Ruth 1:15

1:15 So Naomi ¹  said, “Look, your sister-in-law is returning to her people and to her god. ²  Follow your sister-in-law back home!”

Ruth 2:3

2:3 So Ruth ³  went and gathered grain in the fields ⁴  behind the harvesters. Now she just happened to end up ⁵  in the portion of the field belonging to Boaz, who was from the clan of Elimelech.

Ruth 2:7

2:7 She asked, ⁶  ‘May I follow the harvesters and gather ⁷  grain among the bundles?’ ⁸  Since she arrived she has been working hard ⁹  from this morning until now ¹⁰  – except for ¹¹  sitting ¹²  in the resting hut ¹³  a short time.” ¹⁴ 

Ruth 3:10

3:10 He said, “May you be rewarded ¹⁵  by the Lord, my dear! ¹⁶  This act of devotion ¹⁷  is greater than what you did before. ¹⁸  For you have not sought to marry ¹⁹  one of the young men, whether rich or poor. ²⁰ 

Ruth 1:16

1:16 But Ruth replied,

“Stop urging me to abandon you! ²¹ 

For wherever you go, I will go.

Wherever you live, I will live.

Your people will become my people,

and your God will become my God.

Ruth 2:2

2:2 One day Ruth the Moabite said to Naomi, “Let me go ²²  to the fields so I can gather ²³  grain behind whoever permits me to do so.” ²⁴  Naomi ²⁵  replied, “You may go, my daughter.”

Ruth 2:9

2:9 Take note of ²⁶  the field where the men ²⁷  are harvesting and follow behind with the female workers. ²⁸  I will tell the men ²⁹  to leave you alone. ³⁰  When you are thirsty, you may go to ³¹  the water jars ³²  and drink some of the water ³³  the servants draw.” ³⁴ 

Ruth 2:11

2:11 Boaz replied to her, ³⁵  “I have been given a full report of ³⁶  all that you have done for your mother-in-law following the death of your husband – how you left ³⁷  your father and your mother, as well as your homeland, and came to live among people you did not know previously. ³⁸ 

Ruth 4:4

4:4 So I am legally informing you: ³⁹  Acquire it before those sitting here and before the leaders of my people! ⁴⁰  If you want to exercise your right to redeem it, then do so. ⁴¹  But if not, then tell me ⁴²  so I will know. ⁴³  For you possess the first option to redeem it; I am next in line after you.” ⁴⁴  He replied, “I will redeem it.”

[1:15]  ¹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:15]  ² tn Or “gods” (so KJV, NASB, NIV, NRSV, CEV, NLT), if the plural form is taken as a numerical plural. However, it is likely that Naomi, speaking from Orpah’s Moabite perspective, uses the plural of majesty of the Moabite god Chemosh. For examples of the plural of majesty being used of a pagan god, see BDB 43 s.v. אֱלֹהִים 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh.

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

[2:3]  ⁴ 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]  ⁵ 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.

[2:7]  ⁵ tn Heb “said.” What follows is a question, so “asked” is used in the translation.

[2:7]  ⁶ tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 §32.2.2b.

[2:7]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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.

[3:10]  ⁷ tn Or “blessed” (so NASB, NRSV).

[3:10]  ⁸ tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. A few English versions omit it entirely (e.g., TEV, CEV). The same expression occurs in v. 11.

[3:10]  ⁹ tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”

[3:10]  ¹⁰ tn Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.”

[3:10]  ¹¹ tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”

[3:10]  ¹² tn Heb “whether poor or rich” (so KJV, NAB, NASB, NRSV); the more common English idiom reverses the order (“rich or poor”; cf. NIV, NCV, TEV, CEV, NLT).

[1:16]  ⁹ tn Heb “do not urge me to abandon you to turn back from after you.” Most English versions, following the lead of the KJV, use “leave” here. The use of עזב (“abandon”) reflects Ruth’s perspective. To return to Moab would be to abandon Naomi and to leave her even more vulnerable than she already is.

[2:2]  ¹¹ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

[2:2]  ¹² tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

[2:2]  ¹³ tn Heb “anyone in whose eyes I may find favor” (ASV, NIV similar). The expression אֶמְצָא־חֵן בְּעֵינָיו (’emtsa’-khen bÿ’enayv, “to find favor in the eyes of [someone]”) appears in Ruth 2:2, 10, 13. It is most often used when a subordinate or servant requests permission for something from a superior (BDB 336 s.v. חֵן). Ruth will play the role of the subordinate servant, seeking permission from a landowner, who then could show benevolence by granting her request to glean in his field behind the harvest workers.

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

[2:9]  ¹³ tn Heb “let your eyes be upon” (KJV, NASB similar).

[2:9]  ¹⁴ tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.

[2:9]  ¹⁵ tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.

[2:9]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 §112.kk).

[2:9]  ¹⁹ tn Heb “vessels (so KJV, NAB, NRSV), receptacles”; NCV “water jugs.”

[2:9]  ²⁰ tn Heb “drink [some] of that which” (KJV similar); in the context “water” is implied.

[2:9]  ²¹ 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).

[2:11]  ¹⁵ tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”

[2:11]  ¹⁶ tn Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (NICOT), 153, n. 6. Most English versions tend toward the nuance of completeness (e.g., KJV “fully been shewed”; NAB “a complete account”; NASB, NRSV “All that you have done”).

[2:11]  ¹⁷ tn The vav (ו) consecutive construction here has a specifying function. This and the following clause elaborate on the preceding general statement and explain more specifically what she did for her mother-in-law.

[2:11]  ¹⁸ tn Heb “yesterday and the third day.” This Hebrew idiom means “previously, in the past” (Exod 5:7,8,14; Exod 21:29,36; Deut 4:42; 19:4,6; Josh 3:4; 1 Sam 21:5; 2 Sam 3:17; 1 Chr 11:2).

[4:4]  ¹⁷ tn Heb “and I said [or perhaps, “thought to myself”], ‘I will [or “must”] uncover your ear, saying’”; NAB “So I thought I would inform you”; NIV “I thought I should bring the matter to your attention.”

[4:4]  ¹⁸ tn The phrase “before those sitting here and before the leaders of my people” appears to refer to the leaders who were specially chosen as witnesses (v. 2) and the larger group of community leaders standing by. It is possible, however, that the phrases “before those sitting here” and “before the leaders of my people” are appositional and that both refer to the ten leaders mentioned in v. 2 (cf. NLT “in the presence of these witnesses”).

[4:4]  ¹⁹ tn Heb “if you will redeem, redeem” (KJV, NASB, NRSV all similar); NCV “If you want to buy back the land, then buy it.”

[4:4]  ²⁰ tn Heb “but if he will not redeem, tell me.” Most English versions emend the third person verb form (“he”) to the second person form because Boaz is addressing the closer relative. But it is possible that he briefly addresses the witnesses and refers to the closer relative in the third person. See J. M. Sasson, Ruth, 118.

[4:4]  ²¹ tn Following the imperative, the prefixed verb form with vav indicates purpose or result.

[4:4]  ²² tn Heb “for there is no one besides you to redeem, and I am after you” (NASB similar).