Genesis 38:27-29

38:27 When it was time for her to give birth, there were twins in her womb. 38:28 While she was giving birth, one child ¹  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. ²  She said, “How you have broken out of the womb!” ³  So he was named Perez. ⁴ 

Genesis 46:12

46:12 The sons of Judah:

Er, Onan, Shelah, Perez, and Zerah

(but Er and Onan died in the land of Canaan).

The sons of Perez were Hezron and Hamul.

Ruth 4:18-22

Epilogue: Obed in the Genealogy of David

4:18 These are the descendants ⁵  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 ⁶  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. ⁷ 

Ruth 4:1

Boaz Settles the Matter

4:1 Now Boaz went up ⁸  to the village gate and sat there. Then along came the guardian ⁹  whom Boaz had mentioned to Ruth! ¹⁰  Boaz said, “Come ¹¹  here and sit down, ‘John Doe’!” ¹²  So he came ¹³  and sat down.

Ruth 2:3-8

2:3 So Ruth ¹⁴  went and gathered grain in the fields ¹⁵  behind the harvesters. Now she just happened to end up ¹⁶  in the portion of the field belonging to Boaz, who was from the clan of Elimelech.

Boaz and Ruth Meet

2:4 Now at that very moment, ¹⁷  Boaz arrived from Bethlehem ¹⁸  and greeted ¹⁹  the harvesters, “May the Lord be with you!” They replied, ²⁰  “May the Lord bless you!” 2:5 Boaz asked ²¹  his servant ²²  in charge of the harvesters, “To whom does this young woman belong?” ²³  2:6 The servant in charge of the harvesters replied, “She’s the young Moabite woman who came back with Naomi from the region of Moab. 2:7 She asked, ²⁴  ‘May I follow the harvesters and gather ²⁵  grain among the bundles?’ ²⁶  Since she arrived she has been working hard ²⁷  from this morning until now ²⁸  – except for ²⁹  sitting ³⁰  in the resting hut ³¹  a short time.” ³² 

2:8 So Boaz said to Ruth, “Listen carefully, ³³  my dear! ³⁴  Do not leave to gather grain in another field. You need not ³⁵  go beyond the limits of this field. You may go along beside ³⁶  my female workers. ³⁷ 

Nehemiah 11:4

11:4 some of the descendants of Judah and some of the descendants of Benjamin settled in Jerusalem.)

Of the descendants of Judah:

Athaiah son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalalel, from the descendants of Perez;

Nehemiah 11:6

11:6 The sum total of the descendants of Perez who were settling in Jerusalem was 468 exceptional men.

Nehemiah 11:24

11:24 Pethahiah son of Meshezabel, one of the descendants of Zerah son of Judah, was an adviser to the king ³⁸  in every matter pertaining to the people.

[38:28]  ¹ tn The word “child” has been supplied in the translation for stylistic reasons.

[38:29]  ² tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ³ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ⁴ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[4:18]  ⁵ tn Or “generations” (so KJV, NASB); NIV, NLT “family line.”

[4:21]  ⁶ sn Salmon appears to be an alternate spelling of Salmah in the preceding line.

[4:22]  ⁷ 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.

[4:1]  ⁸ tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.

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

[4:1]  ¹⁰ tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

[4:1]  ¹¹ tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”

[4:1]  ¹² tn Heb “a certain one”; KJV, ASV “such a one.” The expression פְלֹנִי אַלְמֹנִי (pÿloni ’almoni) is not the name of the nearest relative, but an idiom which literally means “such and such” or “a certain one” (BDB 811-12 s.v. פְלֹנִי), which is used when one wishes to be ambiguous (1 Sam 21:3; 2 Kgs 6:8). Certainly Boaz would have known his relative’s name, especially in such a small village, and would have uttered his actual name. However the narrator refuses to record his name in a form of poetic justice because he refused to preserve Mahlon’s “name” (lineage) by marrying his widow (see 4:5, 9-10). This close relative, who is a literary foil for Boaz, refuses to fulfill the role of family guardian. Because he does nothing memorable, he remains anonymous in a chapter 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. Because the actual name of this relative is not recorded, the translation of this expression is difficult since contemporary English style expects either a name or title. This is usually supplied in modern translations: “friend” (NASB, NIV, RSV, NRSV, NLT), “so-and-so” (JPS, NJPS). Perhaps “Mr. So-And-So!” or “Mr. No-Name!” makes the point. For discussion see Adele Berlin, Poetics and Interpretation of Biblical Narrative, 99-101; R. L. Hubbard, Jr., Ruth (NICOT), 233-35; F. W. Bush, Ruth, Esther (WBC), 196-97. In the present translation “John Doe” is used since it is a standard designation for someone who is a party to legal proceedings whose true name is unknown.

[4:1]  ¹³ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”

[2:3]  ¹⁴ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:3]  ¹⁵ 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]  ¹⁶ 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.

[2:4]  ¹⁷ tn Heb “and look”; NIV, NRSV “Just then.” The narrator invites the audience into the story, describing Boaz’s arrival as if it were witnessed by the audience.

[2:4]  ¹⁸ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ¹⁹ tn Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.

[2:4]  ²⁰ tn Heb “said to him.” For stylistic reasons “replied” is used in the present translation.

[2:5]  ²¹ tn Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.

[2:5]  ²² tn Heb “young man.” Cf. NAB “overseer”; NIV, NLT “foreman.”

[2:5]  ²³ sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).

[2:7]  ²⁴ tn Heb “said.” What follows is a question, so “asked” is used in the translation.

[2:7]  ²⁵ tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 §32.2.2b.

[2:7]  ²⁶ tn Heb “May I glean and gather among the bundles behind the harvesters?” Others translate, “May I glean and gather [grain] in bundles behind the harvesters?” (cf. NAB; see F. W. Bush, Ruth, Esther [WBC], 117). For discussion of the terminology and process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59-61.

[2:7]  ²⁷ tn Heb “and she came and she has persisted.” The construction וַתָּבוֹא וַתַעֲמוֹד (vattavo’ vata’amod) forms a dependent temporal sequence: “since she came, she has persisted.” Because עָמַד (’amad, “to stand, remain, persist”; BDB 764 s.v. עָמַד; HALOT 840-42 s.v. עמד) has a broad range of meanings, וַתַעֲמוֹד has been understood in various ways: (1) Ruth had stood all morning waiting to receive permission from Boaz to glean in his field: “she has stood (here waiting)”; (2) Ruth had remained in the field all morning: “she has remained here” (NAB, NASB, NCV); and (3) Ruth had worked hard all morning: “she has worked steadily” (REB), “she has been working” (TEV, CEV), “she has been on her feet (all morning)” (JPS, NJPS, NRSV). For discussion, see F. W. Bush, Ruth, Esther (WBC), 118-19.

[2:7]  ²⁸ tn 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. For discussion see F. W. Bush, Ruth, Esther (WBC), 118-19.

[2:7]  ²⁹ tn Heb “except this.” The function and meaning of the demonstrative adjective זֶה (zeh, “this”) is difficult: (1) MT accentuation joins זֶה withשִׁבְתָּהּ (shivtah, “this her sitting”), suggesting that זֶה שִׁבְתָּהּ functions as subject complement (see BDB 261 s.v. זֶה 2.a and Josh 9:12). (2) Others suggest that זֶה functions as an emphasizing adverb of time (“just now”; BDB 261 s.v. 4.h) and connect it with עַתָּה (’attah, “now”) to form the idiom עַתָּה זֶה (zeh ’attah, “now, just now”; BDB 261 s.v. 4.h; GKC 442-43 §136.d; see F. W. Bush, Ruth, Esther [WBC], 118-19). The entire line is translated variously: KJV “until now, (+ save ASV) that she tarried a little in the house”; NASB “she has been sitting in the house for a little while”; NIV “except for a short rest in the shelter”; NJPS “she has rested but little in the hut”; “her sitting (= resting) in the house (has only been) for a moment.” A paraphrase would be: “She came and has kept at it (= gleaning) from this morning until now, except for this: She has been sitting in the hut only a little while.” The clause as a whole is an exceptive clause: “except for this….”

[2:7]  ³⁰ tc The MT vocalizes consonantal שבתה as שִׁבְתָּהּ (shivtah, “her sitting”; Qal infinitive construct from יָשַׁב (yashav), “to sit” + 3rd person feminine singular suffix), apparently taking the 3rd person feminine singular suffix as a subjective genitive: “she sat [in the hut only a little while]” (so KJV, ASV, NASB, NIV, REB, TEV, NCV, NJPS). On the other hand, LXX κατέπαυσεν (“she rested”) reflects the vocalization שָׁבְתָה (shavtah, “she rested”; Qal perfect 3rd person feminine singular from שָׁבַת (shavat), “to rest”): “she rested [in the hut only a little while]” (so RSV, NRSV, NAB, CEV, NJB, JPS). The MT reading is more difficult and is therefore probably original.

[2:7]  ³¹ tc Several English versions (NAB, NEB, RSV, NRSV, JB, CEV) suggest deleting MT הַבַּיִת (habbayit, lit. “the house”) due to dittography with בתה in שִׁבְתָּהּ (shivtah) which precedes; however, several ancient textual witnesses support the MT (medieval Hebrew manuscripts, Syriac, Targum). The LXX reading ἐν τῷ ἀργῷ (en tw argw, “in the field”) probably does not represent an alternate Hebrew textual tradition, but merely the translator’s attempt to smooth out a difficult Hebrew text.

[2:7]  ³² tn Heb “a little while.” The adjective מְעָט (me’at) functions in a temporal sense (“a little while”; e.g., Job 24:24) or a comparative sense (“a little bit”); see BDB 589-90 s.v. The foreman’s point is that Ruth was a hard worker who only rested a short time.

[2:8]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.

[2:8]  ³⁷ 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).

[11:24]  ³⁸ tn Heb “to the hand of the king.”