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Ruth Returns to Naomi

18 She carried it back to town, and her mother-in-law saw[a] how much grain[b] she had gathered. Then Ruth[c] gave her the roasted grain she had saved from mealtime.[d] 19 Her mother-in-law asked her,[e] “Where did you gather grain today? Where did you work? May the one who took notice of you be rewarded!”[f] So Ruth[g] told her mother-in-law with whom she had worked. She said, “The name of the man with whom I worked today is Boaz.” 20 Naomi said to her daughter-in-law, “May he be rewarded by the Lord because he[h] has shown loyalty to the living on behalf of the dead!”[i] Then Naomi said to her, “This man is a close relative of ours; he is our guardian.”[j] 21 Ruth the Moabite replied, “He even[k] told me, ‘You may go along beside my servants[l] until they have finished gathering all my harvest!’”[m] 22 Naomi then said to her daughter-in-law Ruth, “It is good, my daughter, that you should go out to work with his female servants.[n] That way you will not be harmed, which could happen in another field.”[o] 23 So Ruth[p] worked beside[q] Boaz’s female servants, gathering grain until the end of the barley harvest as well as the wheat harvest.[r] After that she stayed home with her mother-in-law.[s]

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Footnotes

  1. Ruth 2:18 tc MT vocalizes ותרא as the Qal verb וַתֵּרֶא (vattereʾ, “and she saw”), consequently of “her mother-in-law” as subject and “what she gathered” as the direct object: “her mother-in-law saw what she gathered.” A few medieval Hebrew mss (also reflected in Syriac and Vulgate) have the Hiphil וַתַּרְא (vattarʾ, “and she showed”), consequently taking “her mother-in-law” as the direct object and “what she gathered” as the double direct-object: “she showed her mother-in-law what she had gathered” (cf. NAB, TEV, CEV, NLT). Although the latter has the advantage of making Ruth the subject of all the verbs in this verse, it would be syntactically difficult. For one would expect the accusative sign אֶת (ʾet) before “her mother-in-law” if it were the direct object of a Hiphil verb in a sentence with a double direct object introduced by the accusative sign אֶת, e.g., “to show (Hiphil of רָאָה, raʾah) your servant (direct object marked by accusative sign אֶת) your greatness (double direct object marked by accusative sign אֶת) (Deut 3:24). Therefore the MT reading is preferred.
  2. Ruth 2:18 tn Heb “that which”; the referent (how much grain) has been specified in the translation for clarity.
  3. Ruth 2:18 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
  4. Ruth 2:18 tn Heb “and she brought out and gave to her that which she had left over from her being satisfied.”
  5. Ruth 2:19 tn Heb “said to her.” Since what follows is a question, the translation uses “asked her” here.
  6. Ruth 2:19 tn Or “blessed” (so NAB, NIV, NRSV). The same expression occurs in the following verse.
  7. Ruth 2:19 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
  8. Ruth 2:20 tn Heb “Blessed be he to the Lord, who has not abandoned his loyalty.” The formula has (1) the passive participle “blessed,” followed by (2) a person (in this case “he”), followed by (3) the preposition and noun “to the Lord,” followed by (4) the relative pronoun אֲשֶׁר (ʾasher, “who”). The issue is whether the relative pronoun refers back to the Lord or to Boaz (“he”). Many English versions translate: “May he [Boaz] be blessed by the Lord, who has not abandoned his loyalty to the living and dead.” In this rendering the pronoun אֲשֶׁר (ʾasher) appears to refer to “the Lord” not abandoning his loyalty. But it actually refers to Boaz as is clarified by the similar construction in 2 Sam 2:5. The formula there says, “May you [plural] be blessed to the Lord, who you [plural] have extended such kindness to your master Saul.” The plural verb after “who” clarifies that the clause does not refer to the Lord. As a formula, the אֲשֶׁר (ʾasher) clause, “who…,” modifies the person(s) to be blessed by the Lord, noting something the person(s) did to warrant the blessing. (Since the content of the clause provides a reason, it is fair to translate אֲשֶׁר [ʾasher, “who”] as “because.”) Some translations make the subordinate clause into a separate sentence, but this does not fully clarify the issue, e.g. “The Lord bless him…He has not stopped showing his kindness” (NIV). 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.
  9. Ruth 2:20 tn Heb “to the living and the dead” (so KJV, NASB).
  10. Ruth 2:20 tn The Hebrew term גָּאַל (gaʾal) 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.
  11. Ruth 2:21 tn On the force of the phrase גָּם כִּי (gam ki) here, see F. W. Bush, Ruth, Esther (WBC), 138-39.
  12. Ruth 2:21 tn Heb “with the servants who are mine you may stay close.” The imperfect has a permissive nuance here. The word “servants” is masculine plural.
  13. Ruth 2:21 tn Heb “until they have finished all the harvest which is mine”; NIV “until they finish harvesting all my grain.”
  14. Ruth 2:22 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.
  15. Ruth 2:22 tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”
  16. Ruth 2:23 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
  17. Ruth 2:23 tn Heb “and she stayed close with”; NIV, NRSV, CEV “stayed close to”; NCV “continued working closely with.”
  18. Ruth 2:23 sn Barley was harvested from late March through late April, wheat from late April to late May (O. Borowski, Agriculture in Ancient Israel, 88, 91).
  19. Ruth 2:23 tn Heb “and she lived with her mother-in-law” (so NASB). Some interpret this to mean that she lived with her mother-in-law while working in the harvest. In other words, she worked by day and then came home to Naomi each evening. Others understand this to mean that following the harvest she stayed at home each day with Naomi and no longer went out looking for work (see F. W. Bush, Ruth, Esther [WBC], 140). Others even propose that she lived away from home during this period, but this seems unlikely. A few Hebrew mss (so also Latin Vulgate) support this view by reading, “and she returned to her mother-in-law.”

18 She picked up her grain[a] and went back to town.

Her mother-in-law noticed how much Ruth[b] had gleaned and had brought back from what was left over from her lunch. 19 So her mother-in-law quizzed her, “Where did you glean today? Where, precisely, did you work? May the one who took notice of you be blessed.”

So Ruth told her mother-in-law with whom she had worked. She said, “The man’s name with whom I worked today is Boaz.”

20 Naomi replied, “May the one who hasn’t abandoned his gracious love to the living or to the dead be blessed by the Lord.” Naomi added, “This man is closely related to us, our related redeemer,[c] as a matter of fact!”

21 Then Ruth the Moabite woman added, “He also told me ‘Stay close to my young men until they have completed my entire harvest.’”

22 Naomi responded to her daughter-in-law Ruth, “It is prudent, my daughter, for you to go out with his women servants, so someone won’t attack you in another field.” 23 So Ruth[d] continued to stay close to the young women who worked for Boaz, gathering grain until both the barley and wheat harvests were complete, all the while living with her mother-in-law.

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Footnotes

  1. Ruth 2:18 The Heb. lacks her grain
  2. Ruth 2:18 Lit. she
  3. Ruth 2:20 I.e. a close male relative responsible to redeem inheritances (Lev. 25:25), to free relatives from indentured servitude (Lev. 25:47-55), to avenge deaths (Deut. 19:1-13), and to financially support, care for, and (in certain limited cases) to marry a widow related to him (Deut. 25:5-10); and so throughout the book
  4. Ruth 2:23 Lit. she