Ruth 1:6

1:6 So she decided to return home from the region of Moab, accompanied by her daughters-in-law, ¹  because while she was living in Moab ²  she had heard that the Lord had shown concern ³  for his people, reversing the famine by providing abundant crops. ⁴ 

Ruth 2:15

2:15 When she got up to gather grain, Boaz told ⁵  his male servants, “Let her gather grain even among ⁶  the bundles! Don’t chase her off! ⁷ 

Ruth 2:23

2:23 So Ruth ⁸  worked beside ⁹  Boaz’s female servants, gathering grain until the end of the barley harvest as well as the wheat harvest. ¹⁰  After that she stayed home with her mother-in-law. ¹¹ 

Ruth 3:9-11

3:9 He said, “Who are you?” ¹²  She replied, “I am Ruth, your servant. ¹³  Marry your servant, ¹⁴  for you are a guardian of the family interests.” ¹⁵  3:10 He said, “May you be rewarded ¹⁶  by the Lord, my dear! ¹⁷  This act of devotion ¹⁸  is greater than what you did before. ¹⁹  For you have not sought to marry ²⁰  one of the young men, whether rich or poor. ²¹  3:11 Now, my dear, don’t worry! ²²  I intend to do for you everything you propose, ²³  for everyone in the village ²⁴  knows that you are a worthy woman. ²⁵ 

Ruth 3:14

3:14 So she slept beside him ²⁶  until morning. She woke up while it was still dark. ²⁷  Boaz thought, ²⁸  “No one must know that a woman visited the threshing floor.” ²⁹ 

Ruth 4:13

A Grandson is Born to Naomi

4:13 So Boaz married Ruth and had sexual relations with her. ³⁰  The Lord enabled her to conceive ³¹  and she gave birth to a son.

Ruth 4:15

4:15 He will encourage you and provide for you when you are old, ³²  for your daughter-in-law, who loves you, has given him birth. She ³³  is better to you than seven sons!”

[1:6]  ¹ tn Heb “and she arose, along with her daughters-in-law, and she returned from the region of Moab.”

[1:6]  ² tn Heb “in the region of Moab”; KJV, NRSV “in the country of Moab.” Since this is a repetition of the phrase found earlier in the verse, it has been shortened to “in Moab” in the present translation for stylistic reasons.

[1:6]  ³ tn Heb “had visited” or “taken note of.” The basic meaning of פָּקַד (paqad) is “observe, examine, take note of” (T. F. Williams, NIDOTTE 3:658), so it sometimes appears with זָכַר (zakhar, “to remember”; Pss 8:4 [MT 5]; 106:4; Jer 14:10; 15:15; Hos 8:13; 9:9) and רָאָה (ra’ah, “to see”; Exod 4:31; Ps 80:14 [MT 15]; NIDOTTE 3:659). It often emphasizes the cause/effect response to what is seen (NIDOTTE 3:659). When God observes people in need, it is glossed “be concerned about, care for, attend to, help” (Gen 21:1; 50:24, 25; Exod 4:31; Ruth 1:6; 1 Sam 2:21; Jer 15:15; Zeph 2:7; Zech 10:3b; NIDOTTE 3:661). When humans are the subject, it sometimes means “to visit” needy people to bestow a gift (Judg 15:1; 1 Sam 17:18). Because it has such a broad range of meanings, its use here has been translated variously: (1) “had visited” (KJV, ASV, NASV, RSV; so BDB 823-24 s.v. פָּקַד); (2) “had considered” (NRSV) and “had taken note of” (TNK; so HALOT 955-57 s.v. פקד); and (3) “had come to the aid of” (NIV), “had blessed” (TEV), and “had given” (CEV; so NIDOTTE 3:657). When God observed the plight of his people, he demonstrated his concern by benevolently giving them food.

[1:6]  ⁴ tn Heb “by giving to them food.” The translation “reversing the famine and providing abundant crops” attempts to clarify the referent of לֶחֶם (lekhem, “food”) as “crops” and highlights the reversal of the famine that began in v. 1. The infinitive construct לָתֵת לָהֶם לָחֶם (latet lahem lakhem) may denote (1) purpose: “[he visited his people] to give them food” or (2) complementary sense explaining the action of the main verb: “[he visited his people] by giving them food.” The term לֶחֶם (lakhem) here refers to agricultural fertility, the reversal of the famine in v. 1.

[2:15]  ⁵ tn Or “commanded” (so KJV, NASB, NCV).

[2:15]  ⁶ tn Heb “even between”; NCV “even around.”

[2:15]  ⁷ tn Heb “do not humiliate her”; cf. KJV “reproach her not”; NASB “do not insult her”; NIV “don’t embarrass her.” This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16). See R. L. Hubbard, Jr., Ruth (NICOT), 176-77, and F. W. Bush, Ruth, Esther (WBC), 126.

[2:23]  ⁹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:23]  ¹⁰ tn Heb “and she stayed close with”; NIV, NRSV, CEV “stayed close to”; NCV “continued working closely with.”

[2:23]  ¹¹ sn Barley was harvested from late March through late April, wheat from late April to late May (O. Borowski, Agriculture in Ancient Israel, 88, 91).

[2:23]  ¹² tn Heb “and she lived with her mother-in-law” (so NASB). Some interpret this to mean that she lived with her mother-in-law while working in the harvest. In other words, she worked by day and then came home to Naomi each evening. Others understand this to mean that following the harvest she stayed at home each day with Naomi and no longer went out looking for work (see F. W. Bush, Ruth, Esther [WBC], 140). Others even propose that she lived away from home during this period, but this seems unlikely. A few Hebrew mss (so also Latin Vulgate) support this view by reading, “and she returned to her mother-in-law.”

[3:9]  ¹³ tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.

[3:9]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.

[3:10]  ¹⁷ tn Or “blessed” (so NASB, NRSV).

[3:10]  ¹⁸ 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]  ¹⁹ tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”

[3:10]  ²⁰ tn Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.”

[3:10]  ²¹ tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”

[3:10]  ²² 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).

[3:11]  ²¹ tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”

[3:11]  ²² tn Heb “everything which you are saying I will do for you.” The Hebrew word order emphasizes Boaz’s intention to fulfill Ruth’s request. As in v. 5, the Hebrew imperfect is used (note “you are saying”), even though Ruth’s request appears to be concluded. According to GKC 316 §107.h, the imperfect can sometimes “express actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.” The imperfect אֶעֱשֶׂה (’e’eseh) could be translated “I will do” (so NAB, NIV, NRSV, NLT), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz’s desire or intention, if the legal matters can be worked out.

[3:11]  ²³ tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All my fellow townsmen”; NLT “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate (NRSV “all the assembly of my people”).

[3:11]  ²⁴ tn Or “woman of strong character” (cf. NIV “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.

[3:14]  ²⁵ tc The consonantal text (Kethib) has the singular מַרְגְּלָתַו (margÿlatav, “his leg”), while the marginal reading (Qere) has the plural מַרְגְּלוֹתָיו (margÿlotayv, “his legs”).

[3:14]  ²⁶ tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”

[3:14]  ²⁷ tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).

[3:14]  ²⁸ tn Heb “let it not be known that the woman came [to] the threshing floor” (NASB similar). The article on הָאִשָּׁה (ha’ishah, “the woman”) is probably dittographic (note the final he on the preceding verb בָאָה [va’ah, “she came”]).

[4:13]  ²⁹ 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]  ³⁰ tn Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.”

[4:15]  ³³ tn Heb “and he will become for you a restorer of life and a sustainer of your old age” (NASB similar).

[4:15]  ³⁴ tn Heb “who, she”; KJV “which is better to thee.”