Ruth 3:17

3:17 She said, “He gave me these sixty pounds of barley, for he said to me, ¹  ‘Do not go to your mother-in-law empty-handed.’” ² 

Ruth 1:15-16

1:15 So Naomi ³  said, “Look, your sister-in-law is returning to her people and to her god. ⁴  Follow your sister-in-law back home!” 1:16 But Ruth replied,

“Stop urging me to abandon you! ⁵ 

For wherever you go, I will go.

Wherever you live, I will live.

Your people will become my people,

and your God will become my God.

Ruth 2:8

2:8 So Boaz said to Ruth, “Listen carefully, ⁶  my dear! ⁷  Do not leave to gather grain in another field. You need not ⁸  go beyond the limits of this field. You may go along beside ⁹  my female workers. ¹⁰ 

Ruth 1:7

Ruth Returns with Naomi

1:7 Now as she and her two daughters-in-law began to leave the place where she had been living to return to the land of Judah, ¹¹ 

Ruth 1:20

1:20 But she replied ¹²  to them, ¹³  “Don’t call me ‘Naomi’! ¹⁴  Call me ‘Mara’ ¹⁵  because the Sovereign One ¹⁶  has treated me very harshly. ¹⁷ 

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. ¹⁸  That way you will not be harmed, which could happen in another field.” ¹⁹ 

Ruth 3:3

3:3 So bathe yourself, ²⁰  rub on some perfumed oil, ²¹  and get dressed up. ²²  Then go down ²³  to the threshing floor. But don’t let the man know you’re there until he finishes his meal. ²⁴ 

Ruth 3:11

3:11 Now, my dear, don’t worry! ²⁵  I intend to do for you everything you propose, ²⁶  for everyone in the village ²⁷  knows that you are a worthy woman. ²⁸ 

Ruth 3:14

3:14 So she slept beside him ²⁹  until morning. She woke up while it was still dark. ³⁰  Boaz thought, ³¹  “No one must know that a woman visited the threshing floor.” ³² 

Ruth 3:16

3:16 and she returned to her mother-in-law.

Ruth Returns to Naomi

When Ruth returned to her mother-in-law, Naomi ³³  asked, ³⁴  “How did things turn out for you, ³⁵  my daughter?” Ruth ³⁶  told her about all the man had done for her. ³⁷ 

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 ³⁸  today! May he ³⁹  become famous in Israel! ⁴⁰ 

Ruth 1:13

1:13 surely you would not want to wait until they were old enough to marry! ⁴¹  Surely you would not remain unmarried all that time! ⁴²  No, ⁴³  my daughters, you must not return with me. ⁴⁴  For my intense suffering ⁴⁵  is too much for you to bear. ⁴⁶  For the Lord is afflicting me!” ⁴⁷ 

Ruth 2:2

2:2 One day Ruth the Moabite said to Naomi, “Let me go ⁴⁸  to the fields so I can gather ⁴⁹  grain behind whoever permits me to do so.” ⁵⁰  Naomi ⁵¹  replied, “You may go, my daughter.”

Ruth 2:9

2:9 Take note of ⁵²  the field where the men ⁵³  are harvesting and follow behind with the female workers. ⁵⁴  I will tell the men ⁵⁵  to leave you alone. ⁵⁶  When you are thirsty, you may go to ⁵⁷  the water jars ⁵⁸  and drink some of the water ⁵⁹  the servants draw.” ⁶⁰ 

Ruth 2:11

2:11 Boaz replied to her, ⁶¹  “I have been given a full report of ⁶²  all that you have done for your mother-in-law following the death of your husband – how you left ⁶³  your father and your mother, as well as your homeland, and came to live among people you did not know previously. ⁶⁴ 

Ruth 4:11

4:11 All the people who were at the gate and the elders replied, “We are witnesses. May the Lord make the woman who is entering your home like Rachel and Leah, both of whom built up the house of Israel! May ⁶⁵  you prosper ⁶⁶  in Ephrathah and become famous ⁶⁷  in Bethlehem. ⁶⁸ 

[3:17]  ¹ tc The MT (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere).

[3:17]  ² sn ‘Do not go to your mother-in-law empty-handed.’ In addition to being a further gesture of kindness on Boaz’s part, the gift of barley served as a token of his intention to fulfill his responsibility as family guardian. See R. L. Hubbard, Jr., Ruth (NICOT), 225-26, and F. W. Bush, Ruth, Esther (WBC), 187.

[1:15]  ³ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[1:15]  ⁴ tn Or “gods” (so KJV, NASB, NIV, NRSV, CEV, NLT), if the plural form is taken as a numerical plural. However, it is likely that Naomi, speaking from Orpah’s Moabite perspective, uses the plural of majesty of the Moabite god Chemosh. For examples of the plural of majesty being used of a pagan god, see BDB 43 s.v. אֱלֹהִים 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh.

[1:16]  ⁵ tn Heb “do not urge me to abandon you to turn back from after you.” Most English versions, following the lead of the KJV, use “leave” here. The use of עזב (“abandon”) reflects Ruth’s perspective. To return to Moab would be to abandon Naomi and to leave her even more vulnerable than she already is.

[2:8]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.

[2:8]  ¹¹ 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).

[1:7]  ⁹ tn Heb “and she went out from the place she had been, and her two daughters-in-law with her, and they went on the way to return to the land of Judah.”

[1:20]  ¹¹ tn Heb “said.” For stylistic reasons the present translation employs “replied” here.

[1:20]  ¹² tn The third person feminine plural form of the pronominal suffix indicates the women of the village (see v. 19) are the addressees.

[1:20]  ¹³ sn The name Naomi means “pleasant.”

[1:20]  ¹⁴ sn The name Mara means “bitter.”

[1:20]  ¹⁵ tn Heb “Shaddai”; traditionally “the Almighty.” The etymology and meaning of this divine name is uncertain. It may be derived from: (1) שָׁדַד (shadad, “to be strong”), cognate to Arabic sdd, meaning “The Strong One” or “Almighty”; (2) שָׁדָה (shadah, “mountain”), cognate to Akkadian shadu, meaning “The Mountain Dweller” or “God of the Mountains”; (3) שָׁדַד (shadad, “to devastate”) and שַׁד (shad, “destroyer”), Akkadian Shedum, meaning “The Destroyer” or “The Malevolent One”; or (4) שֶׁ (she, “who”) plus דִּי (diy, “sufficient”), meaning “The One Who is Sufficient” or “All-Sufficient One” (HALOT 1420-22 s.v. שַׁדַּי, שַׁדָּי). In terms of use, Shaddai (or El Shaddai) is presented as the sovereign king/judge of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he blesses/protects and also takes away life/happiness. In light of Naomi’s emphasis on God’s sovereign, malevolent deprivation of her family, one can understand her use of this name for God. For discussion of this divine name, see T. N. D. Mettinger, In Search of God, 69-72.

[1:20]  ¹⁶ tn Or “caused me to be very bitter”; NAB “has made it very bitter for me.”

[2:22]  ¹³ 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]  ¹⁴ tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”

[3:3]  ¹⁵ tn The perfect with prefixed vav (ו) consecutive here introduces a series of instructions. See GKC 335 §112.aa for other examples of this construction.

[3:3]  ¹⁶ tn For the meaning of the verb סוּךְ (sukh), see HALOT 745-46 s.v. II סוך, and F. W. Bush, Ruth, Esther (WBC), 150. Cf. NAB, NRSV “anoint yourself”; NIV “perfume yourself”; NLT “put on perfume.”

[3:3]  ¹⁷ tc The consonantal text (Kethib) has the singular שִׂמְלֹתֵךְ (simlotekh, “your outer garment”), while the marginal reading (Qere) has the plural שִׂמְלֹתַיִךְ (simlotayikh) which might function as a plural of number (“your outer garments”) or a plural of composition (“your outer garment [composed of several parts]).”

[3:3]  ¹⁸ tc The consonantal text (Kethib) has וְיָרַדְתִּי (vÿyaradtiy, “then I will go down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (vÿyaradt, “then you go down”; Qal perfect 2nd person feminine singular) which makes more much sense in context. 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).

[3:3]  ¹⁹ tn Heb “until he finishes eating and drinking”; NASB, NIV, NRSV, TEV, CEV “until he has finished.”

[3:11]  ¹⁷ tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”

[3:11]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ¹⁹ 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]  ²⁰ tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”

[3:14]  ²¹ tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).

[3:14]  ²² 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”]).

[3:16]  ²¹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[3:16]  ²² tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.

[3:16]  ²³ tn Heb “Who are you?” In this context Naomi is clearly not asking for Ruth’s identity. Here the question has the semantic force “Are you his wife?” See R. L. Hubbard, Jr., Ruth (NICOT), 223-24, and F. W. Bush, Ruth, Esther (WBC), 184-85.

[3:16]  ²⁴ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[3:16]  ²⁵ sn All that the man had done. This would have included his promise to marry her and his gift of barley.

[4:14]  ²³ 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]  ²⁴ tn The “guardian” is the subject of the verb, as the next verse makes clear.

[4:14]  ²⁵ tn Heb “may his name be called [i.e., “perpetuated”; see Gen 48:16] in Israel.”

[1:13]  ²⁵ tn Heb “For them would you wait until they were grown?” Some understand הֲלָהֵן (halahen) as an interrogative he (ה) with an Aramaic particle meaning “therefore” (see GKC 301 §103.b.2 [n. 4]; cf. ASV, NASB), while others understand the form to consist of an interrogative he, the preposition ל (lamed, “for”), and an apparent third person feminine plural pronominal suffix (CEV, NLT “for them”). The feminine suffix is problematic, for its antecedent is the hypothetical “sons” mentioned at the end of v. 12. For this reason some emend the form to הלתם (“for them,” a third person masculine plural suffix). R. L. Hubbard raises the possibility that the nunated suffix is an archaic Moabite masculine dual form (Ruth [NICOT], 111, n. 31). In any case, Naomi’s rhetorical question expects a negative answer.

[1:13]  ²⁶ tn Heb “For them would you hold yourselves back so as not to be for a man?” Again Naomi’s rhetorical question expects a negative answer. The verb עָגַן (’agan, “hold back”; cf. KJV, ASV “stay”; NRSV “refrain”) occurs only here in the OT. For discussion of its etymology and meaning, see HALOT 785-86 s.v. עגן, and F. W. Bush, Ruth, Esther (WBC), 79-80.

[1:13]  ²⁷ tn The negative is used here in an elliptical manner for emphasis (see HALOT 48 s.v. I אַל; GKC 479-80 §152.g).

[1:13]  ²⁸ tn Heb “No, my daughters.” Naomi is not answering the rhetorical questions she has just asked. In light of the explanatory clause that follows, it seems more likely that she is urging them to give up the idea of returning with her. In other words, the words “no, my daughters” complement the earlier exhortation to “go back.” To clarify this, the words “you must not return with me” are added in the translation.

[1:13]  ²⁹ tn Heb “bitterness to me.” The term מָרַר (marar) can refer to emotional bitterness: “to feel bitter” (1 Sam 30:6; 2 Kgs 4:27; Lam 1:4) or a grievous situation: “to be in bitter circumstances” (Jer 4:18) (BDB 600 s.v.; HALOT 638 s.v. I מרר). So the expression מַר־לִי (mar-li) can refer to emotional bitterness (KJV, NKJV, ASV, RSV, NASB, NIV, NJPS, CEV, NLT) or a grievous situation (cf. NRSV, NAB, NCV, CEV margin). Although Naomi and her daughters-in-law had reason for emotional grief, the issue at hand was Naomi’s lamentable situation, which she did not want them to experience: being a poor widow in a foreign land.

[1:13]  ³⁰ tn Heb “for there is bitterness to me exceedingly from you.” The clause כִּי־מַר־לִי מְאֹד מִכֶּם (ki-mar-li me’od mikkem) is notoriously difficult to interpret. It has been taken in three different ways: (1) “For I am very bitter for me because of you,” that is, because of your widowed condition (cf. KJV, NKJV, ASV, RSV, NJB, REB, JB, TEV). This does not fit well, however, with the following statement (“for the LORD has attacked me”) nor with the preceding statement (“You must not return with me”). (2) “For I am far more bitter than for you” (cf. NASB, NIV, NJPS, NEB, CEV, NLT). This does not provide an adequate basis, however, for the preceding statement (“You must not return with me”). (3) “For my bitterness is too much for you [to bear]” (cf. NAB, NRSV, NCV, CEV margin). This is preferable because it fits well with both the preceding and following statements. These three options reflect the three ways the preposition מן may be taken here: (1) causal: “because of, on account of” (BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6), not that Orpah and Ruth were the cause of her calamity, but that Naomi was grieved because they had become widows; (2) comparative: “more [bitter] than you” (BDB 581 s.v. 6.a; HALOT 598 s.v. 5b), meaning that Naomi’s situation was more grievous than theirs – while they could remarry, her prospects were much more bleak; and (3) elative, describing a situation that is too much for a person to bear: “too [bitter] for you” (BDB 581 s.v. 6.d; HALOT 598 s.v. 5a; IBHS 267 §14.4f; e.g., Gen 4:13; Exod 18:18; Deut 17:8; 1 Kgs 19:17), meaning that Naomi’s plight was too bitter for her daughters-in-law to share. While all three options are viable, the meaning adopted must fit two criteria: (1) The meaning of this clause (1:13b) must provide the grounds for Naomi’s emphatic rejection of the young women’s refusal to separate themselves from her (1:13a); and (2) it must fit the following clause: “for the hand of the LORD has gone out against me” (1:13c). The first and second options do not provide adequate reasons for sending her daughters-in-law back home, nor do they fit her lament that the LORD had attached her (not them); however, the third option (elative sense) fits both criteria. Naomi did not want her daughters-in-law to share her sad situation, that is, to be poor, childless widows in a foreign land with no prospect for marriage. If they accompanied her back to Judah, they would be in the same kind of situation in which she found herself in Moab. If they were to find the “rest” (security of home and husband) she wished for them, it would be in Moab, not in Judah. The Lord had already deprived her of husband and sons. She could do nothing for them in this regard because she had no more sons to give them as husbands, and she was past the age of child-bearing to raise up new husbands for them in the future – as if they could wait that long anyway (1:13a). For a discussion of these three options and defense of the approach adopted here, see F. W. Bush, Ruth, Esther (WBC), 80-81.

[1:13]  ³¹ tn Heb “for the hand of the Lord has gone out against me” (KJV, ASV, NASB, NIV all similar). The expression suggests opposition and hostility, perhaps picturing the Lord as the Divine Warrior who is bringing calamity upon Naomi. See R. L. Hubbard, Jr., Ruth (NICOT), 113.

[2:2]  ²⁷ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

[2:2]  ²⁸ tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

[2:2]  ²⁹ tn Heb “anyone in whose eyes I may find favor” (ASV, NIV similar). The expression אֶמְצָא־חֵן בְּעֵינָיו (’emtsa’-khen bÿ’enayv, “to find favor in the eyes of [someone]”) appears in Ruth 2:2, 10, 13. It is most often used when a subordinate or servant requests permission for something from a superior (BDB 336 s.v. חֵן). Ruth will play the role of the subordinate servant, seeking permission from a landowner, who then could show benevolence by granting her request to glean in his field behind the harvest workers.

[2:2]  ³⁰ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[2:9]  ²⁹ tn Heb “let your eyes be upon” (KJV, NASB similar).

[2:9]  ³⁰ tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.

[2:9]  ³¹ tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.

[2:9]  ³² 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]  ³³ 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]  ³⁴ tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 §112.kk).

[2:9]  ³⁵ tn Heb “vessels (so KJV, NAB, NRSV), receptacles”; NCV “water jugs.”

[2:9]  ³⁶ tn Heb “drink [some] of that which” (KJV similar); in the context “water” is implied.

[2:9]  ³⁷ 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]  ³¹ tn Heb “answered and said to her” (so NASB). For stylistic reasons this has been translated as “replied to her.”

[2:11]  ³² 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]  ³³ 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]  ³⁴ 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).

[4:11]  ³³ tn Following the jussive, the imperative with prefixed vav indicates purpose or result.

[4:11]  ³⁴ tn The phrase וַעֲשֵׂה־חַיִל (va’aseh-khayil, literally, “do strength”) has been variously translated: (1) financial prosperity: “may you become rich” (TEV), “may you be a rich man” (CEV), “may you achieve wealth” (NASB), “may you prosper” (NKJV, NJPS); (2) social prominence: “may you become powerful” (NCV), “may you have standing” (NIV), “may you be great” (NLT), “may you do well” (NAB); (3) reproductive fertility: “may you produce children” (NRSV); and (4) social activity: “may you do a worthy deed” (REB).

[4:11]  ³⁵ tc Heb “and call a name.” This statement appears to be elliptical. Usually the person named and the name itself follow this expression. Perhaps וּקְרָא־שֵׁם (uqÿra’-shem) should be emended to וְיִקָּרֵא־שֵׁם (vÿyiqqare’-shem), “and your name will be called out,” that is, “perpetuated” (see Gen 48:16, cf. also Ruth 4:14b). The omission of the suffix with “name” could be explained as virtual haplography (note the letter bet [ב], which is similar to kaf [כ], at the beginning of the next word). The same explanation could account for the omission of the prefixed yod (י) on the verb “call” (yod [י] and vav [ו] are similar in appearance). Whether one reads the imperative (the form in the MT) or the jussive (the emended form), the construction indicates purpose or result following the earlier jussive “may he make.”

[4:11]  ³⁶ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.