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 ¹  to the village gate and sat there. Then along came the guardian ²  whom Boaz had mentioned to Ruth! ³  Boaz said, “Come ⁴  here and sit down, ‘John Doe’!” ⁵  So he came ⁶  and sat down.

Ruth 2:9-10

2:9 Take note of ⁷  the field where the men ⁸  are harvesting and follow behind with the female workers. ⁹  I will tell the men ¹⁰  to leave you alone. ¹¹  When you are thirsty, you may go to ¹²  the water jars ¹³  and drink some of the water ¹⁴  the servants draw.” ¹⁵ 

2:10 Ruth ¹⁶  knelt before him with her forehead to the ground ¹⁷  and said to him, “Why are you so kind ¹⁸  and so attentive to me, ¹⁹  even though ²⁰  I am a foreigner?” ²¹ 

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

[4:1]  ² tn Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.

[4:1]  ³ tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

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

[4:1]  ⁵ 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]  ⁶ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”

[2:9]  ⁷ tn Heb “let your eyes be upon” (KJV, NASB similar).

[2:9]  ⁸ tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.

[2:9]  ⁹ tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.

[2:9]  ¹⁰ tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV “the young men”).

[2:9]  ¹¹ tn Heb “Have I not commanded the servants not to touch [i.e., “harm”] you?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see v. 8). The perfect is either instantaneous, indicating completion of the action concurrent with the statement (see F. W. Bush, Ruth, Esther [WBC], 107, 121-22, who translates, “I am herewith ordering”) or emphatic/rhetorical, indicating the action is as good as done.

[2:9]  ¹² tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 §112.kk).

[2:9]  ¹³ tn Heb “vessels (so KJV, NAB, NRSV), receptacles”; NCV “water jugs.”

[2:9]  ¹⁴ tn Heb “drink [some] of that which” (KJV similar); in the context “water” is implied.

[2:9]  ¹⁵ tn The imperfect here either indicates characteristic or typical activity, or anterior future, referring to a future action (drawing water) which logically precedes another future action (drinking).

[2:10]  ¹⁶ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:10]  ¹⁷ tn Heb “she fell upon her face and bowed to the ground” (KJV, NASB similar).

[2:10]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.