¹ tc The LXX (with the exception of the recensions of Origen and Lucian) repeats the description as follows: “Just as a female bear bereft of cubs in a field.”

³ tn Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.

¹ tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.

² tn The Hebrew term for “person” here is אָדָם (ʾadam, “human being”), which could be either a male or a female person.

² tn Heb “blood shall be her discharge in her flesh.” The term “flesh” here refers euphemistically to the female sexual area (cf. the note on v. 2 above).

² sn The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).

¹ tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.

³ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

² tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar un^eqevah).

⁵ sn The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and F. W. Bush, Ruth, Esther [WBC], 121).

¹ tn Heb “him.” The speaking voice in this chapter continues to be that of the גֶּבֶר (gever, “man”). The image of female Jerusalem in chs. 1-2 was fluid, being able to refer to the city or its inhabitants, both female and male. So too the “defeated soldier” or “everyman” (see note at 3:1 on “man”) is fluid and can represent any member of the Jewish community, male and female. This line especially has a proverbial character that can be extended to any person, hence the translation. But masculine pronouns are otherwise maintained, reflecting the Hebrew grammatical system and the speaking voice of the poem.

² tn The Hebrew word is אָדָם (ʾadam), which can sometimes refer to man, as opposed to woman. The term refers here to humankind, comprised of male and female. The singular is clearly collective (see the plural verb, “[that] they may rule” in v. 26b) and the referent is defined specifically as “male and female” in v. 27. Usage elsewhere in Gen 1-11 supports this as well. In 5:2 we read: “Male and female he created them, and he blessed them and called their name ‘humankind’ (אָדָם).” The noun also refers to humankind in 6:1, 5-7 and in 9:5-6.

¹ tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbal ideas of v. 7 are contained in participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.

¹ tn Or perhaps “Parents.” The plural οἱ πατέρες (hoi pateres, “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

¹ tn Or perhaps “Parents” (so TEV, CEV). The plural οἱ πατέρες (hoi pateres, “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.b).

¹ tn Grk “for their females exchanged the natural function for that which is contrary to nature.” The term χρῆσις (chrēsis) has the force of “sexual relations” here (L&N 23.65).

³ tn Heb “and you brought them into subjection to be to you for male and female slaves.” See the translator’s note on v. 11 for the same redundant repetition, which is not carried over into the contemporary English sentence.

³ tn Since the accompanying verb is feminine in form, the noun אָיִּל (ʾayyil, “male deer”) should be emended to אַיֶּלֶת (ʾayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.

¹ sn The point of this figure is that Job’s cries of lament are like the howls and screeches of these animals, not that he lives with them. In Job 39:13 the female ostrich is called “the wailer.”

¹ tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ʾadam; see the note on Lev 1:2) refers to any person among “mankind,” male or female.