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(1.00) (Rut 3:8)

sn Now he saw a woman. The narrator writes from Boaz’s perspective. Both the narrator and the reader know the night visitor is Ruth, but from Boaz’s perspective she is simply “a woman.”

(0.99) (Rut 3:8)

tn Heb “and behold” (so KJV, NASB). The narrator invites the reader to view the situation through Boaz’s eyes.

(0.85) (Rut 2:4)

tn Heb “and look”; NIV, NRSV “Just then.” The narrator invites the audience into the story, describing Boaz’s arrival as if it were witnessed by the audience.

(0.80) (Rut 4:1)

tn Heb “look, the guardian was passing by of whom Boaz had spoken.”

(0.71) (Rut 2:17)

sn This was a huge amount of barley for one woman to gather in a single day. It testifies both to Ruth’s industry and to Boaz’s generosity.

(0.70) (Num 1:7)

sn Nahshon was an ancestor of Boaz and David, and therefore of Christ (Luke 3:32-33).

(0.70) (Rut 2:4)

tn Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.

(0.70) (Rut 3:9)

tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.

(0.70) (Rut 4:18)

sn The concluding genealogy demonstrates that the prayers of blessing made earlier were fulfilled. Boaz’s line did become like the line of Perez, and both Boaz and Obed became famous. God’s blessing upon Ruth and Boaz extended beyond their lifetime and immediate family, for their great descendant, David, became the greatest of Israel’s kings, and his descendant in turn, Jesus the Messiah, became greater still.

(0.60) (Rut 2:1)

tn 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.”

(0.60) (Rut 3:7)

sn Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.

(0.60) (Jer 27:19)

sn The two bronze pillars are the two free-standing pillars at the entrance of the temple (Jakin and Boaz) described in 1 Kgs 7:15-22.

(0.57) (Rut 3:11)

tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All my fellow townsmen”; NLT “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate (NRSV “all the assembly of my people”).

(0.57) (Rut 3:17)

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

(0.50) (Deu 24:19)

tn Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1-13).

(0.50) (Rut 3:7)

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.”

(0.50) (Rut 3:11)

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 (’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 Boaz’s desire or intention, if the legal matters can be worked out.

(0.50) (Rut 3:13)

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.

(0.50) (Rut 4:13)

tn 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.”

(0.49) (Rut 2:13)

tn 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.”

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