Ruth 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. ¹  That way you will not be harmed, which could happen in another field.” ² 

Ruth 3:13

3:13 Remain here tonight. Then in the morning, if he agrees to marry you, ³  fine, ⁴  let him do so. ⁵  But if he does not want to do so, I promise, as surely as the Lord lives, to marry you. ⁶  Sleep here until morning.” ⁷ 

Ruth 1:14

1:14 Again they wept loudly. ⁸  Then Orpah kissed her mother-in-law goodbye, ⁹  but Ruth ¹⁰  clung tightly to her. ¹¹ 

Ruth 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! ¹²  May the Lord show ¹³  you ¹⁴  the same kind of devotion that you have shown to your deceased husbands ¹⁵  and to me! ¹⁶ 

Ruth 3:7

3:7 When Boaz had finished his meal and was feeling satisfied, he lay down to sleep at the far end of the grain heap. ¹⁷  Then Ruth ¹⁸  crept up quietly, ¹⁹  uncovered his legs, ²⁰  and lay down beside him. ²¹ 

Ruth 1:6

1:6 So she decided to return home from the region of Moab, accompanied by her daughters-in-law, ²²  because while she was living in Moab ²³  she had heard that the Lord had shown concern ²⁴  for his people, reversing the famine by providing abundant crops. ²⁵ 

¹ 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 tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”

³ 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.

⁴ tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”

⁵ tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”

⁶ tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” (NASB similar).

⁷ 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.

⁵ tn Heb “they lifted their voice[s] and wept” (so NASB; see v. 9). The expression refers to loud weeping employed in mourning tragedy (Judg 21:2; 2 Sam 13:36; Job 2:12).

⁶ tc The LXX adds, “and she returned to her people” (cf. TEV “and went back home”). Translating the Greek of the LXX back to Hebrew would read a consonantal text of ותשׁב אל־עמה. 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 vav on ותשׁב (“and she returned”) to the initial vav on the final clause (וְרוּת [vÿrut], “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 לַחֲמוֹתָהּ (lakhamotah, “to her mother-in-law”) to the final he on עַמָּהּ (’ammah, “her people”), leaving out the intervening words, “and she returned to her people.”

⁷ tn The clause is disjunctive. The word order is conjunction + subject + verb, highlighting the contrast between the actions of Orpah and Ruth.

⁸ sn Clung tightly. The expression suggests strong commitment (see R. L. Hubbard, Jr., Ruth [NICOT], 115).

⁷ 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).

⁸ 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).

⁹ 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).

¹⁰ tn Heb “the dead” (so KJV, NRSV); NLT “your husbands.” This refers to their deceased husbands.

¹¹ 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.”

⁹ tn Heb “and Boaz ate and drank and his heart was well and he went to lie down at the end of the heap”; NAB “at the edge of the sheaves.”

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

¹¹ sn Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.

¹² tn See the note on the word “legs” in v. 4.

¹³ tn The words “beside him” are supplied in the translation for stylistic reasons. Cf. TEV “at his feet”; CEV “near his feet.”

¹¹ tn Heb “and she arose, along with her daughters-in-law, and she returned from the region of Moab.”

¹² 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.

¹³ 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.

¹⁴ 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.