Kejadian 50:10

50:10 When they came to the threshing floor of Atad ¹  on the other side of the Jordan, they mourned there with very great and bitter sorrow. ²  There Joseph observed a seven day period of mourning for his father.

Ulangan 15:14

15:14 You must supply them generously ³  from your flock, your threshing floor, and your winepress – as the Lord your God has blessed you, you must give to them.

Hakim-hakim 6:37

6:37 Look, I am putting a wool fleece on the threshing floor. If there is dew only on the fleece, and the ground around it ⁴  is dry, then I will be sure ⁵  that you will use me to deliver Israel, ⁶  as you promised.”

Rut 3:3

3:3 So bathe yourself, ⁷  rub on some perfumed oil, ⁸  and get dressed up. ⁹  Then go down ¹⁰  to the threshing floor. But don’t let the man know you’re there until he finishes his meal. ¹¹ 

Rut 3:6

Ruth Visits Boaz

3:6 So she went down to the threshing floor and did everything her mother-in-law had instructed her to do. ¹² 

Rut 3:14

3:14 So she slept beside him ¹³  until morning. She woke up while it was still dark. ¹⁴  Boaz thought, ¹⁵  “No one must know that a woman visited the threshing floor.” ¹⁶ 

Rut 3:1

Naomi Instructs Ruth

3:1 At that time, ¹⁷  Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure. ¹⁸ 

1 Samuel 23:1

David Delivers the City of Keilah

23:1 They told David, “The Philistines are fighting in Keilah and are looting the threshing floors.”

[50:10]  ¹ sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.

[50:10]  ² tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.

[15:14]  ³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”

[6:37]  ⁴ tn Heb “all the ground.”

[6:37]  ⁵ tn Or “know.”

[6:37]  ⁶ tn Heb “you will deliver Israel by my hand.”

[3:3]  ⁷ tn The perfect with prefixed vav (ו) consecutive here introduces a series of instructions. See GKC 335 §112.aa for other examples of this construction.

[3:3]  ⁸ tn For the meaning of the verb סוּךְ (sukh), see HALOT 745-46 s.v. II סוך, and F. W. Bush, Ruth, Esther (WBC), 150. Cf. NAB, NRSV “anoint yourself”; NIV “perfume yourself”; NLT “put on perfume.”

[3:3]  ⁹ tc The consonantal text (Kethib) has the singular שִׂמְלֹתֵךְ (simlotekh, “your outer garment”), while the marginal reading (Qere) has the plural שִׂמְלֹתַיִךְ (simlotayikh) which might function as a plural of number (“your outer garments”) or a plural of composition (“your outer garment [composed of several parts]).”

[3:3]  tn Heb “and put your outer garment on yourself”; NAB “put on your best attire.” The noun שִׂמְלָה (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 Ruth’s attire and appearance would signal that her period of mourning was over and she was now available for remarriage (see Bush, 152).

[3:3]  ¹⁰ tc The consonantal text (Kethib) has וְיָרַדְתִּי (vÿyaradtiy, “then I will go down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (vÿyaradt, “then you go down”; Qal perfect 2nd person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [WBC], 144-45).

[3:3]  ¹¹ tn Heb “until he finishes eating and drinking”; NASB, NIV, NRSV, TEV, CEV “until he has finished.”

[3:6]  ¹² tn Heb “and she did according to all which her mother-in-law commanded her” (NASB similar). Verse 6 is a summary statement, while the following verses (vv. 7-15) give the particulars.

[3:14]  ¹³ tc The consonantal text (Kethib) has the singular מַרְגְּלָתַו (margÿlatav, “his leg”), while the marginal reading (Qere) has the plural מַרְגְּלוֹתָיו (margÿlotayv, “his legs”).

[3:14]  tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.

[3:14]  ¹⁴ tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”

[3:14]  ¹⁵ tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).

[3:14]  ¹⁶ tn Heb “let it not be known that the woman came [to] the threshing floor” (NASB similar). The article on הָאִשָּׁה (ha’ishah, “the woman”) is probably dittographic (note the final he on the preceding verb בָאָה [va’ah, “she came”]).

[3:1]  ¹⁷ tn The phrase “sometime later” does not appear in Hebrew but is supplied to mark the implicit shift in time from the events in chapter 2.

[3:1]  ¹⁸ 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).