Ruth 2:9

2:9 Take note of ¹  the field where the men ²  are harvesting and follow behind with the female workers. ³  I will tell the men ⁴  to leave you alone. ⁵  When you are thirsty, you may go to ⁶  the water jars ⁷  and drink some of the water ⁸  the servants draw.” ⁹ 

Ruth 2:11

2:11 Boaz replied to her, ¹⁰  “I have been given a full report of ¹¹  all that you have done for your mother-in-law following the death of your husband – how you left ¹²  your father and your mother, as well as your homeland, and came to live among people you did not know previously. ¹³ 

Ruth 2:19-21

2:19 Her mother-in-law asked her, ¹⁴  “Where did you gather grain today? Where did you work? May the one who took notice of you be rewarded!” ¹⁵  So Ruth ¹⁶  told her mother-in-law with whom she had worked. She said, “The name of the man with whom I worked today is Boaz.” 2:20 Naomi said to her daughter-in-law, “May he be rewarded by the Lord because he ¹⁷  has shown loyalty to the living on behalf of the dead!” ¹⁸  Then Naomi said to her, “This man is a close relative of ours; he is our guardian.” ¹⁹  2:21 Ruth the Moabite replied, “He even ²⁰  told me, ‘You may go along beside my servants ²¹  until they have finished gathering all my harvest!’” ²² 

Ruth 4:9-10

4:9 Then Boaz said to the leaders and all the people, “You are witnesses today that I have acquired from Naomi all that belonged to Elimelech, Kilion, and Mahlon. 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 ²³  so the name of the deceased might not disappear ²⁴  from among his relatives and from his village. ²⁵  You are witnesses today.”

[2:9]  ¹ tn Heb “let your eyes be upon” (KJV, NASB similar).

[2:9]  ² tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.

[2:9]  ³ tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.

[2:9]  ⁴ tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV “the young men”).

[2:9]  ⁵ tn Heb “Have I not commanded the servants not to touch [i.e., “harm”] you?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see v. 8). The perfect is either instantaneous, indicating completion of the action concurrent with the statement (see F. W. Bush, Ruth, Esther [WBC], 107, 121-22, who translates, “I am herewith ordering”) or emphatic/rhetorical, indicating the action is as good as done.

[2:9]  ⁶ tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 §112.kk).

[2:9]  ⁷ tn Heb “vessels (so KJV, NAB, NRSV), receptacles”; NCV “water jugs.”

[2:9]  ⁸ tn Heb “drink [some] of that which” (KJV similar); in the context “water” is implied.

[2:9]  ⁹ tn The imperfect here either indicates characteristic or typical activity, or anterior future, referring to a future action (drawing water) which logically precedes another future action (drinking).

[2:11]  ¹⁰ tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”

[2:11]  ¹¹ 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]  ¹² 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]  ¹³ 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).

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

[2:19]  ²⁰ tn Or “blessed” (so NAB, NIV, NRSV). The same expression occurs in the following verse.

[2:19]  ²¹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[2:20]  ²⁸ tn Many English versions translate this statement, “May he [Boaz] be blessed by the Lord, who has not abandoned his loyalty to the living and dead.” In this case the antecedent of אֲשֶׁר (’asher, “who”) would be the immediately preceding “the Lord.” However, this understanding of the construction is not accurate. The antecedent of אֲשֶׁר is Boaz, not the Lord. Elsewhere when אֲשֶׁר follows the blessing formula בָּרוּךְ (barukh, Qal passive participle) + proper name/pronoun, it always introduces the reason the recipient of the blessing deserves a reward. (For this reason one could analyze אֲשֶׁר as a causal conjunction in this construction.) If אֲשֶׁר refers to the Lord here, then this verse, unlike others using the construction, gives no such reason for the recipient being blessed. 2 Sam 2:5, which provides the closest structural parallel to Ruth 2:20, supports this interpretation: בְּרֻכִים אַתֶּם לַיהוָה אֲשֶׁר עֲשִׂיתֶם הַחֶסֶד הַזֶּה עִם־אֲדֹנֵיכֶם עִם־שָׁאוּל, “May you [plural] be blessed by the Lord, you who [plural]/because you [plural] have extended such kindness to your master Saul.” Here אֲשֶׁר refers back to the second plural pronoun אַתֶּם (’atem, “you”) in the formula, as the second plural verb עֲשִׂיתֶם(’asitem) after אֲשֶׁר indicates. Though יְהוָה (yÿhvah) is in closer proximity to אֲשֶׁר, it is not the antecedent. The evidence suggests that Ruth 2:20 should be translated and interpreted as follows: “May he [Boaz] be blessed by the Lord, he who [i.e., Boaz]/because he [i.e., Boaz] has not abandoned his loyalty to the living and dead.” Cf. NIV, NCV, CEV, NLT. See B. A. Rebera, “Yahweh or Boaz? Ruth 2.20 Reconsidered,” BT 36 (1985): 317-27, and F. W. Bush, Ruth, Esther (WBC), 134-36. By caring for the impoverished widows’ physical needs, Boaz had demonstrated loyalty to both the living (the impoverished widows) and the dead (their late husbands). See R. B. Chisholm, From Exegesis to Exposition, 72.

[2:20]  ²⁹ tn Heb “to the living and the dead” (so KJV, NASB).

[2:20]  ³⁰ tn The Hebrew term גָּאַל (ga’al) is sometimes translated “redeemer” here (NIV “one of our kinsman-redeemers”; NLT “one of our family redeemers”). 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.

[2:21]  ³⁷ tn On the force of the phrase גָּם כִּי (gam ki) here, see F. W. Bush, Ruth, Esther (WBC), 138-39.

[2:21]  ³⁸ 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]  ³⁹ tn Heb “until they have finished all the harvest which is mine”; NIV “until they finish harvesting all my grain.”

[4:10]  ⁴⁶ tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).

[4:10]  ⁴⁷ tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”

[4:10]  ⁴⁸ 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.”