Ruth 2:19

2:19 Her mother-in-law asked her, ¹  “Where did you gather grain today? Where did you work? May the one who took notice of you be rewarded!” ²  So Ruth ³  told her mother-in-law with whom she had worked. She said, “The name of the man with whom I worked today is Boaz.”

Ruth 2:12

2:12 May the Lord reward your efforts! ⁴  May your acts of kindness be repaid fully ⁵  by the Lord God of Israel, from whom you have sought protection!” ⁶ 

Ruth 3:2

3:2 Now Boaz, with whose female servants you worked, is our close relative. ⁷  Look, tonight he is winnowing barley at the threshing floor. ⁸ 

Ruth 2:7

2:7 She asked, ⁹  ‘May I follow the harvesters and gather ¹⁰  grain among the bundles?’ ¹¹  Since she arrived she has been working hard ¹²  from this morning until now ¹³  – except for ¹⁴  sitting ¹⁵  in the resting hut ¹⁶  a short time.” ¹⁷ 

Ruth 2:23

2:23 So Ruth ¹⁸  worked beside ¹⁹  Boaz’s female servants, gathering grain until the end of the barley harvest as well as the wheat harvest. ²⁰  After that she stayed home with her mother-in-law. ²¹ 

Ruth 2:3

2:3 So Ruth ²²  went and gathered grain in the fields ²³  behind the harvesters. Now she just happened to end up ²⁴  in the portion of the field belonging to Boaz, who was from the clan of Elimelech.

Ruth 2:8

2:8 So Boaz said to Ruth, “Listen carefully, ²⁵  my dear! ²⁶  Do not leave to gather grain in another field. You need not ²⁷  go beyond the limits of this field. You may go along beside ²⁸  my female workers. ²⁹ 

Ruth 2:15

2:15 When she got up to gather grain, Boaz told ³⁰  his male servants, “Let her gather grain even among ³¹  the bundles! Don’t chase her off! ³² 

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. ³³  That way you will not be harmed, which could happen in another field.” ³⁴ 

[2:19]  ¹ tn Heb “said to her.” Since what follows is a question, the translation uses “asked her” here.

[2:19]  ² tn Or “blessed” (so NAB, NIV, NRSV). The same expression occurs in the following verse.

[2:19]  ³ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:12]  ⁴ tn Heb “repay your work”; KJV, ASV “recompense thy work.” The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause).

[2:12]  ⁵ tn Heb “may your wages be complete”; NCV “May your wages be paid in full.” The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.

[2:12]  ⁶ tn Heb “under whose wings you have sought shelter”; NIV, NLT “have come to take refuge.”

[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.”

[2:7]  ¹⁰ tn Heb “said.” What follows is a question, so “asked” is used in the translation.

[2:7]  ¹¹ tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 §32.2.2b.

[2:7]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[2:23]  ¹³ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:23]  ¹⁴ tn Heb “and she stayed close with”; NIV, NRSV, CEV “stayed close to”; NCV “continued working closely with.”

[2:23]  ¹⁵ 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]  ¹⁶ 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.”

[2:3]  ¹⁶ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:3]  ¹⁷ 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]  ¹⁸ 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.

[2:8]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.

[2:8]  ²³ 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).

[2:15]  ²² tn Or “commanded” (so KJV, NASB, NCV).

[2:15]  ²³ tn Heb “even between”; NCV “even around.”

[2:15]  ²⁴ 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.

[2:22]  ²⁵ 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]  ²⁶ tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”