Rut 3:10

3:10 He said, “May you be rewarded ¹  by the Lord, my dear! ²  This act of devotion ³  is greater than what you did before. ⁴  For you have not sought to marry ⁵  one of the young men, whether rich or poor. ⁶ 

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. ⁷  That way you will not be harmed, which could happen in another field.” ⁸ 

Rut 1:8

1:8 Naomi said to her two daughters-in-law, “Listen to me! Each of you should return to your mother’s home! ⁹  May the Lord show ¹⁰  you ¹¹  the same kind of devotion that you have shown to your deceased husbands ¹²  and to me! ¹³ 

Rut 3:13

3:13 Remain here tonight. Then in the morning, if he agrees to marry you, ¹⁴  fine, ¹⁵  let him do so. ¹⁶  But if he does not want to do so, I promise, as surely as the Lord lives, to marry you. ¹⁷  Sleep here until morning.” ¹⁸ 

Rut 2:2

2:2 One day Ruth the Moabite said to Naomi, “Let me go ¹⁹  to the fields so I can gather ²⁰  grain behind whoever permits me to do so.” ²¹  Naomi ²²  replied, “You may go, my daughter.”

Rut 2:10

2:10 Ruth ²³  knelt before him with her forehead to the ground ²⁴  and said to him, “Why are you so kind ²⁵  and so attentive to me, ²⁶  even though ²⁷  I am a foreigner?” ²⁸ 

Rut 3:18

3:18 Then Naomi ²⁹  said, “Stay put, ³⁰  my daughter, until you know how the matter turns out. For the man will not rest until he has taken care of the matter today.”

Rut 3:5

3:5 Ruth replied to Naomi, ³¹  “I will do everything you have told ³²  me ³³  to do.” ³⁴ 

Rut 3:11

3:11 Now, my dear, don’t worry! ³⁵  I intend to do for you everything you propose, ³⁶  for everyone in the village ³⁷  knows that you are a worthy woman. ³⁸ 

Rut 4:6

4:6 The guardian said, “Then I am unable to redeem it, for I would ruin my own inheritance ³⁹  in that case. You may exercise my redemption option, for I am unable to redeem it.” ⁴⁰ 

Rut 4:8

4:8 So the guardian said to Boaz, “You may acquire it,” and he removed his sandal. ⁴¹ 

Rut 1:15

1:15 So Naomi ⁴²  said, “Look, your sister-in-law is returning to her people and to her god. ⁴³  Follow your sister-in-law back home!”

Rut 1:1

A Family Tragedy: Famine and Death

1:1 During the time of the judges ⁴⁴  there was a famine in the land of Judah. ⁴⁵  So a man from Bethlehem ⁴⁶  in Judah went to live as a resident foreigner ⁴⁷  in the region of Moab, along with his wife and two sons. ⁴⁸ 

Rut 1:6

1:6 So she decided to return home from the region of Moab, accompanied by her daughters-in-law, ⁴⁹  because while she was living in Moab ⁵⁰  she had heard that the Lord had shown concern ⁵¹  for his people, reversing the famine by providing abundant crops. ⁵² 

Rut 1:11

1:11 But Naomi replied, “Go back home, my daughters! There is no reason for you to return to Judah with me! ⁵³  I am no longer capable of giving birth to sons who might become your husbands! ⁵⁴ 

Rut 2:13

2:13 She said, “You really are being kind to me, ⁵⁵  sir, ⁵⁶  for you have reassured ⁵⁷  and encouraged ⁵⁸  me, your servant, ⁵⁹  even though I am ⁶⁰  not one of your servants!” ⁶¹ 

Rut 1:5

1:5 Then Naomi’s two sons, Mahlon and Kilion, also died. ⁶²  So the woman was left all alone – bereaved of her two children ⁶³  as well as her husband!

Rut 4:4

4:4 So I am legally informing you: ⁶⁴  Acquire it before those sitting here and before the leaders of my people! ⁶⁵  If you want to exercise your right to redeem it, then do so. ⁶⁶  But if not, then tell me ⁶⁷  so I will know. ⁶⁸  For you possess the first option to redeem it; I am next in line after you.” ⁶⁹  He replied, “I will redeem it.”

Rut 4:15

4:15 He will encourage you and provide for you when you are old, ⁷⁰  for your daughter-in-law, who loves you, has given him birth. She ⁷¹  is better to you than seven sons!”

Rut 3:1

Naomi Instructs Ruth

3:1 At that time, ⁷²  Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure. ⁷³ 

Rut 1:16

1:16 But Ruth replied,

“Stop urging me to abandon you! ⁷⁴ 

For wherever you go, I will go.

Wherever you live, I will live.

Your people will become my people,

and your God will become my God.

Rut 2:19-20

2:19 Her mother-in-law asked her, ⁷⁵  “Where did you gather grain today? Where did you work? May the one who took notice of you be rewarded!” ⁷⁶  So Ruth ⁷⁷  told her mother-in-law with whom she had worked. She said, “The name of the man with whom I worked today is Boaz.” 2:20 Naomi said to her daughter-in-law, “May he be rewarded by the Lord because he ⁷⁸  has shown loyalty to the living on behalf of the dead!” ⁷⁹  Then Naomi said to her, “This man is a close relative of ours; he is our guardian.” ⁸⁰ 

Rut 2:12

2:12 May the Lord reward your efforts! ⁸¹  May your acts of kindness be repaid fully ⁸²  by the Lord God of Israel, from whom you have sought protection!” ⁸³ 

Rut 2:15

2:15 When she got up to gather grain, Boaz told ⁸⁴  his male servants, “Let her gather grain even among ⁸⁵  the bundles! Don’t chase her off! ⁸⁶ 

Rut 3:2

3:2 Now Boaz, with whose female servants you worked, is our close relative. ⁸⁷  Look, tonight he is winnowing barley at the threshing floor. ⁸⁸ 

Rut 3:4

3:4 When he gets ready to go to sleep, ⁸⁹  take careful notice of the place where he lies down. Then go, uncover his legs, ⁹⁰  and lie down ⁹¹  beside him. ⁹²  He will tell ⁹³  you what you should do.”

Rut 2:8

2:8 So Boaz said to Ruth, “Listen carefully, ⁹⁴  my dear! ⁹⁵  Do not leave to gather grain in another field. You need not ⁹⁶  go beyond the limits of this field. You may go along beside ⁹⁷  my female workers. ⁹⁸ 

Rut 4:5

4:5 Then Boaz said, “When ⁹⁹  you acquire the field ¹⁰⁰  from Naomi, ¹⁰¹  you must also ¹⁰²  acquire Ruth the Moabite, ¹⁰³  the wife of our deceased relative, ¹⁰⁴  in order to preserve his family name by raising up a descendant who will inherit his property.” ¹⁰⁵ 

[3:10]  ¹ tn Or “blessed” (so NASB, NRSV).

[3:10]  ² 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.

[3:10]  ³ tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”

[3:10]  ⁴ tn Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.”

[3:10]  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).

[3:10]  ⁵ tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”

[3:10]  ⁶ 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).

[3:10]  sn Whether rich or poor. This statement seems to indicate that Ruth could have married anyone. However, only by marrying a גֹּאֵל (go’el, “family guardian”; traditionally “redeemer”) could she carry on her dead husband’s line and make provision for Naomi.

[2:22]  ⁷ 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]  ⁸ tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”

[1:8]  ⁹ tn Heb “each to the house of her mother.” Naomi’s words imply that it is more appropriate for the two widows to go home to their mothers, rather than stay with their mother-in-law (see F. W. Bush, Ruth, Esther [WBC], 75).

[1:8]  ¹⁰ tc The MT (Kethib) has the imperfect יַעֲשֶׂה (ya’aseh, “[the Lord] will do”), but the marginal reading (Qere) has the shortened jussive form יַעַשׂ (ya’as, “may [the Lord] do”), which is more probable in this prayer of blessing. Most English versions adopt the jussive form (KJV, ASV, NAB, NASB, NIV, NRSV, JPS, TEV, CEV, NLT).

[1:8]  ¹¹ tn Heb “do with you”; NRSV “deal kindly with you”; NLT “reward you for your kindness.” The pronominal suffix “you” appears to be a masculine form, but this is likely a preservation of an archaic dual form (see E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76).

[1:8]  ¹² tn Heb “the dead” (so KJV, NRSV); NLT “your husbands.” This refers to their deceased husbands.

[1:8]  ¹³ tn Heb “devotion as you have done with the dead and with me.” The noun חֶסֶד (khesed, “devotion”) is a key thematic term in the book of Ruth (see 2:20; 3:10). G. R. Clark suggests that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient”; an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him – or herself” (The Word Hesed in the Hebrew Bible [JSOTSup], 267). HALOT 336-37 s.v. II חֶסֶד defines the word as “loyalty” or “faithfulness.” Other appropriate glosses might be “commitment” and “devotion.”

[3:13]  ¹⁴ 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 (go’el) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.

[3:13]  ¹⁵ tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”

[3:13]  ¹⁶ tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”

[3:13]  ¹⁷ tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” (NASB similar).

[3:13]  ¹⁸ 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.

[2:2]  ¹⁹ 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]  ²⁰ tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

[2:2]  ²¹ 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]  ²² tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[2:10]  ²³ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:10]  ²⁴ tn Heb “she fell upon her face and bowed to the ground” (KJV, NASB similar).

[2:10]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[3:18]  ²⁹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[3:18]  ³⁰ tn Heb “sit”; KJV “Sit still”; NAB “Wait here”; NLT “Just be patient.”

[3:5]  ³¹ tn Heb “she said to her.” The referents (Ruth and Naomi) have been specified in the translation for clarity.

[3:5]  ³² 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).

[3:5]  ³³ tc The MT (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere). Many medieval Hebrew mss agree with the marginal reading (Qere) by including the phrase.

[3:5]  ³⁴ 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.

[3:11]  ³⁵ tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”

[3:11]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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.

[4:6]  ³⁹ sn I would ruin my own inheritance. It is not entirely clear how acquiring Ruth and raising up an heir for the deceased Elimelech would ruin this individual’s inheritance. Perhaps this means that the inheritance of his other children would be diminished. See R. L. Hubbard, Jr., Ruth (NICOT), 245-46.

[4:6]  ⁴⁰ tn Heb “redeem for yourself, you, my right of redemption for I am unable to redeem.”

[4:6]  sn Here it appears that the acquisition of Ruth along with the land was an obligatory package deal (“When you acquire the field from Naomi, you must also acquire Ruth…”). On the other hand, Boaz viewed marriage to Ruth as voluntary in 3:13 (“If he does not want to redeem you, I will redeem you”), and presented the acquisition of the field as voluntary in 4:4 (“If you want to exercise your right…but if not, tell me!”). Initially, Boaz makes the transaction appear to be a mere land deal in 4:4. When the nearest relative jumped at the land offer, Boaz confronted him with the attendant social/family obligation of marrying Ruth to raise up an heir for the deceased to inherit this very land. By conducting the transaction in public where the close relative would need to save face, Boaz forced him either to reject the offer entirely or to include Ruth in the deal – but he could not take the land and reject Ruth. Either way, Ruth would be cared for and Elimelech’s line continued. But if he took Ruth, the acquisition of the land would be more economically burdensome than beneficial, so he yielded his purchase option to Boaz. For discussion, see F. W. Bush, Ruth, Esther (WBC), 229-33.

[4:8]  ⁴¹ tc The LXX adds “and gave it to him” (cf. TEV, CEV), which presupposes the reading ויתן לו. This seems to be a clarifying addition (see v. 7), but it is possible the scribe’s eye jumped from the final vav (ו) on נַעֲלוֹ (na’alo, “his sandal”) to the final vav (ו) on לוֹ (lo, “to him”), accidentally omitting the intervening letters.

[1:15]  ⁴² tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:15]  ⁴³ tn Or “gods” (so KJV, NASB, NIV, NRSV, CEV, NLT), if the plural form is taken as a numerical plural. However, it is likely that Naomi, speaking from Orpah’s Moabite perspective, uses the plural of majesty of the Moabite god Chemosh. For examples of the plural of majesty being used of a pagan god, see BDB 43 s.v. אֱלֹהִים 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh.

[1:1]  ⁴⁴ tn Heb “in the days of the judging of the judges.” The LXX simply reads “when the judges judged,” and Syriac has “in the days of the judges.” Cf. NASB “in the days when the judges governed (ruled NRSV).”

[1:1]  sn Many interpreters, reading this statement in the light of the Book of Judges which describes a morally corrupt period, assume that the narrator is painting a dark backdrop against which Ruth’s exemplary character and actions will shine even more brightly. However, others read this statement in the light of the book’s concluding epilogue which traces the full significance of the story to the time of David, the chosen king of Judah (4:18-22).

[1:1]  ⁴⁵ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ⁴⁶ sn The name Bethlehem (בֵּית לֶחֶם, bet lekhem) is from “house, place” (בֵּית) and “bread, food” (לֶחֶם), so the name literally means “House of Bread” or “Place of Food.” Perhaps there is irony here: One would not expect a severe famine in such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine was very severe, explaining the reason for the family’s departure.

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

[1:1]  ⁴⁷ tn Or “to live temporarily.” The verb גּוּר (gur, “sojourn”) may refer to (1) temporary dwelling in a location (Deut 18:6; Judg 17:7) or (2) permanent dwelling in a location (Judg 5:17; Ps 33:8). When used of a foreign land, it can refer to (1) temporary dwelling as a visiting foreigner (Gen 12:10; 20:1; 21:34; 2 Kgs 8:1-2; Jer 44:14) or (2) permanent dwelling as a resident foreigner (Gen 47:4; Exod 6:4; Num 15:14; Deut 26:5; 2 Sam 4:3; Jer 49:18,33; 50:40; Ezek 47:22-23). Although Naomi eventually returned to Judah, there is some ambiguity whether or not Elimelech intended the move to make them permanent resident foreigners. Cf. NASB “to sojourn” and NIV “to live for a while,” both of which imply the move was temporary, while “to live” (NCV, NRSV, NLT) is more neutral about the permanence of the relocation.

[1:1]  sn Some interpreters view Elimelech’s departure from Judah to sojourn in Moab as lack of faith in the covenant God of Israel to provide for his family’s needs in the land of promise; therefore his death is consequently viewed as divine judgment. Others note that God never prohibited his people from seeking food in a foreign land during times of famine but actually sent his people to a foreign land during a famine in Canaan on at least one occasion as an act of deliverance (Gen 37-50). In this case, Elimelech’s sojourn to Moab was an understandable act by a man concerned for the survival of his family, perhaps even under divine approval, so their death in Moab was simply a tragedy, a bad thing that happened to a godly person.

[1:1]  ⁴⁸ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[1:6]  ⁴⁹ tn Heb “and she arose, along with her daughters-in-law, and she returned from the region of Moab.”

[1:6]  ⁵⁰ 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]  ⁵¹ 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]  ⁵² 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.

[1:11]  ⁵³ tn Heb “Why would you want to come with me?” Naomi’s rhetorical question expects a negative answer. The phrase “to Judah” is added in the translation for clarification.

[1:11]  ⁵⁴ tn Heb “Do I still have sons in my inner parts that they might become your husbands?” Again Naomi’s rhetorical question expects a negative answer.

[2:13]  ⁵⁵ 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]  ⁵⁶ tn Heb “my master”; KJV, NAB, NASB, NIV, NRSV “my lord.”

[2:13]  ⁵⁷ tn Or “comforted” (so NAB, NASB, NRSV, NLT).

[2:13]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ tn The disjunctive clause (note the pattern vav [ו] + subject + verb) is circumstantial (or concessive) here (“even though”).

[1:5]  ⁶² tn Heb “and the two of them also died, Mahlon and Kilion.”

[1:5]  ⁶³ 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).

[4:4]  ⁶⁴ tn Heb “and I said [or perhaps, “thought to myself”], ‘I will [or “must”] uncover your ear, saying’”; NAB “So I thought I would inform you”; NIV “I thought I should bring the matter to your attention.”

[4:4]  ⁶⁵ tn The phrase “before those sitting here and before the leaders of my people” appears to refer to the leaders who were specially chosen as witnesses (v. 2) and the larger group of community leaders standing by. It is possible, however, that the phrases “before those sitting here” and “before the leaders of my people” are appositional and that both refer to the ten leaders mentioned in v. 2 (cf. NLT “in the presence of these witnesses”).

[4:4]  ⁶⁶ tn Heb “if you will redeem, redeem” (KJV, NASB, NRSV all similar); NCV “If you want to buy back the land, then buy it.”

[4:4]  ⁶⁷ tn Heb “but if he will not redeem, tell me.” Most English versions emend the third person verb form (“he”) to the second person form because Boaz is addressing the closer relative. But it is possible that he briefly addresses the witnesses and refers to the closer relative in the third person. See J. M. Sasson, Ruth, 118.

[4:4]  ⁶⁸ tn Following the imperative, the prefixed verb form with vav indicates purpose or result.

[4:4]  ⁶⁹ tn Heb “for there is no one besides you to redeem, and I am after you” (NASB similar).

[4:15]  ⁷⁰ tn Heb “and he will become for you a restorer of life and a sustainer of your old age” (NASB similar).

[4:15]  ⁷¹ tn Heb “who, she”; KJV “which is better to thee.”

[3:1]  ⁷² 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.

[3:1]  ⁷³ 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).

[1:16]  ⁷⁴ tn Heb “do not urge me to abandon you to turn back from after you.” Most English versions, following the lead of the KJV, use “leave” here. The use of עזב (“abandon”) reflects Ruth’s perspective. To return to Moab would be to abandon Naomi and to leave her even more vulnerable than she already is.

[2:19]  ⁷⁵ tn Heb “said to her.” Since what follows is a question, the translation uses “asked her” here.

[2:19]  ⁷⁶ tn Or “blessed” (so NAB, NIV, NRSV). The same expression occurs in the following verse.

[2:19]  ⁷⁷ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:20]  ⁷⁸ tn Many English versions translate this statement, “May he [Boaz] be blessed by the Lord, who has not abandoned his loyalty to the living and dead.” In this case the antecedent of אֲשֶׁר (’asher, “who”) would be the immediately preceding “the Lord.” However, this understanding of the construction is not accurate. The antecedent of אֲשֶׁר is Boaz, not the Lord. Elsewhere when אֲשֶׁר follows the blessing formula בָּרוּךְ (barukh, Qal passive participle) + proper name/pronoun, it always introduces the reason the recipient of the blessing deserves a reward. (For this reason one could analyze אֲשֶׁר as a causal conjunction in this construction.) If אֲשֶׁר refers to the Lord here, then this verse, unlike others using the construction, gives no such reason for the recipient being blessed. 2 Sam 2:5, which provides the closest structural parallel to Ruth 2:20, supports this interpretation: בְּרֻכִים אַתֶּם לַיהוָה אֲשֶׁר עֲשִׂיתֶם הַחֶסֶד הַזֶּה עִם־אֲדֹנֵיכֶם עִם־שָׁאוּל, “May you [plural] be blessed by the Lord, you who [plural]/because you [plural] have extended such kindness to your master Saul.” Here אֲשֶׁר refers back to the second plural pronoun אַתֶּם (’atem, “you”) in the formula, as the second plural verb עֲשִׂיתֶם(’asitem) after אֲשֶׁר indicates. Though יְהוָה (yÿhvah) is in closer proximity to אֲשֶׁר, it is not the antecedent. The evidence suggests that Ruth 2:20 should be translated and interpreted as follows: “May he [Boaz] be blessed by the Lord, he who [i.e., Boaz]/because he [i.e., Boaz] has not abandoned his loyalty to the living and dead.” Cf. NIV, NCV, CEV, NLT. See B. A. Rebera, “Yahweh or Boaz? Ruth 2.20 Reconsidered,” BT 36 (1985): 317-27, and F. W. Bush, Ruth, Esther (WBC), 134-36. By caring for the impoverished widows’ physical needs, Boaz had demonstrated loyalty to both the living (the impoverished widows) and the dead (their late husbands). See R. B. Chisholm, From Exegesis to Exposition, 72.

[2:20]  ⁷⁹ tn Heb “to the living and the dead” (so KJV, NASB).

[2:20]  ⁸⁰ tn The Hebrew term גָּאַל (ga’al) is sometimes translated “redeemer” here (NIV “one of our kinsman-redeemers”; NLT “one of our family redeemers”). 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.

[2:12]  ⁸¹ tn Heb “repay your work”; KJV, ASV “recompense thy work.” The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause).

[2:12]  ⁸² tn Heb “may your wages be complete”; NCV “May your wages be paid in full.” The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.

[2:12]  ⁸³ tn Heb “under whose wings you have sought shelter”; NIV, NLT “have come to take refuge.”

[2:15]  ⁸⁴ tn Or “commanded” (so KJV, NASB, NCV).

[2:15]  ⁸⁵ tn Heb “even between”; NCV “even around.”

[2:15]  ⁸⁶ tn Heb “do not humiliate her”; cf. KJV “reproach her not”; NASB “do not insult her”; NIV “don’t embarrass her.” This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16). See R. L. Hubbard, Jr., Ruth (NICOT), 176-77, and F. W. Bush, Ruth, Esther (WBC), 126.

[3:2]  ⁸⁷ 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]  ⁸⁸ 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).

[3:4]  ⁸⁹ tn Heb “and let it be when he lies down”; NAB “But when he lies down.”

[3:4]  ⁹⁰ tn Some define the noun מַרְגְּלוֹת (margÿlot) 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.

[3:4]  ⁹¹ tc The consonantal text (Kethib) has וְשָׁכָבְתִּי (vÿshakhavtiy, “then I will lie down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְשָׁכָבְתְּ (vÿshakhavt, “then you lie down”; Qal perfect 2nd person feminine singular) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).

[3:4]  ⁹² tn The words “beside him” are supplied in the translation for stylistic reasons; cf. NLT “lie down there.”

[3:4]  ⁹³ tn The disjunctive clause structure (vav [ו] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.

[2:8]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.

[2:8]  ⁹⁸ 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).

[4:5]  ⁹⁹ tn Heb “in the day”; NASB, NIV “On the day.”

[4:5]  ¹⁰⁰ 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]  ¹⁰¹ tn Heb “from the hand of Naomi” (so NASB, NRSV).

[4:5]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ 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]  ¹⁰⁵ 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.”