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Discovery Box| (0.17) | (Rut 4:22) | 1 sn The theological message of the Book of Ruth may be summarized as follows: God cares for needy people like Naomi and Ruth; he is their ally in this chaotic world. He richly rewards people like Ruth and Boaz who demonstrate sacrificial love and in so doing become his instruments in helping the needy. God’s rewards for those who sacrificially love others sometimes exceed their wildest imagination and transcend their lifetime. |
| (0.17) | (Rut 4:4) | 2 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”). |
| (0.17) | (Rut 3:10) | 4 sn Greater than what you did before. Ruth’s former act of devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a child to carry on her deceased husband’s (and Elimelech’s) line and to provide for Naomi in her old age (see Ruth 4:5, 10, 15). |
| (0.17) | (Rut 2:13) | 1 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.” |
| (0.17) | (Rut 2:7) | 9 tn Heb “a little while.” The adjective מְעָט (meʿat) functions in a temporal sense (“a little while”; e.g., Job 24:24) or a comparative sense (“a little bit”); see BDB 589-90 s.v. The foreman’s point is that Ruth was a hard worker who only rested a short time, or that she had only been waiting for permission for a short time (depending on how other issues in the verse are resolved). |
| (0.17) | (Rut 1:22) | 3 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?” |
| (0.17) | (Rut 1:21) | 2 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). |
| (0.17) | (Rut 1:17) | 2 sn Ruth’s devotion to Naomi is especially apparent here. Instead of receiving a sure blessing and going home (see v. 8), Ruth instead takes on a serious responsibility and subjects herself to potential divine punishment. Death, a power beyond Ruth’s control, will separate the two women, but until that time Ruth will stay by Naomi’s side and she will even be buried in the same place as Naomi. |
| (0.17) | (Rut 1:17) | 2 tn Heb “certainly death will separate me and you.” Ruth’s vow has been interpreted two ways: (1) Not even death will separate her from Naomi—because they will be buried next to one another (e.g., NRSV, NCV; see E. F. Campbell, Ruth [AB], 74-75). However, for the statement to mean, “Not even death will separate me and you,” it would probably need to be introduced by אִם (ʾim, “if”) or negated by לֹא (loʾ, “not”; see F. W. Bush, Ruth, Esther [WBC], 83). (2) Nothing except death will separate her from Naomi (e.g., KJV, ASV, RSV, NASB, NIV, TEV, NJPS, REB, NLT, GW; see Bush, 83). The particle כִּי introduces the content of the vow, which—if violated—would bring about the curse uttered in the preceding oath (BDB 472 s.v. כִּי 1.c; e.g., Gen 42:16; Num 14:22; 1 Sam 20:3; 26:16; 29:6; 2 Sam 3:35; 1 Kgs 2:23; Isa 49:18). Some suggest that כּי is functioning as an asseverative (“indeed, certainly”) to express what the speaker is determined will happen (Bush, 83; see 1 Sam 14:44; 2 Sam 3:9; 1 Kgs 2:23; 19:2). Here כִּי probably functions in a conditional sense: “if” or “if…except, unless” (BDB 473 s.v. כִּי 2.b). So her vow may essentially mean “if anything except death should separate me from you!” The most likely view is (2): Ruth is swearing that death alone will separate her from Naomi. |
| (0.17) | (Rut 1:4) | 2 tn Heb “and they lifted up for themselves Moabite wives.” When used with the noun “wife,” the verb נָשָׂא (nasaʾ, “to lift up, carry, take”) forms the idiom “to take a wife,” that is, to marry (BDB 673 s.v. Qal.3.d; 2 Chr 11:21; 13:21; 24:3; Ezra 9:2, 12; 10:44; Neh 13:25). |
| (0.17) | (Rut 1:9) | 2 tn Heb “rest.” While the basic meaning of מְנוּחָה (menukhah) is “rest,” it often refers to “security,” such as provided in marriage (BDB 629-30 s.v.; HALOT 600 s.v.). Thus English versions render it in three different but related ways: (1) the basic sense: “rest” (KJV, ASV, NASB, NIV); (2) the metonymical cause/effect sense: “security” (NRSV, NJPS, REB, NLT, GW); and (3) the referential sense: “home” (RSV, TEV, CEV, NCV). |
| (0.17) | (Rut 1:1) | 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). |
| (0.17) | (Jdg 8:7) | 4 tn This is apparently a rare instrumental use of the Hebrew preposition אֵת (ʾet, note the use of ב [bet] in v. 16). Some, however, argue that אֵת more naturally indicates accompaniment (“together with”). In this case Gideon envisions threshing their skin along with thorns and briers, just as the stalks and grain are intermingled on the threshing floor. See C. F. Burney, Judges, 229-30. |
| (0.17) | (Jos 19:2) | 2 tc The MT has “and Sheba” listed after “Beer Sheba.” The LXX suggests “Shema.” The Hebrew text may be defective here, since the form “Sheba” duplicates the latter part of the preceding name. If Sheba (or Shema) is retained as a separate city, the list numbers fourteen, one more than the number given in the concluding summary (v. 6). Some translations treat it as an alternate shorter name for “Beer Sheba” rendering it as “or Sheba;” cf. HCSB, TNIV, and JPS. |
| (0.17) | (Jos 17:14) | 1 tn Heb “Why have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the Lord has blessed me?” The construction עַד אֲשֶׁר־עַד־כֹּה (ʿad ʾasher ʿad koh, “until [the time] which, until now”) is extremely awkward. An emendation of the first עַד (ʿad) to עַל (ʿal) yields a more likely reading: “for until now” (see HALOT 787 s.v. III עַד). |
| (0.17) | (Jos 16:2) | 2 tn In the Hebrew text the place name “Luz” has the directive ending, indicating that the border went from Bethel to Luz. Elsewhere Luz and Bethel appear to be names for the same site (cf. Judg 1:23), but here they appear to be distinct. Note that the NIV translates “from Bethel (that is, Luz)” here, following the reading of the LXX, εἰς Βαιθηλ Λουζα (eis Baithēl Louza, “from Bethel [Luz]”). |
| (0.17) | (Jos 15:32) | 1 tn The total number of names in the list is thirty-six, not twenty-nine. Perhaps (1) some of the names are alternatives (though the text appears to delineate clearly such alternative names here and elsewhere, see vv. 8, 9, 10, 13, 25b) or (2), more likely, later scribes added to a list originally numbering twenty-nine and failed to harmonize the concluding summary statement with the expanded list. |
| (0.17) | (Jos 12:1) | 3 sn The rift valley is a geographic feature that extends from Mt. Hermon to the Gulf of Aqaba and includes the Sea of Galilee, the Jordan River, and the Dead Sea. The section described here extends from the border of Moab, the Arnon which runs into the middle of the Dead Sea, northward up the entire Jordan valley and beyond Galilee to Mt. Hermon at the border of Lebanon. |
| (0.17) | (Jos 10:12) | 1 tn Heb “Then Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.” It is uncertain whether the phrase “before the sons of Israel” modifies the verb “placed” (as in the present translation, “delivered the Amorites over to the Israelites”) or the verb “spoke” (“Joshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites”). |
| (0.17) | (Jos 1:4) | 2 tn Heb “all the land of the Hittites.” The expression “the land of the Hittites” does not refer to Anatolia (modern Turkey), where the ancient Hittite kingdom of the second millennium b.c. was located, but rather to Syria, the “Hatti land” mentioned in inscriptions of the first millennium b.c. (see HALOT 363-64 s.v. חִתִּי). The phrase is omitted in the LXX and may be a scribal addition. |
