Ulangan 10:20

10:20 Revere the Lord your God, serve him, be loyal to him and take oaths only in his name.

Ulangan 13:4

13:4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.

Yosua 22:5

22:5 But carefully obey the commands and instructions Moses the Lord’s servant gave you. Love ¹  the Lord your God, follow all his instructions, ²  obey ³  his commands, be loyal to him, ⁴  and serve him with all your heart and being!” ⁵ 

Yosua 23:8

23:8 But you must be loyal to ⁶  the Lord your God, as you have been ⁷  to this very day.

Rut 1:14-17

1:14 Again they wept loudly. ⁸  Then Orpah kissed her mother-in-law goodbye, ⁹  but Ruth ¹⁰  clung tightly to her. ¹¹  1:15 So Naomi ¹²  said, “Look, your sister-in-law is returning to her people and to her god. ¹³  Follow your sister-in-law back home!” 1:16 But Ruth replied,

“Stop urging me to abandon you! ¹⁴ 

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! ¹⁵ 

Only death will be able to separate me from you!” ¹⁶ 

Mazmur 63:8

63:8 My soul ¹⁷  pursues you; ¹⁸ 

your right hand upholds me.

Mazmur 143:6-11

143:6 I spread my hands out to you in prayer; ¹⁹ 

my soul thirsts for you in a parched ²⁰  land. ²¹ 

143:7 Answer me quickly, Lord!

My strength is fading. ²² 

Do not reject me, ²³ 

or I will join ²⁴  those descending into the grave. ²⁵ 

143:8 May I hear about your loyal love in the morning, ²⁶ 

for I trust in you.

Show me the way I should go, ²⁷ 

because I long for you. ²⁸ 

143:9 Rescue me from my enemies, O Lord!

I run to you for protection. ²⁹ 

143:10 Teach me to do what pleases you, ³⁰ 

for you are my God.

May your kind presence ³¹ 

lead me ³²  into a level land. ³³ 

143:11 O Lord, for the sake of your reputation, ³⁴  revive me! ³⁵ 

Because of your justice, rescue me from trouble! ³⁶ 

Yesaya 26:20

26:20 Go, my people! Enter your inner rooms!

Close your doors behind you!

Hide for a little while,

until his angry judgment is over! ³⁷ 

Yehezkiel 9:4

9:4 The Lord said to him, “Go through the city of Jerusalem ³⁸  and put a mark ³⁹  on the foreheads of the people who moan and groan over all the abominations practiced in it.”

Yohanes 6:67-69

6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ⁴⁰  6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We ⁴¹  have come to believe and to know ⁴²  that you are the Holy One of God!” ⁴³ 

Kisah Para Rasul 11:23

11:23 When ⁴⁴  he came and saw the grace of God, he rejoiced and encouraged them all to remain true ⁴⁵  to the Lord with devoted hearts, ⁴⁶ 

Roma 12:9

Conduct in Love

12:9 Love must be ⁴⁷  without hypocrisy. Abhor what is evil, cling to what is good.

Wahyu 14:4

14:4 These are the ones who have not defiled themselves ⁴⁸  with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from humanity as firstfruits to God and to the Lamb,

Wahyu 20:4

20:4 Then ⁴⁹  I saw thrones and seated on them were those who had been given authority to judge. ⁵⁰  I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These ⁵¹  had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They ⁵²  came to life ⁵³  and reigned with Christ for a thousand years.

[22:5]  ¹ tn Heb “But be very careful to do the commandment and the law which Moses, the Lord’s servant, commanded you, to love.”

[22:5]  ² tn Heb “walk in all his paths.”

[22:5]  ³ tn Or “keep.”

[22:5]  ⁴ tn Heb “hug him.”

[22:5]  ⁵ tn Or “soul.”

[23:8]  ⁶ tn Heb “hug.”

[23:8]  ⁷ tn Heb “done.”

[1:14]  ⁸ 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]  ⁹ 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]  ¹⁰ tn The clause is disjunctive. The word order is conjunction + subject + verb, highlighting the contrast between the actions of Orpah and Ruth.

[1:14]  sn Orpah is a literary foil for Ruth. Orpah is a commendable and devoted person (see v. 8); after all she is willing to follow Naomi back to Judah. However, when Naomi bombards her with good reasons why she should return, she relents. But Ruth is special. Despite Naomi’s bitter tirade, she insists on staying. Orpah is a good person, but Ruth is beyond good – she possesses an extra measure of devotion and sacrificial love that is uncommon.

[1:14]  ¹¹ sn Clung tightly. The expression suggests strong commitment (see R. L. Hubbard, Jr., Ruth [NICOT], 115).

[1:15]  ¹² tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:15]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “Thus may the Lord do to me and thus may he add…” The construction וְכֹה יֹסִיף…כֹּה יַעֲשֶׂה (koh ya’aseh...vÿkhoh yosif, “May he do thus…and may he do even more so…!”) is an oath formula of self-imprecation (e.g., 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9,35; 19:14; 1 Kgs 2:23; 2 Kgs 6:31). In this formula the exact curse is understood but not expressed (GKC 472 §149.d; BDB 462 s.v. כֹּה 1.b). In ancient Near Eastern imprecations, when the curse was so extreme, it was not uttered because it was unspeakably awful: “In the twelve uses of this formula, the calamity which the speaker invokes is never named, since OT culture (in keeping with the rest of the ancient Near East) accorded such power to the spoken word” (F. W. Bush, Ruth, Esther [WBC], 82). Ruth here pronounces a curse upon herself, elevating the preceding promise to a formal, unconditional level. If she is not faithful to her promise, she agrees to become an object of divine judgment. As in other occurrences of this oath/curse formula, the specific punishment is not mentioned. As Bush explains, the particle כִּי (ki) here is probably asseverative (“indeed, certainly”) and the statement that follows expresses what underscores the seriousness of her promise by invoking divine judgment, as it were, if she does otherwise. Of course, the Lord would not have been obligated to judge her if she had abandoned Naomi – this is simply an ancient idiomatic way of expressing her commitment to her promise.

[1:17]  ¹⁶ 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.

[63:8]  ¹⁷ tn Or “I.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[63:8]  ¹⁸ tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).

[143:6]  ¹⁹ tn The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.

[143:6]  ²⁰ tn Heb “faint” or “weary.” See Ps 63:1.

[143:6]  ²¹ tc Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1). The translation assumes an emendation of the preposition -כְּ (kÿ, “like”) to -בְּ (bÿ, “in,” see Ps 63:1; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).

[143:7]  ²² tn Heb “my spirit is failing.”

[143:7]  ²³ tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).

[143:7]  ²⁴ tn Heb “I will be equal with.”

[143:7]  ²⁵ tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.

[143:8]  ²⁶ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

[143:8]  sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

[143:8]  ²⁷ sn The way probably refers here to God’s moral and ethical standards and requirements (see v. 10).

[143:8]  ²⁸ tn Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ (na’as nefesh, “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15; Prov 19:18; Jer 22:27; 44:14; Hos 4:8, as well as H. W. Wolff, Anthropology of the Old Testament, 16).

[143:9]  ²⁹ tn Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי (nastiy, “I flee,” a Qal perfect, first singular form from נוּס, nos). Confusion of kaf (כ) and nun (נ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’el, “to”) is well-attested.

[143:10]  ³⁰ tn Or “your will.” See Ps 40:8.

[143:10]  ³¹ tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).

[143:10]  ³² tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.

[143:10]  ³³ sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.

[143:11]  ³⁴ tn Heb “name,” which here stands metonymically for God’s reputation.

[143:11]  ³⁵ tn The imperfect verbal forms in vv. 11-12a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10a.

[143:11]  ³⁶ tn Heb “by your justice bring out my life from trouble.”

[26:20]  ³⁷ tn Heb “until anger passes by.”

[9:4]  ³⁸ tn Heb “through the midst of the city, through the midst of Jerusalem.”

[9:4]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:4]  ³⁹ tn The word translated “mark” is in Hebrew the letter ת (tav). Outside this context the only other occurrence of the word is in Job 31:35. In ancient Hebrew script this letter was written like the letter X.

[9:4]  sn For a similar concept in the Bible, see Rev 7:2-4; 13:16; 14:9, 11; 20:4; 22:4.

[6:67]  ⁴⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “do you?”).

[6:69]  ⁴¹ tn Grk “And we.”

[6:69]  ⁴² sn See 1 John 4:16.

[6:69]  ⁴³ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

[11:23]  ⁴⁴ tn Grk “Antioch, who when.” The relative pronoun was omitted 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.

[11:23]  ⁴⁵ tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.

[11:23]  sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).

[11:23]  ⁴⁶ tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.

[12:9]  ⁴⁷ tn The verb “must be” is understood in the Greek text.

[14:4]  ⁴⁸ tn The aorist passive verb is rendered as a reflexive (“defiled themselves”) by BDAG 657 s.v. μολύνω 2.

[20:4]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:4]  ⁵⁰ tn Grk “I saw thrones, and those seated on them, and judgment was given to them.” BDAG 567 s.v. κρίμα 3 says, “judging, judgment, the κρίμα ἐδόθη αὐτοῖς authority to judge was given to them Rv 20:4.”

[20:4]  ⁵¹ tn Grk “God, and who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation by supplying the pronoun “these” as subject.

[20:4]  ⁵² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:4]  ⁵³ tn On the use of the aorist ἔζησαν (ezhsan) BDAG 425 s.v. ζάω 1.a.β says, “of dead persons who return to life become alive again: of humans in general (3 Km 17:23) Mt 9:18; Ac 9:41; 20:12; Rv 20:4, 5.”