Rut 4:22

4:22 Obed was the father of Jesse, and Jesse was the father of David. ¹ 

Rut 4:1

Boaz Settles the Matter

4:1 Now Boaz went up ²  to the village gate and sat there. Then along came the guardian ³  whom Boaz had mentioned to Ruth! ⁴  Boaz said, “Come ⁵  here and sit down, ‘John Doe’!” ⁶  So he came ⁷  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. ⁸  Fill your horn with olive oil and go! I am sending you to Jesse in Bethlehem, ⁹  for I have selected a king for myself from among his sons.” ¹⁰ 

1 Samuel 16:11-13

16:11 Then Samuel said to Jesse, “Is that all of the young men?” Jesse ¹¹  replied, “There is still the youngest one, but he’s taking care of the flock.” Samuel said to Jesse, “Send and get him, for we cannot turn our attention to other things until he comes here.”

16:12 So Jesse had him brought in. ¹²  Now he was ruddy, with attractive eyes and a handsome appearance. The Lord said, “Go and anoint him. This is the one!” 16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

1 Samuel 17:12

17:12 ¹³ Now David was the son of this Ephrathite named Jesse from Bethlehem ¹⁴  in Judah. He had eight sons, and in Saul’s days he was old and well advanced in years. ¹⁵ 

1 Samuel 17:58

17:58 Saul said to him, “Whose son are you, young man?” David replied, “I am the son of your servant Jesse in Bethlehem.” ¹⁶ 

1 Samuel 20:30-31

20:30 Saul became angry with Jonathan ¹⁷  and said to him, “You stupid traitor! ¹⁸  Don’t I realize that to your own disgrace and to the disgrace of your mother’s nakedness you have chosen this son of Jesse? 20:31 For as long as ¹⁹  this son of Jesse is alive on the earth, you and your kingdom will not be established. Now, send some men ²⁰  and bring him to me. For he is as good as dead!” ²¹ 

1 Samuel 22:8

22:8 For all of you have conspired against me! No one informs me ²²  when my own son makes an agreement with this son of Jesse! Not one of you feels sorry for me or informs me that my own son has commissioned my own servant to hide in ambush against me, as is the case today!”

1 Samuel 22:2

22:2 All those who were in trouble or owed someone money or were discontented ²³  gathered around ²⁴  him, and he became their leader. He had about four hundred men with him.

1 Samuel 23:1

David Delivers the City of Keilah

23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.”

1 Samuel 23:1

David Delivers the City of Keilah

23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.”

1 Samuel 2:15

2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” ²⁵ 

Mazmur 72:20

72:20 This collection of the prayers of David son of Jesse ends here. ²⁶ 

Yesaya 11:1

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s ²⁷  root stock,

a bud will sprout ²⁸  from his roots.

Kisah Para Rasul 13:22-23

13:22 After removing him, God ²⁹  raised up ³⁰  David their king. He testified about him: ³¹  ‘I have found David ³²  the son of Jesse to be a man after my heart, ³³  who will accomplish everything I want him to do.’ ³⁴  13:23 From the descendants ³⁵  of this man ³⁶  God brought to Israel a Savior, Jesus, just as he promised. ³⁷ 

[4:22]  ¹ 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]  ² tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.

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

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

[4:1]  ⁵ tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”

[4:1]  ⁶ 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]  ⁷ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”

[16:1]  ⁸ tc The Lucianic recension of the Old Greek translation includes the following words: “And the Lord said to Samuel.”

[16:1]  ⁹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[16:1]  ¹⁰ tn Heb “for I have seen among his sons for me a king.”

[16:11]  ¹¹ tn Heb “he”; the referent (Jesse) has been specified in the translation both here and in v. 12 for clarity.

[16:12]  ¹² tn Heb “and he sent and brought him.”

[17:12]  ¹³ tc Some mss of the LXX lack vv. 12-31.

[17:12]  ¹⁴ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[17:12]  ¹⁵ tc The translation follows the Lucianic recension of the LXX and the Syriac Peshitta in reading “in years,” rather than MT “among men.”

[17:58]  ¹⁶ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[20:30]  ¹⁷ tc Many medieval Hebrew mss include the words “his son” here.

[20:30]  ¹⁸ tn Heb “son of a perverse woman of rebelliousness.” But such an overly literal and domesticated translation of the Hebrew expression fails to capture the force of Saul’s unrestrained reaction. Saul, now incensed and enraged over Jonathan’s liaison with David, is actually hurling very coarse and emotionally charged words at his son. The translation of this phrase suggested by Koehler and Baumgartner is “bastard of a wayward woman” (HALOT 796 s.v. עוה), but this is not an expression commonly used in English. A better English approximation of the sentiments expressed here by the Hebrew phrase would be “You stupid son of a bitch!” However, sensitivity to the various public formats in which the Bible is read aloud has led to a less startling English rendering which focuses on the semantic value of Saul’s utterance (i.e., the behavior of his own son Jonathan, which he viewed as both a personal and a political betrayal [= “traitor”]). But this concession should not obscure the fact that Saul is full of bitterness and frustration. That he would address his son Jonathan with such language, not to mention his apparent readiness even to kill his own son over this friendship with David (v. 33), indicates something of the extreme depth of Saul’s jealousy and hatred of David.

[20:31]  ¹⁹ tn Heb “all the days that.”

[20:31]  ²⁰ tn The words “some men” are supplied in the translation for stylistic reasons.

[20:31]  ²¹ tn Heb “a son of death.”

[22:8]  ²² tn Heb “uncovers my ear.”

[22:2]  ²³ tn Heb “bitter of soul.”

[22:2]  ²⁴ tn Heb “to.”

[2:15]  ²⁵ tn Heb “living.”

[72:20]  ²⁶ tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).

[11:1]  ²⁷ 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]  ²⁸ 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.

[13:22]  ²⁹ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[13:22]  ³⁰ 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]  ³¹ 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]  ³² sn A quotation from Ps 89:20.

[13:22]  ³³ sn A quotation from 1 Sam 13:14.

[13:22]  ³⁴ tn Or “who will perform all my will,” “who will carry out all my wishes.”

[13:23]  ³⁵ tn Or “From the offspring”; Grk “From the seed.”

[13:23]  sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.

[13:23]  ³⁶ sn The phrase this man is in emphatic position in the Greek text.

[13:23]  ³⁷ tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.

[13:23]  sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.