Kejadian 6:8

6:8 But ¹  Noah found favor ²  in the sight of ³  the Lord.

Keluaran 33:16-17

33:16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” ⁴ 

33:17 The Lord said to Moses, “I will do this thing also that you have requested, for you have found favor in my sight, and I know ⁵  you by name.”

Rut 2:2

2:2 One day Ruth the Moabite said to Naomi, “Let me go ⁶  to the fields so I can gather ⁷  grain behind whoever permits me to do so.” ⁸  Naomi ⁹  replied, “You may go, my daughter.”

Rut 2:1

Ruth Works in the Field of Boaz

2:1 Now Naomi ¹⁰  had a relative ¹¹  on her husband’s side of the family named Boaz. He was a wealthy, prominent man from the clan of Elimelech. ¹² 

1 Samuel 20:3

20:3 Taking an oath, David again ¹³  said, “Your father is very much aware of the fact ¹⁴  that I have found favor with you, and he has thought, ¹⁵  ‘Don’t let Jonathan know about this, or he will be upset.’ But as surely as the Lord lives and you live, there is about one step between me and death!”

[6:8]  ¹ tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.

[6:8]  ² tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.

[6:8]  ³ tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The Lord saw that the whole human race was corrupt, but he looked in favor on Noah.

[33:16]  ⁴ sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways – A Comparative Note,” JQR 70 (1979): 67-70.

[33:17]  ⁵ tn The verb in this place is a preterite with the vav (ו) consecutive, judging from the pointing. It then follows in sequence the verb “you have found favor,” meaning you stand in that favor, and so it means “I have known you” and still do (equal to the present perfect). The emphasis, however, is on the results of the action, and so “I know you.”

[2:2]  ⁶ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

[2:2]  ⁷ tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

[2:2]  ⁸ tn Heb “anyone in whose eyes I may find favor” (ASV, NIV similar). The expression אֶמְצָא־חֵן בְּעֵינָיו (’emtsa’-khen bÿ’enayv, “to find favor in the eyes of [someone]”) appears in Ruth 2:2, 10, 13. It is most often used when a subordinate or servant requests permission for something from a superior (BDB 336 s.v. חֵן). Ruth will play the role of the subordinate servant, seeking permission from a landowner, who then could show benevolence by granting her request to glean in his field behind the harvest workers.

[2:2]  ⁹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[2:1]  ¹⁰ tn The disjunctive clause (note the vav [ו] + prepositional phrase structure) provides background information essential to the following narrative.

[2:1]  ¹¹ tc The marginal reading (Qere) is מוֹדַע (moda’, “relative”), while the consonantal text (Kethib) has מְיֻדָּע (miyudda’, “friend”). The textual variant was probably caused by orthographic confusion between consonantal מְיֻדָּע and מוֹדַע. Virtually all English versions follow the marginal reading (Qere), e.g., KJV, NAB, NASB, NRSV “kinsman”; NIV, NCV, NLT “relative.”

[2:1]  ¹² tn Heb “and [there was] to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech, and his name [was] Boaz.”

[20:3]  ¹³ tc The LXX and the Syriac Peshitta lack the word “again.”

[20:3]  ¹⁴ tn The infinitive absolute appears before the finite verb for emphasis.

[20:3]  ¹⁵ tn Heb “said,” that is, to himself. So also in v. 25.