Kejadian 46:12

46:12 The sons of Judah:

Er, Onan, Shelah, Perez, and Zerah

(but Er and Onan died in the land of Canaan).

The sons of Perez were Hezron and Hamul.

Bilangan 26:21

26:21 And the Perezites were: from Hezron, the family of the Hezronites; from Hamul, ¹  the family of the Hamulites.

Rut 4:18

Epilogue: Obed in the Genealogy of David

4:18 These are the descendants ²  of Perez: Perez was the father of Hezron,

Rut 4:1

Boaz Settles the Matter

4:1 Now Boaz went up ³  to the village gate and sat there. Then along came the guardian ⁴  whom Boaz had mentioned to Ruth! ⁵  Boaz said, “Come ⁶  here and sit down, ‘John Doe’!” ⁷  So he came ⁸  and sat down.

Rut 2:5

2:5 Boaz asked ⁹  his servant ¹⁰  in charge of the harvesters, “To whom does this young woman belong?” ¹¹ 

Rut 4:1

Boaz Settles the Matter

4:1 Now Boaz went up ¹²  to the village gate and sat there. Then along came the guardian ¹³  whom Boaz had mentioned to Ruth! ¹⁴  Boaz said, “Come ¹⁵  here and sit down, ‘John Doe’!” ¹⁶  So he came ¹⁷  and sat down.

[26:21]  ¹ tc Smr and the Greek version have “Hamuel.”

[4:18]  ² tn Or “generations” (so KJV, NASB); NIV, NLT “family line.”

[4:18]  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.

[4:1]  ³ tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.

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

[4:1]  ⁵ tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

[4:1]  ⁶ tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”

[4:1]  ⁷ 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]  ⁸ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”

[2:5]  ⁹ tn Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.

[2:5]  ¹⁰ tn Heb “young man.” Cf. NAB “overseer”; NIV, NLT “foreman.”

[2:5]  ¹¹ sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).

[4:1]  ¹² tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.

[4:1]  ¹³ tn Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.

[4:1]  ¹⁴ tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

[4:1]  ¹⁵ tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”

[4:1]  ¹⁶ 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]  ¹⁷ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”