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 3:8

3:8 In the middle of the night he was startled ³  and turned over. ⁴  Now ⁵  he saw a woman ⁶  lying beside him! ⁷ 

Ruth 2:4

Boaz and Ruth Meet

2:4 Now at that very moment, ⁸  Boaz arrived from Bethlehem ⁹  and greeted ¹⁰  the harvesters, “May the Lord be with you!” They replied, ¹¹  “May the Lord bless you!”

Ruth 3:2

3:2 Now Boaz, with whose female servants you worked, is our close relative. ¹²  Look, tonight he is winnowing barley at the threshing floor. ¹³ 

Ruth 4:1

Boaz Settles the Matter

4:1 Now Boaz went up ¹⁴  to the village gate and sat there. Then along came the guardian ¹⁵  whom Boaz had mentioned to Ruth! ¹⁶  Boaz said, “Come ¹⁷  here and sit down, ‘John Doe’!” ¹⁸  So he came ¹⁹  and sat down.

[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.

[3:8]  ³ tn Heb “trembled, shuddered”; CEV, NLT “suddenly woke up.” Perhaps he shivered because he was chilled.

[3:8]  ⁴ tn The verb לָפַת (lafat) occurs only here, Job 6:18, and Judg 16:29 (where it seems to mean “grab hold of”). Here the verb seems to carry the meaning “bend, twist, turn,” like its Arabic cognate (see HALOT 533 s.v. לפת, and F. W. Bush, Ruth, Esther [WBC], 163).

[3:8]  ⁵ tn Heb “and behold” (so KJV, NASB). The narrator invites the reader to view the situation through Boaz’s eyes.

[3:8]  ⁶ sn Now he saw a woman. The narrator writes from Boaz’s perspective. Both the narrator and the reader know the night visitor is Ruth, but from Boaz’s perspective she is simply “a woman.”

[3:8]  ⁷ tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.

[2:4]  ⁵ 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]  ⁶ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[2:4]  ⁷ tn Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.

[2:4]  ⁸ tn Heb “said to him.” For stylistic reasons “replied” is used in the present translation.

[3:2]  ⁷ 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]  ⁸ tn Heb “look, he is winnowing the barley threshing floor tonight.”

[4:1]  ⁹ tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene.

[4:1]  ¹⁰ tn Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.

[4:1]  ¹¹ tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

[4:1]  ¹² tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.”

[4:1]  ¹³ 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]  ¹⁴ tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.”