◀ All Reading Plans / Revised Common Lectionary (Semicontinuous) / Psalm 37:1-17 (God will bless the righteous); Ruth 3:1-13; 4:13-22 (Ruth one of the blessed); Luke 6:17-26 (The beatitudes in Luke’s gospel) (New English Translation)

Prev Day

February 1, 2023

Next Day

Use the calendar to view readings from this devotional.

February 2023
Su	Mo	Tu	We	Th	Fr	Sa
			1	2	3	4
5	6	7	8	9	10	11
12	13	14	15	16	17	18
19	20	21	22	23	24	25
26	27	28

Return to today's reading

Revised Common Lectionary (Semicontinuous)

Daily Bible readings that follow the church liturgical year, with sequential stories told across multiple weeks.

Duration: 1245 days

Psalm 37:1-17

Psalm 37^[a]

By David.

37 Do not fret^[b] when wicked men seem to succeed.^[c]
Do not envy evildoers.
²For they will quickly dry up like grass,
and wither away like plants.^[d]
³Trust in the Lord and do what is right.
Settle in the land and maintain your integrity.^[e]
⁴Then you will take delight in the Lord,^[f]
and he will answer your prayers.^[g]
⁵Commit your future to the Lord.^[h]
Trust in him, and he will act on your behalf.^[i]
⁶He will vindicate you in broad daylight,
and publicly defend your just cause.^[j]
⁷Wait patiently for the Lord!^[k]
Wait confidently^[l] for him!
Do not fret over the apparent success of a sinner,^[m]
a man who carries out wicked schemes.
⁸Do not be angry and frustrated.^[n]
Do not fret. That only leads to trouble.
⁹Wicked men^[o] will be wiped out,^[p]
but those who rely on the Lord are the ones who will possess the land.^[q]
¹⁰Evil men will soon disappear;^[r]
you will stare at the spot where they once were, but they will be gone.^[s]
¹¹But the oppressed will possess the land
and enjoy great prosperity.^[t]
¹²Evil men plot against the godly^[u]
and viciously attack them.^[v]
¹³The Lord laughs in disgust^[w] at them,
for he knows that their day is coming.^[x]
¹⁴Evil men draw their swords
and prepare their bows,
to bring down^[y] the oppressed and needy,
and to slaughter those who are godly.^[z]
¹⁵Their swords will pierce^[aa] their own hearts,
and their bows will be broken.
¹⁶The little bit that a godly man owns is better than
the wealth of many evil men,^[ab]
¹⁷for evil men will lose their power,^[ac]
but the Lord sustains^[ad] the godly.

Footnotes

Psalm 37:1 sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.
Psalm 37:1 tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.
Psalm 37:1 tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.
Psalm 37:2 tn Heb “like green vegetation.”
Psalm 37:3 tn Heb “tend integrity.” The verb רָעָה (raʿah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (ʾemunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.
Psalm 37:4 tn Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).
Psalm 37:4 tn Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”
Psalm 37:5 tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.
Psalm 37:5 tn Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.
Psalm 37:6 tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”
Psalm 37:7 tn Heb “Be quiet before the Lord!”
Psalm 37:7 tc The Hebrew text has וְהִתְחוֹלֵל (v^ehitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (v^etokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, y^ehvah) and (2) the final ל (lamed) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).
Psalm 37:7 tn Heb “over one who causes his way to be successful.”
Psalm 37:8 tn Heb “Refrain from anger! Abandon rage!”
Psalm 37:9 tn Heb “for evil men.” The conjunction כִּי (ki, “for”) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.
Psalm 37:9 tn Or “cut off, removed.”
Psalm 37:9 tn Heb “and those who wait on the Lord, they will possess the land.”
Psalm 37:10 tn Heb “and yet, a little, there will be no wicked [one].”
Psalm 37:10 tn Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.
Psalm 37:11 tn Heb “and they will take delight in (see v. 4) abundance of peace.”
Psalm 37:12 tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.
Psalm 37:12 tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.
Psalm 37:13 tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
Psalm 37:13 tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.
Psalm 37:14 tn Heb “to cause to fall.”
Psalm 37:14 tn Heb “the upright in way,” i.e., those who lead godly lives.
Psalm 37:15 tn Heb “enter into.”
Psalm 37:16 tn Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.
Psalm 37:17 tn Heb “for the arms of the evil ones will be broken.”
Psalm 37:17 tn The active participle here indicates this is characteristically true.

Ruth 3:1-13

Naomi Instructs Ruth

3 At that time,^[a] Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure.^[b] ²Now Boaz, with whose female servants you worked, is our close relative.^[c] Look, tonight he is winnowing barley at the threshing floor.^[d] ³So bathe yourself,^[e] rub on some perfumed oil,^[f] and get dressed up.^[g] Then go down^[h] to the threshing floor. But don’t let the man know you’re there until he finishes his meal.^[i] ⁴When he gets ready to go to sleep,^[j] take careful notice of the place where he lies down. Then go, uncover his legs,^[k] and lie down^[l] beside him.^[m] He will tell^[n] you what you should do.” ⁵Ruth replied to Naomi,^[o] “I will do everything you have told^[p] me^[q] to do.”^[r]

Ruth Visits Boaz

⁶So she went down to the threshing floor and did everything her mother-in-law had instructed her to do.^[s] ⁷When Boaz had finished his meal and was feeling satisfied, he lay down to sleep at the far end of the grain heap.^[t] Then Ruth^[u] crept up quietly,^[v] uncovered his legs,^[w] and lay down beside him.^[x] ⁸In the middle of the night he was startled^[y] and turned over.^[z] Now^[aa] he saw a woman^[ab] lying beside him!^[ac] ⁹He said, “Who are you?”^[ad] She replied, “I am Ruth, your servant.^[ae] Marry your servant,^[af] for you are a guardian of the family interests.”^[ag] ¹⁰He said, “May you be rewarded^[ah] by the Lord, my dear!^[ai] This act of devotion^[aj] is greater than what you did before.^[ak] For you have not sought to marry^[al] one of the young men, whether rich or poor.^[am] ¹¹Now, my dear, don’t worry!^[an] I intend to do for you everything you propose,^[ao] for everyone in the village^[ap] knows that you are a worthy woman.^[aq] ¹²Now yes, it is true that^[ar] I am a guardian,^[as] but there is another guardian who is a closer relative than I am. ¹³Remain here tonight. Then in the morning, if he agrees to marry you,^[at] fine,^[au] let him do so.^[av] But if he does not want to do so, I promise, as surely as the Lord lives, to marry you.^[aw] Sleep here until morning.”^[ax]

Footnotes

Ruth 3:1 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.
Ruth 3:1 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).
Ruth 3:2 tn Heb “Is not Boaz our close relative, with whose female servants you were?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see Ruth 2:8-9; 3:1) and has thus been translated in the affirmative (so also NCV, NRSV, TEV, CEV, NLT).
Ruth 3:2 tn Heb “look, he is winnowing the barley threshing floor tonight.”sn Winnowing the threshed grain involved separating the kernels of grain from the straw and chaff. The grain would be thrown into the air, allowing the wind to separate the kernels (see O. Borowski, Agriculture in Iron Age Israel, 65-66). The threshing floor itself was usually located outside town in a place where the prevailing west wind could be used to advantage (Borowski, 62-63).
Ruth 3:3 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.
Ruth 3:3 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.”
Ruth 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]).”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).
Ruth 3:3 tc The consonantal text (Kethib) has וְיָרַדְתִּי (v^eyaradti, “then I will go down”; Qal perfect first person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (v^eyarad^et, “then you go down”; Qal perfect second person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the second person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).
Ruth 3:3 tn Heb “until he finishes eating and drinking”; NASB, NIV, NRSV, TEV, CEV “until he has finished.”
Ruth 3:4 tn Heb “and let it be when he lies down”; NAB “But when he lies down.”
Ruth 3:4 tn Some define the noun מַרְגְּלוֹת (marg^elot) as “the place for the feet” (see HALOT 631 s.v.; cf. KJV, NASB, NIV, NRSV, NLT), but in Dan 10:6 the word refers to the legs, or “region of the legs.” For this reason “legs” or “lower body” is the preferred translation (see F. W. Bush, Ruth, Esther [WBC], 152). Because “foot” is sometimes used euphemistically for the genitals, some feel that Ruth uncovered Boaz’s genitals. For a critique of this view see Bush, 153. While Ruth and Boaz did not actually have a sexual encounter at the threshing floor, there is no doubt that Ruth’s actions are symbolic and constitute a marriage proposal.
Ruth 3:4 tc The consonantal text (Kethib) has וְשָׁכָבְתִּי (v^eshakhavtiy, “then I will lie down”; Qal perfect first person common singular), while the marginal reading (Qere) is וְשָׁכָבְתְּ (v^eshakhav^et, “then you lie down”; Qal perfect second person feminine singular) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the second person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).
Ruth 3:4 tn The words “beside him” are supplied in the translation for stylistic reasons; cf. NLT “lie down there.”
Ruth 3:4 tn The disjunctive clause structure (vav [ו] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.
Ruth 3:5 tn Heb “she said to her.” The referents (Ruth and Naomi) have been specified in the translation for clarity.
Ruth 3:5 tn The Hebrew imperfect is used, even though Naomi’s instructions appear to be concluded. The imperfect can sometimes express actions which although (strictly speaking) are already finished, yet are regarded as still lasting into the present, or continuing to operate in it (GKC 316 §107.h).
Ruth 3:5 tc The MT (Kethib) lacks the preposition אֵלַי (ʾelay, “to me”) which is attested in the marginal reading (Qere). Many medieval Hebrew mss agree with the marginal reading (Qere) by including the phrase.
Ruth 3:5 tn Heb “everything which you are saying I will do.” The Hebrew word order emphasizes Ruth’s intention to follow Naomi’s instructions to the letter.
Ruth 3:6 tn Heb “and she did according to all which her mother-in-law commanded her” (NASB similar). Verse 6 is a summary statement, while the following verses (vv. 7-15) give the particulars.
Ruth 3:7 tn Heb “and Boaz ate and drank and his heart was well and he went to lie down at the end of the heap”; NAB “at the edge of the sheaves.”
Ruth 3:7 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
Ruth 3:7 sn Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.
Ruth 3:7 tn See the note on the word “legs” in v. 4.
Ruth 3:7 tn The words “beside him” are supplied in the translation for stylistic reasons. Cf. TEV “at his feet”; CEV “near his feet.”
Ruth 3:8 tn Heb “trembled, shuddered”; CEV, NLT “suddenly woke up.” Perhaps he shivered because he was chilled.
Ruth 3:8 tn The verb לָפַת (lafat) occurs only here, Job 6:18, and Judg 16:29 (where it seems to mean “grab hold of”). Here the verb seems to carry the meaning “bend, twist, turn,” like its Arabic cognate (see HALOT 533 s.v. לפת, and F. W. Bush, Ruth, Esther [WBC], 163).
Ruth 3:8 tn Heb “and behold” (so KJV, NASB). The narrator invites the reader to view the situation through Boaz’s eyes.
Ruth 3:8 sn Now he saw a woman. The narrator writes from Boaz’s perspective. Both the narrator and the reader know the night visitor is Ruth, but from Boaz’s perspective she is simply “a woman.”
Ruth 3:8 tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.
Ruth 3:9 tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.
Ruth 3:9 tn Here Ruth uses אָמָה (ʾamah), a more elevated term for a female servant than שִׁפְחָה (shifkhah), the word used in 2:13. In Ruth 2, where Ruth has just arrived from Moab and is very much aware of her position as a foreigner (v. 10), she acknowledges Boaz’s kindness and emphasizes her own humility by using the term שִׁפְחָה, though she admits that she does not even occupy that lowly position on the social scale. However, here in chap. 3, where Naomi sends her to Boaz to seek marriage, she uses the more elevated term אָמָה to describe herself because she is now aware of Boaz’s responsibility as a close relative of her deceased husband and she wants to challenge him to fulfill his obligation. In her new social context she is dependent on Boaz (hence the use of אָמָה), but she is no mere שִׁפְחָה.
Ruth 3:9 tn Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew mss have the plural/dual “your wings” rather than the singular “your wing, skirt.” The latter is more likely here in the context of Ruth’s marriage proposal. In the metaphorical account in Ezek 16:8, God spreads his skirt over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruth’s words can be taken, in effect, as a marriage proposal (and are so translated here; cf. TEV “So please marry me”). See F. W. Bush, Ruth, Esther (WBC), 164-65.
Ruth 3:9 tn Heb “for you are a גֹאֵל [goʾel],” sometimes translated “redeemer” (cf. NIV “a kinsman-redeemer”; NLT “my family redeemer”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen. For a discussion of the legal background, see F. W. Bush, Ruth, Esther (WBC), 166-69.sn By proposing marriage, Ruth goes beyond the letter of Naomi’s instructions (see v. 4, where Naomi told Ruth that Boaz would tell her what to do). Though she is more aggressive than Naomi told her to be, she is still carrying out the intent of Naomi’s instructions, which were designed to lead to marriage.
Ruth 3:10 tn Or “blessed” (so NASB, NRSV).
Ruth 3:10 tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. A few English versions omit it entirely (e.g., TEV, CEV). The same expression occurs in v. 11.
Ruth 3:10 tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”
Ruth 3:10 tn Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.”sn Greater than what you did before. Ruth’s former act of devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a child to carry on her deceased husband’s (and Elimelech’s) line and to provide for Naomi in her old age (see Ruth 4:5, 10, 15).
Ruth 3:10 tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”
Ruth 3:10 tn Heb “whether poor or rich” (so KJV, NAB, NASB, NRSV); the more common English idiom reverses the order (“rich or poor”; cf. NIV, NCV, TEV, CEV, NLT).sn Whether rich or poor. This statement seems to indicate that Ruth could have married anyone. However, only by marrying a גֹּאֵל (goʾel, “family guardian”; traditionally “redeemer”) could she carry on her dead husband’s line and make provision for Naomi.
Ruth 3:11 tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”
Ruth 3:11 tn Heb “everything which you are saying I will do for you.” The Hebrew word order emphasizes Boaz’s intention to fulfill Ruth’s request. As in v. 5, the Hebrew imperfect is used (note “you are saying”), even though Ruth’s request appears to be concluded. According to GKC 316 §107.h, the imperfect can sometimes “express actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.” The imperfect אֶעֱשֶׂה (ʾeʿeseh) could be translated “I will do” (so NAB, NIV, NRSV, NLT), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz’s desire or intention, if the legal matters can be worked out.
Ruth 3:11 tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All my fellow townsmen”; NLT “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate (NRSV “all the assembly of my people”).
Ruth 3:11 tn Or “woman of strong character” (cf. NIV “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.
Ruth 3:12 tc The sequence כִּי אָמְנָם כִּי אִם (ki ʾomnam ki ʾim; Kethib) occurs only here in the OT, as does the sequence כִּי אָמְנָם כִּי (Qere). It is likely that כִּי אִם is dittographic (note the preceding sequence כִּי אָמְנָם). The translation assumes that the original text was simply the otherwise unattested וְעַתָּה כִּי אָמְנָם, with אָמְנָם and כִּי both having an asseverative (or emphatic) function.
Ruth 3:12 tn Sometimes translated “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. 9.
Ruth 3:13 tn Heb “if he redeems you”; NIV “if he wants to redeem”; NRSV “if he will act as next-of-kin for you.” The verb גֹּאֵל (goʾel) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.
Ruth 3:13 tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”
Ruth 3:13 tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”
Ruth 3:13 tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” (NASB similar).
Ruth 3:13 sn Sleep here. Perhaps Boaz tells her to remain at the threshing floor because he is afraid she might be hurt wandering back home in the dark. See Song 5:7 and R. L. Hubbard, Jr., Ruth (NICOT), 218.

Ruth 4:13-22

A Grandson is Born to Naomi

¹³So Boaz married Ruth and slept with her.^[a] The Lord enabled her to conceive^[b] and she gave birth to a son. ¹⁴The village women said to Naomi, “May the Lord be praised because he has not left you without a guardian^[c] today! May he^[d] become famous in Israel!^[e] ¹⁵He will encourage you and provide for you when you are old,^[f] for your daughter-in-law, who loves you, has given him birth. She^[g] is better to you than seven sons!” ¹⁶Naomi took the child and placed him on her lap;^[h] she became his caregiver.^[i] ¹⁷The neighbor women gave him a name, saying, “A son has been born to Naomi.” They named him Obed.^[j] Now he became the father of Jesse—David’s father.

Epilogue: Obed in the Genealogy of David

¹⁸These are the descendants^[k] of Perez: Perez was the father of Hezron, ¹⁹Hezron was the father of Ram, Ram was the father of Amminadab, ²⁰Amminadab was the father of Nachshon, Nachshon was the father of Salmah, ²¹Salmon^[l] was the father of Boaz, Boaz was the father of Obed, ²²Obed was the father of Jesse, and Jesse was the father of David.^[m]

Footnotes

Ruth 4:13 tn Heb “and Boaz took Ruth and she became his wife and he approached her.” The verb לָקַח (laqakh), “to take,” acts as in idiom meaning “to take [a wife], to marry.” The phrase בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
Ruth 4:13 tn Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.”
Ruth 4:14 tn Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9. As the following context indicates, the child is referred to here.
Ruth 4:14 tn The “guardian” is the subject of the verb, as the next verse makes clear.
Ruth 4:14 tn Heb “may his name be called [i.e., “perpetuated”; see Gen 48:16] in Israel.”
Ruth 4:15 tn Heb “and he will become for you a restorer of life and a sustainer of your old age” (NASB similar).
Ruth 4:15 tn Heb “who, she”; KJV “which is better to thee.”
Ruth 4:16 tn Or “breast”; KJV, NRSV “in her bosom.”
Ruth 4:16 tn Heb “his nurse,” but this refers to a dry nurse, not a medical attendant. Cf. NIV “and cared for him”; TEV “and took (+ good CEV) care of him.”
Ruth 4:17 tn The name “Obed” means “one who serves,” perhaps anticipating how he would help Naomi (see v. 15).
Ruth 4:18 tn Or “generations” (so KJV, NASB); NIV, NLT “family line.”sn The concluding genealogy demonstrates that the prayers of blessing made earlier were fulfilled. Boaz’s line did become like the line of Perez, and both Boaz and Obed became famous. God’s blessing upon Ruth and Boaz extended beyond their lifetime and immediate family, for their great descendant, David, became the greatest of Israel’s kings, and his descendant in turn, Jesus the Messiah, became greater still.
Ruth 4:21 sn Salmon appears to be an alternate spelling of Salmah in the preceding line.
Ruth 4:22 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.

Luke 6:17-26

The Sermon on the Plain

¹⁷Then^[a] he came down with them and stood on a level place.^[b] And a large number^[c] of his disciples had gathered^[d] along with^[e] a vast multitude from all over Judea, from^[f] Jerusalem, and from the seacoast of Tyre and Sidon.^[g] They came to hear him and to be healed^[h] of their diseases, ¹⁸and those who suffered from^[i] unclean^[j] spirits were cured. ¹⁹The^[k] whole crowd was trying to touch him, because power^[l] was coming out from him and healing them all.

²⁰Then^[m] he looked up^[n] at his disciples and said:

“Blessed^[o] are you who are poor,^[p] for the kingdom of God belongs^[q] to you.
²¹“Blessed are you who hunger^[r] now, for you will be satisfied.^[s]
“Blessed are you who weep now, for you will laugh.^[t]
²²“Blessed are you when people^[u] hate you, and when they exclude you and insult you and reject you as evil^[v] on account of the Son of Man! ²³Rejoice in that day, and jump for joy, because^[w] your reward is great in heaven. For their ancestors^[x] did the same things to the prophets.^[y]
²⁴“But woe^[z] to you who are rich, for you have received^[aa] your comfort^[ab] already.
²⁵“Woe to you who are well satisfied with food^[ac] now, for you will be hungry.
“Woe to you^[ad] who laugh^[ae] now, for you will mourn and weep.
²⁶“Woe to you^[af] when all people^[ag] speak well of you, for their ancestors^[ah] did the same things to the false prophets.

Footnotes

Luke 6:17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 6:17 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
Luke 6:17 tn Grk “large crowd.”
Luke 6:17 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
Luke 6:17 tn Grk “and.”
Luke 6:17 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
Luke 6:17 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
Luke 6:17 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
Luke 6:18 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
Luke 6:18 sn Unclean spirits refers to evil spirits. See Luke 4:33.
Luke 6:19 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 6:19 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
Luke 6:20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 6:20 tn Grk “lifting up his eyes” (an idiom). The participle ἐπάρας (eparas) has been translated as a finite verb due to requirements of contemporary English style.
Luke 6:20 sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.
Luke 6:20 sn You who are poor is a reference to the “pious poor” for whom God especially cares. See Pss 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.
Luke 6:20 sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”
Luke 6:21 sn You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Pss 37:16-19; 107:9).
Luke 6:21 sn The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.
Luke 6:21 sn You will laugh alludes to the joy that comes to God’s people in the salvation to come.
Luke 6:22 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
Luke 6:22 tn Or “disdain you”; Grk “cast out your name as evil.” The word “name” is used here as a figure of speech to refer to the person as a whole.sn The phrase when they exclude you and insult you and reject you as evil alludes to a person being ostracized and socially isolated because of association with the Son of Man, Jesus.
Luke 6:23 tn Grk “because behold.” The Greek word ἰδού (idou) at the beginning of this clause has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 6:23 tn Or “forefathers”; Grk “fathers.”
Luke 6:23 sn Mistreatment of the prophets is something Luke often notes (Luke 11:47-51; Acts 7:51-52).
Luke 6:24 sn Jesus promises condemnation (woe) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1. These woes are unique to Luke.
Luke 6:24 sn Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.
Luke 6:24 tn Grk “your consolation.”
Luke 6:25 tn Grk “who are filled.” See L&N 23.18 for the translation “well satisfied with food.”
Luke 6:25 tc The wording “to you” (ὑμῖν, humin) is lacking in several witnesses (א B K L T W Θ Ξ 0147 ƒ^1,13 579 700 892 1241 2542 al), though found in most (P⁷⁵ A D Q Ψ 33 M lat co). The longer reading looks to be a clarifying addition; nevertheless, “to you” is included in the translation because of English requirements.
Luke 6:25 sn That is, laugh with happiness and joy.
Luke 6:26 tc The wording “to you” (ὑμῖν, humin) is lacking throughout the ms tradition except for a few witnesses (D W* Δ 1424 co). The Western witnesses tend to add freely to the text. Supported by the vast majority of witnesses and the likelihood that “to you” is a clarifying addition, the shorter reading should be considered autographic; nevertheless, “to you” is included in the translation because of English requirements.
Luke 6:26 tn This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
Luke 6:26 tn Or “forefathers”; Grk “fathers.”

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Revised Common Lectionary (Semicontinuous)

Psalm 37[a]

By David.

Footnotes

Naomi Instructs Ruth

Ruth Visits Boaz

Footnotes

A Grandson is Born to Naomi

Epilogue: Obed in the Genealogy of David

Footnotes

The Sermon on the Plain

Footnotes

Psalm 37^[a]