Rut 4:3

4:3 Then Boaz said to the guardian, ¹  “Naomi, who has returned from the region of Moab, is selling ²  the portion of land that belongs to our relative Elimelech.

Rut 2:11

2:11 Boaz replied to her, ³  “I have been given a full report of ⁴  all that you have done for your mother-in-law following the death of your husband – how you left ⁵  your father and your mother, as well as your homeland, and came to live among people you did not know previously. ⁶ 

Rut 2:10

2:10 Ruth ⁷  knelt before him with her forehead to the ground ⁸  and said to him, “Why are you so kind ⁹  and so attentive to me, ¹⁰  even though ¹¹  I am a foreigner?” ¹² 

Rut 1:7

Ruth Returns with Naomi

1:7 Now as she and her two daughters-in-law began to leave the place where she had been living to return to the land of Judah, ¹³ 

Rut 4:5

4:5 Then Boaz said, “When ¹⁴  you acquire the field ¹⁵  from Naomi, ¹⁶  you must also ¹⁷  acquire Ruth the Moabite, ¹⁸  the wife of our deceased relative, ¹⁹  in order to preserve his family name by raising up a descendant who will inherit his property.” ²⁰ 

Rut 1:6

1:6 So she decided to return home from the region of Moab, accompanied by her daughters-in-law, ²¹  because while she was living in Moab ²²  she had heard that the Lord had shown concern ²³  for his people, reversing the famine by providing abundant crops. ²⁴ 

Rut 4:6

4:6 The guardian said, “Then I am unable to redeem it, for I would ruin my own inheritance ²⁵  in that case. You may exercise my redemption option, for I am unable to redeem it.” ²⁶ 

Rut 1:1-2

A Family Tragedy: Famine and Death

1:1 During the time of the judges ²⁷  there was a famine in the land of Judah. ²⁸  So a man from Bethlehem ²⁹  in Judah went to live as a resident foreigner ³⁰  in the region of Moab, along with his wife and two sons. ³¹  1:2 (Now the man’s name was Elimelech, ³²  his wife was Naomi, ³³  and his two sons were Mahlon and Kilion. ³⁴  They were of the clan of Ephrath ³⁵  from Bethlehem in Judah.) They entered the region of Moab and settled there. ³⁶ 

Rut 2:3

2:3 So Ruth ³⁷  went and gathered grain in the fields ³⁸  behind the harvesters. Now she just happened to end up ³⁹  in the portion of the field belonging to Boaz, who was from the clan of Elimelech.

Rut 3:14

3:14 So she slept beside him ⁴⁰  until morning. She woke up while it was still dark. ⁴¹  Boaz thought, ⁴²  “No one must know that a woman visited the threshing floor.” ⁴³ 

Rut 4:4

4:4 So I am legally informing you: ⁴⁴  Acquire it before those sitting here and before the leaders of my people! ⁴⁵  If you want to exercise your right to redeem it, then do so. ⁴⁶  But if not, then tell me ⁴⁷  so I will know. ⁴⁸  For you possess the first option to redeem it; I am next in line after you.” ⁴⁹  He replied, “I will redeem it.”

Rut 4:7

4:7 (Now this used to be the customary way to finalize a transaction involving redemption in Israel: ⁵⁰  A man would remove his sandal and give it to the other party. ⁵¹  This was a legally binding act ⁵²  in Israel.)

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 ⁵³  so the name of the deceased might not disappear ⁵⁴  from among his relatives and from his village. ⁵⁵  You are witnesses today.”

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

[4:3]  ² tn The perfect form of the verb here describes as a simple fact an action that is underway (cf. NIV, NRSV, CEV, NLT); NAB “is putting up for sale.”

[4:3]  sn Naomi…is selling. The nature of the sale is uncertain. Naomi may have been selling the property rights to the land, but this seems unlikely in light of what is known about ancient Israelite property laws. It is more likely that Naomi, being a woman, held only the right to use the land until the time of her remarriage or death (F. W. Bush, Ruth, Esther [WBC], 202-4). Because she held this right to use of the land, she also had the right to buy it back from the its current owner. (This assumes that Elimelech sold the land prior to going to Moab.) Since she did not possess the means to do so, however, she decided to dispose of her rights in the matter. She was not selling the land per se, but disposing of the right to its redemption and use, probably in exchange for room and board with the purchaser (Bush, 211-15). If this is correct, it might be preferable to translate, “Naomi is disposing of her rights to the portion of land,” although such a translation presumes some knowledge of ancient Israelite property laws.

[2:11]  ³ tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”

[2:11]  ⁴ tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV “fully been shewed”; NAB “a complete account”; NASB, NRSV “All that you have done”).

[2:11]  ⁵ tn The vav (ו) consecutive construction here has a specifying function. This and the following clause elaborate on the preceding general statement and explain more specifically what she did for her mother-in-law.

[2:11]  ⁶ tn Heb “yesterday and the third day.” This Hebrew idiom means “previously, in the past” (Exod 5:7,8,14; Exod 21:29,36; Deut 4:42; 19:4,6; Josh 3:4; 1 Sam 21:5; 2 Sam 3:17; 1 Chr 11:2).

[2:10]  ⁷ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:10]  ⁸ tn Heb “she fell upon her face and bowed to the ground” (KJV, NASB similar).

[2:10]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[1:7]  ¹³ tn Heb “and she went out from the place she had been, and her two daughters-in-law with her, and they went on the way to return to the land of Judah.”

[4:5]  ¹⁴ tn Heb “in the day”; NASB, NIV “On the day.”

[4:5]  ¹⁵ 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]  ¹⁶ tn Heb “from the hand of Naomi” (so NASB, NRSV).

[4:5]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “and she arose, along with her daughters-in-law, and she returned from the region of Moab.”

[1:6]  ²² 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]  ²³ 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]  ²⁴ 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.

[4:6]  ²⁵ 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]  ²⁶ 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.

[1:1]  ²⁷ 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]  ²⁸ tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.

[1:1]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Heb “he and his wife and his two sons.” The LXX omits “two.”

[1:2]  ³² sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light.

[1:2]  ³³ tn Heb “and the name of his wife [was] Naomi.” This has been simplified in the translation for stylistic reasons.

[1:2]  sn The name Naomi (נָעֳמִי, na’omi) is from the adjective נֹעַם (noam, “pleasant, lovely”) and literally means “my pleasant one” or “my lovely one.” Her name will become the subject of a wordplay in 1:20-21 when she laments that she is no longer “pleasant” but “bitter” because of the loss of her husband and two sons.

[1:2]  ³⁴ tn Heb “and the name[s] of his two sons [were] Mahlon and Kilion.”

[1:2]  sn The name Mahlon (מַחְלוֹן, makhlon) is from מָלָה (malah, “to be weak, sick”) and Kilion (כִליוֹן, khilyon) is from כָלָה (khalah, “to be frail”). The rate of infant mortality was so high during the Iron Age that parents typically did not name children until they survived infancy and were weaned. Naomi and Elimelech might have named their two sons Mahlon and Kilion to reflect their weak condition in infancy due to famine – which eventually prompted the move to Moab where food was abundant.

[1:2]  ³⁵ tn Heb “[They were] Ephrathites.” Ephrathah is a small village (Ps 132:6) in the vicinity of Bethlehem (Gen 35:16), so close in proximity that it is often identified with the larger town of Bethlehem (Gen 35:19; 48:7; Ruth 4:11; Mic 5:2 [MT 5:1]; HALOT 81 s.v. אֶפְרָתָה); see F. W. Bush, Ruth, Esther (WBC), 64. The designation “Ephrathites” might indicate that they were residents of Ephrathah. However, the adjectival form אֶפְרָתִים (ephratim, “Ephrathites”) used here elsewhere refers to someone from the clan of Ephrath (cf. 1 Chr 4:4) which lived in the region of Bethlehem: “Now David was the son of an Ephrathite from Bethlehem in Judah whose name was Jesse” (1 Sam 17:12; cf. Mic 5:2 [MT 5:1]). So it is more likely that the virtually identical expression here – “Ephrathites from Bethlehem in Judah” – refers to the clan of Ephrath in Bethlehem (see R. L. Hubbard, Jr., Ruth [NICOT], 91).

[1:2]  ³⁶ tn Heb “and were there”; KJV “continued there”; NRSV “remained there”; TEV “were living there.”

[2:3]  ³⁷ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:3]  ³⁸ 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]  ³⁹ 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.

[3:14]  ⁴⁰ 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]  ⁴¹ tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”

[3:14]  ⁴² tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).

[3:14]  ⁴³ 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”]).

[4:4]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Following the imperative, the prefixed verb form with vav indicates purpose or result.

[4:4]  ⁴⁹ tn Heb “for there is no one besides you to redeem, and I am after you” (NASB similar).

[4:7]  ⁵⁰ tn Heb “and this formerly in Israel concerning redemption and concerning a transfer to ratify every matter.”

[4:7]  ⁵¹ tn Heb “a man removed his sandal and gave [it] to his companion”; NASB “gave it to another”; NIV, NRSV, CEV “to the other.”

[4:7]  ⁵² tn Heb “the legal witness”; KJV “a testimony”; ASV, NASB “the manner (form NAB) of attestation.”

[4:10]  ⁵³ tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).

[4:10]  ⁵⁴ tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”

[4:10]  ⁵⁵ 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.”