Ruth 3:3

3:3 So bathe yourself, ¹  rub on some perfumed oil, ²  and get dressed up. ³  Then go down ⁴  to the threshing floor. But don’t let the man know you’re there until he finishes his meal. ⁵ 

Ruth 3:2

3:2 Now Boaz, with whose female servants you worked, is our close relative. ⁶  Look, tonight he is winnowing barley at the threshing floor. ⁷ 

Ruth 1:2

1:2 (Now the man’s name was Elimelech, ⁸  his wife was Naomi, ⁹  and his two sons were Mahlon and Kilion. ¹⁰  They were of the clan of Ephrath ¹¹  from Bethlehem in Judah.) They entered the region of Moab and settled there. ¹² 

Daniel 10:3

10:3 I ate no choice food; no meat or wine came to my lips, ¹³  nor did I anoint myself with oil ¹⁴  until the end of those three weeks.

Amos 6:6

6:6 They drink wine from sacrificial bowls, ¹⁵ 

and pour the very best oils on themselves. ¹⁶ 

Yet they are not concerned over ¹⁷  the ruin ¹⁸  of Joseph.

Matthew 6:17

6:17 When ¹⁹  you fast, put oil on your head and wash your face,

Luke 7:46

7:46 You did not anoint my head with oil, but she has anointed my feet ²⁰  with perfumed oil.

[3:3]  ¹ tn The perfect with prefixed vav (ו) consecutive here introduces a series of instructions. See GKC 335 §112.aa for other examples of this construction.

[3:3]  ² tn For the meaning of the verb סוּךְ (sukh), see HALOT 745-46 s.v. II סוך, and F. W. Bush, Ruth, Esther (WBC), 150. Cf. NAB, NRSV “anoint yourself”; NIV “perfume yourself”; NLT “put on perfume.”

[3:3]  ³ tc The consonantal text (Kethib) has the singular שִׂמְלֹתֵךְ (simlotekh, “your outer garment”), while the marginal reading (Qere) has the plural שִׂמְלֹתַיִךְ (simlotayikh) which might function as a plural of number (“your outer garments”) or a plural of composition (“your outer garment [composed of several parts]).”

[3:3]  ⁴ tc The consonantal text (Kethib) has וְיָרַדְתִּי (vÿyaradtiy, “then I will go down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (vÿyaradt, “then you go down”; Qal perfect 2nd person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).

[3:3]  ⁵ tn Heb “until he finishes eating and drinking”; NASB, NIV, NRSV, TEV, CEV “until he has finished.”

[3:2]  ⁶ tn 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) and has thus been translated in the affirmative (so also NCV, NRSV, TEV, CEV, NLT).

[3:2]  ⁷ tn Heb “look, he is winnowing the barley threshing floor tonight.”

[1:2]  ⁸ sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light.

[1:2]  ⁹ tn Heb “and the name of his wife [was] Naomi.” This has been simplified in the translation for stylistic reasons.

[1:2]  ¹⁰ tn Heb “and the name[s] of his two sons [were] Mahlon and Kilion.”

[1:2]  ¹¹ tn Heb “[They were] Ephrathites.” Ephrathah is a small village (Ps 132:6) in the vicinity of Bethlehem (Gen 35:16), so close in proximity that it is often identified with the larger town of Bethlehem (Gen 35:19; 48:7; Ruth 4:11; Mic 5:2 [MT 5:1]; HALOT 81 s.v. אֶפְרָתָה); see F. W. Bush, Ruth, Esther (WBC), 64. The designation “Ephrathites” might indicate that they were residents of Ephrathah. However, the adjectival form אֶפְרָתִים (ephratim, “Ephrathites”) used here elsewhere refers to someone from the clan of Ephrath (cf. 1 Chr 4:4) which lived in the region of Bethlehem: “Now David was the son of an Ephrathite from Bethlehem in Judah whose name was Jesse” (1 Sam 17:12; cf. Mic 5:2 [MT 5:1]). So it is more likely that the virtually identical expression here – “Ephrathites from Bethlehem in Judah” – refers to the clan of Ephrath in Bethlehem (see R. L. Hubbard, Jr., Ruth [NICOT], 91).

[1:2]  ¹² tn Heb “and were there”; KJV “continued there”; NRSV “remained there”; TEV “were living there.”

[10:3]  ¹³ tn Heb “mouth.”

[10:3]  ¹⁴ sn Anointing oneself with oil (usually olive oil) was a common OT practice due to the severity of the Middle Eastern sun (cf. Ps 121:6). It was also associated with rejoicing (e.g., Prov 27:9) and was therefore usually not practiced during a period of mourning.

[6:6]  ¹⁵ sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).

[6:6]  ¹⁶ tn Heb “with the best of oils they anoint [themselves].”

[6:6]  ¹⁷ tn Or “not sickened by.”

[6:6]  ¹⁸ sn The ruin of Joseph may refer to the societal disintegration in Israel, or to the effects of the impending judgment.

[6:17]  ¹⁹ tn Here δέ (de) has not been translated.

[7:46]  ²⁰ sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.