¹ 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.

¹ sn For additional bibliography for this short section, see W. F. Albright, “Jethro, Hobab, and Reuel in Early Hebrew Tradition,” CBQ 25 (1963): 1-11; G. W. Coats, “Moses in Midian,” JBL 92 (1973): 3-10; B. Mazar, “The Sanctuary of Arad and the Family of Hobab the Kenite,” JNES 24 (1965): 297-303; and T. C. Mitchell, “The Meaning of the Noun ḥtn in the Old Testament,” VT 19 (1969): 93-112.

² tn The Hebrew has נֶפֶשׁ מֵת (nefesh met), literally a “dead person.” But since the word נֶפֶשׁ can also be used for animals, the restriction would be for any kind of corpse. Death was very much a part of the fallen world, and so for one so committed to the Lord, avoiding all such contamination would be a witness to the greatest separation, even in a family.

¹ tn The disjunctive vav (ו) here introduces a new section, listing the various duties of the clan in the sanctuary. The Gershonites had a long tradition of service here. In the days of David Asaph and his family were prominent as musicians. Others in the clan controlled the Temple treasuries. But in the wilderness they had specific oversight concerning the tent structure, which included the holy place and the holy of holies.

¹ tn Heb “Man, man shall not draw near to any flesh (שְׁאֵר, sh^eʾer) of his body/flesh (בָּשָׂר, basar).” The repetition of the word “man” is distributive, meaning “any (or “every”) man” (GKC 395-96 §123.c; cf. Lev 15:2). The two words for “flesh” are combined to refer to and emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).

² tn The clause uses the comparative min (מִן) construction: יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׁה (yimʿat habbayit mih^eyot misseh, “the house is small from being from a lamb,” or “too small for a lamb”). It clearly means that if there were not enough people in the household to have a lamb by themselves, they should join with another family. For the use of the comparative, see GKC 430 §133.c.

² tn Heb “the land of their sojournings.” The noun מְגֻרִים (m^egurim) is a reminder that the patriarchs did not receive the promises. It is also an indication that those living in the age of promise did not experience the full meaning of the name of the covenant God. The “land of their sojournings” is the land of Canaan where the family lived (גָּרוּ, garu) as foreigners, without owning property or having the rights of kinship with the surrounding population.

² tn The verb גָּאַל (gaʾal) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

³ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness—they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

⁵ tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָּנָה).

¹ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2), but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

⁶ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

¹ tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17; 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikeō) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (anēr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.

⁴ tn On the phrase πᾶν ξύλον θύϊνον (pan xulon thuinon) L&N 3.63 states, “pertaining to being made or consisting of citron wood (that is, from a citron tree)—‘of citron wood.’ καὶ πᾶν ξύλον θύϊνον καὶ πᾶν σκεῦος ἐλεφάντινον ‘and all kinds of things made of citron wood and all kinds of objects made of ivory’ Re 18:12. The citron tree belongs to the citrus family of plants, and it produces a pale yellow fruit somewhat larger than a lemon, the rind of which is often candied. In Re 18:12, however, the focus is upon the fine quality of the wood.”

¹ tc ‡ Most witnesses, especially of the Byzantine and Western textual families, though with a few significant Alexandrian witnesses (א A D F G Ψ 0278 M latt sy), add ὑμῶν (humōn, “your”) after καρδίας (kardias, “heart”), though it is clearly implied in the shorter (Alexandrian) reading (found in P⁴⁶ B 6 33 1175 1739 1881). The longer reading thus looks to be a clarifying gloss, as is frequently found in the Byzantine and Western traditions. The translation above has “your” because of English requirements, not because of textual basis.

³ sn Adoption as his legal heirs is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as legal heirs of God. The adoption is both a future reality, and in some sense, already true. To be “adopted as a son” means to have the full rights of a legal heir. Thus, although in the ancient world, only boys could be adopted as legal heirs, in God’s family all children—both male and female—are adopted in this way.

¹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

² sn It is possible that Drusilla, being Jewish, was the source of Felix’s knowledge about the new movement called Christianity. The youngest daughter of Herod Agrippa I and sister of Agrippa II, she would have been close to 20 years old at the time. She had married the king of a small region in Syria but divorced him at the age of 16 to marry Felix. This was her second marriage and Felix’s third (Josephus, Ant. 19.9.1 [19.354], 20.7.2 [20.141-144]). As a member of Herod’s family, she probably knew about the Way.

² tc A number of significant mss of various textual families (א B L W Δ Ψ 565 700 892 sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [ƒ^1,13 33] M lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁸ in omitting the verse number, a procedure also followed by a number of other modern translations.

¹ tn Or “in their boat.” The phrase ἐν τῷ πλοίῳ (en tō ploiō) can either refer to a generic boat, some boat (as it seems to do here); or it can refer to “their” boat, implying possession. Mark (unlike Matthew) assumes a certain preunderstanding on the part of his readers about the first four disciples and hence in Mark the translation “their boat” is justified (Mark 1:19; cf. also Mark 1:20 in which the “hired men” indicates that Zebedee’s family owned the boats)