Rut 2:10

2:10 Ruth ¹  knelt before him with her forehead to the ground ²  and said to him, “Why are you so kind ³  and so attentive to me, ⁴  even though ⁵  I am a foreigner?” ⁶ 

Rut 3:2

3:2 Now Boaz, with whose female servants you worked, is our close relative. ⁷  Look, tonight he is winnowing barley at the threshing floor. ⁸ 

Rut 4:10

4:10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property ⁹  so the name of the deceased might not disappear ¹⁰  from among his relatives and from his village. ¹¹  You are witnesses today.”

Rut 1:3

1:3 Sometime later ¹²  Naomi’s husband Elimelech died, so she and her two sons were left alone.

Rut 2:5

2:5 Boaz asked ¹³  his servant ¹⁴  in charge of the harvesters, “To whom does this young woman belong?” ¹⁵ 

Rut 1:5

1:5 Then Naomi’s two sons, Mahlon and Kilion, also died. ¹⁶  So the woman was left all alone – bereaved of her two children ¹⁷  as well as her husband!

Rut 3:8

3:8 In the middle of the night he was startled ¹⁸  and turned over. ¹⁹  Now ²⁰  he saw a woman ²¹  lying beside him! ²² 

Rut 3:14

3:14 So she slept beside him ²³  until morning. She woke up while it was still dark. ²⁴  Boaz thought, ²⁵  “No one must know that a woman visited the threshing floor.” ²⁶ 

Rut 2:6

2:6 The servant in charge of the harvesters replied, “She’s the young Moabite woman who came back with Naomi from the region of Moab.

Rut 4:13

A Grandson is Born to Naomi

4:13 So Boaz married Ruth and had sexual relations with her. ²⁷  The Lord enabled her to conceive ²⁸  and she gave birth to a son.

Rut 4:12

4:12 May your family ²⁹  become like the family of Perez ³⁰  – whom Tamar bore to Judah – through the descendants ³¹  the Lord gives you by this young woman.”

Rut 1:4

1:4 So her sons ³²  married ³³  Moabite women. (One was named Orpah and the other Ruth.) ³⁴  And they continued to live there about ten years.

Rut 1:19

1:19 So the two of them ³⁵  journeyed together until they arrived in Bethlehem. ³⁶ 

Naomi and Ruth Arrive in Bethlehem

When they entered ³⁷  Bethlehem, ³⁸  the whole village was excited about their arrival. ³⁹  The women of the village said, ⁴⁰  “Can this be Naomi?” ⁴¹ 

Rut 1:22

1:22 So Naomi returned, accompanied by her Moabite daughter-in-law Ruth, who came back with her from the region of Moab. ⁴²  (Now they ⁴³  arrived in Bethlehem at the beginning of the barley harvest.) ⁴⁴ 

Rut 2:22

2:22 Naomi then said to her daughter-in-law Ruth, “It is good, my daughter, that you should go out to work with his female servants. ⁴⁵  That way you will not be harmed, which could happen in another field.” ⁴⁶ 

Rut 3:11

3:11 Now, my dear, don’t worry! ⁴⁷  I intend to do for you everything you propose, ⁴⁸  for everyone in the village ⁴⁹  knows that you are a worthy woman. ⁵⁰ 

Rut 4:14

4:14 The village women said to Naomi, “May the Lord be praised because he has not left you without a guardian ⁵¹  today! May he ⁵²  become famous in Israel! ⁵³ 

Rut 4:17

4:17 The neighbor women named him, saying, “A son has been born to Naomi.” They named him Obed. ⁵⁴  Now he became the father of Jesse – David’s father!

Rut 3:16

3:16 and she returned to her mother-in-law.

Ruth Returns to Naomi

When Ruth returned to her mother-in-law, Naomi ⁵⁵  asked, ⁵⁶  “How did things turn out for you, ⁵⁷  my daughter?” Ruth ⁵⁸  told her about all the man had done for her. ⁵⁹ 

Rut 4:11

4:11 All the people who were at the gate and the elders replied, “We are witnesses. May the Lord make the woman who is entering your home like Rachel and Leah, both of whom built up the house of Israel! May ⁶⁰  you prosper ⁶¹  in Ephrathah and become famous ⁶²  in Bethlehem. ⁶³ 

Rut 2:21

2:21 Ruth the Moabite replied, “He even ⁶⁴  told me, ‘You may go along beside my servants ⁶⁵  until they have finished gathering all my harvest!’” ⁶⁶ 

Rut 2:23

2:23 So Ruth ⁶⁷  worked beside ⁶⁸  Boaz’s female servants, gathering grain until the end of the barley harvest as well as the wheat harvest. ⁶⁹  After that she stayed home with her mother-in-law. ⁷⁰ 

Rut 3:7

3:7 When Boaz had finished his meal and was feeling satisfied, he lay down to sleep at the far end of the grain heap. ⁷¹  Then Ruth ⁷²  crept up quietly, ⁷³  uncovered his legs, ⁷⁴  and lay down beside him. ⁷⁵ 

Rut 1:18

1:18 When Naomi ⁷⁶  realized that Ruth ⁷⁷  was determined to go with her, she stopped trying to dissuade her. ⁷⁸ 

Rut 4:16

4:16 Naomi took the child and placed him on her lap; ⁷⁹  she became his caregiver. ⁸⁰ 

Rut 2:8

2:8 So Boaz said to Ruth, “Listen carefully, ⁸¹  my dear! ⁸²  Do not leave to gather grain in another field. You need not ⁸³  go beyond the limits of this field. You may go along beside ⁸⁴  my female workers. ⁸⁵ 

Rut 2:2

2:2 One day Ruth the Moabite said to Naomi, “Let me go ⁸⁶  to the fields so I can gather ⁸⁷  grain behind whoever permits me to do so.” ⁸⁸  Naomi ⁸⁹  replied, “You may go, my daughter.”

Rut 4:5

4:5 Then Boaz said, “When ⁹⁰  you acquire the field ⁹¹  from Naomi, ⁹²  you must also ⁹³  acquire Ruth the Moabite, ⁹⁴  the wife of our deceased relative, ⁹⁵  in order to preserve his family name by raising up a descendant who will inherit his property.” ⁹⁶ 

Rut 1:6

1:6 So she decided to return home from the region of Moab, accompanied by her daughters-in-law, ⁹⁷  because while she was living in Moab ⁹⁸  she had heard that the Lord had shown concern ⁹⁹  for his people, reversing the famine by providing abundant crops. ¹⁰⁰ 

Rut 2:3-4

2:3 So Ruth ¹⁰¹  went and gathered grain in the fields ¹⁰²  behind the harvesters. Now she just happened to end up ¹⁰³  in the portion of the field belonging to Boaz, who was from the clan of Elimelech.

Boaz and Ruth Meet

2:4 Now at that very moment, ¹⁰⁴  Boaz arrived from Bethlehem ¹⁰⁵  and greeted ¹⁰⁶  the harvesters, “May the Lord be with you!” They replied, ¹⁰⁷  “May the Lord bless you!”

Rut 2:9

2:9 Take note of ¹⁰⁸  the field where the men ¹⁰⁹  are harvesting and follow behind with the female workers. ¹¹⁰  I will tell the men ¹¹¹  to leave you alone. ¹¹²  When you are thirsty, you may go to ¹¹³  the water jars ¹¹⁴  and drink some of the water ¹¹⁵  the servants draw.” ¹¹⁶ 

Rut 2:13

2:13 She said, “You really are being kind to me, ¹¹⁷  sir, ¹¹⁸  for you have reassured ¹¹⁹  and encouraged ¹²⁰  me, your servant, ¹²¹  even though I am ¹²²  not one of your servants!” ¹²³ 

Rut 4:15

4:15 He will encourage you and provide for you when you are old, ¹²⁴  for your daughter-in-law, who loves you, has given him birth. She ¹²⁵  is better to you than seven sons!”

[2:10]  ¹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:10]  ² tn Heb “she fell upon her face and bowed to the ground” (KJV, NASB similar).

[2:10]  ³ tn Heb “Why do I find favor in your eyes…?” The expression מָצַא חֵן בְּעֵינֶי (matsa’ khen bÿ’eney, “to find favor in the eyes of [someone]”) is often characterized by the following features: (1) A subordinate or servant is requesting permission for something from a superior (master, owner, king). (2) The granting of the request is not a certainty but dependent on whether or not the superior is pleased with the subordinate to do so. (3) The granting of the request by the superior is an act of kindness or benevolence; however, it sometimes reciprocates loyalty previously shown by the subordinate to the superior (e.g., Gen 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4; 47:25, 29; 50:4; Num 32:5; Deut 24:1; 1 Sam 1:18; 16:22; 20:3, 29; 27:3; 2 Sam 14:22; 16:4; 1 Kgs 11:19; Esth 5:8; 7:3; BDB 336 s.v. חֵן). While Boaz had granted her request for permission to glean in his field, she is amazed at the degree of kindness he had shown – especially since she had done nothing, in her own mind, to merit such a display. However, Boaz explains that she had indeed shown kindness to him indirectly through her devotion to Naomi (v. 11).

[2:10]  ⁴ tn Heb “Why do I find favor in your eyes by [you] recognizing me.” The infinitive construct with prefixed לְ (lamed) here indicates manner (“by”).

[2:10]  ⁵ tn Heb “and I am a foreigner.” The disjunctive clause (note the pattern vav + subject + predicate nominative) here has a circumstantial (i.e., concessive) function (“even though”).

[2:10]  ⁶ sn The similarly spelled Hebrew terms נָכַר (nakhar, “to notice”) and נָכְרִי (nokhriy, “foreigner”) in this verse form a homonymic wordplay. This highlights the unexpected nature of the attentiveness and concern Boaz displayed to Ruth.

[3:2]  ⁷ 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).

[3:2]  ⁸ tn Heb “look, he is winnowing the barley threshing floor tonight.”

[3:2]  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).

[4:10]  ⁹ tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).

[4:10]  ¹⁰ tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”

[4:10]  ¹¹ tn Heb “and from the gate of his place” (so KJV, ASV); NASB “from the court of his birth place”; NIV “from the town records.”

[1:3]  ¹² tn Heb “And Elimelech, the husband of Naomi, died.” The vav (ו) functions in a consecutive sense (“then”), but the time-frame is not explicitly stated.

[2:5]  ¹³ tn Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.

[2:5]  ¹⁴ tn Heb “young man.” Cf. NAB “overseer”; NIV, NLT “foreman.”

[2:5]  ¹⁵ sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).

[1:5]  ¹⁶ tn Heb “and the two of them also died, Mahlon and Kilion.”

[1:5]  ¹⁷ tn The term יֶלֶד (yeled, “offspring”), from the verb יָלַד (yalad, “to give birth to”), is used only here of a married man. By shifting to this word from the more common term בֵּן (ben, “son”; see vv. 1-5a) and then using it in an unusual manner, the author draws attention to Naomi’s loss and sets up a verbal link with the story’s conclusion (cf. 4:16). Although grown men, they were still her “babies” (see E. F. Campbell, Ruth [AB], 56; F. W. Bush, Ruth, Esther [WBC], 66).

[3:8]  ¹⁸ tn Heb “trembled, shuddered”; CEV, NLT “suddenly woke up.” Perhaps he shivered because he was chilled.

[3:8]  ¹⁹ 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).

[3:8]  ²⁰ tn Heb “and behold” (so KJV, NASB). The narrator invites the reader to view the situation through Boaz’s eyes.

[3:8]  ²¹ 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.”

[3:8]  ²² tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.

[3:14]  ²³ tc The consonantal text (Kethib) has the singular מַרְגְּלָתַו (margÿlatav, “his leg”), while the marginal reading (Qere) has the plural מַרְגְּלוֹתָיו (margÿlotayv, “his legs”).

[3:14]  tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.

[3:14]  ²⁴ tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”

[3:14]  ²⁵ tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).

[3:14]  ²⁶ tn Heb “let it not be known that the woman came [to] the threshing floor” (NASB similar). The article on הָאִשָּׁה (ha’ishah, “the woman”) is probably dittographic (note the final he on the preceding verb בָאָה [va’ah, “she came”]).

[4:13]  ²⁷ tn Heb “and Boaz took Ruth and she became his wife and he went in to her.” Here the phrase “went in to her” (so NASB) is a euphemism for having sexual relations (cf. NCV); NLT “When he slept with her.”

[4:13]  ²⁸ tn Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.”

[4:12]  ²⁹ tn Heb “your house” (so NAB, NASB, NRSV).

[4:12]  ³⁰ tn Heb “and may your house be like the house of Perez, whom Tamar bore to Judah, from the offspring whom the Lord gives to you from this young woman.”

[4:12]  sn Perez is an appropriate comparison here, because (1) he was an ancestor of Boaz, (2) he was born to Tamar by a surrogate father (Judah) after the death of her husband, and (3) he had an unbroken line of male descendants extending over several generations (see vv. 18-22).

[4:12]  ³¹ tn Heb “from the seed” (KJV, ASV both similar); NASB, NIV “through the offspring”; NRSV “through the children.”

[1:4]  ³² tn Heb “they.” The verb is 3rd person masculine plural referring to Naomi’s sons, as the translation indicates.

[1:4]  ³³ tn Heb “and they lifted up for themselves Moabite wives.” When used with the noun “wife,” the verb נָשָׂא (nasa’, “to lift up, carry, take”) forms the idiom “to take a wife,” that is, to marry (BDB 673 s.v. Qal.3.d; 2 Chr 11:21; 13:21; 24:3; Ezra 9:2,12; 10:44; Neh 13:25).

[1:4]  ³⁴ tn Heb “the name of the one [was] Orpah and the name of the second [was] Ruth.”

[1:4]  sn The name Orpah (עָרְפָּה, ’orpah) is from the noun עֹרֶף (’oref, “back of the neck”) and the related verb (“to turn one’s back”). The name Ruth (רוּת, rut) is from the noun רְעוּת (rÿ’ut, “friendship”), derived from the root רֵעַ (rea’, “friend, companion”). Ironically, Orpah will eventually turn her back on Naomi, while Ruth will display extraordinary friendship as her life-long companion (see 1:14). Since they seem to mirror the most definitive action of these women, perhaps they designate character types (as is the case with the name Mara in 1:21 and Peloni Almoni in 4:2) rather than their original birth names.

[1:19]  ³⁵ tn The suffix “them” appears to be masculine, but it is probably an archaic dual form (E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76).

[1:19]  ³⁶ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[1:19]  ³⁷ tn The temporal indicator וַיְהִי (vayÿhi, “and it was”) here introduces a new scene.

[1:19]  ³⁸ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[1:19]  ³⁹ tn Heb “because of them” (so NASB, NIV, NRSV); CEV “excited to see them.”

[1:19]  ⁴⁰ tn Heb “they said,” but the verb form is third person feminine plural, indicating that the women of the village are the subject.

[1:19]  ⁴¹ tn Heb “Is this Naomi?” (so KJV, NASB, NRSV). The question here expresses surprise and delight because of the way Naomi reacts to it (F. W. Bush, Ruth, Esther [WBC], 92).

[1:22]  ⁴² tn Heb “and Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, the one who returned from the region of Moab.”

[1:22]  sn This summarizing statement provides closure to the first part of the story. By highlighting Ruth’s willingness to return with Naomi, it also contrasts sharply with Naomi’s remark about being empty-handed.

[1:22]  ⁴³ tn The pronoun appears to be third person masculine plural in form, but it is probably an archaic third person dual form (see F. W. Bush, Ruth, Esther [WBC], 94).

[1:22]  ⁴⁴ tn This statement, introduced with a disjunctive structure (vav [ו] + subject + verb) provides closure for the previous scene, while at the same time making a transition to the next scene, which takes place in the barley field. The reference to the harvest also reminds the reader that God has been merciful to his people by replacing the famine with fertility. In the flow of the narrative the question is now, “Will he do the same for Naomi and Ruth?”

[1:22]  sn The barley harvest began in late March. See O. Borowski, Agriculture in Iron Age Israel, 91.

[2:22]  ⁴⁵ tn Naomi uses the feminine form of the word “servant” (as Boaz did earlier, see v. 8), in contrast to Ruth’s use of the masculine form in the preceding verse. Since she is concerned for Ruth’s safety, she may be subtly reminding Ruth to stay with the female workers and not get too close to the men.

[2:22]  ⁴⁶ tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”

[3:11]  ⁴⁷ tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”

[3:11]  ⁴⁸ 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 (’e’eseh) 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.

[3:11]  ⁴⁹ 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”).

[3:11]  ⁵⁰ 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.

[4:14]  ⁵¹ 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.

[4:14]  ⁵² tn The “guardian” is the subject of the verb, as the next verse makes clear.

[4:14]  ⁵³ tn Heb “may his name be called [i.e., “perpetuated”; see Gen 48:16] in Israel.”

[4:17]  ⁵⁴ tn The name “Obed” means “one who serves,” perhaps anticipating how he would help Naomi (see v. 15).

[3:16]  ⁵⁵ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[3:16]  ⁵⁶ tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.

[3:16]  ⁵⁷ tn Heb “Who are you?” In this context Naomi is clearly not asking for Ruth’s identity. Here the question has the semantic force “Are you his wife?” See R. L. Hubbard, Jr., Ruth (NICOT), 223-24, and F. W. Bush, Ruth, Esther (WBC), 184-85.

[3:16]  ⁵⁸ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[3:16]  ⁵⁹ sn All that the man had done. This would have included his promise to marry her and his gift of barley.

[4:11]  ⁶⁰ tn Following the jussive, the imperative with prefixed vav indicates purpose or result.

[4:11]  ⁶¹ tn The phrase וַעֲשֵׂה־חַיִל (va’aseh-khayil, literally, “do strength”) has been variously translated: (1) financial prosperity: “may you become rich” (TEV), “may you be a rich man” (CEV), “may you achieve wealth” (NASB), “may you prosper” (NKJV, NJPS); (2) social prominence: “may you become powerful” (NCV), “may you have standing” (NIV), “may you be great” (NLT), “may you do well” (NAB); (3) reproductive fertility: “may you produce children” (NRSV); and (4) social activity: “may you do a worthy deed” (REB).

[4:11]  ⁶² tc Heb “and call a name.” This statement appears to be elliptical. Usually the person named and the name itself follow this expression. Perhaps וּקְרָא־שֵׁם (uqÿra’-shem) should be emended to וְיִקָּרֵא־שֵׁם (vÿyiqqare’-shem), “and your name will be called out,” that is, “perpetuated” (see Gen 48:16, cf. also Ruth 4:14b). The omission of the suffix with “name” could be explained as virtual haplography (note the letter bet [ב], which is similar to kaf [כ], at the beginning of the next word). The same explanation could account for the omission of the prefixed yod (י) on the verb “call” (yod [י] and vav [ו] are similar in appearance). Whether one reads the imperative (the form in the MT) or the jussive (the emended form), the construction indicates purpose or result following the earlier jussive “may he make.”

[4:11]  ⁶³ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:21]  ⁶⁴ tn On the force of the phrase גָּם כִּי (gam ki) here, see F. W. Bush, Ruth, Esther (WBC), 138-39.

[2:21]  ⁶⁵ tn Heb “with the servants who are mine you may stay close.” The imperfect has a permissive nuance here. The word “servants” is masculine plural.

[2:21]  ⁶⁶ tn Heb “until they have finished all the harvest which is mine”; NIV “until they finish harvesting all my grain.”

[2:23]  ⁶⁷ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:23]  ⁶⁸ tn Heb “and she stayed close with”; NIV, NRSV, CEV “stayed close to”; NCV “continued working closely with.”

[2:23]  ⁶⁹ sn Barley was harvested from late March through late April, wheat from late April to late May (O. Borowski, Agriculture in Ancient Israel, 88, 91).

[2:23]  ⁷⁰ tn Heb “and she lived with her mother-in-law” (so NASB). Some interpret this to mean that she lived with her mother-in-law while working in the harvest. In other words, she worked by day and then came home to Naomi each evening. Others understand this to mean that following the harvest she stayed at home each day with Naomi and no longer went out looking for work (see F. W. Bush, Ruth, Esther [WBC], 140). Others even propose that she lived away from home during this period, but this seems unlikely. A few Hebrew mss (so also Latin Vulgate) support this view by reading, “and she returned to her mother-in-law.”

[3:7]  ⁷¹ 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.”

[3:7]  ⁷² tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[3:7]  ⁷³ sn Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.

[3:7]  ⁷⁴ tn See the note on the word “legs” in v. 4.

[3:7]  ⁷⁵ tn The words “beside him” are supplied in the translation for stylistic reasons. Cf. TEV “at his feet”; CEV “near his feet.”

[1:18]  ⁷⁶ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:18]  ⁷⁷ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[1:18]  ⁷⁸ tn Heb “she ceased speaking to her.” This does not imply that Naomi was completely silent toward Ruth. It simply means that Naomi stopped trying to convince her to go back to Moab (see F. W. Bush, Ruth, Esther [WBC], 84-85).

[4:16]  ⁷⁹ tn Or “breast”; KJV, NRSV “in her bosom.”

[4:16]  ⁸⁰ 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.”

[2:8]  ⁸¹ tn Heb “Have you not heard?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see F. W. Bush, Ruth, Esther [WBC], 119, and GKC 474 §150.e).

[2:8]  ⁸² tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. It might suggest that Boaz is older than Ruth, but not necessarily significantly so. A few English versions omit it entirely (e.g., TEV, CEV).

[2:8]  ⁸³ tn The switch from the negative particle אַל (’al, see the preceding statement, “do not leave”) to לֹא (lo’) may make this statement more emphatic. It may indicate that the statement is a policy applicable for the rest of the harvest (see v. 21).

[2:8]  ⁸⁴ tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.

[2:8]  ⁸⁵ sn The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and F. W. Bush, Ruth, Esther [WBC], 121).

[2:2]  ⁸⁶ 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]  ⁸⁷ tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

[2:2]  ⁸⁸ 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]  ⁸⁹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[4:5]  ⁹⁰ tn Heb “in the day”; NASB, NIV “On the day.”

[4:5]  ⁹¹ sn Acquire the field. This probably refers to the right to redeem and use the field. See the note on the word “selling” in v. 3.

[4:5]  ⁹² tn Heb “from the hand of Naomi” (so NASB, NRSV).

[4:5]  ⁹³ tc The MT וּמֵאֵת (ume’et) may be understood in two ways: (1) “and from” (vav conjunction “and,” plus preposition מִן [min] “from,” plus definite direct object marker אֵת) parallel to the preceding מִיַד (miyyad, “from [the hand of]”), suggesting the field would be purchased from Naomi and from Ruth; or (2) “and” (vav [ו] conjunction “and,” plus enclitic mem [ם], plus direct object marker [אֵת]) introducing the second part of the acquisition: the nearest kinsman would be acquiring the field and Ruth (for discussion see F. W. Bush, Ruth, Esther [WBC], 202). However, the BHS editors suggest reading גם את־ (“as well as…”; emphatic particle גם [“also”] and the definite direct object marker אֵת) introducing the second part of the acquisition: He would be acquiring the field and Ruth. This alternate reading is reflected in the Vulgate reading quoque (“and also”) and supported by parallel usage in v. 9, “I am acquiring the field from Naomi, and also (גָּם אֵת־, gam ’et) Ruth the Moabitess the wife of the deceased.”

[4:5]  ⁹⁴ tc The MT (Kethib) reads קָנִיתִי (qaniti, “I acquire,” Qal perfect 1st person common singular): “When you acquire the field from the hand of Naomi, I acquire Ruth the Moabitess…” However, the marginal reading (Qere) is קָנִיתָה (qanitah, “you acquire,” Qal perfect 2nd person masculine singular, reflected in 2nd person masculine singular forms in Greek, Latin, Aramaic, and Syriac): “When you acquire the field from the hand of Naomi, you must also acquire Ruth the Moabitess…” The Qere is probably original because the Kethib is too difficult syntactically and contextually, while the Qere makes perfect sense: (1) Boaz stated in 3:13 that the nearest kinsman had the first right to acquire Ruth if he wanted to do so, and only the Qere reading here presents him with that option; and (2) Boaz announces in 4:9-10 that he was acquiring the field and Ruth as a package deal in 4:9-10, and only the Qere reading here presents the nearest kinsman with the same package deal. The Kethib probably arose by a scribe trying to harmonize 4:5 with the 1st person common singular form in 4:9-10 without fully understanding the ploy of Boaz in 4:5. See F. W. Bush, Ruth, Esther (WBC), 216-17.

[4:5]  ⁹⁵ tc The presence of two difficult textual problems in this line (see two preceding notes) has produced a combination of four different ways in which this line can be rendered: (1) “When you acquire the field from Naomi, you must acquire [it] from Ruth the Moabitess the wife of the deceased” (KJV, NKJV); (2) “When you acquire the field from Naomi and from Ruth the Moabitess, you must acquire the wife of the deceased” (JPS, NJPS, NIV); (3) “When you acquire the field from Naomi, you must also acquire Ruth the Moabitess the wife of the deceased” (NASB, NCV, TEV, RSV, NRSV, NLT); and (4) “When you acquire the field from Naomi, then I acquire Ruth the Moabitess the wife of the deceased” (REB). The third option is adopted here.

[4:5]  sn Our deceased relative. This refers to Mahlon, viewed as Elimelech’s heir.

[4:5]  ⁹⁶ tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar); NRSV “to maintain the dead man’s name on his inheritance.”

[1:6]  ⁹⁷ tn Heb “and she arose, along with her daughters-in-law, and she returned from the region of Moab.”

[1:6]  ⁹⁸ tn Heb “in the region of Moab”; KJV, NRSV “in the country of Moab.” Since this is a repetition of the phrase found earlier in the verse, it has been shortened to “in Moab” in the present translation for stylistic reasons.

[1:6]  ⁹⁹ tn Heb “had visited” or “taken note of.” The basic meaning of פָּקַד (paqad) is “observe, examine, take note of” (T. F. Williams, NIDOTTE 3:658), so it sometimes appears with זָכַר (zakhar, “to remember”; Pss 8:4 [MT 5]; 106:4; Jer 14:10; 15:15; Hos 8:13; 9:9) and רָאָה (ra’ah, “to see”; Exod 4:31; Ps 80:14 [MT 15]; NIDOTTE 3:659). It often emphasizes the cause/effect response to what is seen (NIDOTTE 3:659). When God observes people in need, it is glossed “be concerned about, care for, attend to, help” (Gen 21:1; 50:24, 25; Exod 4:31; Ruth 1:6; 1 Sam 2:21; Jer 15:15; Zeph 2:7; Zech 10:3b; NIDOTTE 3:661). When humans are the subject, it sometimes means “to visit” needy people to bestow a gift (Judg 15:1; 1 Sam 17:18). Because it has such a broad range of meanings, its use here has been translated variously: (1) “had visited” (KJV, ASV, NASV, RSV; so BDB 823-24 s.v. פָּקַד); (2) “had considered” (NRSV) and “had taken note of” (TNK; so HALOT 955-57 s.v. פקד); and (3) “had come to the aid of” (NIV), “had blessed” (TEV), and “had given” (CEV; so NIDOTTE 3:657). When God observed the plight of his people, he demonstrated his concern by benevolently giving them food.

[1:6]  ¹⁰⁰ tn Heb “by giving to them food.” The translation “reversing the famine and providing abundant crops” attempts to clarify the referent of לֶחֶם (lekhem, “food”) as “crops” and highlights the reversal of the famine that began in v. 1. The infinitive construct לָתֵת לָהֶם לָחֶם (latet lahem lakhem) may denote (1) purpose: “[he visited his people] to give them food” or (2) complementary sense explaining the action of the main verb: “[he visited his people] by giving them food.” The term לֶחֶם (lakhem) here refers to agricultural fertility, the reversal of the famine in v. 1.

[2:3]  ¹⁰¹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:3]  ¹⁰² tn Heb “and she went and entered [a field] and gleaned in the field behind the harvesters.” Cf. KJV, NASB, NRSV “the reapers”; TEV “the workers.”

[2:3]  ¹⁰³ sn The text is written from Ruth’s limited perspective. As far as she was concerned, she randomly picked a spot in the field. But God was providentially at work and led her to the portion of the field belonging to Boaz, who, as a near relative of Elimelech, was a potential benefactor.

[2:4]  ¹⁰⁴ tn Heb “and look”; NIV, NRSV “Just then.” The narrator invites the audience into the story, describing Boaz’s arrival as if it were witnessed by the audience.

[2:4]  ¹⁰⁵ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ¹⁰⁶ tn Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.

[2:4]  ¹⁰⁷ tn Heb “said to him.” For stylistic reasons “replied” is used in the present translation.

[2:9]  ¹⁰⁸ tn Heb “let your eyes be upon” (KJV, NASB similar).

[2:9]  ¹⁰⁹ tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.

[2:9]  ¹¹⁰ tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.

[2:9]  ¹¹¹ tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV “the young men”).

[2:9]  ¹¹² tn Heb “Have I not commanded the servants not to touch [i.e., “harm”] you?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see v. 8). The perfect is either instantaneous, indicating completion of the action concurrent with the statement (see F. W. Bush, Ruth, Esther [WBC], 107, 121-22, who translates, “I am herewith ordering”) or emphatic/rhetorical, indicating the action is as good as done.

[2:9]  ¹¹³ tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 §112.kk).

[2:9]  ¹¹⁴ tn Heb “vessels (so KJV, NAB, NRSV), receptacles”; NCV “water jugs.”

[2:9]  ¹¹⁵ tn Heb “drink [some] of that which” (KJV similar); in the context “water” is implied.

[2:9]  ¹¹⁶ tn The imperfect here either indicates characteristic or typical activity, or anterior future, referring to a future action (drawing water) which logically precedes another future action (drinking).

[2:13]  ¹¹⁷ tn Heb “I am finding favor in your eyes.” In v. 10, where Ruth uses the perfect, she simply states the fact that Boaz is kind. Here the Hebrew text switches to the imperfect, thus emphasizing the ongoing attitude of kindness displayed by Boaz. Many English versions treat this as a request: KJV “Let me find favour in thy sight”; NAB “May I prove worthy of your kindness”; NIV “May I continue to find favor in your eyes.”

[2:13]  ¹¹⁸ tn Heb “my master”; KJV, NAB, NASB, NIV, NRSV “my lord.”

[2:13]  ¹¹⁹ tn Or “comforted” (so NAB, NASB, NRSV, NLT).

[2:13]  ¹²⁰ tn Heb “spoken to the heart of.” As F. W. Bush points out, the idiom here means “to reassure, encourage” (Ruth, Esther [WBC], 124).

[2:13]  ¹²¹ tn Ruth here uses a word (שִׁפְחָה, shifkhah) that describes the lowest level of female servant (see 1 Sam 25:41). Note Ruth 3:9 where she uses the word אָמָה (’amah), which refers to a higher class of servant.

[2:13]  ¹²² tn The imperfect verbal form of הָיָה (hayah) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future (Ruth, Esther [WBC], 124-25).

[2:13]  ¹²³ tn The disjunctive clause (note the pattern vav [ו] + subject + verb) is circumstantial (or concessive) here (“even though”).

[4:15]  ¹²⁴ tn Heb “and he will become for you a restorer of life and a sustainer of your old age” (NASB similar).

[4:15]  ¹²⁵ tn Heb “who, she”; KJV “which is better to thee.”