← Ruth

On the Hebrew text. The Hebrew follows the Masoretic Text in the Leningrad tradition, as represented by standard diplomatic editions in their main wording; distinctively copyrighted critical apparatus is not reproduced. Versification follows the MT.

The Book of Ruth (MT) — Interlinear Summary

A consolidated companion to the Masoretic-Text Ruth data set: each chapter rendered as a six-tier Hebrew reverse-interlinear (Hebrew · gloss · parsing · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers, for each annotated chapter, the theme, the argument outline, and the textual / exegetical note (the text_note of each file, with the shared critical-text preface removed since it is stated once above). Loyal love, redemption, and Davidic ancestry in the days of the judges. The Hebrew follows the Masoretic Text in the Leningrad tradition (Westminster Leningrad Codex / OSHB); distinctively copyrighted apparatus is not reproduced, and Hebrew (MT) versification is used throughout.

Scope. 4 chapters · 85 verses · 1,306 annotated words.

Ruth

Ruth 1 — רות 1

Theme. Famine, migration, bereavement, return, and covenantal loyalty are bound together here in the severe but foundational opening of Ruth. It begins in the days of the judges with a famine in the land, yet instead of national warfare it narrows immediately to one household from Bethlehem of Judah that goes to sojourn in the fields of Moab. What follows is a progressive stripping away. Elimelech dies, the sons marry Moabite women, and after about ten years both sons die as well, leaving Naomi without husband and without sons. The opening movement therefore places the book under the sign of emptiness and residue. A family that left Bethlehem for survival is reduced to a widowed mother and her widowed daughters-in-law in foreign territory. Yet Ruth 1 does not remain only a movement of loss. The report that YHWH has visited his people to give them bread turns Naomi toward home, and on the road the narrative becomes a testing ground of fidelity. Orpah's return is not vilified, but Ruth's refusal to leave Naomi becomes the moral and theological center of the book. Ruth binds herself not only to Naomi's person but to Naomi's people, God, land, and grave, so that her loyalty becomes covenant-shaped rather than merely affectionate. By the time the women arrive in Bethlehem, Naomi names herself through bitterness and emptiness, but the narrative refuses to end there without a counterpoint. They come at the beginning of barley harvest. It therefore joins domestic catastrophe, hard theological speech, costly female loyalty, and the first quiet signal of providential provision into a chapter where return begins in sorrow but not without hope.

Outline.

Textual note. The days of the judges form the setting, but the first burden here is not military chaos or charismatic deliverance. It is famine, migration, bereavement, and the narrowing of one family down to a widowed Israelite mother and two widowed Moabite daughters-in-law. Verse 1 should retain the deliberately compressed transition from the old setting to the new crisis: in the days of the judging of the judges there was famine in the land, and a man from Bethlehem of Judah went to sojourn in the fields of Moab. The repetition of שׁפט should remain audible, because the narrator places the domestic story inside the unsettled age of Judges without retelling the wider violence directly. The irony of Bethlehem, the 'house of bread,' suffering famine should also remain visible in translation. Verses 2-5 establish the household and then dismantle it. Elimelech, Naomi, Mahlon, and Chilion are named, identified as Ephrathites from Bethlehem of Judah, and shown entering Moab. Verses 3-5 then move with stark succession: Elimelech dies, the sons marry Moabite women, about ten years pass, and then both Mahlon and Chilion die. Translation should preserve the accumulating effect of the deaths rather than smoothing them into summary. Naomi is left without husband and without her two sons. The repeated forms of שׁאר are important, because the narrative keeps returning to what remains after loss. This is a narrative of residue, not abundance. Verses 6-14 begin the movement homeward and turn the narrative from loss alone into contested return. Naomi hears in the fields of Moab that YHWH has visited his people to give them bread, and that report becomes the first sign of divine movement in the book. Verse 6 should preserve the covenantal force of פקד; YHWH has visited his people, not merely improved agricultural conditions. In verses 7-10 Naomi departs with her daughters-in-law, but on the road she urges them to return each to her mother's house. Her blessing invokes YHWH's חֶסֶד toward them as they have shown kindness to the dead and to her. The narrative depends on that term's moral weight. Verses 11-13 intensify Naomi's plea with the language of bitter providence, impossible remarriage, and the outstretched hand of YHWH against her. These speeches should not be sentimentalized. Naomi is not merely being pragmatic. She is interpreting her condition under divine heaviness. Verses 14-18 form the narrative's covenantal center. Orpah kisses Naomi and returns, but Ruth clings to her. Ruth's speech in verses 16-17 should remain as close and solemn as English allows. The sequence of going, lodging, people, God, place of death, burial, and self-imprecating oath gives the scene its lasting force. Ruth does not offer Naomi affection in the abstract. She binds herself to Naomi's road, kin, people, God, and grave. The phrase 'your people shall be my people, and your God my God' should therefore be left with full covenantal force. This is not only friendship language. It is incorporation language. Verses 19-22 close the narrative by joining return, recognition, emptiness, and the first hint of coming provision. When Naomi and Ruth arrive in Bethlehem, the town is stirred, and Naomi rejects the old name's pleasantness in favor of Mara, because the Almighty has dealt very bitterly with her. Verse 21's contrast is crucial: she went away full, and YHWH has brought her back empty. The final verse should preserve both facts it holds together: Naomi returned, and Ruth the Moabitess returned with her from the fields of Moab; and they came to Bethlehem at the beginning of barley harvest. The harvest note is quiet, but not incidental. The narrative ends in acknowledged emptiness, yet at the threshold of a season in which YHWH's hidden provision will begin to emerge. Versification follows the MT.

Ruth 2 — רות 2

Theme. Ruth 2 (23 verses in the MT) opens: And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name Boaz. The middle of the chapter continues: YHWH recompense your work, and a full reward be given you of YHWH God of Israel, under whose wings you are come to trust. It closes: So she kept fast by the maidens of Boaz to glean to the end of barley harvest and of wheat harvest; and dwelt with her mother in law.

Outline.

Textual note. Ruth 2 comprises 23 verses in MT order. Movement I (vv. 1-5) — And Naomi had a kinsman of her husband's, a mighty man of wealth, of the. And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name Boaz. And Ruth the Moabitess said to Naomi, Let me now go to the field, and glean ears of corn after in whose sight I shall find grace. And she said to her, Go, my daughter. And she went, and came, and gleaned in the field after the reapers: and her. Movement II (vv. 6-10) — And the servant that was set over the reapers answered and said, It the. And the servant that was set over the reapers answered and said, It the Moabitish damsel that came back with Naomi out of the country of Moab: And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and has continued even from the morning until now, that she tarried a little in the house. Then said Boaz to Ruth,. Movement III (vv. 11-15) — And Boaz answered and said to her, It has fully been shewed me, all that. And Boaz answered and said to her, It has fully been shewed me, all that you have done to your mother in law since the death of your husband: and you have left your father and your mother, and the land of your nativity, and are come to a people which you knewest not heretofore. YHWH recompense your work, and a full reward be given you of YHWH God of Israel,. Movement IV (vv. 16-20) — And let fall also of the handfuls of purpose for her, and leave , that s. And let fall also of the handfuls of purpose for her, and leave , that she may glean , and rebuke her not. So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley. And she took up, and went into the city: and her mother in law saw what she had gleaned: and she brought forth, and gave to her that she had. Movement V (vv. 21-23) — And Ruth the Moabitess said, He said to me also, You shall keep fast by. And Ruth the Moabitess said, He said to me also, You shall keep fast by my young men, until they have ended all my harvest. And Naomi said to Ruth her daughter in law, good, my daughter, that you go out with his maidens, that they meet you not in any other field. So she kept fast by the maidens of Boaz to glean to the end of barley harvest and of wheat. Where English printed Bibles divide verses differently, this annotation follows MT versification throughout.

Ruth 3 — רות 3

Theme. Ruth 3 (18 verses in the MT) opens: Then Naomi her mother in law said to her, My daughter, shall I not seek rest for you, that it may be well with you? The middle of the chapter continues: And he said, Blessed you of YHWH, my daughter: you have shewed more kindness in the latter end than at the beginning, inasmuch as you followedst not young men, whether poor or rich. It closes: Then said she, Sit still, my daughter, until you know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.

Outline.

Textual note. Ruth 3 comprises 18 verses in MT order. Movement I (vv. 1-4) — Then Naomi her mother in law said to her, My daughter, shall I not seek. Then Naomi her mother in law said to her, My daughter, shall I not seek rest for you, that it may be well with you? And now not Boaz of our kindred, with whose maidens you wast? Behold, he winnoweth barley to night in the threshingfloor. Wash thyself therefore, and anoint you, and put your raiment upon you, and get you down to the floor: make not thyself. Movement II (vv. 5-8) — And she said to her, All that you sayest to me I will do. And she said to her, All that you sayest to me I will do. And she went down to the floor, and did according to all that her mother in law bade her. And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. And it came to pass at midnight,. Movement III (vv. 9-12) — And he said, Who you? And she answered, I Ruth your handmaid: spread the. And he said, Who you? And she answered, I Ruth your handmaid: spread therefore your skirt over your handmaid; for you a near kinsman. And he said, Blessed you of YHWH, my daughter: you have shewed more kindness in the latter end than at the beginning, inasmuch as you followedst not young men, whether poor or rich. And now, my daughter, fear not; I will do. Movement IV (vv. 13-16) — Tarry this night, and it shall be in the morning, if he will perform to. Tarry this night, and it shall be in the morning, if he will perform to you the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to you, then will I do the part of a kinsman to you, YHWH liveth: lie down until the morning. And she lay at his feet until the morning: and she rose up before one could know. Movement V (vv. 17-18) — And she said, These six of barley gave he me; for he said to me, Go not. And she said, These six of barley gave he me; for he said to me, Go not empty to your mother in law. Then said she, Sit still, my daughter, until you know how the matter will fall: for the man will not be in rest, until he have finished the thing this day. Where English printed Bibles divide verses differently, this annotation follows MT versification throughout.

Ruth 4 — רות 4

Theme. Ruth 4 (22 verses in the MT) opens: Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; to whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. The middle of the chapter continues: And let your house be like the house of Pharez, whom Tamar bare to Judah, of the seed which YHWH shall give you of this young woman. It closes: And Obed begat Jesse, and Jesse begat David.

Outline.

Textual note. Ruth 4 comprises 22 verses in MT order. Movement I (vv. 1-5) — Then went Boaz up to the gate, and sat him down there: and, behold, the. Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; to whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. And he took ten men of the elders of the city, and said, Sit you down here. And they sat down. And he said to the kinsman, Naomi, that is come again out of. Movement II (vv. 6-10) — And the kinsman said, I cannot redeem for myself, lest I mar mine own in. And the kinsman said, I cannot redeem for myself, lest I mar mine own inheritance: redeem you my right to thyself; for I cannot redeem . Now this in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave to his neighbour: and this a testimony in Israel. Therefore the kinsman said. Movement III (vv. 11-15) — And all the people that in the gate, and the elders, said, witnesses. And all the people that in the gate, and the elders, said, witnesses. YHWH make the woman that is come into your house like Rachel and like Leah, which two did build the house of Israel: and do you worthily in Ephratah, and be famous in Bethlehem: And let your house be like the house of Pharez, whom Tamar bare to Judah, of the seed which YHWH shall give you. Movement IV (vv. 16-20) — And Naomi took the child, and laid it in her bosom, and became nurse to. And Naomi took the child, and laid it in her bosom, and became nurse to it. And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he the father of Jesse, the father of David. Now these the generations of Pharez: Pharez begat Hezron, And Hezron begat Ram, and Ram begat Amminadab, And Amminadab begat. Movement V (vv. 21-22) — And Salmon begat Boaz, and Boaz begat Obed. And Salmon begat Boaz, and Boaz begat Obed, And Obed begat Jesse, and Jesse begat David. Where English printed Bibles divide verses differently, this annotation follows MT versification throughout.