ³  Then go down ⁴  to the threshing floor. But don’t let the man know you’re there until he finishes his meal. ⁵ 

Rut 3:1

Naomi Instructs Ruth

3:1 At that time, ⁶  Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure. ⁷ 

1 Samuel 1:9

1:9 On one occasion in Shiloh, after they had finished eating and drinking, Hannah got up. ⁸  (Now at the time Eli the priest was sitting in his chair ⁹  by the doorpost of the Lord’s temple.)

1 Samuel 1:2

1:2 He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.

1 Samuel 11:11

11:11 The next day Saul placed the people in three groups. They went to the Ammonite camp during the morning watch and struck them ¹⁰  down until the hottest part of the day. The survivors scattered; no two of them remained together.

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ¹¹ Nahash ¹²  the Ammonite marched ¹³  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

1 Raja-raja 13:23

13:23 When the prophet from Judah finished his meal, ¹⁴  the old prophet saddled his visitor’s donkey for him. ¹⁵ 

1 Raja-raja 18:42

18:42 So Ahab went on up to eat and drink, while Elijah climbed to the top of Carmel. He bent down toward the ground and put his face between his knees.

Nehemia 8:13

8:13 On the second day of the month the family leaders ¹⁶  met with ¹⁷  Ezra the scribe, together with all the people, the priests, and the Levites, to consider the words of the law.

Ayub 1:4

1:4 Now his sons used to go ¹⁸  and hold ¹⁹  a feast in the house of each one in turn, ²⁰  and they would send and invite ²¹  their three ²²  sisters to eat and to drink with them.

Ayub 5:17

5:17 “Therefore, ²³  blessed ²⁴  is the man whom God corrects, ²⁵ 

so do not despise the discipline ²⁶  of the Almighty. ²⁷ 

Ayub 8:15

8:15 He leans against his house but it does not hold up, ²⁸ 

he takes hold ²⁹  of it but it does not stand.

Yeremia 16:8

16:8 “‘Do not go to a house where people are feasting and sit down to eat and drink with them either.

[3:3]  ¹ tn The perfect with prefixed vav (ו) consecutive here introduces a series of instructions. See GKC 335 §112.aa for other examples of this construction.

[3:3]  ² tn For the meaning of the verb סוּךְ (sukh), see HALOT 745-46 s.v. II סוך, and F. W. Bush, Ruth, Esther (WBC), 150. Cf. NAB, NRSV “anoint yourself”; NIV “perfume yourself”; NLT “put on perfume.”

[3:3]  ³ tc The consonantal text (Kethib) has the singular שִׂמְלֹתֵךְ (simlotekh, “your outer garment”), while the marginal reading (Qere) has the plural שִׂמְלֹתַיִךְ (simlotayikh) which might function as a plural of number (“your outer garments”) or a plural of composition (“your outer garment [composed of several parts]).”

[3:3]  tn Heb “and put your outer garment on yourself”; NAB “put on your best attire.” The noun שִׂמְלָה (simlah) may refer to clothes in general (see R. L. Hubbard, Jr., Ruth [NICOT], 197, n. 7) or a long outer garment (see F. W. Bush, Ruth, Esther [WBC], 150-51). Mourners often wore mourning clothes and refrained from washing or using cosmetics (Gen 38:14, 19; 2 Sam 12:20; 14:2), so Ruth’s attire and appearance would signal that her period of mourning was over and she was now available for remarriage (see Bush, 152).

[3:3]  ⁴ tc The consonantal text (Kethib) has וְיָרַדְתִּי (vÿyaradtiy, “then I will go down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (vÿyaradt, “then you go down”; Qal perfect 2nd person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).

[3:3]  ⁵ tn Heb “until he finishes eating and drinking”; NASB, NIV, NRSV, TEV, CEV “until he has finished.”

[3:1]  ⁶ 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]  ⁷ tn Heb “My daughter, should I not seek for you a resting place so that it may go well for you [or which will be good for you]?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see 2:8-9) and has thus been translated in the affirmative (so also NAB, NCV, NRSV, TEV, CEV, NLT).

[1:9]  ⁸ tc The LXX adds “and stood before the Lord,” but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.

[1:9]  ⁹ tn Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.

[11:11]  ¹⁰ tn Heb “Ammon.” By metonymy the name “Ammon” is used collectively for the soldiers in the Ammonite army.

[11:1]  ¹¹ tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ¹² sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ¹³ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[13:23]  ¹⁴ tn Heb “and after he had eaten food and after he had drunk.”

[13:23]  ¹⁵ tn Heb “and he saddled for him the donkey, for the prophet whom he had brought back.”

[8:13]  ¹⁶ tn Heb “the heads of the fathers.”

[8:13]  ¹⁷ tn Heb “were gathered to”; NAB, NIV “gathered around”; NRSV “came together to.”

[1:4]  ¹⁸ tn The perfect verb with the ו (vav), וְהָלְכוּ (vÿhalÿkhu, “they went”) indicates their characteristic action, actions that were frequently repeated (GKC 335-36 §112.dd).

[1:4]  ¹⁹ tn Heb “make a feast.”

[1:4]  ²⁰ tn The sense is cryptic; it literally says “house – a man – his day.” The word “house” is an adverbial accusative of place: “in the house.” “Man” is the genitive; it also has a distributive sense: “in the house of each man.” And “his day” is an adverbial accusative: “on his day.” The point is that they feasted every day of the week in rotation.

[1:4]  ²¹ tn The use of קָרָא (qara’, “to call, invite”) followed by the ל (lamed) usually has the force of “to summon.” Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26).

[1:4]  ²² tn Normally cardinal numerals tend to disagree in gender with the numbered noun. In v. 2 “three daughters” consists of the masculine numeral followed by the feminine noun. However, here “three sisters” consists of the feminine numeral followed by the feminine noun. The distinction appears to be that the normal disagreement between numeral and noun when the intent is merely to fix the number (3 daughters as opposed to 2 or 4 daughters). However, when a particular, previously known group is indicated, the numeral tends to agree with the noun in gender. A similar case occurs in Gen 3:13 (“three wives” of Noah’s sons).

[5:17]  ²³ tn The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.

[5:17]  ²⁴ tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.

[5:17]  ²⁵ tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.

[5:17]  ²⁶ tn The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.

[5:17]  ²⁷ sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”

[8:15]  ²⁸ tn The verb עָמַד (’amad, “to stand”) is almost synonymous with the parallel קוּם (qum, “to rise; to stand”). The distinction is that the former means “to remain standing” (so it is translated here “hold up”), and the latter “rise, stand up.”

[8:15]  ²⁹ sn The idea is that he grabs hold of the house, not to hold it up, but to hold himself up or support himself. But it cannot support him. This idea applies to both the spider’s web and the false security of the pagan.