Bilangan 14:1
Konteks14:1 1 Then all the community raised a loud cry, 2 and the people wept 3 that night.
Rut 1:9
Konteks1:9 May the Lord enable each of you to find 4 security 5 in the home of a new husband!” 6 Then she kissed them goodbye and they wept loudly. 7
Rut 1:2
Konteks1:2 (Now the man’s name was Elimelech, 8 his wife was Naomi, 9 and his two sons were Mahlon and Kilion. 10 They were of the clan of Ephrath 11 from Bethlehem in Judah.) They entered the region of Moab and settled there. 12
Kisah Para Rasul 20:3
Konteks20:3 where he stayed 13 for three months. Because the Jews had made 14 a plot 15 against him as he was intending 16 to sail 17 for Syria, he decided 18 to return through Macedonia. 19
Kisah Para Rasul 20:37
Konteks20:37 They all began to weep loudly, 20 and hugged 21 Paul and kissed him, 22
[14:1] 1 sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
[14:1] 2 tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.
[14:1] 3 tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.
[1:9] 4 tn Heb “may the
[1:9] 5 tn Heb “rest.” While the basic meaning of מְנוּחָה (mÿnukhah) is “rest,” it often refers to “security,” such as provided in marriage (BDB 629-30 s.v.; HALOT 600 s.v.). Thus English versions render it in three different but related ways: (1) the basic sense: “rest” (KJV, ASV, NASV, NIV); (2) the metonymical cause/effect sense: “security” (NRSV, NJPS, REB, NLT, GW); and (3) the referential sense: “home” (RSV, TEV, CEV, NCV).
[1:9] 6 tn Heb “in the house of her husband” (so KJV, NASB); NRSV “your husband.”
[1:9] 7 tn Heb “they lifted their voice[s] and wept” (KJV, ASV, NASB all similar). This refers to loud weeping characteristic of those mourning a tragedy (Judg 21:2; 2 Sam 13:36; Job 2:12).
[1:2] 8 sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light.
[1:2] 9 tn Heb “and the name of his wife [was] Naomi.” This has been simplified in the translation for stylistic reasons.
[1:2] sn The name Naomi (נָעֳמִי, na’omi) is from the adjective נֹעַם (noam, “pleasant, lovely”) and literally means “my pleasant one” or “my lovely one.” Her name will become the subject of a wordplay in 1:20-21 when she laments that she is no longer “pleasant” but “bitter” because of the loss of her husband and two sons.
[1:2] 10 tn Heb “and the name[s] of his two sons [were] Mahlon and Kilion.”
[1:2] sn The name Mahlon (מַחְלוֹן, makhlon) is from מָלָה (malah, “to be weak, sick”) and Kilion (כִליוֹן, khilyon) is from כָלָה (khalah, “to be frail”). The rate of infant mortality was so high during the Iron Age that parents typically did not name children until they survived infancy and were weaned. Naomi and Elimelech might have named their two sons Mahlon and Kilion to reflect their weak condition in infancy due to famine – which eventually prompted the move to Moab where food was abundant.
[1:2] 11 tn Heb “[They were] Ephrathites.” Ephrathah is a small village (Ps 132:6) in the vicinity of Bethlehem (Gen 35:16), so close in proximity that it is often identified with the larger town of Bethlehem (Gen 35:19; 48:7; Ruth 4:11; Mic 5:2 [MT 5:1]; HALOT 81 s.v. אֶפְרָתָה); see F. W. Bush, Ruth, Esther (WBC), 64. The designation “Ephrathites” might indicate that they were residents of Ephrathah. However, the adjectival form אֶפְרָתִים (ephratim, “Ephrathites”) used here elsewhere refers to someone from the clan of Ephrath (cf. 1 Chr 4:4) which lived in the region of Bethlehem: “Now David was the son of an Ephrathite from Bethlehem in Judah whose name was Jesse” (1 Sam 17:12; cf. Mic 5:2 [MT 5:1]). So it is more likely that the virtually identical expression here – “Ephrathites from Bethlehem in Judah” – refers to the clan of Ephrath in Bethlehem (see R. L. Hubbard, Jr., Ruth [NICOT], 91).
[1:2] 12 tn Heb “and were there”; KJV “continued there”; NRSV “remained there”; TEV “were living there.”
[20:3] 13 tn BDAG 841 s.v. ποιέω 5.c, “w. an acc. of time spend, stay.”
[20:3] 14 tn The participle βενομένης (benomenh") has been translated as a causal adverbial participle. L&N 30.71 has “ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων ‘because the Jews had made a plot against him’ Ac 20:3.”
[20:3] 15 sn This plot is one of several noted by Luke (Acts 9:20; 20:19; 23:30).
[20:3] 16 tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”
[20:3] 17 tn BDAG 62 s.v. ἀνάγω 4 gives “put out to sea” here (as a nautical technical term). However, since the English expression “put out to sea” could be understood to mean Paul was already aboard the ship (which is not clear from the context), the simpler expression “sail” is used at this point in the translation.
[20:3] 18 tn BDAG 199 s.v. γίνομαι 7 has “ἐγένετο γνώμης he decided Ac 20:3.”
[20:3] 19 sn Macedonia was the Roman province of Macedonia in Greece.
[20:37] 20 tn Grk “weeping a great deal,” thus “loudly” (BDAG 472 s.v. ἱκανός and BDAG 546 s.v. κλαυθμός).
[20:37] 21 tn Grk “fell on Paul’s neck” (an idiom, see BDAG 1014 s.v. τράχηλος).
[20:37] 22 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.
