4:13 So Boaz married Ruth and had sexual relations with her. 13 The Lord enabled her to conceive 14 and she gave birth to a son. 4:14 The village women said to Naomi, “May the Lord be praised because he has not left you without a guardian 15 today! May he 16 become famous in Israel! 17 4:15 He will encourage you and provide for you when you are old, 18 for your daughter-in-law, who loves you, has given him birth. She 19 is better to you than seven sons!” 4:16 Naomi took the child and placed him on her lap; 20 she became his caregiver. 21 4:17 The neighbor women named him, saying, “A son has been born to Naomi.” They named him Obed. 22 Now he became the father of Jesse – David’s father!
4:18 These are the descendants 23 of Perez: Perez was the father of Hezron, 4:19 Hezron was the father of Ram, Ram was the father of Amminadab, 4:20 Amminadab was the father of Nachshon, Nachshon was the father of Salmah, 4:21 Salmon 24 was the father of Boaz, Boaz was the father of Obed, 4:22 Obed was the father of Jesse, and Jesse was the father of David. 25
4:3 Then Tobiah the Ammonite, who was close by, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!”
4:7 (4:1) 26 When Sanballat, Tobiah, the Arabs, the Ammonites, and the people of Ashdod heard that the restoration of the walls of Jerusalem 27 had moved ahead and that the breaches had begun to be closed, they were very angry.
13:1 On that day the book of Moses was read aloud in the hearing 28 of the people. They found 29 written in it that no Ammonite or Moabite may ever enter the assembly of God, 13:2 for they had not met the Israelites with food 30 and water, but instead had hired Balaam to curse them. (Our God, however, turned the curse into blessing.)
13:23 Also in those days I saw the men of Judah who had married women from Ashdod, Ammon, and Moab.
56:3 No foreigner who becomes a follower of 31 the Lord should say,
‘The Lord will certainly 32 exclude me from his people.’
The eunuch should not say,
‘Look, I am like a dried-up tree.’”
1 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.
2 tn Heb “redeem for yourself, you, my right of redemption for I am unable to redeem.”
3 tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).
4 tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”
5 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.”
6 tn Following the jussive, the imperative with prefixed vav indicates purpose or result.
7 tn The phrase וַעֲשֵׂה־חַיִל (va’aseh-khayil, literally, “do strength”) has been variously translated: (1) financial prosperity: “may you become rich” (TEV), “may you be a rich man” (CEV), “may you achieve wealth” (NASB), “may you prosper” (NKJV, NJPS); (2) social prominence: “may you become powerful” (NCV), “may you have standing” (NIV), “may you be great” (NLT), “may you do well” (NAB); (3) reproductive fertility: “may you produce children” (NRSV); and (4) social activity: “may you do a worthy deed” (REB).
8 tc Heb “and call a name.” This statement appears to be elliptical. Usually the person named and the name itself follow this expression. Perhaps וּקְרָא־שֵׁם (uqÿra’-shem) should be emended to וְיִקָּרֵא־שֵׁם (vÿyiqqare’-shem), “and your name will be called out,” that is, “perpetuated” (see Gen 48:16, cf. also Ruth 4:14b). The omission of the suffix with “name” could be explained as virtual haplography (note the letter bet [ב], which is similar to kaf [כ], at the beginning of the next word). The same explanation could account for the omission of the prefixed yod (י) on the verb “call” (yod [י] and vav [ו] are similar in appearance). Whether one reads the imperative (the form in the MT) or the jussive (the emended form), the construction indicates purpose or result following the earlier jussive “may he make.”
9 map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
10 tn Heb “your house” (so NAB, NASB, NRSV).
11 tn Heb “and may your house be like the house of Perez, whom Tamar bore to Judah, from the offspring whom the
12 tn Heb “from the seed” (KJV, ASV both similar); NASB, NIV “through the offspring”; NRSV “through the children.”
13 tn Heb “and Boaz took Ruth and she became his wife and he went in to her.” Here the phrase “went in to her” (so NASB) is a euphemism for having sexual relations (cf. NCV); NLT “When he slept with her.”
14 tn Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.”
15 tn Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9. As the following context indicates, the child is referred to here.
16 tn The “guardian” is the subject of the verb, as the next verse makes clear.
17 tn Heb “may his name be called [i.e., “perpetuated”; see Gen 48:16] in Israel.”
18 tn Heb “and he will become for you a restorer of life and a sustainer of your old age” (NASB similar).
19 tn Heb “who, she”; KJV “which is better to thee.”
20 tn Or “breast”; KJV, NRSV “in her bosom.”
21 tn Heb “his nurse,” but this refers to a dry nurse, not a medical attendant. Cf. NIV “and cared for him”; TEV “and took (+ good CEV) care of him.”
22 tn The name “Obed” means “one who serves,” perhaps anticipating how he would help Naomi (see v. 15).
23 tn Or “generations” (so KJV, NASB); NIV, NLT “family line.”
24 sn Salmon appears to be an alternate spelling of Salmah in the preceding line.
25 sn 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.
26 sn Chapter 4 begins here in the Hebrew text (BHS). See the note at 4:1.
27 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
28 tn Heb “ears.”
29 tn Heb “it was found.” The Hebrew verb is passive.
30 tn Heb “bread.” The Hebrew term is generic here, however, referring to more than bread alone.
31 tn Heb “who attaches himself to.”
32 tn The infinitive absolute precedes the finite verb for emphasis.