¹ tn Heb “she said to her.” The referents (Ruth and Naomi) have been specified in the translation for clarity.

² tn The Hebrew imperfect is used, even though Naomi’s 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).

³ tc The MT (Kethib) lacks the preposition אֵלַי (’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.

⁴ tn Heb “everything which you are saying I will do.” The Hebrew word order emphasizes Ruth’s intention to follow Naomi’s instructions to the letter.

⁵ tn Or “breast”; KJV, NRSV “in her bosom.”

⁶ tn 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.”

⁷ tn The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.

⁸ tn Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.

⁹ tn Heb “anyone in whose eyes I may find favor” (ASV, NIV similar). The expression אֶמְצָא־חֵן בְּעֵינָיו (’emtsa’-khen bÿ’enayv, “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. חֵן). 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.

¹⁰ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

¹¹ tn Heb “And Elimelech, the husband of Naomi, died.” The vav (ו) functions in a consecutive sense (“then”), but the time-frame is not explicitly stated.

¹² tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

¹³ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

¹⁴ 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], 84-85).

¹⁵ tn Heb “and the two of them also died, Mahlon and Kilion.”

¹⁶ tn The term יֶלֶד (yeled, “offspring”), from the verb יָלַד (yalad, “to give birth to”), is used only here of a married man. By shifting to this word from the more common term בֵּן (ben, “son”; see vv. 1-5a) and then using it in an unusual manner, the author draws attention to Naomi’s loss and sets up a verbal link with the story’s 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).

¹⁷ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

¹⁸ 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 Orpah’s 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. אֱלֹהִים 1.d. Note especially 1 Kgs 11:33, where the plural form is used of Chemosh.

¹⁹ tn Heb “said.” For stylistic reasons the present translation employs “replied” here.

²⁰ tn The third person feminine plural form of the pronominal suffix indicates the women of the village (see v. 19) are the addressees.

²¹ sn The name Naomi means “pleasant.”

²² sn The name Mara means “bitter.”

²³ tn Heb “Shaddai”; traditionally “the Almighty.” The etymology and meaning of this divine name is uncertain. It may be derived from: (1) שָׁדַד (shadad, “to be strong”), cognate to Arabic sdd, meaning “The Strong One” or “Almighty”; (2) שָׁדָה (shadah, “mountain”), cognate to Akkadian shadu, meaning “The Mountain Dweller” or “God of the Mountains”; (3) שָׁדַד (shadad, “to devastate”) and שַׁד (shad, “destroyer”), Akkadian Shedum, meaning “The Destroyer” or “The Malevolent One”; or (4) שֶׁ (she, “who”) plus דִּי (diy, “sufficient”), meaning “The One Who is Sufficient” or “All-Sufficient One” (HALOT 1420-22 s.v. שַׁדַּי, שַׁדָּי). 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 Naomi’s emphasis on God’s 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.

²⁴ tn Or “caused me to be very bitter”; NAB “has made it very bitter for me.”

²⁵ tn The disjunctive clause (note the vav [ו] + prepositional phrase structure) provides background information essential to the following narrative.

²⁶ tc The marginal reading (Qere) is מוֹדַע (moda’, “relative”), while the consonantal text (Kethib) has מְיֻדָּע (miyudda’, “friend”). The textual variant was probably caused by orthographic confusion between consonantal מְיֻדָּע and מוֹדַע. Virtually all English versions follow the marginal reading (Qere), e.g., KJV, NAB, NASB, NRSV “kinsman”; NIV, NCV, NLT “relative.”

²⁷ 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.”

²⁸ 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.

²⁹ 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).

³⁰ tn Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9.

³¹ 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 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.

³² tn 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.

³³ tn The “guardian” is the subject of the verb, as the next verse makes clear.

³⁴ tn Heb “may his name be called [i.e., “perpetuated”; see Gen 48:16] in Israel.”

³⁵ tn The name “Obed” means “one who serves,” perhaps anticipating how he would help Naomi (see v. 15).

³⁶ tn 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 אֲשֶׁר (’asher, “who”) would be the immediately preceding “the Lord.” However, this understanding of the construction is not accurate. The antecedent of אֲשֶׁר is Boaz, not the Lord. Elsewhere when אֲשֶׁר follows the blessing formula בָּרוּךְ (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 אֲשֶׁר as a causal conjunction in this construction.) If אֲשֶׁר 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: בְּרֻכִים אַתֶּם לַיהוָה אֲשֶׁר עֲשִׂיתֶם הַחֶסֶד הַזֶּה עִם־אֲדֹנֵיכֶם עִם־שָׁאוּל, “May you [plural] be blessed by the Lord, you who [plural]/because you [plural] have extended such kindness to your master Saul.” Here אֲשֶׁר refers back to the second plural pronoun אַתֶּם (’atem, “you”) in the formula, as the second plural verb עֲשִׂיתֶם(’asitem) after אֲשֶׁר indicates. Though יְהוָה (yÿhvah) is in closer proximity to אֲשֶׁר, 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.

³⁷ tn Heb “to the living and the dead” (so KJV, NASB).

³⁸ 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.

³⁹ sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light.

⁴⁰ tn Heb “and the name of his wife [was] Naomi.” This has been simplified in the translation for stylistic reasons.

sn The name Naomi (נָעֳמִי, na’omi) is from the adjective נֹעַם (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.

⁴¹ tn Heb “and the name[s] of his two sons [were] Mahlon and Kilion.”

sn The name Mahlon (מַחְלוֹן, makhlon) is from מָלָה (malah, “to be weak, sick”) and Kilion (כִליוֹן, khilyon) is from כָלָה (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.

⁴² 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. אֶפְרָתָה); see F. W. Bush, Ruth, Esther (WBC), 64. The designation “Ephrathites” might indicate that they were residents of Ephrathah. However, the adjectival form אֶפְרָתִים (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).

⁴³ tn Heb “and were there”; KJV “continued there”; NRSV “remained there”; TEV “were living there.”

⁴⁴ tn Heb “Why would you want to come with me?” Naomi’s rhetorical question expects a negative answer. The phrase “to Judah” is added in the translation for clarification.

⁴⁵ tn Heb “Do I still have sons in my inner parts that they might become your husbands?” Again Naomi’s rhetorical question expects a negative answer.

⁴⁶ 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).

⁴⁷ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

⁴⁸ tn The temporal indicator וַיְהִי (vayÿhi, “and it was”) here introduces a new scene.

⁴⁹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

⁵⁰ tn Heb “because of them” (so NASB, NIV, NRSV); CEV “excited to see them.”

⁵¹ tn Heb “they said,” but the verb form is third person feminine plural, indicating that the women of the village are the subject.

⁵² 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).

⁵³ sn I left here full. That is, with a husband and two sons.

⁵⁴ 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 ever-loyal Ruth stands by her side even as she speaks these words. These words reflect Naomi’s perspective, not the narrator’s, for Ruth will eventually prove to be the one who reverses Naomi’s plight and “fills” her “emptiness.” Naomi’s perspective will prove to be inaccurate and the women will later correct Naomi’s faulty view of Ruth’s value (see 4:15).

⁵⁵ tn The disjunctive clause structure (vav [ו] + subject + verb) here introduces either an attendant circumstance (“when the Lord has opposed me”) or an explanation (“seeing that the Lord has opposed me”).

⁵⁶ tc The LXX reads “humbled me” here, apparently understanding the verb as a Piel (עָנָה, ’anah) from a homonymic root meaning “afflict.” However, עָנָה (“afflict”) never introduces its object with בְּ (bet); when the preposition בְּ 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 עָנַה בִי (’anah viy, “testify against”) is well attested elsewhere in legal settings (see BDB 773 s.v. עָנָה Qal.3.a; HALOT 852 s.v. I ענה qal.2). Naomi uses a legal metaphor and depicts the Lord as testifying against her in court.

⁵⁷ sn The divine name translated Sovereign One is שַׁדַּי (shadday, “Shaddai”). See further the note on this term in Ruth 1:20.

⁵⁸ tn Or “brought disaster upon me”; NIV “brought misfortune (calamity NRSV) upon me”; NLT “has sent such tragedy.”

⁵⁹ 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 Ruth’s willingness to return with Naomi, it also contrasts sharply with Naomi’s remark about being empty-handed.

⁶⁰ 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).

⁶¹ tn This statement, introduced with a disjunctive structure (vav [ו] + 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.

⁶² tn Naomi uses the feminine form of the word “servant” (as Boaz did earlier, see v. 8), in contrast to Ruth’s use of the masculine form in the preceding verse. Since she is concerned for Ruth’s safety, she may be subtly reminding Ruth to stay with the female workers and not get too close to the men.

⁶³ tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”

⁶⁴ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

⁶⁵ tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.

⁶⁶ tn Heb “Who are you?” In this context Naomi is clearly not asking for Ruth’s 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.

⁶⁷ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

⁶⁸ sn All that the man had done. This would have included his promise to marry her and his gift of barley.

⁶⁹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

⁷⁰ tn Heb “sit”; KJV “Sit still”; NAB “Wait here”; NLT “Just be patient.”

⁷¹ tn Heb “in the day”; NASB, NIV “On the day.”

⁷² sn 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.

⁷³ tn Heb “from the hand of Naomi” (so NASB, NRSV).

⁷⁴ tc The MT וּמֵאֵת (ume’et) may be understood in two ways: (1) “and from” (vav conjunction “and,” plus preposition מִן [min] “from,” plus definite direct object marker אֵת) parallel to the preceding מִיַד (miyyad, “from [the hand of]”), suggesting the field would be purchased from Naomi and from Ruth; or (2) “and” (vav [ו] conjunction “and,” plus enclitic mem [ם], plus direct object marker [אֵת]) 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 גם את־ (“as well as…”; emphatic particle גם [“also”] and the definite direct object marker אֵת) 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 (גָּם אֵת־, gam ’et) Ruth the Moabitess the wife of the deceased.”

⁷⁵ tc The MT (Kethib) reads קָנִיתִי (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 קָנִיתָה (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.

⁷⁶ tc 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 Elimelech’s heir.

⁷⁷ tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar); NRSV “to maintain the dead man’s name on his inheritance.”

⁷⁸ 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).

⁷⁹ tc The MT (Kethib) has the imperfect יַעֲשֶׂה (ya’aseh, “[the Lord] will do”), but the marginal reading (Qere) has the shortened jussive form יַעַשׂ (ya’as, “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).

⁸⁰ 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).

⁸¹ tn Heb “the dead” (so KJV, NRSV); NLT “your husbands.” This refers to their deceased husbands.

⁸² 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.”