Kejadian 31:55

31:55 (32:1) ¹  Early in the morning Laban kissed ²  his grandchildren ³  and his daughters goodbye and blessed them. Then Laban left and returned home. ⁴ 

Kejadian 45:15

45:15 He kissed all his brothers and wept over them. After this his brothers talked with him.

Rut 1:14

1:14 Again they wept loudly. ⁵  Then Orpah kissed her mother-in-law goodbye, ⁶  but Ruth ⁷  clung tightly to her. ⁸ 

Rut 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ⁹  there was a famine in the land of Judah. ¹⁰  So a man from Bethlehem ¹¹  in Judah went to live as a resident foreigner ¹²  in the region of Moab, along with his wife and two sons. ¹³ 

Kisah Para Rasul 19:20

19:20 In this way the word of the Lord ¹⁴  continued to grow in power ¹⁵  and to prevail. ¹⁶ 

Kisah Para Rasul 20:37

20:37 They all began to weep loudly, ¹⁷  and hugged ¹⁸  Paul and kissed him, ¹⁹ 

Kisah Para Rasul 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²⁰  them and saying farewell, ²¹  he left to go to Macedonia. ²² 

Kisah Para Rasul 5:26

5:26 Then the commander ²³  of the temple guard ²⁴  went with the officers ²⁵  and brought the apostles ²⁶  without the use of force ²⁷  (for they were afraid of being stoned by the people). ²⁸ 

[31:55]  ¹ sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.

[31:55]  ² tn Heb “and Laban got up early in the morning and he kissed.”

[31:55]  ³ tn Heb “his sons.”

[31:55]  ⁴ tn Heb “to his place.”

[1:14]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ sn Clung tightly. The expression suggests strong commitment (see R. L. Hubbard, Jr., Ruth [NICOT], 115).

[1:1]  ⁹ 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]  ¹⁰ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[19:20]  ¹⁴ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[19:20]  ¹⁵ tn The imperfect verb ηὔξανεν (huxanen) has been translated as a progressive imperfect, as has the following verb ἴσχυεν (iscuen).

[19:20]  ¹⁶ sn The word of the Lord…to prevail. Luke portrays the impact of Christianity in terms of the Lord’s transforming power in the lives of individuals.

[20:37]  ¹⁷ tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).

[20:37]  ¹⁸ tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).

[20:37]  ¹⁹ sn The Ephesians elders kissed Paul as a sign of both affection and farewell. The entire scene shows how much interrelationship Paul had in his ministry and how much he and the Ephesians meant to each other.

[20:1]  ²⁰ tn Or “exhorting.”

[20:1]  ²¹ tn Or “and taking leave of them.”

[20:1]  ²² sn Macedonia was the Roman province of Macedonia in Greece.

[5:26]  ²³ tn Or “captain.”

[5:26]  ²⁴ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ²⁵ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ²⁶ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ²⁷ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ²⁸ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.