Ruth

A Family Tragedy: Famine and Death

1:1 During the time of the judges there was
a famine in the land of Judah. So a man from
Bethlehem in Judah went to live as a resident
foreigner in the region of Moab, along with his
wife and two sons. 1:2 (Now the mans name
was Elimelech, his wife was Naomi, and his


tn Heb in the days of the judging of the judges. The LXX
simply reads when the judges judged, and Syriac has in
the days of the judges. Cf. NASB in the days when the judges governed (ruled NRSV).
sn Many interpreters, reading this statement in the light of
the Book of Judges which describes a morally corrupt period,
assume that the narrator is painting a dark backdrop against
which Ruths exemplary character and actions will shine even
more brightly. However, others read this statement in the light
of the books concluding epilogue which traces the full significance of the story to the time of David, the chosen king of
Judah (4:18-22).
tn Heb in the land. The phrase of Judah is supplied in
the translation to clarify the referent.
sn The name Bethlehem ( , bet lekhem) is from
house, place ( ) and bread, food () , so the name literally means House of Bread or Place of Food. Perhaps
there is irony here: One would not expect a severe famine in
such a location. This would not necessarily indicate that Bethlehem was under divine discipline, but merely that the famine
was very severe, explaining the reason for the familys departure.
map For location see Map5-B1; Map7-E2; Map8-E2;
Map10-B4.
tn Or to live temporarily. The verb ( gur, sojourn) may
refer to (1) temporary dwelling in a location (Deut 18:6; Judg
17:7) or (2) permanent dwelling in a location (Judg 5:17; Ps
33:8). When used of a foreign land, it can refer to (1) temporary dwelling as a visiting foreigner (Gen 12:10; 20:1; 21:34;
2 Kgs 8:1-2; Jer 44:14) or (2) permanent dwelling as a resident foreigner (Gen 47:4; Exod 6:4; Num 15:14; Deut 26:5;
2 Sam 4:3; Jer 49:18,33; 50:40; Ezek 47:22-23). Although
Naomi eventually returned to Judah, there is some ambiguity
whether or not Elimelech intended the move to make them
permanent resident foreigners. Cf. NASB to sojourn and NIV
to live for a while, both of which imply the move was temporary, while to live (NCV, NRSV, NLT) is more neutral about
the permanence of the relocation.
sn Some interpreters view Elimelechs departure from Judah to sojourn in Moab as lack of faith in the covenant God
of Israel to provide for his familys needs in the land of promise; therefore his death is consequently viewed as divine judgment. Others note that God never prohibited his people from
seeking food in a foreign land during times of famine but actually sent his people to a foreign land during a famine in Canaan on at least one occasion as an act of deliverance (Gen
37-50). In this case, Elimelechs sojourn to Moab was an understandable act by a man concerned for the survival of his
family, perhaps even under divine approval, so their death in
Moab was simply a tragedy, a bad thing that happened to a
godly person.
tn Heb he and his wife and his two sons. The LXX omits
two.
sn The name Elimelech literally means My God [is]
king. The narrators explicit identification of his name seems
to cast him in a positive light.
tn Heb and the name of his wife [was] Naomi. This has
been simplified in the translation for stylistic reasons.

two sons were Mahlon and Kilion. They were

of the clan of Ephrath from Bethlehem in Judah.) They entered the region of Moab and settled there.10 1:3 Sometime later11 Naomis husband
Elimelech died, so she and her two sons were
left alone. 1:4 So her sons12 married13 Moabite
womene. (One was named Orpah and the other Ruth.)14 And they continued to live there
sn The name Naomi ( , naomi) is from the adjective
(noam, pleasant, lovely) and literally means my pleasant
one or my lovely one. Her name will become the subject of
a wordplay in 1:20-21 when she laments that she is no longer pleasant but bitter because of the loss of her husband
and two sons.
tn Heb and the name[s] of his two sons [were] Mahlon
and Kilion.
sn The name Mahlon ( , makhlon) is from ( malah,
to be weak, sick) and Kilion ( , khilyon) is from
(khalah, to be frail). The rate of infant mortality was so high
during the Iron Age that parents typically did not name children until they survived infancy and were weaned. Naomi
and Elimelech might have named their two sons Mahlon and
Kilion to reflect their weak condition in infancy due to famine
which eventually prompted the move to Moab where food
was abundant.
tn Heb [They were] Ephrathites. Ephrathah is a small village (Ps 132:6) in the vicinity of Bethlehem (Gen 35:16), so
close in proximity that it is often identified with the larger town
of Bethlehem (Gen 35:19; 48:7; Ruth 4:11; Mic 5:2 [MT 5:1];
HALOT 81 s.v. ;) see F. W. Bush, Ruth, Esther (WBC), 64.
The designation Ephrathites might indicate that they were
residents of Ephrathah. However, the adjectival form
( ephratim, Ephrathites) used here elsewhere refers to
someone from the clan of Ephrath (cf. 1 Chr 4:4) which lived
in the region of Bethlehem: Now David was the son of an
Ephrathite from Bethlehem in Judah whose name was Jesse
(1 Sam 17:12; cf. Mic 5:2 [MT 5:1]). So it is more likely that
the virtually identical expression here Ephrathites from
Bethlehem in Judah refers to the clan of Ephrath in Bethlehem (see R. L. Hubbard, Jr., Ruth [NICOT], 91).
10tn Heb and were there; KJV continued there; NRSV
remained there; TEV were living there.
11tn Heb And Elimelech, the husband of Naomi, died.
The vav ( )functions in a consecutive sense (then), but the
time-frame is not explicitly stated.
12tn Heb they. The verb is 3rd person masculine plural
referring to Naomis sons, as the translation indicates.
13tn Heb and they lifted up for themselves Moabite
wives. When used with the noun wife, the verb ( nasa,
to lift up, carry, take) forms the idiom to take a wife, that
is, to marry (BDB 673 s.v. Qal.3.d; 2 Chr 11:21; 13:21; 24:3;
Ezra 9:2,12; 10:44; Neh 13:25).
14tn Heb the name of the one [was] Orpah and the name
of the second [was] Ruth.
sn The name Orpah ( , orpah) is from the noun
(oref, back of the neck) and the related verb (to turn ones
back). The name Ruth (, rut) is from the noun ( rut,
friendship), derived from the root ( rea, friend, companion). Ironically, Orpah will eventually turn her back on Naomi,
while Ruth will display extraordinary friendship as her life-long
companion (see 1:14). Since they seem to mirror the most definitive action of these women, perhaps they designate character types (as is the case with the name Mara in 1:21 and
Peloni Almoni in 4:2) rather than their original birth names.

490

491

about ten years. 1:5 Then Naomis two sons,

Mahlon and Kilion, also died. So the woman
was left all alone bereaved of her two children
as well as her husband! 1:6 So she decided to return home from the region of Moab, accompanied
by her daughters-in-law, because while she was
living in Moab she had heard that the Lord had
shown concern for his people, reversing the famine by providing abundant crops.

rUTH 1:12

the Lord show you10 the same kind of devotion

that you have shown to your deceased husbands11
and to me!12 1:9 May the Lord enable each of
you to find13 security14 in the home of a new husband!15 Then she kissed them goodbye and they
wept loudly.16 1:10 But they said to her, No!17 We
will18 return with you to your people.
1:11 But Naomi replied, Go back home,
my daughters! There is no reason for you to return to Judah with me!19 I am no longer capable
Ruth Returns with Naomi
of giving birth to sons who might become your
1:7 Now as she and her two daughters-in-law husbands!20 1:12 Go back home, my daughters!
began to leave the place where she had been living
to return to the land of Judah, 1:8 Naomi said to
her two daughters-in-law, Listen to me! Each of
you should return to your mothers home! May

tn Heb and the two of them also died, Mahlon and Kilion.
tn The term ( yeled, offspring), from the verb

(yalad, to give birth to), is used only here of a married

man. By shifting to this word from the more common term
( ben, son; see vv. 1-5a) and then using it in an unusual manner, the author draws attention to Naomis loss and
sets up a verbal link with the storys conclusion (cf. 4:16).
Although grown men, they were still her babies (see E. F.
Campbell, Ruth [AB], 56; F. W. Bush, Ruth, Esther [WBC], 66).
tn Heb and she arose, along with her daughters-in-law,
and she returned from the region of Moab.
tn Heb in the region of Moab; KJV, NRSV in the country
of Moab. Since this is a repetition of the phrase found earlier
in the verse, it has been shortened to in Moab in the present translation for stylistic reasons.
tn Heb had visited or taken note of. The basic meaning of ( paqad) is observe, examine, take note of (T. F.
Williams, NIDOTTE 3:658), so it sometimes appears with
(zakhar, to remember; Pss 8:4 [MT 5]; 106:4; Jer 14:10;
15:15; Hos 8:13; 9:9) and ( raah, to see; Exod 4:31;
Ps 80:14 [MT 15]; NIDOTTE 3:659). It often emphasizes the
cause/effect response to what is seen (NIDOTTE 3:659).
When God observes people in need, it is glossed be concerned about, care for, attend to, help (Gen 21:1; 50:24,
25; Exod 4:31; Ruth 1:6; 1 Sam 2:21; Jer 15:15; Zeph 2:7;
Zech 10:3b; NIDOTTE 3:661). When humans are the subject,
it sometimes means to visit needy people to bestow a gift
(Judg 15:1; 1 Sam 17:18). Because it has such a broad range
of meanings, its use here has been translated variously: (1)
had visited (KJV, ASV, NASV, RSV; so BDB 823-24 s.v. ;)
2() had considered (NRSV) and had taken note of (TNK;
so HALOT 955-57 s.v. ;)and (3) had come to the aid of
(NIV), had blessed (TEV), and had given (CEV; so NIDOTTE
3:657). When God observed the plight of his people, he
demonstrated his concern by benevolently giving them food.
tn Heb by giving to them food. The translation reversing
the famine and providing abundant crops attempts to clarify
the referent of ( lekhem, food) as crops and highlights
the reversal of the famine that began in v. 1. The infinitive construct ( latet lahem lakhem) may denote (1) purpose:
[he visited his people] to give them food or (2) complementary sense explaining the action of the main verb: [he visited
his people] by giving them food. The term ( lakhem) here
refers to agricultural fertility, the reversal of the famine in v. 1.
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.
tn Heb each to the house of her mother. Naomis words
imply that it is more appropriate for the two widows to go
home to their mothers, rather than stay with their mother-inlaw (see F. W. Bush, Ruth, Esther [WBC], 75).

tc The MT (Kethib) has the imperfect

( yaaseh, [the
Lord] will do), but the marginal reading (Qere) has the shortened jussive form
( yaas, 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).
10tn 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).
11tn Heb the dead (so KJV, NRSV); NLT your husbands.
This refers to their deceased husbands.
12tn Heb devotion as you have done with the dead and
with me. The noun ( khesed, devotion) is a key thematic
term in the book of Ruth (see 2:20; 3:10). G. R. Clark suggests that is not merely an attitude or an emotion; it is
an emotion that leads to an activity beneficial to the recipient; an act of 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 defines the word
as loyalty or faithfulness. Other appropriate glosses might
be commitment and devotion.
13tn Heb may the Lord give to you, and find rest, each [in]
the house of her husband. The syntax is unusual, but following the jussive (may he give), the imperative with vav
( )conjunctive (and find) probably indicates the purpose or
consequence of the preceding action: May he enable you to
find rest.
14tn Heb rest. While the basic meaning of

(mnukhah) is rest, it often refers to security, such as provided in marriage (BDB 629-30 s.v.; HALOT 600 s.v.). Thus
English versions render it in three different but related ways:
(1) the basic sense: rest (KJV, ASV, NASV, NIV); (2) the metonymical cause/effect sense: security (NRSV, NJPS, REB,
NLT, GW); and (3) the referential sense: home (RSV, TEV,
CEV, NCV).
15tn Heb in the house of her husband (so KJV, NASB);
NRSV your husband.
16tn Heb they lifted their voice[s] and wept (KJV, ASV,
NASB all similar). This refers to loud weeping characteristic
of those mourning a tragedy (Judg 21:2; 2 Sam 13:36; Job
2:12).
17tn The particle ( ki) here has the force of no, on the
contrary (see Gen 31:26; Ps 44:22; HALOT 470 s.v. II 3).
18tn Or perhaps we want to (so NCV, CEV, NLT), if the imperfect is understood in a modal sense indicating desire.
19tn Heb Why would you want to come with me? Naomis
rhetorical question expects a negative answer. The phrase to
Judah is added in the translation for clarification.
20tn Heb Do I still have sons in my inner parts that they
might become your husbands? Again Naomis rhetorical
question expects a negative answer.

rUTH 1:13

492

For I am too old to get married again. Even if I

thought that there was hope that I could get married tonight and conceive sons, 1:13 surely you
would not want to wait until they were old enough
to marry! Surely you would not remain unmarried all that time! No, my daughters, you must
not return with me. For my intense suffering is
too much for you to bear. For the Lord is afflict-

Too old to get married again. Naomi may be exagger

ating for the sake of emphasis. Her point is clear, though: It is
too late to roll back the clock.
tn Verse 12b contains the protasis (if clause) of a conditional sentence, which is completed by the rhetorical questions in v. 13. For a detailed syntactical analysis, see F. W.
Bush, Ruth, Esther (WBC), 78-79.
tn Heb For them would you wait until they were grown?
Some understand ( halahen) as an interrogative he ()
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
(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 ( 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, Naomis rhetorical question expects a negative answer.
tn Heb For them would you hold yourselves back so as
not to be for a man? Again Naomis rhetorical question expects a negative answer. The verb ( agan, hold back; cf.
KJV, ASV stay; NRSV refrain) occurs only here in the OT.
For discussion of its etymology and meaning, see HALOT 78586 s.v. , and F. W. Bush, Ruth, Esther (WBC), 79-80.
tn The negative is used here in an elliptical manner for
emphasis (see HALOT 48 s.v. I ; GKC 479-80 152.g).
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.
tn Heb bitterness to me. The term ( 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 ). So
the expression
( 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 Naomis lamentable situation, which she
did not want them to experience: being a poor widow in a foreign land.
tn Heb for there is bitterness to me exceedingly from
you. The clause

( ki-mar-li meod 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
may be taken here: (1) causal: because of, on account of
(BDB 580 s.v. 2.f; HALOT 598 s.v.
6), not that Orpah and
Ruth were the cause of her calamity, but that Naomi was
grieved because they had become widows; (2) comparative:
sn

ing me!
1:14 Again they wept loudly.10 Then Orpah kissed her mother-in-law goodbye,11 but
Ruth12 clung tightly to her.13 1:15 So Naomi14 said,
Look, your sister-in-law is returning to her

more [bitter] than you (BDB 581 s.v. 6.a; HALOT 598 s.v.
5b), meaning that Naomis 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 Naomis
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 Naomis emphatic rejection of the young womens 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 daughtersin-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-inlaw 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.
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.
10tn Heb they lifted their voice[s] and wept (so NASB;
see v. 9). The expression refers to loud weeping employed in
mourning tragedy (Judg 21:2; 2 Sam 13:36; Job 2:12).
11tc The LXX adds, and she returned to her people (cf.
TEV and went back home). Translating the Greek of the LXX
back to Hebrew would read a consonantal text of
.
Most dismiss this as a clarifying addition added under the influence of v. 15, but this alternative reading should not be
rejected too quickly. It is possible that a scribes eye jumped
from the initial vav on
(and she returned) to the initial
vav on the final clause ([ vrut], and Ruth), inadvertently
leaving out the intervening words, and she returned to her
people. Or a scribes eye could have jumped from the final
he on ( lakhamotah, to her mother-in-law) to the final
he on ( ammah, her people), leaving out the intervening
words, and she returned to her people.
12tn The clause is disjunctive. The word order is conjunction + subject + verb, highlighting the contrast between the
actions of Orpah and Ruth.
sn Orpah is a literary foil for Ruth. Orpah is a commendable
and devoted person (see v. 8); after all she is willing to follow Naomi back to Judah. However, when Naomi bombards
her with good reasons why she should return, she relents.
But Ruth is special. Despite Naomis bitter tirade, she insists
on staying. Orpah is a good person, but Ruth is beyond good
she possesses an extra measure of devotion and sacrificial
love that is uncommon.
13sn Clung tightly. The expression suggests strong commitment (see R. L. Hubbard, Jr., Ruth [NICOT], 115).
14tn Heb she; the referent (Naomi) has been specified in
the translation for clarity.

493

people and to her god. Follow your sister-in-law

back home! 1:16 But Ruth replied,
Stop urging me to abandon you!
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.
1:17 Wherever you die, I will die and
there I will be buried.
May the Lord punish me severely if I do
not keep my promise!
Only death will be able to separate me
from you!

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 Orpahs 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. 1.d. Note especially 1 Kgs 11:33,
where the plural form is used of Chemosh.
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 ( abandon) reflects
Ruths perspective. To return to Moab would be to abandon
Naomi and to leave her even more vulnerable than she already is.
tn Heb Thus may the Lord do to me and thus may he
add The construction ( koh yaaseh...
vkhoh yosif, May he do thusand may he do even more
so!) is an oath formula of self-imprecation (e.g., 1 Sam
3:17; 14:44; 20:13; 25:22; 2 Sam 3:9,35; 19:14; 1 Kgs 2:23;
2 Kgs 6:31). In this formula the exact curse is understood but
not expressed (GKC 472 149.d; BDB 462 s.v. 1.b). In
ancient Near Eastern imprecations, when the curse was so
extreme, it was not uttered because it was unspeakably awful: In the twelve uses of this formula, the calamity which the
speaker invokes is never named, since OT culture (in keeping
with the rest of the ancient Near East) accorded such power
to the spoken word (F. W. Bush, Ruth, Esther [WBC], 82).
Ruth here pronounces a curse upon herself, elevating the
preceding promise to a formal, unconditional level. If she is
not faithful to her promise, she agrees to become an object of
divine judgment. As in other occurrences of this oath/curse
formula, the specific punishment is not mentioned. As Bush
explains, the particle ( ki) here is probably asseverative (indeed, certainly) and the statement that follows expresses
what underscores the seriousness of her promise by invoking
divine judgment, as it were, if she does otherwise. Of course,
the Lord would not have been obligated to judge her if she
had abandoned Naomi this is simply an ancient idiomatic
way of expressing her commitment to her promise.
tn Heb certainly death will separate me and you. Ruths
vow has been interpreted two ways: (1) Not even death will
separate her from Naomi because they will be buried next
to one another (e.g., NRSV, NCV; see E. F. Campbell, Ruth
[AB], 7475). However, for the statement to mean, Not even
death will separate me and you, it would probably need to be
introduced by ( im, if) or negated by ( lo, not; see F.
W. Bush, Ruth, Esther [WBC], 83). (2) Nothing except death
will separate her from Naomi (e.g., KJV, ASV, RSV, NASB, NIV,
TEV, NJPS, REB, NLT, GW; see Bush, 83). The particle introduces the content of the vow, which if violated would
bring about the curse uttered in the preceding oath (BDB 472
s.v. 1.c; e.g., Gen 42:16; Num 14:22; 1 Sam 20:3; 26:16;
29:6; 2 Sam 3:35; 1 Kgs 2:23; Isa 49:18). Some suggest that
is functioning as an asseverative (indeed, certainly) to express what the speaker is determined will happen (Bush, 83;
see 1 Sam 14:44; 2 Sam 3:9; 1 Kgs 2:23; 19:2). Here probably functions in a conditional sense: if or ifexcept, unless (BDB 473 s.v. 2.b). So her vow may essentially mean
if anything except death should separate me from you! The
most likely view is (2): Ruth is swearing that death alone will
separate her from Naomi.
sn Ruths devotion to Naomi is especially apparent here. In-

rUTH 1:20

1:18 When Naomi realized that Ruth was

determined to go with her, she stopped trying to

dissuade her. 1:19 So the two of them journeyed
together until they arrived in Bethlehem.
Naomi and Ruth Arrive in Bethlehem

When they entered10 Bethlehem,11 the whole

village was excited about their arrival.12 The
women of the village said,13 Can this be Naomi?14 1:20 But she replied15 to them,16 Dont
call me Naomi!17 Call me Mara18 because the Sovereign One19 has treated me very

stead of receiving a sure blessing and going home (see v. 8),

Ruth instead takes on a serious responsibility and subjects
herself to potential divine punishment. Death, a power beyond Ruths control, will separate the two women, but until
that time Ruth will stay by Naomis side and she will even be
buried in the same place as Naomi.
tn Heb she; the referent (Naomi) has been specified in
the translation for clarity.
tn Heb she; the referent (Ruth) has been specified in the
translation for clarity.
tn Heb she ceased speaking to her. This does not imply that Naomi was completely silent toward Ruth. It simply
means that Naomi stopped trying to convince her to go back
to Moab (see F. W. Bush, Ruth, Esther [WBC], 8485).
tn The suffix them appears to be masculine, but it is
probably an archaic dual form (E. F. Campbell, Ruth [AB], 65;
F. W. Bush, Ruth, Esther [WBC], 7576).
map For location see Map5B1; Map7E2; Map8E2;
Map10B4.
10tn The temporal indicator
( vayhi, and it was) here
introduces a new scene.
11map For location see Map5B1; Map7E2; Map8E2;
Map10B4.
12tn Heb because of them (so NASB, NIV, NRSV); CEV
excited to see them.
13tn Heb they said, but the verb form is third person feminine plural, indicating that the women of the village are the
subject.
14tn Heb Is this Naomi? (so KJV, NASB, NRSV). The question here expresses surprise and delight because of the way
Naomi reacts to it (F. W. Bush, Ruth, Esther [WBC], 92).
15tn Heb said. For stylistic reasons the present translation employs replied here.
16tn The third person feminine plural form of the pronominal suffix indicates the women of the village (see v. 19) are
the addressees.
17sn The name Naomi means pleasant.
18sn The name Mara means bitter.
19tn Heb Shaddai; traditionally the Almighty. The etymology and meaning of this divine name is uncertain. It may
be derived from: (1) ( shadad, to be strong), cognate to
Arabic sdd, meaning The Strong One or Almighty; (2)
(shadah, mountain), cognate to Akkadian shadu, meaning
The Mountain Dweller or God of the Mountains; (3)
(shadad, to devastate) and ( shad, destroyer), Akkadian
Shedum, meaning The Destroyer or The Malevolent One;
or (4) ( she, who) plus ( diy, sufficient), meaning The
One Who is Sufficient or All-Sufficient One (HALOT 1420-22
s.v. ,) . 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 Naomis emphasis on Gods 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.

rUTH 1:21

494
Ruth Works in the Field of Boaz

harshly. 1:21 I left here full, but the Lord has

caused me to return empty-handed. Why do you
call me Naomi, seeing that the Lord has opposed me, and the Sovereign One has caused me
to suffer? 1:22 So Naomi returned, accompanied
by her Moabite daughter-in-law Ruth, who came
back with her from the region of Moab. (Now
they arrived in Bethlehem at the beginning of the
barley harvest.)10

2:1 Now Naomi11 had a relative12 on her hus-

bands side of the family named Boaz. He was a

wealthy, prominent man from the clan of Elimelech.13 2:2 One day Ruth the Moabite said to Naomi, Let me go14 to the fields so I can gather15 grain
behind whoever permits me to do so.16 Naomi17
replied, You may go, my daughter. 2:3So Ruth18
went and gathered grain in the fields19 behind the
harvesters. Now she just happened to end up20 in
the portion of the field belonging to Boaz, who
was from the clan of Elimelech.
Boaz and Ruth Meet
2:4 Now at that very moment,21 Boaz arrived

tn Or caused me to be very bitter; NAB has made it very

bitter for me.
sn I left here full. That is, with a husband and two sons.
tn Heb but empty the Lord has brought me back. The
disjunctive clause structure (vav + adverb + verb + subject)
highlights the contrast between her former condition and
present situation. Cf. TEV has brought me back without a
thing.
sn Empty-handed. This statement is highly ironic, for everloyal Ruth stands by her side even as she speaks these words.
These words reflect Naomis perspective, not the narrators,
for Ruth will eventually prove to be the one who reverses Naomis plight and fills her emptiness. Naomis perspective
will prove to be inaccurate and the women will later correct
Naomis faulty view of Ruths value (see 4:15).
tn The disjunctive clause structure (vav [ ]+ subject +
verb) here introduces either an attendant circumstance
(when the Lord has opposed me) or an explanation (seeing
that the Lord has opposed me).
tc The LXX reads humbled me here, apparently understanding the verb as a Piel ( , anah) from a homonymic root
meaning afflict. However, ( afflict) never introduces its
object with ( bet); when the preposition is used with this
verb, it is always adverbial (in, with, through). To defend the
LXX reading one would have to eliminate the preposition.
tn Heb has testified against me (KJV, ASV both similar);
NAB has pronounced against me. The idiom ( anah
viy, testify against) is well attested elsewhere in legal settings (see BDB 773 s.v. Qal.3.a; HALOT 852 s.v. I
qal.2). Naomi uses a legal metaphor and depicts the Lord as
testifying against her in court.
sn The divine name translated Sovereign One is

(shadday, Shaddai). See further the note on this term in

Ruth 1:20.
tn Or brought disaster upon me; NIV brought misfortune (calamity NRSV) upon me; NLT has sent such tragedy.
tn Heb and Naomi returned, and Ruth the Moabitess,
her daughter-in-law, with her, the one who returned from the
region of Moab.
sn This summarizing statement provides closure to the first
part of the story. By highlighting Ruths willingness to return
with Naomi, it also contrasts sharply with Naomis remark
about being empty-handed.
tn The pronoun appears to be third person masculine plural in form, but it is probably an archaic third person dual form
(see F. W. Bush, Ruth, Esther [WBC], 94).
10tn This statement, introduced with a disjunctive structure (vav [ ]+ subject + verb) provides closure for the previous
scene, while at the same time making a transition to the next
scene, which takes place in the barley field. The reference to
the harvest also reminds the reader that God has been merciful to his people by replacing the famine with fertility. In the
flow of the narrative the question is now, Will he do the same
for Naomi and Ruth?
sn The barley harvest began in late March. See O. Borowski,
Agriculture in Iron Age Israel, 91.

from Bethlehem22 and greeted23 the harvesters, May the Lord be with you! They replied,24
May the Lord bless you! 2:5 Boaz asked25 his
11tn The disjunctive clause (note the vav [ ]+ prepositional
phrase structure) provides background information essential
to the following narrative.
12tc The marginal reading (Qere) is ( moda, relative), while the consonantal text (Kethib) has ( miyudda,
friend). The textual variant was probably caused by orthographic confusion between consonantal and . Virtually all English versions follow the marginal reading (Qere),
e.g., KJV, NAB, NASB, NRSV kinsman; NIV, NCV, NLT relative.
13tn Heb and [there was] to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech,
and his name [was] Boaz.
14tn The cohortative here (Let me go) expresses Ruths
request. Note Naomis response, in which she gives Ruth permission to go to the field.
15tn Following the preceding cohortative, the cohortative
with vav conjunctive indicates purpose/result.
16tn Heb anyone in whose eyes I may find favor (ASV, NIV
similar). The expression ( emtsa-khen benayv,
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. ) . 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.
17tn Heb she; the referent (Naomi) has been specified in
the translation for clarity.
18tn Heb she; the referent (Ruth) has been specified in
the translation for clarity.
19tn 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.
20sn The text is written from Ruths 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.
21tn Heb and look; NIV, NRSV Just then. The narrator
invites the audience into the story, describing Boazs arrival
as if it were witnessed by the audience.
22map For location see Map5-B1; Map7-E2; Map8-E2;
Map10-B4.
23tn Heb said to. Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.
24tn Heb said to him. For stylistic reasons replied is
used in the present translation.
25tn Heb said to. Since what follows is a question,
asked is appropriate in this context.

495

servant in charge of the harvesters, To whom

does this young woman belong? 2:6 The servant in charge of the harvesters replied, Shes
the young Moabite woman who came back
with Naomi from the region of Moab. 2:7 She
asked, May I follow the harvesters and gather
grain among the bundles? Since she arrived
she has been working hard from this morning
until now except for sitting in the resting
tn Heb young man. Cf. NAB overseer; NIV, NLT foreman.
sn In this patriarchal culture Ruth would belong to either
her father (if unmarried) or her husband (if married).
tn Heb said. What follows is a question, so asked is
used in the translation.
tn On the use of the perfect with vav consecutive after the
cohortative, see IBHS 530 32.2.2b.
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.
tn Heb and she came and she has persisted. The construction ( vattavo vataamod) forms a dependent
temporal sequence: since she came, she has persisted. Because ( amad, to stand, remain, persist; BDB 764 s.v.
; HALOT 840-42 s.v. )has a broad range of meanings,
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.
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.
tn Heb except this. The function and meaning of the demonstrative adjective ( zeh, this) is difficult: (1) MT accentuation joins with( shivtah, this her sitting), suggesting that functions as subject complement (see BDB
261 s.v. 2.a and Josh 9:12). (2) Others suggest that functions as an emphasizing adverb of time (just now; BDB 261
s.v. 4.h) and connect it with ( attah, now) to form the idiom ( 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.
tc The MT vocalizes consonantal as ( shivtah,
her sitting; Qal infinitive construct from ( 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
(she rested) reflects the vocalization ( shavtah, she
rested; Qal perfect 3rd person feminine singular from
(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.
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 here and the meaning
uncertain. F. W. Bush (Ruth, Esther [WBC], 118-19) takes

rUTH 2:9

hut10 a short time.11

2:8 So Boaz said to Ruth, Listen carefully,12
my dear!13 Do not leave to gather grain in another field. You need not14 go beyond the limits of this field. You may go along beside15 my
female workers.16 2:9 Take note of17 the field
where the men18 are harvesting and follow behind with the female workers.19 I will tell the

(amad, to stand) in the sense to stay, remain, connects

(zeh, this) with the preceding ( attah, now) as an emphasizing adverb of time (just now), and emends
(shivtah habbayit, her sitting [in] the house) to ( shavtah, she rested), omitting ( habbayit) as dittographic.
Another option is to translate, She came and has stood here
from this morning until now. Shes been sitting in the house
for a short time. According to this view the servant has made
Ruth wait to get permission from Boaz. It is difficult, however,
to envision a house being in the barley field.
10tc Several English versions (NAB, NEB, RSV, NRSV, JB,
CEV) suggest deleting MT ( habbayit, lit. the house)
due to dittography with in ( shivtah) which precedes;
however, several ancient textual witnesses support the MT
(medieval Hebrew manuscripts, Syriac, Targum). The LXX
reading (en tw argw, in the field) probably
does not represent an alternate Hebrew textual tradition, but
merely the translators attempt to smooth out a difficult Hebrew text.
tn [in] the house. The noun ( lit. the house) functions as an adverbial accusative of location, and probably refers to a hut, shelter, providing shade for workers in the field,
such as those still used by harvesters in modern Israel (H. A.
Hoffner, TDOT 2:111-15). This kind of structure is probably
referred to using different terms in Isaiah 1:8, like a shelter
( , ksukkah) in a vineyard, like a hut ( , kimlunah) in
a field of melons. Some translations render ( habbayit)
literally as the house (KJV, NKJV, NASB), while others nuance it as the shelter (NIV, NCV, TEV, NLT).
11tn Heb a little while. The adjective ( meat) 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 foremans point is that Ruth was a hard worker who only rested
a short time.
12tn 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).
13tn 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).
14tn The switch from the negative particle ( al, see the
preceding statement, do not leave) to ( 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).
15tn Heb and thus you may stay close with. The imperfect
has a permissive nuance here.
16sn 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).
17tn Heb let your eyes be upon (KJV, NASB similar).
18tn Heb they. The verb is masculine plural, indicating
that the male workers are the subject here.
19tn Heb and go after them. The pronominal suffix
(them) is feminine plural, indicating that the female workers
are referred to here.

rUTH 2:10

496

men to leave you alone. When you are thirsty,

you may go to the water jars and drink some of
the water the servants draw.
2:10 Ruth knelt before him with her forehead to the ground and said to him, Why
are you so kind and so attentive to me,10 even
though11 I am a foreigner?12 2:11 Boaz replied
to her,13 I have been given a full report of14 all

tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV the young
men).
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.
tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337
112.kk).
tn Heb vessels (so KJV, NAB, NRSV), receptacles; NCV
water jugs.
tn Heb drink [some] of that which (KJV similar); in the
context water is implied.
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).
tn Heb she; the referent (Ruth) has been specified in the
translation for clarity.
tn Heb she fell upon her face and bowed to the ground
(KJV, NASB similar).
tn Heb Why do I find favor in your eyes? The expression ( matsa khen beney, to find favor in the eyes
of [someone]) is often characterized by the following features: (1) A subordinate or servant is requesting permission
for something from a superior (master, owner, king). (2) The
granting of the request is not a certainty but dependent on
whether or not the superior is pleased with the subordinate
to do so. (3) The granting of the request by the superior is an
act of kindness or benevolence; however, it sometimes reciprocates loyalty previously shown by the subordinate to the
superior (e.g., Gen 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4;
47:25, 29; 50:4; Num 32:5; Deut 24:1; 1 Sam 1:18; 16:22;
20:3, 29; 27:3; 2 Sam 14:22; 16:4; 1 Kgs 11:19; Esth 5:8;
7:3; BDB 336 s.v. ) . While Boaz had granted her request for
permission to glean in his field, she is amazed at the degree
of kindness he had shown especially since she had done
nothing, in her own mind, to merit such a display. However,
Boaz explains that she had indeed shown kindness to him indirectly through her devotion to Naomi (v. 11).
10tn Heb Why do I find favor in your eyes by [you] recognizing me. The infinitive construct with prefixed ( lamed) here
indicates manner (by).
11tn Heb and I am a foreigner. The disjunctive clause
(note the pattern vav + subject + predicate nominative)
here has a circumstantial (i.e., concessive) function (even
though).
12sn The similarly spelled Hebrew terms ( nakhar, to
notice) and ( nokhriy, foreigner) in this verse form a
homonymic wordplay. This highlights the unexpected nature
of the attentiveness and concern Boaz displayed to Ruth.
13tn Heb answered and said to her (so NASB). For stylistic reasons this has been translated as replied to her.
14tn 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).

that you have done for your mother-in-law following the death of your husband how you left15 your
father and your mother, as well as your homeland,
and came to live among people you did not know
previously.16 2:12 May the Lord reward your efforts!17 May your acts of kindness be repaid fully18
by the Lord God of Israel, from whom you have
sought protection!19 2:13 She said, You really are
being kind to me,20 sir,21 for you have reassured22
and encouraged23 me, your servant,24 even though
I am25 not one of your servants!26
2:14 Later during the mealtime Boaz said
to her, Come here and have27 some food! Dip
your bread28 in the vinegar! So she sat down
beside the harvesters. Then he handed29 her
some roasted grain. She ate until she was full
and saved the rest.30 2:15 When she got up to
gather grain, Boaz told31 his male servants, Let

15tn The vav ( )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.
16tn 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).
17tn 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).
18tn 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.
19tn Heb under whose wings you have sought shelter;
NIV, NLT have come to take refuge.
20tn Heb I am finding favor in your eyes. In v. 10, where
Ruth uses the perfect, she simply states the fact that Boaz
is kind. Here the Hebrew text switches to the imperfect, thus
emphasizing the ongoing attitude of kindness displayed by
Boaz. Many English versions treat this as a request: KJV Let
me find favour in thy sight; NAB May I prove worthy of your
kindness; NIV May I continue to find favor in your eyes.
21tn Heb my master; KJV, NAB, NASB, NIV, NRSV my
lord.
22tn Or comforted (so NAB, NASB, NRSV, NLT).
23tn Heb spoken to the heart of. As F. W. Bush points out,
the idiom here means to reassure, encourage (Ruth, Esther
[WBC], 124).
24tn Ruth here uses a word ( , shifkhah) that describes
the lowest level of female servant (see 1 Sam 25:41). Note
Ruth 3:9 where she uses the word ( amah), which refers
to a higher class of servant.
25tn The imperfect verbal form of ( hayah) is used here.
F. W. Bush shows from usage elsewhere that the form should
be taken as future (Ruth, Esther [WBC], 124-25).
26tn The disjunctive clause (note the pattern vav [ ]+ subject + verb) is circumstantial (or concessive) here (even
though).
27tn Heb eat (so KJV, NRSV).
28tn Heb your portion; NRSV your morsel.
29tn The Hebrew verb ( tsavat) occurs only here in the
OT. Cf. KJV, ASV he reached her; NASB he served her; NIV
he offered her; NRSV he heaped up for her. For discussion of its meaning, including the etymological evidence, see
BDB 840 s.v.; R. L. Hubbard, Jr., Ruth (NICOT), 174; and F. W.
Bush, Ruth, Esther (WBC), 125-26.
30tn Heb and she ate and she was satisfied and she had
some left over (NASB similar).
31tn Or commanded (so KJV, NASB, NCV).

497

her gather grain even among the bundles! Dont

chase her off! 2:16 Make sure you pull out ears
of grain for her and drop them so she can gather
them up. Dont tell her not to! 2:17 So she gathered grain in the field until evening. When she
threshed what she had gathered, it came to about
thirty pounds of barley!
Ruth Returns to Naomi
2:18 She carried it back to town, and her
mother-in-law saw how much grain she had
gathered. Then Ruth gave her the roasted grain
she had saved from mealtime.10 2:19 Her motherin-law asked her,11 Where did you gather grain
today? Where did you work? May the one who

tn Heb even between; NCV even around.

tn Heb do not humiliate her; cf. KJV reproach her not;

NASB do not insult her; NIV dont 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.
tn The infinitive absolute precedes the finite verb for emphasis. Here ( shalal, pull out) is a homonym of the more
common Hebrew verb meaning to plunder. An Arabic cognate is used of drawing a sword out of a scabbard (see BDB
1021 s.v.).
tn Heb do not rebuke her (so NASB, NRSV); CEV dont
speak harshly to her; NLT dont give her a hard time.
tn Heb she beat out (so NAB, NASB, NRSV, NLT). Ruth
probably used a stick to separate the kernels of grain from
the husks. See O. Borowski, Agriculture in Iron Age Israel, 63.
tn Heb there was an ephah. An ephah was a dry measure, equivalent to one-tenth of a homer (see HALOT 43 s.v.
) . An ephah was equivalent to a bath, a liquid measure. Jars labeled bath found at archaeological sites in Israel could contain approximately 5.8 gallons, or one-half to
two-thirds of a bushel. Thus an ephah of barley would have
weighed about 29 to 30 pounds (just over 13 kg). See R. L.
Hubbard, Jr., Ruth (NICOT), 179.
sn This was a huge amount of barley for one woman to
gather in a single day. It testifies both to Ruths industry and
to Boazs generosity.
tc MT vocalizes as the Qal verb
( vattere, and
she saw), consequently of her mother-in-law as subject
and what she gathered as the direct object: her mother-inlaw saw what she gathered. A few medieval Hebrew mss (also
reflected in Syriac and Vulgate) have the Hiphil ( vattar,
and she showed), consequently taking her mother-in-law
as the direct object and what she gathered as the double
direct-object: she showed her mother-in-law what she had
gathered (cf. NAB, TEV, CEV, NLT). Although the latter has
the advantage of making Ruth the subject of all the verbs in
this verse, it would be syntactically difficult. For one would expect the accusative sign ( et) before her mother-in-law
if it were the direct object of a Hiphil verb in a sentence with
a double direct object introduced by the accusative sign ,
e.g., to show (Hiphil of , raah) your servant (direct object
marked by accusative sign ) your greatness (double direct
object marked by accusative sign ( ) Deut 3:24). Therefore
the MT reading is preferred.
tn Heb that which; the referent (how much grain) has
been specified in the translation for clarity.
tn Heb she; the referent (Ruth) has been specified in the
translation for clarity.
10tn Heb and she brought out and gave to her that which
she had left over from her being satisfied.
11tn Heb said to her. Since what follows is a question, the
translation uses asked her here.

rUTH 2:22

took notice of you be rewarded!12 So Ruth13 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 he14 has shown loyalty to the living on behalf of the dead!15 Then Naomi said
to her, This man is a close relative of ours; he
is our guardian.16 2:21 Ruth the Moabite replied,
He even17 told me, You may go along beside
my servants18 until they have finished gathering
all my harvest!19 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.20 That way you will not be harmed,
12tn Or blessed (so NAB, NIV, NRSV). The same expression occurs in the following verse.
13tn Heb she; the referent (Ruth) has been specified in
the translation for clarity.
14tn 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
( asher, who) would be the immediately preceding the
Lord. However, this understanding of the construction is not
accurate. The antecedent of is Boaz, not the Lord. Elsewhere when follows the blessing formula
( 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 as a causal
conjunction in this construction.) If 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:

, May you [plural] be blessed

by the Lord, you who [plural]/because you [plural] have extended such kindness to your master Saul. Here refers
back to the second plural pronoun ( atem, you) in the
formula, as the second plural verb

( asitem) after
indicates. Though ( yhvah) is in closer proximity to ,
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.
15tn Heb to the living and the dead (so KJV, NASB).
16tn The Hebrew term
( gaal) 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.
17tn On the force of the phrase ( gam ki) here, see F. W.
Bush, Ruth, Esther (WBC), 138-39.
18tn Heb with the servants who are mine you may stay
close. The imperfect has a permissive nuance here. The
word servants is masculine plural.
19tn Heb until they have finished all the harvest which is
mine; NIV until they finish harvesting all my grain.
20tn Naomi uses the feminine form of the word servant
(as Boaz did earlier, see v. 8), in contrast to Ruths use of
the masculine form in the preceding verse. Since she is concerned for Ruths safety, she may be subtly reminding Ruth
to stay with the female workers and not get too close to the
men.

rUTH 2:23

498

which could happen in another field. 2:23 So

Ruth worked beside Boazs female servants,
gathering grain until the end of the barley harvest
as well as the wheat harvest. After that she stayed
home with her mother-in-law.
Naomi Instructs Ruth
3:1 At that time, Naomi, her mother-in-law,

floor. But dont let the man know youre there until he finishes his meal.14 3:4 When he gets ready to
go to sleep,15 take careful notice of the place where
he lies down. Then go, uncover his legs,16 and lie
down17 beside him.18 He will tell19 you what you
should do. 3:5Ruth replied to Naomi,20 I will do
everything you have told21 me22 to do.23

said to her, My daughter, I must find a home Ruth Visits Boaz

for you so you will be secure. 3:2 Now Boaz,
3:6 So she went down to the threshing floor
with whose female servants you worked, is our and did everything her mother-in-law had in
close relative. Look, tonight he is winnowing barley at the threshing floor. 3:3 So bathe
yourself,10 rub on some perfumed oil,11 and get
dressed up.12 Then go down13 to the threshing
tn Heb and they will not harm you in another field; NRSV
otherwise you might be bothered in another field.
tn Heb she; the referent (Ruth) has been specified in the
translation for clarity.
tn Heb and she stayed close with; NIV, NRSV, CEV
stayed close to; NCV continued working closely with.
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).
tn Heb and she lived with her mother-in-law (so NASB).
Some interpret this to mean that she lived with her mother-inlaw 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.
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.
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).
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).
tn Heb look, he is winnowing the barley threshing floor
tonight.
sn Winnowing the threshed grain involved separating the
kernels of grain from the straw and chaff. The grain would be
thrown into the air, allowing the wind to separate the kernels
(see O. Borowski, Agriculture in Iron Age Israel, 65-66). The
threshing floor itself was usually located outside town in a
place where the prevailing west wind could be used to advantage (Borowski, 62-63).
10tn The perfect with prefixed vav ( )consecutive here introduces a series of instructions. See GKC 335 112.aa for
other examples of this construction.
11tn For the meaning of the verb

(sukh), see HALOT

745-46 s.v. II , and F. W. Bush, Ruth, Esther (WBC), 150.
Cf. NAB, NRSV anoint yourself; NIV perfume yourself; NLT
put on perfume.
12tc The consonantal text (Kethib) has the singular

(simlotekh, your outer garment), while the marginal reading

(Qere) has the plural

(simlotayikh) which might function as a plural of number (your outer garments) or a plural
of composition (your outer garment [composed of several
parts])..
tn Heb and put your outer garment on yourself; NAB
put on your best attire. The noun
(simlah) may refer

to clothes in general (see R. L. Hubbard, Jr., Ruth [NICOT],

197, n. 7) or a long outer garment (see F. W. Bush, Ruth,
Esther [WBC], 150-51). Mourners often wore mourning
clothes and refrained from washing or using cosmetics (Gen
38:14, 19; 2 Sam 12:20; 14:2), so Ruths attire and appearance would signal that her period of mourning was over
and she was now available for remarriage (see Bush, 152)
13tc The consonantal text (Kethib) has ( vyaradtiy,
then I will go down; Qal perfect 1st person common singular), while the marginal reading (Qere) is ( vyaradt, 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).
14tn Heb until he finishes eating and drinking; NASB, NIV,
NRSV, TEV, CEV until he has finished.
15tn Heb and let it be when he lies down; NAB But when
he lies down.
16tn Some define the noun ( marglot) 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
Boazs 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 Ruths
actions are symbolic and constitute a marriage proposal.
17tc The consonantal text (Kethib) has
(vshakhavtiy,
then I will lie down; Qal perfect 1st person common singular), while the marginal reading (Qere) is
(vshakhavt,
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).
18tn The words beside him are supplied in the translation
for stylistic reasons; cf. NLT lie down there.
19tn The disjunctive clause structure (vav [ ]+ subject +
verb) highlights this final word of instruction or signals the
conclusion of the instructions.
20tn Heb she said to her. The referents (Ruth and Naomi)
have been specified in the translation for clarity.
21tn The Hebrew imperfect is used, even though Naomis
instructions appear to be concluded. The imperfect can
sometimes express actions which although (strictly speaking)
are already finished, yet are regarded as still lasting into the
present, or continuing to operate in it (GKC 316 107.h).
22tc The MT (Kethib) lacks the preposition ( elay, to
me) which is attested in the marginal reading (Qere). Many
medieval Hebrew mss agree with the marginal reading (Qere)
by including the phrase.
23tn Heb everything which you are saying I will do. The
Hebrew word order emphasizes Ruths intention to follow
Naomis instructions to the letter.

499

rUTH 3:12

structed her to do. 3:7 When Boaz had finished

his meal and was feeling satisfied, he lay down
to sleep at the far end of the grain heap. Then
Ruth crept up quietly, uncovered his legs, and
lay down beside him. 3:8 In the middle of the
night he was startled and turned over. Now he
saw a woman10 lying beside him!11 3:9 He said,
Who are you?12 She replied, I am Ruth, your
servant.13 Marry your servant,14 for you are a
guardian of the family interests.15 3:10He said,

May you be rewarded16 by the Lord, my dear!17

This act of devotion18 is greater than what you
did before.19 For you have not sought to marry20
one of the young men, whether rich or poor.21
3:11 Now, my dear, dont worry!22 I intend to do
for you everything you propose,23 for everyone in the village24 knows that you are a worthy woman.25 3:12 Now yes, it is true that26 I

tn Heb and she did according to all which her mother-inlaw commanded her (NASB similar). Verse 6 is a summary
statement, while the following verses (vv. 7-15) give the particulars.
tn Heb and Boaz ate and drank and his heart was well
and he went to lie down at the end of the heap; NAB at the
edge of the sheaves.
tn Heb she; the referent (Ruth) has been specified in the
translation for clarity.
sn Ruth must have waited until Boaz fell asleep, for he
does not notice when she uncovers his legs and lies down
beside him.
tn See the note on the word legs in v. 4.
tn The words beside him are supplied in the translation
for stylistic reasons. Cf. TEV at his feet; CEV near his feet.
tn Heb trembled, shuddered; CEV, NLT suddenly woke
up. Perhaps he shivered because he was chilled.
tn The verb ( lafat) occurs only here, Job 6:18, and
Judg 16:29 (where it seems to mean grab hold of). Here
the verb seems to carry the meaning bend, twist, turn, like
its Arabic cognate (see HALOT 533 s.v. , and F. W. Bush,
Ruth, Esther [WBC], 163).
tn Heb and behold (so KJV, NASB). The narrator invites
the reader to view the situation through Boazs eyes.
10sn Now he saw a woman. The narrator writes from Boazs
perspective. Both the narrator and the reader know the night
visitor is Ruth, but from Boazs perspective she is simply a
woman.
11tn Heb [at] his legs. See the note on the word legs
in v. 4.
12tn When Boaz speaks, he uses the feminine form of the
pronoun, indicating that he knows she is a woman.
13tn Here Ruth uses ( amah), a more elevated term
for a female servant than ( shifkhah), the word used in
2:13. In Ruth 2, where Ruth has just arrived from Moab and is
very much aware of her position as a foreigner (v. 10), she acknowledges Boazs kindness and emphasizes her own humility by using the term , though she admits that she does
not even occupy that lowly position on the social scale. However, here in chap. 3, where Naomi sends her to Boaz to seek
marriage, she uses the more elevated term to describe
herself because she is now aware of Boazs responsibility as
a close relative of her deceased husband and she wants to
challenge him to fulfill his obligation. In her new social context
she is dependent on Boaz (hence the use of ) , but she is
no mere .
14tn Heb and spread your wing [or skirt] over your servant. Many medieval Hebrew mss have the plural/dual your
wings rather than the singular your wing, skirt. The latter is
more likely here in the context of Ruths marriage proposal. In
the metaphorical account in Ezek 16:8, God spreads his skirt
over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruths words can be taken, in effect,
as a marriage proposal (and are so translated here; cf. TEV
So please marry me). See F. W. Bush, Ruth, Esther (WBC),
164-65.
15tn Heb for you are a
[ goel], sometimes translated
redeemer (cf. NIV a kinsman-redeemer; NLT my family
redeemer). 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. For a discussion of the legal background, see F. W. Bush, Ruth, Esther
(WBC), 166-69.

sn By proposing marriage, Ruth goes beyond the letter of

Naomis instructions (see v. 4, where Naomi told Ruth that
Boaz would tell her what to do). Though she is more aggressive than Naomi told her to be, she is still carrying out the intent of Naomis instructions, which were designed to lead to
marriage.
16tn Or blessed (so NASB, NRSV).
17tn Heb my daughter. This form of address is a mild
form of endearment, perhaps merely rhetorical. A few English
versions omit it entirely (e.g., TEV, CEV). The same expression
occurs in v. 11.
18tn Heb latter [act of] devotion; NRSV this last instance
of your loyalty.
19tn Heb you have made the latter act of devotion better
than the former; NIV than that which you showed earlier.
sn Greater than what you did before. Ruths former act of
devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a
child to carry on her deceased husbands (and Elimelechs)
line and to provide for Naomi in her old age (see Ruth 4:5,
10, 15).
20tn Heb by not going after the young men (NASB similar); TEV You might have gone looking for a young man.
21tn Heb whether poor or rich (so KJV, NAB, NASB, NRSV);
the more common English idiom reverses the order (rich or
poor; cf. NIV, NCV, TEV, CEV, NLT).
sn Whether rich or poor. This statement seems to indicate
that Ruth could have married anyone. However, only by marrying a ( goel, family guardian; traditionally redeemer)
could she carry on her dead husbands line and make provision for Naomi.
22tn Heb do not fear (so NASB); NRSV do not be afraid.
23tn Heb everything which you are saying I will do for you.
The Hebrew word order emphasizes Boazs intention to fulfill Ruths request. As in v. 5, the Hebrew imperfect is used
(note you are saying), even though Ruths 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 ( eeseh) 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 Boazs desire or intention, if the legal matters can
be worked out.
24tn 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 (Boazs peers) who transacted
business and made legal decisions at the town gate (NRSV
all the assembly of my people).
25tn 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 wifes
industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.
26tc The sequence ( ki omnam ki im; Kethib)
occurs only here in the OT, as does the sequence
(Qere). It is likely that is dittographic (note the preceding
sequence ) . The translation assumes that the original
text was simply the otherwise unattested , with
and both having an asseverative (or emphatic) function.

rUTH 3:13

500
Ruth Returns to Naomi

am a guardian, but there is another guardian who

is a closer relative than I am. 3:13 Remain here tonight. Then in the morning, if he agrees to marry
you, fine, let him do so. But if he does not want
to do so, I promise, as surely as the Lord lives, to
marry you. Sleep here until morning. 3:14 So
she slept beside him until morning. She woke up
while it was still dark. Boaz thought, No one
must know that a woman visited the threshing
floor.10 3:15 Then he said, Hold out the shawl11
you are wearing12 and grip it tightly. As she held
it tightly, he measured out about sixty pounds13 of
barley into the shawl and put it on her shoulders.
Then he14 went into town, 3:16 and she returned to
her mother-in-law.

tn

Sometimes translated redeemer (also later in this

verse). See the note on the phrase guardian of the family interests in v. 9.
tn Heb if he redeems you; NIV if he wants to redeem;
NRSV if he will act as next-of-kin for you. The verb ( goel)
here refers generally to fulfilling his responsibilities as a
guardian of the family interests. In this case it specifically entails marrying Ruth.
tn Or good (so NAB, NASB, NIV, NRSV); TEV well and
good.
tn Heb let him redeem (so NIV); NLT then let him marry
you.
tn Heb but if he does not want to redeem you, then I will
redeem you, I, [as] the Lord lives (NASB similar).
sn Sleep here. Perhaps Boaz tells her to remain at the
threshing floor because he is afraid she might be hurt wandering back home in the dark. See Song 5:7 and R. L. Hubbard, Jr., Ruth (NICOT), 218.
tc The consonantal text (Kethib) has the singular
(marglatav, his leg), while the marginal reading (Qere) has
the plural ( marglotayv, his legs).
tn Heb [at] his legs. See the note on the word legs in
v. 4.
tn Heb and she arose before a man could recognize his
companion; NRSV before one person could recognize another; CEV before daylight.
tn Heb and he said (so KJV, NASB, NIV). Some translate
he thought [to himself] (cf. NCV).
10tn Heb let it not be known that the woman came [to] the
threshing floor (NASB similar). The article on ( haishah,
the woman) is probably dittographic (note the final he on
the preceding verb [ vaah, she came]).
11tn Or cloak (so NAB, NRSV, NLT); CEV cape. The Hebrew noun occurs only here and in Isa 3:22.
12tn Heb which [is] upon you; NIV, NRSV you are wearing.
13tn Heb and she gripped it tightly and he measured out
six of barley and placed upon her. The unit of measure is not
indicated in the Hebrew text, although it would probably have
been clear to the original hearers of the account. Six ephahs,
the equivalent of 180-300 pounds, is clearly too heavy, especially if carried in a garment. Six omers (an omer being a tenth
of an ephah) seems too little, since this would have amounted to six-tenths of an ephah, less than Ruth had gleaned in a
single day (cf. 2:17). Thus a seah (one third of an ephah) may
be in view here; six seahs would amount to two ephahs, about
60 pounds (27 kg). See R. L. Hubbard, Jr., Ruth (NICOT), 222,
and F. W. Bush, Ruth, Esther (WBC), 178.
14tc The MT preserves the 3rd person masculine singular
form ( vayyavo, then he went; cf. ASV, NAB, NIV, NCV,
NRSV, NLT), while many medieval mss (supported by the Syriac and Vulgate) have the 3rd person feminine singular form
( vattavo, then she went; cf. KJV, NASB, TEV).

When Ruth returned to her mother-in-law,

Naomi15 asked,16 How did things turn out for
you,17 my daughter? Ruth18 told her about all the
man had done for her.19 3:17 She said, He gave
me these sixty pounds of barley, for he said to
me,20 Do not go to your mother-in-law emptyhanded.21 3:18 Then Naomi22 said, Stay put,23
my daughter, until you know how the matter turns
out. For the man will not rest until he has taken
care of the matter today.
Boaz Settles the Matter
4:1 Now Boaz went up24 to the village gate
and sat there. Then along came the guardian25
whom Boaz had mentioned to Ruth!26 Boaz said,
Come27 here and sit down, John Doe!28 So
15tn Heb she; the referent (Naomi) has been specified in
the translation for clarity.
16tn Heb said. Since what follows is a question, the present translation uses asked here.
17tn Heb Who are you? In this context Naomi is clearly not
asking for Ruths 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.
18tn Heb she; the referent (Ruth) has been specified in
the translation for clarity.
19sn All that the man had done. This would have included
his promise to marry her and his gift of barley.
20tc The MT (Kethib) lacks the preposition ( elay, to
me) which is attested in the marginal reading (Qere).
21sn Do not go to your mother-in-law empty-handed. In addition to being a further gesture of kindness on Boazs 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.
22tn Heb she; the referent (Naomi) has been specified in
the translation for clarity.
23tn Heb sit; KJV Sit still; NAB Wait here; NLT Just
be patient.
24tn The disjunctive clause structure (note the pattern
vav [ ]+ subject + verb) here signals the beginning of a new
scene.
25tn Sometimes translated redeemer. See the note on
the phrase guardian of the family interests in 3:9.
26tn Heb look, the guardian was passing by of whom Boaz
had spoken.
27tn Heb turn aside (so KJV, NASB); NIV, TEV, NLT Come
over here.
28tn Heb a certain one; KJV, ASV such a one. The expression ( ploni almoni) is not the name of the
nearest relative, but an idiom which literally means such and
such or a certain one (BDB 811-12 s.v. ) , which is used
when one wishes to be ambiguous (1 Sam 21:3; 2 Kgs 6:8).
Certainly Boaz would have known his relatives name, especially in such a small village, and would have uttered his actual name. However the narrator refuses to record his name
in a form of poetic justice because he refused to preserve
Mahlons name (lineage) by marrying his widow (see 4:5, 910). This close relative, who is a literary foil for Boaz, refuses
to fulfill the role of family guardian. Because he does nothing
memorable, he remains anonymous in a chapter otherwise
filled with names. His anonymity contrasts sharply with Boazs
prominence in the story and the fame he attains through the
child born to Ruth. Because the actual name of this relative
is not recorded, the translation of this expression is difficult
since contemporary English style expects either a name or
title. This is usually supplied in modern translations: friend
(NASB, NIV, RSV, NRSV, NLT), so-and-so (JPS, NJPS). Perhaps Mr. So-And-So! or Mr. No-Name! makes the point.
For discussion see Adele Berlin, Poetics and Interpretation of

501

he came and sat down. 4:2 Boaz chose ten of the

village leaders and said, Sit down here! So they
sat down. 4:3 Then Boaz said to the guardian, Naomi, who has returned from the region of Moab, is
selling the portion of land that belongs to our relative Elimelech. 4:4 So I am legally informing you:
Acquire it before those sitting here and before the
leaders of my people! If you want to exercise
your right to redeem it, then do so. But if not, then
tell me so I will know. For you possess the first
option to redeem it; I am next in line after you.10
He replied, I will redeem it. 4:5 Then Boaz said,

Biblical Narrative, 99-101; R. L. Hubbard, Jr., Ruth (NICOT),

233-35; F. W. Bush, Ruth, Esther (WBC), 196-97. In the present translation John Doe is used since it is a standard designation for someone who is a party to legal proceedings whose
true name is unknown.
tn Heb and he turned aside (so KJV, NASB); NRSV And
he went over.
tn Heb and he took ten men from the elders of the
town.
tn Or redeemer. See the note on the phrase guardian
of the family interests in 3:9.
tn The perfect form of the verb here describes as a simple
fact an action that is underway (cf. NIV, NRSV, CEV, NLT); NAB
is putting up for sale.
sn Naomiis selling. The nature of the sale is uncertain.
Naomi may have been selling the property rights to the land,
but this seems unlikely in light of what is known about ancient
Israelite property laws. It is more likely that Naomi, being a
woman, held only the right to use the land until the time of her
remarriage or death (F. W. Bush, Ruth, Esther [WBC], 202-4).
Because she held this right to use of the land, she also had
the right to buy it back from the its current owner. (This assumes that Elimelech sold the land prior to going to Moab.)
Since she did not possess the means to do so, however, she
decided to dispose of her rights in the matter. She was not
selling the land per se, but disposing of the right to its redemption and use, probably in exchange for room and board
with the purchaser (Bush, 211-15). If this is correct, it might
be preferable to translate, Naomi is disposing of her rights
to the portion of land, although such a translation presumes
some knowledge of ancient Israelite property laws.
tn Heb and I said [or perhaps, thought to myself], I
will [or must] uncover your ear, saying; NAB So I thought
I would inform you; NIV I thought I should bring the matter
to your attention.
tn The phrase before those sitting here and before the
leaders of my people appears to refer to the leaders who
were specially chosen as witnesses (v. 2) and the larger group
of community leaders standing by. It is possible, however,
that the phrases before those sitting here and before the
leaders of my people are appositional and that both refer to
the ten leaders mentioned in v. 2 (cf. NLT in the presence of
these witnesses).
tn Heb if you will redeem, redeem (KJV, NASB, NRSV all
similar); NCV If you want to buy back the land, then buy it.
tn Heb but if he will not redeem, tell me. Most English
versions emend the third person verb form (he) to the second person form because Boaz is addressing the closer relative. But it is possible that he briefly addresses the witnesses
and refers to the closer relative in the third person. See J. M.
Sasson, Ruth, 118.
tn Following the imperative, the prefixed verb form with
vav indicates purpose or result.
10tn Heb for there is no one besides you to redeem, and I
am after you (NASB similar).

rUTH 4:6

When11 you acquire the field12 from Naomi,13

you must also14 acquire Ruth the Moabite,15 the
wife of our deceased relative,16 in order to preserve his family name by raising up a descendant
who will inherit his property.17 4:6 The guardian said, Then I am unable to redeem it, for I
would ruin my own inheritance18 in that case.

11tn Heb in the day; NASB, NIV On the day.

12sn Acquire the field. This probably refers to

the right to
redeem and use the field. See the note on the word selling
in v. 3.
13tn Heb from the hand of Naomi (so NASB, NRSV).
14tc The MT ( umeet) may be understood in two ways:
(1) and from (vav conjunction and, plus preposition
[min] from, plus definite direct object marker ) parallel
to the preceding ( miyyad, from [the hand of]), suggesting the field would be purchased from Naomi and from Ruth;
or (2) and (vav [ ]conjunction and, plus enclitic mem [],
plus direct object marker [ )] introducing the second part
of the acquisition: the nearest kinsman would be acquiring
the field and Ruth (for discussion see F. W. Bush, Ruth, Esther [WBC], 202). However, the BHS editors suggest reading
( as well as; emphatic particle [ also] and the
definite direct object marker ) introducing the second part
of the acquisition: He would be acquiring the field and Ruth.
This alternate reading is reflected in the Vulgate reading quoque (and also) and supported by parallel usage in v. 9, I am
acquiring the field from Naomi, and also ( , gam et) Ruth
the Moabitess the wife of the deceased.
15tc The MT (Kethib) reads
( qaniti, I acquire, Qal
perfect 1st person common singular): When you acquire the
field from the hand of Naomi, I acquire Ruth the Moabitess.
However, the marginal reading (Qere) is
( qanitah, you
acquire, Qal perfect 2nd person masculine singular, reflected in 2nd person masculine singular forms in Greek, Latin,
Aramaic, and Syriac): When you acquire the field from the
hand of Naomi, you must also acquire Ruth the Moabitess.
The Qere is probably original because the Kethib is too difficult syntactically and contextually, while the Qere makes
perfect sense: (1) Boaz stated in 3:13 that the nearest kinsman had the first right to acquire Ruth if he wanted to do so,
and only the Qere reading here presents him with that option;
and (2) Boaz announces in 4:9-10 that he was acquiring the
field and Ruth as a package deal in 4:9-10, and only the Qere
reading here presents the nearest kinsman with the same
package deal. The Kethib probably arose by a scribe trying
to harmonize 4:5 with the 1st person common singular form
in 4:9-10 without fully understanding the ploy of Boaz in 4:5.
See F. W. Bush, Ruth, Esther (WBC), 216-17.
16tc The presence of two difficult textual problems in this
line (see two preceding notes) has produced a combination
of four different ways in which this line can be rendered: (1)
When you acquire the field from Naomi, you must acquire
[it] from Ruth the Moabitess the wife of the deceased (KJV,
NKJV); (2) When you acquire the field from Naomi and
from Ruth the Moabitess, you must acquire the wife of the
deceased (JPS, NJPS, NIV); (3) When you acquire the field
from Naomi, you must also acquire Ruth the Moabitess the
wife of the deceased (NASB, NCV, TEV, RSV, NRSV, NLT); and
(4) When you acquire the field from Naomi, then I acquire
Ruth the Moabitess the wife of the deceased (REB). The
third option is adopted here.
sn Our deceased relative. This refers to Mahlon, viewed as
Elimelechs heir.
17tn Heb in order to raise up the name of the deceased
over his inheritance (NASB similar); NRSV to maintain the
dead mans name on his inheritance.
18sn 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 individuals inheritance. Perhaps
this means that the inheritance of his other children would be
diminished. See R. L. Hubbard, Jr., Ruth (NICOT), 245-46.

rUTH 4:7

502

You may exercise my redemption option, for I am

unable to redeem it. 4:7 (Now this used to be the
customary way to finalize a transaction involving redemption in Israel: A man would remove
his sandal and give it to the other party. This was
a legally binding act in Israel.) 4:8 So the guardian said to Boaz, You may acquire it, and he removed his sandal. 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 so the name of the deceased might
not disappear from among his relatives and from
his village. You are witnesses today. 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 you prosper10 in Ephrathah and become fa-

mous11 in Bethlehem.12 4:12 May your family13 become like the family of Perez14 whom Tamar
bore to Judah through the descendants15 the Lord
gives you by this young woman.

tn Heb redeem for yourself, you, my right of redemption

for I am unable to redeem.
sn Here it appears that the acquisition of Ruth along with
the land was an obligatory package deal (When you acquire
the field from Naomi, you must also acquire Ruth). On the
other hand, Boaz viewed marriage to Ruth as voluntary in
3:13 (If he does not want to redeem you, I will redeem you),
and presented the acquisition of the field as voluntary in 4:4
(If you want to exercise your rightbut if not, tell me!). Initially, Boaz makes the transaction appear to be a mere land deal
in 4:4. When the nearest relative jumped at the land offer,
Boaz confronted him with the attendant social/family obligation of marrying Ruth to raise up an heir for the deceased to
inherit this very land. By conducting the transaction in public
where the close relative would need to save face, Boaz forced
him either to reject the offer entirely or to include Ruth in the
deal but he could not take the land and reject Ruth. Either
way, Ruth would be cared for and Elimelechs line continued.
But if he took Ruth, the acquisition of the land would be more
economically burdensome than beneficial, so he yielded his
purchase option to Boaz. For discussion, see F. W. Bush,
Ruth, Esther (WBC), 229-33.
tn Heb and this formerly in Israel concerning redemption
and concerning a transfer to ratify every matter.
tn Heb a man removed his sandal and gave [it] to his
companion; NASB gave it to another; NIV, NRSV, CEV to
the other.
tn Heb the legal witness; KJV a testimony; ASV, NASB
the manner (form NAB) of attestation.
tc The LXX adds and gave it to him (cf. TEV, CEV), which
presupposes the reading . This seems to be a clarifying
addition (see v. 7), but it is possible the scribes eye jumped
from the final vav ( )on ( naalo, his sandal) to the final
vav ( )on ( lo, to him), accidentally omitting the intervening letters.
tn Heb in order to raise up the name of the deceased
over his inheritance (NASB similar).
tn Heb be cut off (so NASB, NRSV); NAB may not perish.
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.
tn Following the jussive, the imperative with prefixed vav
indicates purpose or result.
10tn The phrase
( vaaseh-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).
11tc Heb and call a name. This statement appears to be
elliptical. Usually the person named and the name itself follow this expression. Perhaps

(uqra-shem) should be
emended to

(vyiqqare-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 [], which
is similar to kaf [], at the beginning of the next word). The
same explanation could account for the omission of the prefixed yod ( )on the verb call (yod [ ]and vav [ ]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.
12map For location see Map5-B1; Map7-E2; Map8-E2;
Map10-B4.
13tn Heb your house (so NAB, NASB, NRSV).
14tn 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.
sn Perez is an appropriate comparison here, because (1) he
was an ancestor of Boaz, (2) he was born to Tamar by a surrogate father (Judah) after the death of her husband, and (3)
he had an unbroken line of male descendants extending over
several generations (see vv. 18-22).
15tn Heb from the seed (KJV, ASV both similar); NASB,
NIV through the offspring; NRSV through the children.
16tn Heb and Boaz took Ruth and she became his wife
and he went in to her. Here the phrase went in to her (so
NASB) is a euphemism for having sexual relations (cf. NCV);
NLT When he slept with her.
17tn Heb gave her conception (so KJV); NRSV made her
conceive; NLT enabled her to become pregnant.
18tn 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.
19tn The guardian is the subject of the verb, as the next
verse makes clear.
20tn Heb may his name be called [i.e., perpetuated; see
Gen 48:16] in Israel.
21tn Heb and he will become for you a restorer of life and
a sustainer of your old age (NASB similar).
22tn Heb who, she; KJV which is better to thee.
23tn Or breast; KJV, NRSV in her bosom.
24tn Heb his nurse, but this refers to a dry nurse, not a
medical attendant. Cf. NIV and cared for him; TEV and took
(+ good CEV) care of him.

A Grandson is Born to Naomi

4:13 So Boaz married Ruth and had sexual
relations with her.16 The Lord enabled her to conceive17 and she gave birth to a son. 4:14 The village
women said to Naomi, May the Lord be praised
because he has not left you without a guardian18 today! May he19 become famous in Israel!20 4:15 He
will encourage you and provide for you when you
are old,21 for your daughter-in-law, who loves you,
has given him birth. She22 is better to you than seven sons! 4:16 Naomi took the child and placed him
on her lap;23 she became his caregiver.24 4:17 The
neighbor women named him, saying, A son has

503

been born to Naomi. They named him Obed.

Now he became the father of Jesse Davids father!
Epilogue: Obed in the Genealogy of David

4:18 These are the descendants of Perez: Perez was the father of Hezron, 4:19 Hezron was the

father of Ram, Ram was the father of Amminadab, 4:20 Amminadab was the father of Nachshon,
Nachshon was the father of Salmah, 4:21 Salmon
was the father of Boaz, Boaz was the father of
Obed, 4:22 Obed was the father of Jesse, and Jesse
was the father of David.

tn The name Obed means one who serves, perhaps

anticipating how he would help Naomi (see v. 15).
tn Or generations (so KJV, NASB); NIV, NLT family line.
sn The concluding genealogy demonstrates that the prayers
of blessing made earlier were fulfilled. Boazs line did become
like the line of Perez, and both Boaz and Obed became famous. Gods blessing upon Ruth and Boaz extended beyond
their lifetime and immediate family, for their great descendant, David, became the greatest of Israels kings, and his descendant in turn, Jesus the Messiah, became greater still.
sn Salmon appears to be an alternate spelling of Salmah
in the preceding line.
sn The theological message of the Book of Ruth may be
summarized as follows: God cares for needy people like Naomi and Ruth; he is their ally in this chaotic world. He richly rewards people like Ruth and Boaz who demonstrate sacrificial
love and in so doing become his instruments in helping the
needy. Gods rewards for those who sacrificially love others
sometimes exceed their wildest imagination and transcend
their lifetime.

rUTH 4:22