1 tn Heb “each to the house of her mother.” Naomi’s words imply that it is more appropriate for the two widows to go home to their mothers, rather than stay with their mother-in-law (see F. W. Bush, Ruth, Esther [WBC], 75).
2 tc The MT (Kethib) has the imperfect יַעֲשֶׂה (ya’aseh, “[the
3 tn 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).
4 tn Heb “the dead” (so KJV, NRSV); NLT “your husbands.” This refers to their deceased husbands.
5 tn Heb “devotion as you have done with the dead and with me.” The noun חֶסֶד (khesed, “devotion”) is a key thematic term in the book of Ruth (see 2:20; 3:10). G. R. Clark suggests that חֶסֶד “is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient”; an act of חֶסֶד 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 חֶסֶד defines the word as “loyalty” or “faithfulness.” Other appropriate glosses might be “commitment” and “devotion.”
6 tn Heb “let your eyes be upon” (KJV, NASB similar).
7 tn Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.
8 tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.
9 tn Male servants are in view here, as the masculine plural form of the noun indicates (cf. KJV, NAB, NRSV “the young men”).
10 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.
11 tn The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see GKC 337 §112.kk).
12 tn Heb “vessels (so KJV, NAB, NRSV), receptacles”; NCV “water jugs.”
13 tn Heb “drink [some] of that which” (KJV similar); in the context “water” is implied.
14 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).
15 tn Heb “said to her.” Since what follows is a question, the translation uses “asked her” here.
16 tn Or “blessed” (so NAB, NIV, NRSV). The same expression occurs in the following verse.
17 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
18 tn Many English versions translate this statement, “May he [Boaz] be blessed by the
19 tn Heb “to the living and the dead” (so KJV, NASB).
20 tn The Hebrew term גָּאַל (ga’al) 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.