¹ tn Heb “and it was in the days of the judging of the judges.” Instead of “in the days of the judging of the judges,” the LXX reads, “when the judges judged,” and the Syriac has “in the days of the judges.”
sn This is no mere chronological note. By informing us that this story took place during the morally corrupt time of the judges, the author paints a dark backdrop against which Ruth’s exemplary character and actions will shine even more brightly.
²tn Heb “he and his wife and his two sons.” The LXX omits “two.”
³tn Heb “and the name of his wife (was) Naomi.”
⁴tn Heb “and the name(s) of his two sons (were) Mahlon and Kilion.”
⁵sn Ephrathah is either another name for Bethlehem (see Ruth 4:11; Mic 5:2 and KB, 81) or a small village in the vicinity of Bethlehem (see Bush, Ruth, 64). The designation “Ephrathites” may then simply indicate that they were residents of Ephrathah. However, because the phrase “from Bethlehem” immediately follows, some regard “Ephrathite” as indicating one of the clans living in Bethlehem (see Hubbard, Ruth, 91).
⁶tn Heb “and were there.”
⁷tn Heb “and they lifted up for themselves Moabite wives.”
⁸tn Heb “the name of the one (was) Orpah and the name of the second (was) Ruth.”
⁹tn Heb “and the two of them also died, Mahlon and Kilion.”
¹⁰tn The Hebrew term (dly) is used only here of a married man. By shifting to this word from the more common term “sons” (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 (see 4:16). See Campbell, Ruth, 56, and Bush, Ruth, 66.
¹¹tn Heb “and she arose, along with her daughters-in-law, and she returned from the region of Moab.”
¹²tn Heb “in the region of Moab.”
¹³tn Heb “that the LORD had visited his people by giving to them food.” The infinitive construct with preposition -l here indicates the manner in which God “visited” his people.
¹⁴tn Heb “and she went out from the place where she had been, and her two daughters-in-law (were) with her, and they went on the way to return to the land of Judah.”
¹⁵tn 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 Bush, Ruth, 75.)
¹⁶tc The consonantal text (kethib) has the imperfect, “(the LORD) will do,” but the marginal reading (qere) has the shortened jussive form, “may (the LORD) do,” which is more probable in this prayer of blessing.
tn Heb “do with you.” The pronominal suffix “you” appears to be a masculine form, but this is likely a preservation of an archaic dual form (see Campbell, Ruth, 65, and Bush, Ruth, 75-76).
¹⁷tn That is, their deceased husbands.
¹⁸tn Heb “devotion as you have done with the dead and with me.” The noun dsj, “devotion,” is a key thematic term in the Book of Ruth (see 2:20; 3:10). The term has been the subject of several monographs. Gordon Clark concludes that dsj “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient.” He explains that an act of dsj 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.” (See Gordon R. Clark, The Word Hesed in the Hebrew Bible [Sheffield: Sheffield Academic Press, 1993], 267.) KB (336-37) defines the word as “loyalty,” or “faithfulness.” Other appropriate glosses might be “commitment” and “devotion.”
¹⁹tn Heb “may the LORD give to you, and find rest, each (in) the house of her husband.” The syntax is unusual, but, following the jussive (“may he give”), the imperative with waw conjunctive (“and find”) probably indicates a consequence of the preceding action.
²⁰tn Heb “and they lifted their voice(s) and wept.” The expression refers to loud weeping characteristic of those mourning a tragedy (see Judg 21:2; 2 Sam 13:36; Job 2:12).
²¹tn yk here has the force of “no, on the contrary” (see Gen 31:26; Ps 44:22, and KB, 470).
²²tn Or perhaps, “we want to,” if the imperfect is understood in a modal sense indicating desire.
²³tn Another option is to translate, “Why do you want to come with me?”
²⁴tn Heb “Do I still have sons in my inner parts that they might become your husbands?”
²⁵sn Too old to get married again. Naomi may be exaggerating for the sake of emphasis. It is too late to try to roll back the clock.
²⁶tn Verse 12b contains the protasis (“if” clause) of a conditional sentence, which is completed by the rhetorical questions in v. 13. For a detailed syntactical analysis, see Bush, Ruth, 78-79.
²⁷tn Heb “For them would you wait until they were grown?” Some understand /hlh as an interrogative he with an Aramaic particle meaning “therefore” (see GKC, 302, note 4), while others understand the form to consist of an interrogative he, the preposition -l, “for,” and an apparent third feminine plural pronominal suffix. The feminine suffix is problematic, for its antecedent is the hypothetical “sons” mentioned at the end of v. 12. For this reason some emend the form to <hlh, “for them” (with a third masculine plural suffix). Hubbard (Ruth, 111, note 31) raises the possibility that the nunated suffix is an archaic Moabite masculine dual form.
²⁸tn Heb “For them would you hold yourselves back so as not to be for a man?” The verb /gu, “hold back,” occurs only here in the OT. For discussion of its etymology and meaning, see KB, 787-88, and Bush, Ruth, 79-80.
²⁹tn The negative is used here in an elliptical manner for emphasis (see KB, 48; GKC, 479-80, para 152g
³⁰tn The Hebrew text has simply, “no, my daughters.” But if translated this way, one might think that Naomi is answering the rhetorical questions she has just asked. It seems more likely, in light of the explanatory clause that follows, that she is urging them to give up the idea of returning with her. In other words, the words “no, my daughters,” complement the earlier exhortation to “go back.” To clarify this, the words “you must not come with me” are added in the translation.
³¹tn Heb “for there is bitterness to me exceedingly from you.” There are at least three ways to translate and interpret this statement. First, one could translate, “for I am very bitter because of (causal use of the preposition) you,” that is, because of your widowed condition. However, this understanding of the statement does not fit well with the statement that follows (“for the LORD has attacked me”). Second, one could translate, “for I am more bitter than you are.” A third possibility, the one reflected in the translation above, is to paraphrase, “for my intense bitterness is too much for you (to have to bear).” This interpretation is preferable because it logically fits with the preceding statement better than the second view. For a discussion of these views and a defense of the view chosen here, see Bush, Ruth, 80-81.
³²tn Heb “for the hand of the LORD has gone out against me.” The expression suggests intense opposition and hostility. See Hubbard, Ruth, 113.
³³tn Heb “and they lifted their voice(s) and wept” (see v. 9). The expression refers to loud weeping characteristic of those mourning a tragedy (see Judg 21:2; 2 Sam 13:36; Job 2:12).
³⁴tc The LXX adds, “and she returned to her people.” Retroverted to Hebrew, this would read: hmu-la bvtw. Most dismiss this as a clarifying addition added under the influence of v. 15, but this alternative reading should not be rejected too quickly. It is possible that a scribe’s eye jumped from the initial waw on bvtw, “and she returned,” to the inital waw on the final clause (note twrw, “and Ruth”) inadvertently leaving out the intervening words, “and she returned to her people.” Or a scribe’s eye could have jumped from the final he on htwmjl, “to her mother-in-law,” to the final he on hmu, “her people,” leaving out the intervening words, “and she returned to her people.”
³⁵tn The clause is disjunctive. The word order is conjunction + subject + verb, highlighting the contrast between Orpah’s and Ruth’s actions.
sn Orpah is a literary foil for Ruth. Orpah is a commendable and devoted person (see v. 8); after all she is willing to follow Naomi back to Judah. However, when Naomi bombards her with good reasons why she should return, she relents. But Ruth is special. Despite Naomi’s bitter tirade, she insists on staying. Orpah is a good person, but Ruth is beyond good—she possesses an extra measure of devotion and sacrificial love that is uncommon, even among the Orpahs of the world.
³⁶tn The expression suggests strong commitment. See Hubbard, Ruth, 115.
³⁷tn Heb “she.”
³⁸tn Or “gods,” 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. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh, the god of Moab.
³⁹tn Heb “do not urge me to abandon you to turn back from after you.” The use of bzu, “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.
⁴⁰tn Heb “thus the LORD will do to me and thus he will add—certainly death will separate me and you.” Ruth here pronounces a curse upon herself, elevating the preceding promise to a formal, unconditional level. If she is not faithful to her promise, she agrees to become an object of divine judgment. As in other occurrences of this oath/curse formula, the specific punishment is not mentioned. As Bush explains (see Ruth, 83), the particle yk is here asseverative (“indeed, certainly”) and the statement that follows “expresses what the speaker was determined will happen” (see 1 Sam 14:44; 2 Sam 3:9; 1 Kgs 2:23; 19:2). For the statement to mean “if even death separates you and me” (see Campbell, Ruth, 74-75), it would need to be introduced by <a, “if,” or negated by al, “not” (see Bush, Ruth, 83).
sn Ruth’s devotion to Naomi is especially apparent here. Instead of receiving a sure blessing and going home (see v. 8), Ruth instead takes on a serious responsibility and subjects herself to potential divine punishment. Death, a power beyond Ruth’s control, will separate the two ladies, but until that time Ruth will stay by Naomi’s side and she will even be buried in the same place as Naomi.
⁴¹tn Heb “she.”
⁴²tn Heb “she ceased speaking to her.” This does not imply that Naomi gave her the “cold shoulder” or “silent treatment.” It simply means that Naomi stopped trying to convince her to go back to Moab. See Bush, Ruth, 84-84.
⁴³tn The pronominal suffix “them” appears to be a masculine form, but this is likely a preservation of an archaic dual form (see Campbell, Ruth, 65, and Bush, Ruth, 75-76).
⁴⁴tn The temporal indicator yhyw, “and it was,” here introduces a new scene.
⁴⁵tn Heb “because of them.”
⁴⁶tn The Hebrew text has simply “they said,” but the verb form is third feminine plural, indicating that the ladies of the town are the subject.
⁴⁷tn Bush (Ruth, 92) argues that the question here expresses surprise and delight, because of the way Naomi reacts to it.
⁴⁸tn Heb “she said.”
⁴⁹tn The third feminine plural form of the pronominal suffix indicates the women (see v. 19) are the addressees.
⁵⁰sn The name Naomi means “pleasant.”
⁵¹sn The name Mara means “bitter.”
⁵²sn The divine name translated Sovereign One is yD^v^, “Shaddai.” Shaddai/El Shaddai is the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendents. Outside Genesis he both blesses/protects and takes away life/happiness. For a more detailed discussion of the meaning and significance of this divine name, see T. Mettinger, In Search of God, 69-72.
⁵³tn Or “caused me to be very bitter.”
⁵⁴sn Full. That is, with a husband and two sons.
⁵⁵tn Heb “but empty the LORD has brought me back.” The disjunctive clause structure (waw + adverb + verb + subject) highlights the contrast between her former condition and present situation.
sn Empty-handed. This statement is highly ironic, for ever-loyal Ruth stands by her side as she speaks these words. But from Naomi’s perspective, Ruth is insignificant. This perspective will, of course, prove to be inaccurate and the women will later correct Naomi’s faulty view of Ruth’s value (see 4:15).
⁵⁶tn The disjunctive clause structure (waw + subject + verb) here introduces an attendant circumstance (“when the LORD has opposed me”) or explanation (“seeing that the LORD has opposed me”).
⁵⁷tn Heb “has testified against me.” The idiom -b hnu, “testify against,” is well-attested elsewhere in legal settings (see BDB, 773; KB, 852). Naomi uses a legal metaphor and depicts the LORD as one who has arisen in court and testified against her. The LXX reads “humbled me” here, apparently understanding the verb as a piel (hN`u!) from a homonymic root meaning “afflict.” However, hN`u!, “afflict,” never introduces its object with -B=; when the preposition -B= is used with this verb, it is always adverbial (“in, with, through”). Therefore, to defend the LXX reading one would have to eliminate the preposition from the text.
⁵⁸sn The divine name translated Sovereign One is yD^v^, “Shaddai.” See further the note on this term in Ruth 1:20.
⁵⁹tn Or “brought disaster upon me.”
⁶⁰tn Heb “and Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, the one who returned from the region of Moab.” 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.
⁶¹tn The pronoun appears to be third masculine plural in form, but it is probably an archaic third person dual form. See Bush, Ruth, 94.
⁶²tn This statement, introduced with a disjunctive structure (waw + 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 us that God has been merciful to his people by replacing the famine with fertility. Will he do the same for Naomi and Ruth?
sn The barley harvest began in late March. See O. Borowski, Agriculture in Iron Age Israel, 91.
¹tn The disjunctive clause (note the waw + prepositional phrase structure) provides background information essential to the following narrative.
²tc The marginal reading (qere) is udwm, “relative” (see KB, 550), while the consonantal text (kethib) has uD*y%m=, “friend.”
³tn Heb “and (there was) to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech, and his name (was) Boaz.”
⁴tn The cohortative here expresses Ruth’s request. (Note Naomi’s response, in which she gives Ruth permission to go to the field.)
⁵tn Following the preceding cohortative, the cohortative with waw conjunctive indicates purpose/result.
⁶tn Heb “so that I might glean among the grain after one in whose eyes I may find favor.”
⁷tn Heb “she.”
⁸tn Heb “and she went and entered (a field) and gleaned in the field behind the harvesters.”
⁹sn 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.
¹⁰tn Heb “and look.” The narrator invites us into the story and describes Boaz’s arrival as if we were present.
¹¹tn Heb “said to.”
¹²tn Heb “said to him.”
¹³tn Heb “said to.”
¹⁴tn Heb “young man.”
¹⁵sn In this patriarchal culture she would “belong” to either her father (if unmarried) or her husband (if married).
¹⁶tn Heb “said.”
¹⁷tn On the use of the perfect with waw consecutive after the cohortative, see WO, 530.
¹⁸tn Heb “May I glean and gather among the bundles behind the harvesters?” Another option is to translate, “May I glean and gather (grain) in bundles behind the harvesters?” See Bush, Ruth, 117.
sn For a discussion of the terminology involved and the process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59-61.
¹⁹tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting (in) the house a little.” The syntax of the Hebrew text is awkward and the meaning uncertain. Bush (Ruth, 118-19) takes dmu, “to stand,” in the sense “to stay, remain,” connects hz, “this,” with the preceding htu,”now,” as an emphasizing adverb of time (“just now,” see BDB, 241), and emends tybh HT*b=v!, “her sitting (in) the house,” to ht*b=v*, “she rested” (omitting tybh as dittographic). Another option is to translate, “She came and has stood here from this morning until now. She’s been sitting in the house for a short time.” In this view the servant has made Ruth wait to get permission from Boaz. It is difficult to envision, however, a “house” being in the barley field.
²⁰tn Heb “Have you not heard?” The idiomatic, negated rhetorical question is equivalent to an affirmation. See Bush, Ruth, 119, and GKC, 474, para 150e.
²¹tn The switch from the negative particle la (see the preceding statement, “do not leave”) to al may make this statement more emphatic. Perhaps it indicates that the statement is a policy applicable for the rest of the harvest (see v. 21).
²²tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.
²³sn The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed her to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and Bush, Ruth, 121).
²⁴tn Heb “let your eyes be upon.”
²⁵tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.
²⁶tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.
²⁷tn Male servants are in view, as the masculine plural form of the noun indicates.
²⁸tn 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 Bush, 107, 121-22, who translates, “I am herewith ordering”) or emphatic/rhetorical, indicating the action is as good as done.
²⁹tn The juxtaposition of two perfects, each with waw consecutive, here indicates a conditional sentence (see GKC, 337, para 112kk).
³⁰tn Heb “vessels, receptacles.”
³¹tn Heb “some of that which.”
³²tn The imperfect here indicates characteristic or typical activity, or is anterior future, referring to a future action (drawing water) which logically precedes another future action (drinking).
³³tn Heb “she fell upon her face and bowed to the ground.”
³⁴tn Heb “Why do I find favor in your eyes by recognizing me, though I am a foreigner?” The infinitive construct with prefixed -l here indicates manner. The disjunctive clause (note the pattern waw + subject + predicate nominative) here has a circumstantial/concessive function.
³⁵tn Heb “answered and said to her.”
³⁶tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb. Here it emphasizes either the clarity of the report or its completeness. See Hubbard, Ruth, 153, note 6.
³⁷tn The waw consecutive construction here has a specifying function. This and the following clause explain elaborate on the preceding general statement and explain more specifically what she did for her mother-in-law.
³⁸tn Heb “repay your work.” The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause).
³⁹tn Heb “may your wages be complete.” The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.
⁴⁰tn Heb “I am finding favor in your eyes.” In v. 10, where Ruth uses the perfect, she simply states the fact that he is kind. here she switches to the imperfect and emphasizes the ongoing attitude of kindness displayed by Boaz.
⁴¹tn Or “comforted.”
⁴²tn Heb “spoken to the heart of.” As Bush points out (Ruth, 124), the idiom here means “to reassure, encourage.”
⁴³tn Ruth here uses a word that describes the lowest level of female servant (see 1 Sam 25:41). Note 3:9, where she uses the word hma, which refers to a higher class of servant.
⁴⁴tn The imperfect verbal form of hyh is used here. Bush (Ruth, 124-25) shows from usage elsewhere that the form should be taken as future.
⁴⁵tn The disjunctive clause (note the pattern waw + subject + verb) is circumstantial/concessive here.
⁴⁶tn Heb “eat.”
⁴⁷tn Heb “your portion.”
⁴⁸tn The verb fbx occurs only here in the OT. For discussion of its meaning, including the etymological evidence, see BDB, 840; Hubbard, Ruth, 174; and Bush, Ruth, 125-26.
⁴⁹tn Heb “and she ate and she was satisfied and she had some left over.”
⁵⁰tn Or “commanded.”
⁵¹tn Heb “even between.”
⁵²tn Heb “do not humiliate her.” This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16). See Hubbard, Ruth, 176-77, and Bush, Ruth, 126.
⁵³tn The infinitive absolute precedes the finite verb for emphasis. llv, “pull out,” is here a homonym of the more common verb meaning “to plunder.” An Arabic cognate is used of drawing a sword out of a scabbard (see BDB, 1021).
⁵⁴tn Or “don’t rebuke her.”
⁵⁵tn Heb “and she beat out.” She probably used a stick to separate the kernels of grain from the husks. See O. Borowski, Agriculture in Iron Age Israel, 63
⁵⁶tn Heb “an ephah.”
sn An ephah was a dry measure, equivalent to one-tenth of a homer (see KB, 43). An ephah was equivalent to a “bath,” a liquid measure. Jars labeled “bath” found at archeological sites in Israel could contain approximately 5.8 U. S. gallons, or one-half to two-thirds of a bushel. Thus an iphah of barley would have weighed about twenty-nine to thirty pounds. (See Hubbard, Ruth, 179.) This was a huge amount of barley for one woman to gather in a single day. It testifies to her industry and to Boaz’s generosity.
⁵⁷tc The Hebrew text has the qal form of the verb with “her mother-in-law” as subject. A few medieval Hebrew manuscripts (supported by the Syriac and Latin Vulgate) read the hiphil form of the verb, “and she showed her mother-in-law what she had gathered.” This reading has the advantage of making Ruth the subject of all verbs in the verse, but one expects the accusative sign ta to appear before “her mother-in-law” if it were the object of the hiphil verb. (Note Deut 3:24 where the accusative sign appears before both accusatives after a hiphil form of har, “to show [accus. sign] your servant [accus. sign] your greatness [accus. sign] and your mighty hand.”)
⁵⁸tn Heb “that which.”
⁵⁹tn Heb “and she brought out and gave to her that which she had left over from her being satisfied.”
⁶⁰tn Heb “said to her.”
⁶¹tn Or “blessed.”
⁶²tn Or “blessed.”
⁶³tn Some 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 rva would be the immediately preceding “the LORD.” However, this understanding of the construction is not accurate. The antecedent of rva is Boaz, not the Lord. Elsewhere when rva follows the blessing formula Jwrb (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 rva as a causal conjunction in this construction.) If rva refers to the Lord here, then this verse, unlike others using the construction, gives no such reason for the recipient being blessed. 2 Samuel 2:5, which provides the closest structural parallel to Ruth 2:20, supports this interpretation: lwav-<u <kynda-<u hzh dsjh <tycu rva hwhyl <ta <ykrb, “May you (plural) be blessed by the LORD, you who (plural)/because you (plural) have extended such kindness to your master Saul.” Here rva refers back to the second plural pronoun <ta, “you,” in the formula, as the second plural verb <tycu after rva indicates. Though hwhy is in closer proximity to rva, 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.” See Basil A. Rebera, “Yahweh or Boaz? Ruth 2.20 Reconsidered,” Bible Translator 36 (1985), 317-27, and Bush, Ruth, 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).
⁶⁴tn Heb lag, traditionally translated “redeemer.” 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.
⁶⁵tn On the force of the phrase yk <g here, see Bush, Ruth, 138-39
⁶⁶tn Heb “with the servants who are mine you may stay close.” The imperfect has a permissive nuance here. The word “servants” in this case is masculine plural.
⁶⁷tn Heb “until they have finished all the harvest which is mine.”
⁶⁸tn 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. In light of the fact that she is concerned for Ruth’s safety (see the next sentence), she may be subtly reminding Ruth to stay with the female workers and not get too close to the men.
⁶⁹tn “and they will not harm you in another field.”
⁷⁰tn Heb “and she stayed close with.”
⁷¹sn Barley was harvested from late March through late April; wheat from late April through late May. See O. Borowski, Agriculture in Ancient Israel, 88, 91.
⁷²tn Heb “and she lived with her mother-in-law.” 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 the statement to mean that following the harvest, she stayed at home each day with Naomi and no longer went out looking for work. See Bush, Ruth, 140. Others even propose that she lived away from home during this period, but this seems unlikely. A few Hebrew manuscripts (as well as the Latin Vulgate) support this view by reading, “and she returned to her mother-in-law.”
¹tn 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).
²tn 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).
³tn Heb “look, he is winnowing the barley threshing floor tonight.”
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. See Borowski, 62-63.
⁴tn The perfect with prefixed waw consecutive here introduces a series of instructions. See GKC, 335, para 112aa for other examples of this use of the construction.
⁵tn For the meaning of the verb Jws, see KB, 745-46, and Bush, Ruth, 150.
⁶tn Heb “and put your outer garment on yourself.” The noun hlmc may refer to clothes in general (see Hubbard, Ruth, 197, note 7) or to a long outer garment (see Bush, Ruth, 150-51). Since mourners would sometimes wear mourning clothes and refrain from washing or using cosmetics (Gen 38:14, 19; 2 Sam 12:20; 14:2), Ruth’s attire and appearance would comunicate that her period of mourning was over and that she was now available for remarriage. See Bush, Ruth, 152.
⁷tn Heb “until he finishes eating and drinking.”
⁸tn Heb “and let it be when he lies down.”
⁹tn Some define the noun twlgrm as “the place for the feet” (see KB, 631), but in Dan 10:6 the word appears to the legs, or “region of the legs.” For this reason “legs” or “lower body” is the preferred translation (see Bush, Ruth, 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, Ruth, 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.
¹⁰tn The words “beside him” are added in the translation for stylistic reasons.
¹¹tn The disjunctive clause structure (note the pattern waw + subject + verb) may be used to highlight this final word of instruction or to signal the conclusion of the instructions.
¹²tn Heb “she said to her.”
¹³tn The Hebrew imperfect is used, even though Naomi’s instructions appear to be concluded. According to GKC (316, para 107h), the imperfect can sometimes “express actions, &c, which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.”
¹⁴tn 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. Many medieval Hebrew manuscripts agree with the marginal reading (qere) by adding “to me” after “you are saying.”
¹⁵tn Heb “and she did according to all which her mother-in-law commanded her.” Verse 6 is a summary statement for the following narrative. Verses 7-15 give the particulars.
¹⁶tn Heb “and Boaz ate and drank and his heart was well and he went to lie down at the end of the heap.
¹⁷tn Heb “she.”
¹⁸tn Though the text gives no indication of a time lapse, she must have given him enough time to fall asleep, for does not notice when she uncovers his legs and lies down beside him.
¹⁹tn See the note at v. 4.
²⁰tn The words “beside him” are added in the translation for stylistic reasons.
²¹tn Heb “trembled, shuddered.” Perhaps he shook because he was chilled
²²tn The verb tpl 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 KB, 533, and Bush, Ruth, 163).
²³tn Heb “look.” The narrator invites the reader to view the situation through Boaz’s eyes.
²⁴sn 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.”
²⁵tn Heb “(at) his legs.” See the note at v. 4.
²⁶tn He uses the feminine form of the pronoun, indicating that he knows she is a woman.
²⁷sn She uses hma, a more elevated term for a female servant than hjpv, the word used in 2:13. In Ruth 2, where Ruth has just arrived from Moab and is very much aware of her position as a foreigner (v. 10), she acknowledges Boaz’s kindness and emphasizes her own humility by using the term hjpv, though she admits that she does not even occupy that lowly position on the social scale. However, here in chap. 3, where Naomi sends her to Boaz to seek marriage, she uses the more elevated term hma to describe herself because she is now aware of Boaz’s responsibility as a close relative of her deceased husband and she wants to challenge him to fulfill his obligation. In her new social context she is dependent on Boaz (hence the use of hma), but she is no mere hjpv!.
²⁸tn Heb “and spread your wing over your servant” Many medieval Hebrew manuscripts have the plural/dual, “your wings,” rather than the singular “your wing, skirt.” The latter is more likely here in the context of Ruth’s marriage proposal. In the metaphorical account in Ezek 16:8, God spreads his skirt over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruth’s words can be taken as a marriage proposal. See Bush, Ruth, 164-65.
²⁹tn Heb “for you are a lag,” traditionally translated “redeemer.” 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. For a discussion of the legal background assumed here, see Bush, Ruth, 166-69.
sn By proposing marriage, Ruth goes beyond the letter of Naomi’s instructions (see v. 4, where Naomi told Ruth that Boaz would tell her what to do). Though she is more aggressive than Naomi told her to be, she is still carrying out the intent of Naomi’s instructions, which were designed to lead to marriage.
³⁰tn Or “blessed.”
³¹tn Heb “you have made the latter act of devotion better than the former.” Ruth’s former act of devotion was her decision to stay with and help Naomi. The latter act of devotion is her decision to marry Boaz and thereby provide a child to carry on her deceased husband’s (and Elimelech’s line) and to provide for Naomi’s needs in her old age (see 4:5, 10, 15).
³²tn Heb “by not going after the young men, whether poor or rich.”
sn Whether poor or rich. This statement seems to indicate that Ruth could have married anyone. However, only by marrying a lag, “family guardian,” could she carry on her dead husband’s line and make provision for Naomi.
³³tn Heb “do not fear.”
³⁴tn 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, para 107h), the imperfect can sometimes “express actions, &c, 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 hcua could be translated “I will do,” 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).
³⁵tn Heb “all the gate of the town,” which could refer to everyone in town or to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate.
³⁶tn Or “woman of strong 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.
³⁷tc The sequence <a yk <nma yk (kethib) occurs only here in the OT, as does the sequence yk <nma yk (qere). It is likely that <a yk is dittographic (note the preceding <nma yk). The translation assumes that the original text was simply the otherwise unattested <nma yk htu, with <nma and yk both having an asseverative (or emphatic) function.
³⁸tn Or “redeemer.” See the note at v. 9.
³⁹tn Or “redeemer.” See the note at v. 9.
⁴⁰tn Heb “if he redeems you.” The verb lag here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.
⁴¹tn Or “good.”
⁴²tn Heb “let him redeem.”
⁴³tn Heb “but if he does not want to redeem you, then I will redeem you, I, (as) the LORD lives.”
⁴⁴sn 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 Hubbard, Ruth, 218.
⁴⁵tn Heb “(at) his legs.” See the note at v. 4.
⁴⁶tn Heb “and she arose before a man could recognize his companion.”
⁴⁷tn Heb “and he said.” Some translate “he thought (to himself).”
⁴⁸tn Heb “let it not be known that the woman came (to) the threshing floor.” The article on hvah, “the woman,” is probably dittographic (note the final he on the preceding verb hab, “she came.”
⁴⁹tn The Hebrew noun occurs only here and in Isa 3:22.
⁵⁰tn Heb “which (is) upon you.”
⁵¹tn Heb “and she gripped it tightly and measured out six of barley and placed upon her.”
sn Eighty pounds. The unit of measure is not indicated, but it is likely that six seahs (the equivalent of 60-100 pounds) is in view. See Hubbard, Ruth, 222, and Bush, Ruth, 178.
⁵²tn Heb “she said.”
⁵³tn Heb “Who are you?” In this context Naomi is not asking for Ruth’s identity. Here the question has the force, “Are you his wife?” See Hubbard, Ruth, 223-24, and Bush, Ruth, 184-85.
⁵⁴tn Heb “she.”
⁵⁵sn All that the man had done. This would have included his promise to marry her and his gift of barley.
⁵⁶sn Eighty pounds of barley. In addition to being a further gesture of kindness on Boaz’s part, the gift of barley served as a token of his intention to fulfill his responsibility as family guardian. See Hubbard, Ruth, 225-26, and Bush, Ruth, 187.
⁵⁷tn Heb “she.”
⁵⁸tn Heb “sit.”
¹tn The disjunctive clause structure (note the pattern waw + subject + verb) here signals the beginning of a new scene.
²tn Or “redeemer.” See the note at 3:4.
³tn Heb “look, the guardian was passing by of whom Boaz had spoken.”
⁴tn Heb “turn aside.”
⁵sn Mr. So-and-So. Certainly Boaz would have used his name, but the narrator leaves him anonymous. The closer relative, who is a literary foil for Boaz, refuses to fulfill the role of family guardian. Because he does nothing memorable, her remains anonymous in a chapter that is otherwise filled with names. His anonymity contrasts sharply with Boaz’s prominence in the story and the fame he attains through the child born to Ruth.
⁶tn Heb “and he turned aside.”
⁷tn Heb “and he took ten men from the elders of the town.”
⁸tn Or “redeemer.” See the note at 3:4.
⁹tn The perfect form of the verb here describes as a simple fact an action that is underway.
sn 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. (See Bush, Ruth, 202-04.) 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. (See Bush, Ruth, 211-15.) If this scenario is correct, it might be preferable to translate, “Naomi is disposing of her rights to the portion of land . . . .”
¹⁰tn Heb “and I said (or perhaps “thought to myself”), ‘I will (or “must”) uncover your ear, saying.’“
¹¹tn This 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.
¹²tn Heb “if you will redeem, redeem.”
¹³tn Heb “but if he will not redeem, tell me.” Most prefer to emend the third person verb form to the second person form, because Boaz is addressing the closer relative. However, it is possible that he briefly addresses the witnesses and thus refers to the closer relative in the third person. See J. Sasson, Ruth, 118.
¹⁴tn Following the imperative, the prefixed verb form with waw indicates purpose or result.
¹⁵tn Heb “for there is no one besides you to redeem, and I am after you.”
¹⁶sn Acquire the field. This probably refers to the right to redeem and use the field. See the note at v. 3.
¹⁷tn Heb “in the day you acquire the field from the hand of Naomi.”
¹⁸tc The Hebrew text (kethib) reads, “and from Ruth the Moabitess, the wife the deceased, I acquire.” The qere has “you acquire.” A comparison with vv. 9-10 shows that v. 5 should read, “and also (emending tamw, “and from,” to ta <gw, “and also”) Ruth the Moabitess, the wife of the deceased, you acquire.”
¹⁹sn Our deceased relative. This refers to Mahlon, viewed as Elimelech’s heir.
²⁰tn Heb “in order to raise up the name of the deceased over his inheritance.”
²¹sn Ruin my own inheritance. It is not entirely clear how acquiring Ruth and raising up an heir for the Elimelech would ruin his inheritance. Perhaps this means that the inheritance of his other children would be diminished. See Hubbard, Ruth, 245-46.
²²tn Heb “redeem for yourself, you, my right of redemption for I am unable to redeem.”
sn Verses 4-6. It is not certain if the acquisition of Ruth along with the land was obligatory or voluntary. One gets the impression from v. 5 that it was obligatory. If so, how do we explain the closer relative’s initial willingness to purchase the land? Did he not know about Ruth? Though one would think that he did (see 3:11), perhaps he was ignorant of Ruth’s status or the details of the law. Boaz may have assumed he knew about Ruth and the law. Knowing his family circumstances (see v. 6), Boaz, by making the transaction appear to be a mere land deal, gave him a chance to surrender his option in a way that would save face. When the closer relative jumped at the land offer, Boaz was forced to confront him with the attendant obligation of marrying Ruth and raising up an heir for the deceased. According to Bush (Ruth, 229-33), acquiring Ruth was voluntary. However, 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. Either way, Ruth would be cared for and Elimelech’s line continued. In order to save face, he could not take the land and reject Ruth. 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.
²³tn Heb “and this formerly in Israel concerning redemption and concerning a transfer to ratify every matter.”
²⁴tn Heb “a man removed his sandal and gave (it) to his companion.”
²⁵tn Heb “the legal witness.”
²⁶tc The LXX adds “and gave it to him,” which presupposes the reading wl /tyw. This appears to be a clarifying addition (see v. 7), though it is possible these words were accidentally omitted, the scribe’s eye jumping inadvertently from the final waw on wlun, “his sandal,” to the final waw on wl, “to him,” and accidentally omitting the intervening letters.
²⁷tn Heb “in order to raise up the name of the deceased over his inheritance.”
²⁸tn Heb “be cut off.”
²⁹tn Heb “and from the gate of his place.”
³⁰tn Following the jussive, the imperative with prefixed waw indicates purpose or result.
³¹tn This might mean, “acquire wealth.”
³²tn Heb “and call a name.” This statement appears to be elliptical. Usually the person named and the name itself follow this expression. Perhaps <v arqw should be emended to Jmv ar@Q*y]w+, “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 beth, which is similar to kaph, at the beginning of the next word). The same explanation could account for the omission of the prefixed yod on the verb “call” (yod and waw are similar). Whether one reads the imperative (the form in the Hebrew text) or the jussive (the emended form), the construction indicates purpose or result following the earlier jussive “may he make.”
³³tn 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.”
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 descendents extending over several generations (see vv. 18-22).
³⁴tn Heb “and Boaz took Ruth and she became his wife and he went to her.”
³⁵tn Or “redeemer.” See the note at 3:4. As the following context indicates, the child is referred to here.
³⁶tn The “guardian” is the subject of the verb, as the next verse makes clear.
³⁷tn Heb “may his name be called (that is, “perpetuated,” see Gen 48:16) in Israel.”
³⁸tn Heb “and he will become for you a restorer of life and a sustainer of your old age.”
³⁹tn Heb “who, she.”
⁴⁰tn Or “chest.”
⁴¹tn The name means “one who serves,” perhaps anticipating how he would help Naomi (see v. 15).
⁴²sn Verses 18-22. The concluding genealogy demonstrates that the prayers of blessing made earlier were fulfilled. Boaz’s line did become like the line of Perez, and both Boaz and Obed became famous. God’s blessing upon Ruth and Boaz extended beyond their lifetime and immediate family, for their great descendent, David, became the greatest of Israel’s kings, and his descendent, Jesus the Messiah, will rule over the entire earth during the coming millennial kingdom.
⁴³tn Or “generations.”
⁴⁴tn “Salmon” appears to be an alternate spelling of the preceding “Salmah.”
⁴⁵sn The theological message of the Book of Ruth may be summarized as follows: God cares for needy people like Naomi and Ruth; he is their ally in this chaotic world. He richly rewards people like Ruth and Boaz who demonstrate sacrificial love and in so doing become his instruments in helping the needy. God’s rewards for those who sacrificially love others sometimes exceed their wildest imagination and transcend their lifetime.