Ruth 3:1

Naomi Instructs Ruth

3:1 At that time, ¹  Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure. ² 

Ruth 4:15

4:15 He will encourage you and provide for you when you are old, ³  for your daughter-in-law, who loves you, has given him birth. She ⁴  is better to you than seven sons!”

Ruth 4:8

4:8 So the guardian said to Boaz, “You may acquire it,” and he removed his sandal. ⁵ 

Ruth 3:4

3:4 When he gets ready to go to sleep, ⁶  take careful notice of the place where he lies down. Then go, uncover his legs, ⁷  and lie down ⁸  beside him. ⁹  He will tell ¹⁰  you what you should do.”

Ruth 3:11

3:11 Now, my dear, don’t worry! ¹¹  I intend to do for you everything you propose, ¹²  for everyone in the village ¹³  knows that you are a worthy woman. ¹⁴ 

Ruth 4:12

4:12 May your family ¹⁵  become like the family of Perez ¹⁶  – whom Tamar bore to Judah – through the descendants ¹⁷  the Lord gives you by this young woman.”

Ruth 4:14

4:14 The village women said to Naomi, “May the Lord be praised because he has not left you without a guardian ¹⁸  today! May he ¹⁹  become famous in Israel! ²⁰ 

Ruth 4:6

4:6 The guardian said, “Then I am unable to redeem it, for I would ruin my own inheritance ²¹  in that case. You may exercise my redemption option, for I am unable to redeem it.” ²² 

[3:1]  ¹ tn The phrase “sometime later” does not appear in Hebrew but is supplied to mark the implicit shift in time from the events in chapter 2.

[3:1]  ² tn Heb “My daughter, should I not seek for you a resting place so that it may go well for you [or which will be good for you]?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see 2:8-9) and has thus been translated in the affirmative (so also NAB, NCV, NRSV, TEV, CEV, NLT).

[4:15]  ³ tn Heb “and he will become for you a restorer of life and a sustainer of your old age” (NASB similar).

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

[4:8]  ⁵ tc The LXX adds “and gave it to him” (cf. TEV, CEV), which presupposes the reading ויתן לו. This seems to be a clarifying addition (see v. 7), but it is possible the scribe’s eye jumped from the final vav (ו) on נַעֲלוֹ (na’alo, “his sandal”) to the final vav (ו) on לוֹ (lo, “to him”), accidentally omitting the intervening letters.

[3:4]  ⁷ tn Heb “and let it be when he lies down”; NAB “But when he lies down.”

[3:4]  ⁸ tn Some define the noun מַרְגְּלוֹת (margÿlot) as “the place for the feet” (see HALOT 631 s.v.; cf. KJV, NASB, NIV, NRSV, NLT), but in Dan 10:6 the word refers to the legs, or “region of the legs.” For this reason “legs” or “lower body” is the preferred translation (see F. W. Bush, Ruth, Esther [WBC], 152). Because “foot” is sometimes used euphemistically for the genitals, some feel that Ruth uncovered Boaz’s genitals. For a critique of this view see Bush, 153. While Ruth and Boaz did not actually have a sexual encounter at the threshing floor, there is no doubt that Ruth’s actions are symbolic and constitute a marriage proposal.

[3:4]  ⁹ tc The consonantal text (Kethib) has וְשָׁכָבְתִּי (vÿshakhavtiy, “then I will lie down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְשָׁכָבְתְּ (vÿshakhavt, “then you lie down”; Qal perfect 2nd person feminine singular) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).

[3:4]  ¹⁰ tn The words “beside him” are supplied in the translation for stylistic reasons; cf. NLT “lie down there.”

[3:4]  ¹¹ tn The disjunctive clause structure (vav [ו] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.

[3:11]  ⁹ tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”

[3:11]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.

[4:12]  ¹¹ tn Heb “your house” (so NAB, NASB, NRSV).

[4:12]  ¹² tn Heb “and may your house be like the house of Perez, whom Tamar bore to Judah, from the offspring whom the Lord gives to you from this young woman.”

[4:12]  ¹³ tn Heb “from the seed” (KJV, ASV both similar); NASB, NIV “through the offspring”; NRSV “through the children.”

[4:14]  ¹³ tn Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9. As the following context indicates, the child is referred to here.

[4:14]  ¹⁴ tn The “guardian” is the subject of the verb, as the next verse makes clear.

[4:14]  ¹⁵ tn Heb “may his name be called [i.e., “perpetuated”; see Gen 48:16] in Israel.”

[4:6]  ¹⁵ sn I would ruin my own inheritance. It is not entirely clear how acquiring Ruth and raising up an heir for the deceased Elimelech would ruin this individual’s inheritance. Perhaps this means that the inheritance of his other children would be diminished. See R. L. Hubbard, Jr., Ruth (NICOT), 245-46.

[4:6]  ¹⁶ tn Heb “redeem for yourself, you, my right of redemption for I am unable to redeem.”