Ruth 1:8

1:8 Naomi said to her two daughters-in-law, “Listen to me! Each of you should return to your mother’s home! ¹  May the Lord show ²  you ³  the same kind of devotion that you have shown to your deceased husbands ⁴  and to me! ⁵ 

Ruth 2:6

2:6 The servant in charge of the harvesters replied, “She’s the young Moabite woman who came back with Naomi from the region of Moab.

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. ⁶  That way you will not be harmed, which could happen in another field.” ⁷ 

Ruth 2:8

2:8 So Boaz said to Ruth, “Listen carefully, ⁸  my dear! ⁹  Do not leave to gather grain in another field. You need not ¹⁰  go beyond the limits of this field. You may go along beside ¹¹  my female workers. ¹² 

Ruth 2:11

2:11 Boaz replied to her, ¹³  “I have been given a full report of ¹⁴  all that you have done for your mother-in-law following the death of your husband – how you left ¹⁵  your father and your mother, as well as your homeland, and came to live among people you did not know previously. ¹⁶ 

Ruth 2:21

2:21 Ruth the Moabite replied, “He even ¹⁷  told me, ‘You may go along beside my servants ¹⁸  until they have finished gathering all my harvest!’” ¹⁹ 

[1:8]  ¹ tn Heb “each to the house of her mother.” Naomi’s words imply that it is more appropriate for the two widows to go home to their mothers, rather than stay with their mother-in-law (see F. W. Bush, Ruth, Esther [WBC], 75).

[1:8]  ² tc The MT (Kethib) has the imperfect יַעֲשֶׂה (ya’aseh, “[the Lord] will do”), but the marginal reading (Qere) has the shortened jussive form יַעַשׂ (ya’as, “may [the Lord] do”), which is more probable in this prayer of blessing. Most English versions adopt the jussive form (KJV, ASV, NAB, NASB, NIV, NRSV, JPS, TEV, CEV, NLT).

[1:8]  ³ tn Heb “do with you”; NRSV “deal kindly with you”; NLT “reward you for your kindness.” The pronominal suffix “you” appears to be a masculine form, but this is likely a preservation of an archaic dual form (see E. F. Campbell, Ruth [AB], 65; F. W. Bush, Ruth, Esther [WBC], 75-76).

[1:8]  ⁴ tn Heb “the dead” (so KJV, NRSV); NLT “your husbands.” This refers to their deceased husbands.

[1:8]  ⁵ tn Heb “devotion as you have done with the dead and with me.” The noun חֶסֶד (khesed, “devotion”) is a key thematic term in the book of Ruth (see 2:20; 3:10). G. R. Clark suggests that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient”; an act of חֶסֶד is “a beneficent action performed, in the context of a deep and enduring commitment between two persons or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him – or herself” (The Word Hesed in the Hebrew Bible [JSOTSup], 267). HALOT 336-37 s.v. II חֶסֶד defines the word as “loyalty” or “faithfulness.” Other appropriate glosses might be “commitment” and “devotion.”

[2:22]  ⁶ 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]  ⁷ tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”

[2:8]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.

[2:8]  ¹⁵ 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).

[2:11]  ¹⁶ tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”

[2:11]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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).

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

[2:21]  ²² 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]  ²³ tn Heb “until they have finished all the harvest which is mine”; NIV “until they finish harvesting all my grain.”