Numbers 1:7

1:7 from Judah, Nahshon ¹  son of Amminadab;

Numbers 2:3

The Tribes on the East

2:3 “Now those who will be camping ²  on the east, toward the sunrise, ³  are the divisions ⁴  of the camp of Judah under their standard. The leader of the people of Judah is ⁵  Nahshon son of Amminadab.

Ruth 4:19-20

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,

Ruth 4:1

Boaz Settles the Matter

4:1 Now Boaz went up ⁶  to the village gate and sat there. Then along came the guardian ⁷  whom Boaz had mentioned to Ruth! ⁸  Boaz said, “Come ⁹  here and sit down, ‘John Doe’!” ¹⁰  So he came ¹¹  and sat down.

Ruth 2:10

2:10 Ruth ¹²  knelt before him with her forehead to the ground ¹³  and said to him, “Why are you so kind ¹⁴  and so attentive to me, ¹⁵  even though ¹⁶  I am a foreigner?” ¹⁷ 

Matthew 1:4

1:4 Ram the father of Amminadab, Amminadab the father of Nahshon, Nahshon the father of Salmon,

[1:7]  ¹ sn Nahshon was an ancestor of Boaz and David, and therefore of Christ (Luke 3:32-33).

[2:3]  ² tn The sentence begins with a vav (ו) on a word that is not a finite verb, indicating a new section begins here. The verbal form is a participle with the article used substantivally, with the meaning “and/now those camping.” Many English versions employ a finite verb; cf. KJV “on the east side…shall they of the standard of the camp of Judah pitch.”

[2:3]  ³ tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).

[2:3]  ⁴ tn The sentence actually has “[those camping…are] the standard of the camp of Judah according to their divisions.”

[2:3]  ⁵ tn Or “will be.”

[4:1]  ⁶ tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.

[4:1]  ⁷ tn Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.

[4:1]  ⁸ tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

[4:1]  ⁹ tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”

[4:1]  ¹⁰ 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]  ¹¹ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”

[2:10]  ¹² tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:10]  ¹³ tn Heb “she fell upon her face and bowed to the ground” (KJV, NASB similar).

[2:10]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.