Rut 1:1
Konteks1:1 During the time of the judges 1 there was a famine in the land of Judah. 2 So a man from Bethlehem 3 in Judah went to live as a resident foreigner 4 in the region of Moab, along with his wife and two sons. 5
Rut 2:10
Konteks2:10 Ruth 6 knelt before him with her forehead to the ground 7 and said to him, “Why are you so kind 8 and so attentive to me, 9 even though 10 I am a foreigner?” 11
Rut 1:7
Konteks1:7 Now as she and her two daughters-in-law began to leave the place where she had been living to return to the land of Judah, 12
Rut 2:6
Konteks2:6 The servant in charge of the harvesters replied, “She’s the young Moabite woman who came back with Naomi from the region of Moab.
Rut 4:2
Konteks4:2 Boaz chose ten of the village leaders 13 and said, “Sit down here!” So they sat down.
Rut 1:19
Konteks1:19 So the two of them 14 journeyed together until they arrived in Bethlehem. 15
When they entered 16 Bethlehem, 17 the whole village was excited about their arrival. 18 The women of the village said, 19 “Can this be Naomi?” 20
Rut 2:18
Konteks2:18 She carried it back to town, and her mother-in-law saw 21 how much grain 22 she had gathered. Then Ruth 23 gave her the roasted grain she had saved from mealtime. 24
Rut 3:11
Konteks3:11 Now, my dear, don’t worry! 25 I intend to do for you everything you propose, 26 for everyone in the village 27 knows that you are a worthy woman. 28
Rut 4:3
Konteks4:3 Then Boaz said to the guardian, 29 “Naomi, who has returned from the region of Moab, is selling 30 the portion of land that belongs to our relative Elimelech.
Rut 3:15
Konteks3:15 Then he said, “Hold out the shawl 31 you are wearing 32 and grip it tightly.” As she held it tightly, he measured out about sixty pounds 33 of barley into the shawl and put it on her shoulders. Then he 34 went into town,
Rut 4:10
Konteks4:10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property 35 so the name of the deceased might not disappear 36 from among his relatives and from his village. 37 You are witnesses today.”
Rut 4:4
Konteks4:4 So I am legally informing you: 38 Acquire it before those sitting here and before the leaders of my people! 39 If you want to exercise your right to redeem it, then do so. 40 But if not, then tell me 41 so I will know. 42 For you possess the first option to redeem it; I am next in line after you.” 43 He replied, “I will redeem it.”
[1:1] 1 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).”
[1:1] 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 Ruth’s exemplary character and actions will shine even more brightly. However, others read this statement in the light of the book’s concluding epilogue which traces the full significance of the story to the time of David, the chosen king of Judah (4:18-22).
[1:1] 2 tn Heb “in the land.” The phrase “of Judah” is supplied in the translation to clarify the referent.
[1:1] 3 sn The name Bethlehem (בֵּית לֶחֶם, bet lekhem) is from “house, place” (בֵּית) and “bread, food” (לֶחֶם), 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 family’s departure.
[1:1] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[1:1] 4 tn Or “to live temporarily.” The verb גּוּר (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.
[1:1] sn Some interpreters view Elimelech’s departure from Judah to sojourn in Moab as lack of faith in the covenant God of Israel to provide for his family’s 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, Elimelech’s 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.
[1:1] 5 tn Heb “he and his wife and his two sons.” The LXX omits “two.”
[2:10] 6 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
[2:10] 7 tn Heb “she fell upon her face and bowed to the ground” (KJV, NASB similar).
[2:10] 8 tn Heb “Why do I find favor in your eyes…?” The expression מָצַא חֵן בְּעֵינֶי (matsa’ khen bÿ’eney, “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. חֵן). 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).
[2:10] 9 tn Heb “Why do I find favor in your eyes by [you] recognizing me.” The infinitive construct with prefixed לְ (lamed) here indicates manner (“by”).
[2:10] 10 tn 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”).
[2:10] 11 sn The similarly spelled Hebrew terms נָכַר (nakhar, “to notice”) and נָכְרִי (nokhriy, “foreigner”) in this verse form a homonymic wordplay. This highlights the unexpected nature of the attentiveness and concern Boaz displayed to Ruth.
[1:7] 12 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.”
[4:2] 13 tn Heb “and he took ten men from the elders of the town.”
[1:19] 14 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], 75-76).
[1:19] 15 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[1:19] 16 tn The temporal indicator וַיְהִי (vayÿhi, “and it was”) here introduces a new scene.
[1:19] 17 map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[1:19] 18 tn Heb “because of them” (so NASB, NIV, NRSV); CEV “excited to see them.”
[1:19] 19 tn Heb “they said,” but the verb form is third person feminine plural, indicating that the women of the village are the subject.
[1:19] 20 tn 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).
[2:18] 21 tc MT vocalizes ותרא as the Qal verb וַתֵּרֶא (vattere’, “and she saw”), consequently of “her mother-in-law” as subject and “what she gathered” as the direct object: “her mother-in-law saw what she gathered.” A few medieval Hebrew
[2:18] 22 tn Heb “that which”; the referent (how much grain) has been specified in the translation for clarity.
[2:18] 23 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
[2:18] 24 tn Heb “and she brought out and gave to her that which she had left over from her being satisfied.”
[3:11] 25 tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”
[3:11] 26 tn Heb “everything which you are saying I will do for you.” The Hebrew word order emphasizes Boaz’s intention to fulfill Ruth’s request. As in v. 5, the Hebrew imperfect is used (note “you are saying”), even though Ruth’s request appears to be concluded. According to GKC 316 §107.h, the imperfect can sometimes “express actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.” The imperfect אֶעֱשֶׂה (’e’eseh) could be translated “I will do” (so NAB, NIV, NRSV, NLT), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz’s desire or intention, if the legal matters can be worked out.
[3:11] 27 tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All my fellow townsmen”; NLT “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate (NRSV “all the assembly of my people”).
[3:11] 28 tn Or “woman of strong character” (cf. NIV “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.
[4:3] 29 tn Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.
[4:3] 30 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.”
[4:3] sn Naomi…is 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.
[3:15] 31 tn Or “cloak” (so NAB, NRSV, NLT); CEV “cape.” The Hebrew noun occurs only here and in Isa 3:22.
[3:15] 32 tn Heb “which [is] upon you”; NIV, NRSV “you are wearing.”
[3:15] 33 tn 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.
[3:15] 34 tc The MT preserves the 3rd person masculine singular form וַיָּבֹא (vayyavo’, “then he went”; cf. ASV, NAB, NIV, NCV, NRSV, NLT), while many medieval
[4:10] 35 tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).
[4:10] 36 tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”
[4:10] 37 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.”
[4:4] 38 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.”
[4:4] 39 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”).
[4:4] 40 tn Heb “if you will redeem, redeem” (KJV, NASB, NRSV all similar); NCV “If you want to buy back the land, then buy it.”
[4:4] 41 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.
[4:4] 42 tn Following the imperative, the prefixed verb form with vav indicates purpose or result.
[4:4] 43 tn Heb “for there is no one besides you to redeem, and I am after you” (NASB similar).
