Ruth 1:4

1:4 So her sons ¹  married ²  Moabite women. (One was named Orpah and the other Ruth.) ³  And they continued to live there about ten years.

Ruth 2:22

2:22 Naomi then said to her daughter-in-law Ruth, “It is good, my daughter, that you should go out to work with his female servants. ⁴  That way you will not be harmed, which could happen in another field.” ⁵ 

Ruth 3:9

3:9 He said, “Who are you?” ⁶  She replied, “I am Ruth, your servant. ⁷  Marry your servant, ⁸  for you are a guardian of the family interests.” ⁹ 

Ruth 4:5

4:5 Then Boaz said, “When ¹⁰  you acquire the field ¹¹  from Naomi, ¹²  you must also ¹³  acquire Ruth the Moabite, ¹⁴  the wife of our deceased relative, ¹⁵  in order to preserve his family name by raising up a descendant who will inherit his property.” ¹⁶ 

Ruth 4:13

A Grandson is Born to Naomi

4:13 So Boaz married Ruth and had sexual relations with her. ¹⁷  The Lord enabled her to conceive ¹⁸  and she gave birth to a son.

Ruth 1:16

1:16 But Ruth replied,

“Stop urging me to abandon you! ¹⁹ 

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 ²⁰  to the fields so I can gather ²¹  grain behind whoever permits me to do so.” ²²  Naomi ²³  replied, “You may go, my daughter.”

Ruth 2:8

2:8 So Boaz said to Ruth, “Listen carefully, ²⁴  my dear! ²⁵  Do not leave to gather grain in another field. You need not ²⁶  go beyond the limits of this field. You may go along beside ²⁷  my female workers. ²⁸ 

Ruth 2:21

2:21 Ruth the Moabite replied, “He even ²⁹  told me, ‘You may go along beside my servants ³⁰  until they have finished gathering all my harvest!’” ³¹ 

Ruth 4:10

4:10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property ³²  so the name of the deceased might not disappear ³³  from among his relatives and from his village. ³⁴  You are witnesses today.”

[1:4]  ¹ tn Heb “they.” The verb is 3rd person masculine plural referring to Naomi’s sons, as the translation indicates.

[1:4]  ² tn Heb “and they lifted up for themselves Moabite wives.” When used with the noun “wife,” the verb נָשָׂא (nasa’, “to lift up, carry, take”) forms the idiom “to take a wife,” that is, to marry (BDB 673 s.v. Qal.3.d; 2 Chr 11:21; 13:21; 24:3; Ezra 9:2,12; 10:44; Neh 13:25).

[1:4]  ³ tn Heb “the name of the one [was] Orpah and the name of the second [was] Ruth.”

[2:22]  ⁴ tn Naomi uses the feminine form of the word “servant” (as Boaz did earlier, see v. 8), in contrast to Ruth’s use of the masculine form in the preceding verse. Since she is concerned for Ruth’s safety, she may be subtly reminding Ruth to stay with the female workers and not get too close to the men.

[2:22]  ⁵ tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”

[3:9]  ⁷ tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.

[3:9]  ⁸ tn Here Ruth uses אָמָה (’amah), a more elevated term for a female servant than שִׁפְחָה (shifkhah), the word used in 2:13. In Ruth 2, where Ruth has just arrived from Moab and is very much aware of her position as a foreigner (v. 10), she acknowledges Boaz’s kindness and emphasizes her own humility by using the term שִׁפְחָה, though she admits that she does not even occupy that lowly position on the social scale. However, here in chap. 3, where Naomi sends her to Boaz to seek marriage, she uses the more elevated term אָמָה to describe herself because she is now aware of Boaz’s responsibility as a close relative of her deceased husband and she wants to challenge him to fulfill his obligation. In her new social context she is dependent on Boaz (hence the use of אָמָה), but she is no mere שִׁפְחָה.

[3:9]  ⁹ tn Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew mss have the plural/dual “your wings” rather than the singular “your wing, skirt.” The latter is more likely here in the context of Ruth’s marriage proposal. In the metaphorical account in Ezek 16:8, God spreads his skirt over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruth’s words can be taken, in effect, as a marriage proposal (and are so translated here; cf. TEV “So please marry me”). See F. W. Bush, Ruth, Esther (WBC), 164-65.

[3:9]  ¹⁰ tn Heb “for you are a גֹאֵל [go’el],” sometimes translated “redeemer” (cf. NIV “a kinsman-redeemer”; NLT “my family redeemer”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen. For a discussion of the legal background, see F. W. Bush, Ruth, Esther (WBC), 166-69.

[4:5]  ¹⁰ tn Heb “in the day”; NASB, NIV “On the day.”

[4:5]  ¹¹ sn Acquire the field. This probably refers to the right to redeem and use the field. See the note on the word “selling” in v. 3.

[4:5]  ¹² tn Heb “from the hand of Naomi” (so NASB, NRSV).

[4:5]  ¹³ tc The MT וּמֵאֵת (ume’et) may be understood in two ways: (1) “and from” (vav conjunction “and,” plus preposition מִן [min] “from,” plus definite direct object marker אֵת) parallel to the preceding מִיַד (miyyad, “from [the hand of]”), suggesting the field would be purchased from Naomi and from Ruth; or (2) “and” (vav [ו] conjunction “and,” plus enclitic mem [ם], plus direct object marker [אֵת]) introducing the second part of the acquisition: the nearest kinsman would be acquiring the field and Ruth (for discussion see F. W. Bush, Ruth, Esther [WBC], 202). However, the BHS editors suggest reading גם את־ (“as well as…”; emphatic particle גם [“also”] and the definite direct object marker אֵת) introducing the second part of the acquisition: He would be acquiring the field and Ruth. This alternate reading is reflected in the Vulgate reading quoque (“and also”) and supported by parallel usage in v. 9, “I am acquiring the field from Naomi, and also (גָּם אֵת־, gam ’et) Ruth the Moabitess the wife of the deceased.”

[4:5]  ¹⁴ tc The MT (Kethib) reads קָנִיתִי (qaniti, “I acquire,” Qal perfect 1st person common singular): “When you acquire the field from the hand of Naomi, I acquire Ruth the Moabitess…” However, the marginal reading (Qere) is קָנִיתָה (qanitah, “you acquire,” Qal perfect 2nd person masculine singular, reflected in 2nd person masculine singular forms in Greek, Latin, Aramaic, and Syriac): “When you acquire the field from the hand of Naomi, you must also acquire Ruth the Moabitess…” The Qere is probably original because the Kethib is too difficult syntactically and contextually, while the Qere makes perfect sense: (1) Boaz stated in 3:13 that the nearest kinsman had the first right to acquire Ruth if he wanted to do so, and only the Qere reading here presents him with that option; and (2) Boaz announces in 4:9-10 that he was acquiring the field and Ruth as a package deal in 4:9-10, and only the Qere reading here presents the nearest kinsman with the same package deal. The Kethib probably arose by a scribe trying to harmonize 4:5 with the 1st person common singular form in 4:9-10 without fully understanding the ploy of Boaz in 4:5. See F. W. Bush, Ruth, Esther (WBC), 216-17.

[4:5]  ¹⁵ tc The presence of two difficult textual problems in this line (see two preceding notes) has produced a combination of four different ways in which this line can be rendered: (1) “When you acquire the field from Naomi, you must acquire [it] from Ruth the Moabitess the wife of the deceased” (KJV, NKJV); (2) “When you acquire the field from Naomi and from Ruth the Moabitess, you must acquire the wife of the deceased” (JPS, NJPS, NIV); (3) “When you acquire the field from Naomi, you must also acquire Ruth the Moabitess the wife of the deceased” (NASB, NCV, TEV, RSV, NRSV, NLT); and (4) “When you acquire the field from Naomi, then I acquire Ruth the Moabitess the wife of the deceased” (REB). The third option is adopted here.

[4:5]  ¹⁶ tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar); NRSV “to maintain the dead man’s name on his inheritance.”

[4:13]  ¹³ tn Heb “and Boaz took Ruth and she became his wife and he went in to her.” Here the phrase “went in to her” (so NASB) is a euphemism for having sexual relations (cf. NCV); NLT “When he slept with her.”

[4:13]  ¹⁴ tn Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.”

[1:16]  ¹⁶ 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]  ¹⁹ 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]  ²⁰ tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

[2:2]  ²¹ 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]  ²² tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[2:8]  ²² tn Heb “Have you not heard?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see F. W. Bush, Ruth, Esther [WBC], 119, and GKC 474 §150.e).

[2:8]  ²³ tn Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. It might suggest that Boaz is older than Ruth, but not necessarily significantly so. A few English versions omit it entirely (e.g., TEV, CEV).

[2:8]  ²⁴ tn The switch from the negative particle אַל (’al, see the preceding statement, “do not leave”) to לֹא (lo’) may make this statement more emphatic. It may indicate that the statement is a policy applicable for the rest of the harvest (see v. 21).

[2:8]  ²⁵ tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.

[2:8]  ²⁶ sn The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and F. W. Bush, Ruth, Esther [WBC], 121).

[2:21]  ²⁵ tn On the force of the phrase גָּם כִּי (gam ki) here, see F. W. Bush, Ruth, Esther (WBC), 138-39.

[2:21]  ²⁶ tn Heb “with the servants who are mine you may stay close.” The imperfect has a permissive nuance here. The word “servants” is masculine plural.

[2:21]  ²⁷ tn Heb “until they have finished all the harvest which is mine”; NIV “until they finish harvesting all my grain.”

[4:10]  ²⁸ tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).

[4:10]  ²⁹ tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”

[4:10]  ³⁰ tn Heb “and from the gate of his place” (so KJV, ASV); NASB “from the court of his birth place”; NIV “from the town records.”