4:1 | 4:1 Now Boaz went up235 tn The disjunctive clause structure (note the pattern vav [ו] + subject + verb) here signals the beginning of a new scene. to the village gate and sat there. Then along came the guardian236 tn Sometimes translated “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9. whom Boaz had mentioned to Ruth!237 tn Heb “look, the guardian was passing by of whom Boaz had spoken.” Boaz said, “Come238 tn Heb “turn aside” (so KJV, NASB); NIV, TEV, NLT “Come over here.” here and sit down, ‘John Doe’!”239 tn Heb “a certain one”; KJV, ASV “such a one.” The expression פְלֹנִי אַלְמֹנִי (p˙loni ’almoni) is not the name of the nearest relative, but an idiom which literally means “such and such” or “a certain one” (BDB 811-12 s.v. פְלֹנִי), which is used when one wishes to be ambiguous (1 Sam 21:3; 2 Kgs 6:8). Certainly Boaz would have known his relative’s name, especially in such a small village, and would have uttered his actual name. However the narrator refuses to record his name in a form of poetic justice because he refused to preserve Mahlon’s “name” (lineage) by marrying his widow (see 4:5, 9-10). This close relative, who is a literary foil for Boaz, refuses to fulfill the role of family guardian. Because he does nothing memorable, he remains anonymous in a chapter otherwise filled with names. His anonymity contrasts sharply with Boaz’s prominence in the story and the fame he attains through the child born to Ruth. Because the actual name of this relative is not recorded, the translation of this expression is difficult since contemporary English style expects either a name or title. This is usually supplied in modern translations: “friend” (NASB, NIV, RSV, NRSV, NLT), “so-and-so” (JPS, NJPS). Perhaps “Mr. So-And-So!” or “Mr. No-Name!” makes the point. For discussion see Adele Berlin, Poetics and Interpretation of Biblical Narrative, 99-101; R. L. Hubbard, Jr., Ruth (NICOT), 233-35; F. W. Bush, Ruth, Esther (WBC), 196-97. In the present translation “John Doe” is used since it is a standard designation for someone who is a party to legal proceedings whose true name is unknown. So he came240 tn Heb “and he turned aside” (so KJV, NASB); NRSV “And he went over.” and sat down.
| 4:2 | 4:2 Boaz chose ten of the village leaders241 tn Heb “and he took ten men from the elders of the town.” and said, “Sit down here!” So they sat down.
| 4:3 | 4:3 Then Boaz said to the guardian,242 tn Or “redeemer.” See the note on the phrase “guardian of the family interests” in 3:9. “Naomi, who has returned from the region of Moab, is selling243 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.” the portion of land that belongs to our relative Elimelech.
| 4:4 | 4:4 So I am legally informing you:244 tn Heb “and I said [or perhaps, “thought to myself”], ‘I will [or “must”] uncover your ear, saying’”; NAB “So I thought I would inform you”; NIV “I thought I should bring the matter to your attention.” Acquire it before those sitting here and before the leaders of my people!245 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”). If you want to exercise your right to redeem it, then do so.246 tn Heb “if you will redeem, redeem” (KJV, NASB, NRSV all similar); NCV “If you want to buy back the land, then buy it.” But if not, then tell me247 tn Heb “but if he will not redeem, tell me.” Most English versions emend the third person verb form (“he”) to the second person form because Boaz is addressing the closer relative. But it is possible that he briefly addresses the witnesses and refers to the closer relative in the third person. See J. M. Sasson, Ruth, 118. so I will know.248 tn Following the imperative, the prefixed verb form with vav indicates purpose or result. For you possess the first option to redeem it; I am next in line after you.”249 tn Heb “for there is no one besides you to redeem, and I am after you” (NASB similar). He replied, “I will redeem it.”
| 4:5 | 4:5 Then Boaz said, “When250 tn Heb “in the day”; NASB, NIV “On the day.” you acquire the field251 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. from Naomi,252 tn Heb “from the hand of Naomi” (so NASB, NRSV). you must also253 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.” acquire Ruth the Moabite,254 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. the wife of our deceased relative,255 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. in order to preserve his family name by raising up a descendant who will inherit his property.”256 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.”
| 4:6 | 4:6 The guardian said, “Then I am unable to redeem it, for I would ruin my own inheritance257 sn I would ruin my own inheritance. It is not entirely clear how acquiring Ruth and raising up an heir for the deceased Elimelech would ruin this individual’s inheritance. Perhaps this means that the inheritance of his other children would be diminished. See R. L. Hubbard, Jr., Ruth (NICOT), 245-46. in that case. You may exercise my redemption option, for I am unable to redeem it.”258 tn Heb “redeem for yourself, you, my right of redemption for I am unable to redeem.”
| 4:7 | 4:7 (Now this used to be the customary way to finalize a transaction involving redemption in Israel:259 tn Heb “and this formerly in Israel concerning redemption and concerning a transfer to ratify every matter.” A man would remove his sandal and give it to the other party.260 tn Heb “a man removed his sandal and gave [it] to his companion”; NASB “gave it to another”; NIV, NRSV, CEV “to the other.” This was a legally binding act261 tn Heb “the legal witness”; KJV “a testimony”; ASV, NASB “the manner (form NAB) of attestation.” in Israel.)
| 4:8 | 4:8 So the guardian said to Boaz, “You may acquire it,” and he removed his sandal.262 tc The LXX adds “and gave it to him” (cf. TEV, CEV), which presupposes the reading ויתן לו. This seems to be a clarifying addition (see v. 7), but it is possible the scribe’s eye jumped from the final vav (ו) on נַעֲלוֹ (na’alo, “his sandal”) to the final vav (ו) on לוֹ (lo, “to him”), accidentally omitting the intervening letters.
| 4:9 | 4:9 Then Boaz said to the leaders and all the people, “You are witnesses today that I have acquired from Naomi all that belonged to Elimelech, Kilion, and Mahlon.
| 4:10 | 4:10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property263 tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar). so the name of the deceased might not disappear264 tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.” from among his relatives and from his village.265 tn Heb “and from the gate of his place” (so KJV, ASV); NASB “from the court of his birth place”; NIV “from the town records.” You are witnesses today.”
| 4:11 | 4:11 All the people who were at the gate and the elders replied, “We are witnesses. May the Lord> make the woman who is entering your home like Rachel and Leah, both of whom built up the house of Israel! May266 tn Following the jussive, the imperative with prefixed vav indicates purpose or result. you prosper267 tn The phrase וַעֲשֵׂה־חַיִל (va’aseh-khayil, literally, “do strength”) has been variously translated: (1) financial prosperity: “may you become rich” (TEV), “may you be a rich man” (CEV), “may you achieve wealth” (NASB), “may you prosper” (NKJV, NJPS); (2) social prominence: “may you become powerful” (NCV), “may you have standing” (NIV), “may you be great” (NLT), “may you do well” (NAB); (3) reproductive fertility: “may you produce children” (NRSV); and (4) social activity: “may you do a worthy deed” (REB). in Ephrathah and become famous268 tc Heb “and call a name.” This statement appears to be elliptical. Usually the person named and the name itself follow this expression. Perhaps וּקְרָא־שֵׁם (uq˙ra’-shem) should be emended to וְיִקָּרֵא־שֵׁם (v˙yiqqare’-shem), “and your name will be called out,” that is, “perpetuated” (see Gen 48:16, cf. also Ruth 4:14b). The omission of the suffix with “name” could be explained as virtual haplography (note the letter bet [ב], which is similar to kaf [כ], at the beginning of the next word). The same explanation could account for the omission of the prefixed yod (י) on the verb “call” (yod [י] and vav [ו] are similar in appearance). Whether one reads the imperative (the form in the MT) or the jussive (the emended form), the construction indicates purpose or result following the earlier jussive “may he make.” in Bethlehem.269 map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
| 4:12 | 4:12 May your family270 tn Heb “your house” (so NAB, NASB, NRSV). become like the family of Perez271 tn Heb “and may your house be like the house of Perez, whom Tamar bore to Judah, from the offspring whom the Lord> gives to you from this young woman.” – whom Tamar bore to Judah – through the descendants272 tn Heb “from the seed” (KJV, ASV both similar); NASB, NIV “through the offspring”; NRSV “through the children.” the Lord> gives you by this young woman.”
A Grandson is Born to Naomi
| 4:13 | 4:13 So Boaz married Ruth and had sexual relations with her.273 tn Heb “and Boaz took Ruth and she became his wife and he went in to her.” Here the phrase “went in to her” (so NASB) is a euphemism for having sexual relations (cf. NCV); NLT “When he slept with her.” The Lord> enabled her to conceive274 tn Heb “gave her conception” (so KJV); NRSV “made her conceive”; NLT “enabled her to become pregnant.” and she gave birth to a son.
| 4:14 | 4:14 The village women said to Naomi, “May the Lord> be praised because he has not left you without a guardian275 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. today! May he276 tn The “guardian” is the subject of the verb, as the next verse makes clear. become famous in Israel!277 tn Heb “may his name be called [i.e., “perpetuated”; see Gen 48:16] in Israel.”
| 4:15 | 4:15 He will encourage you and provide for you when you are old,278 tn Heb “and he will become for you a restorer of life and a sustainer of your old age” (NASB similar). for your daughter-in-law, who loves you, has given him birth. She279 tn Heb “who, she”; KJV “which is better to thee.” is better to you than seven sons!”
| 4:16 | 4:16 Naomi took the child and placed him on her lap;280 tn Or “breast”; KJV, NRSV “in her bosom.” she became his caregiver.281 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.”
| 4:17 | 4:17 The neighbor women named him, saying, “A son has been born to Naomi.” They named him Obed.282 tn The name “Obed” means “one who serves,” perhaps anticipating how he would help Naomi (see v. 15). Now he became the father of Jesse – David’s father!
Epilogue: Obed in the Genealogy of David
| 4:18 | 4:18 These are the descendants283 tn Or “generations” (so KJV, NASB); NIV, NLT “family line.” of Perez: Perez was the father of Hezron,
| 4:19 | 4:19 Hezron was the father of Ram, Ram was the father of Amminadab,
| 4:20 | 4:20 Amminadab was the father of Nachshon, Nachshon was the father of Salmah,
| 4:21 | 4:21 Salmon284 sn Salmon appears to be an alternate spelling of Salmah in the preceding line. was the father of Boaz, Boaz was the father of Obed,
| 4:22 | 4:22 Obed was the father of Jesse, and Jesse was the father of David.285 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.
1 Samuel Hannah Gives Birth to Samuel
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