RUT (Ruth)
RUT.1 • RUT.2 • RUT.3 • RUT.4
RUT.1
[RUT.1.1] And it came to pass in the days when the judges judged, and there was a famine in the land. Then a man from Bethlehem of Judah went to sojourn in the fields of Moab, he and his wife and his two sons. [§]
Va-yi-hi bi-ye-mei shofet ha-shoftim, va-yi-hi ra-av ba-aretz, va-ye-lech ish mi-beit lechem Yehudah la-gur bi-sdei Moav, hu ve-ishto u-shnei vanav.
This verse describes a time when judges ruled, a famine struck the land, and a man from Bethlehem in Judah went to live in the fields of Moab with his wife and two sons.
[RUT.1.2] And the name of the man was God-ruled, and the name of his wife was my delight, and the name of his two sons was sickly and wasting, Ephratites from Bethlehem Judah. And they came to the fields of Moab and were there. [§]
ve-shem ha-ish elimelech ve-shem ishto naomi ve-shem shnei-vanav machlon ve-chilyon efraitim mi-beit lechem yehudah va-yavo se-dei-moav va-yihyu-sham.
This verse introduces the characters and setting of the story. It states the name of the man is Elimelech, the name of his wife is Naomi, and the names of his two sons are Machlon and Chilyon, who were from Bethlehem Judah. It continues stating that they came to the fields of Moab and stayed there.
[RUT.1.3] And Elimelech, a God-king man of Naomi, died, and she remained with her two sons. [§]
va-ya-mat e-li-me-lech eesh na-o-mee va-tee-sha-air hee oo-sh-nei ba-nei-ha
This verse describes the death of Elimelech, Naomi's husband, and the remaining family members. 'Va-ya-mat' means 'and died'. 'Elimelech' is a name comprised of 'El' (God) and 'melech' (king). 'Eesh' means 'man'. 'Naomi' is a proper noun, a woman's name. 'Va-tee-sha-air' means 'and remained'. 'Hee' means 'she'. 'Oo-sh-nei' means 'and two'. 'Ba-nei-ha' means 'her sons'.
[RUT.1.4] They took for themselves wives from the Moabites, the name of one was Orpah, and the name of the second was Ruth, and they settled there for about ten years. [§]
vayis'u lahem nashim mo'aviyot shem ha'achat orpah v'shem ha'shenit rut vayeshvu sham k'eser shanim.
This verse describes men taking Moabite women as wives. 'Vayis'u' means 'they took'. 'Lahem' means 'for themselves' or 'to them'. 'Nashim' means 'wives'. 'Mo'aviyot' means 'Moabite women'. 'Shem' means 'name'. 'Ha'achat' means 'the one'. 'Orpah' is a name. 'V'shem' means 'and the name'. 'Ha'shenit' means 'the second'. 'Rut' is a name. 'Vayeshvu' means 'they settled'. 'Sham' means 'there'. 'K'eser' means 'like ten'. 'Shanim' means 'years'.
[RUT.1.5] And they died, also both Mahlon and Chilion, and the woman remained from two sons of hers and from her husband. [§]
vayamu guam-shneiem mahalown vechilyown vatishaer haisha mishnei yeladeha umeisha
This verse describes the deaths of Mahlon and Chilion, and the resulting state of their mother Naomi. 'Vayamu' means 'and they died'. 'Guam-shneiem' means 'also both'. 'Mahlon vechilyown' identifies the two men who died. 'Vatishaer' means 'and remained'. 'Haisha' means 'the woman'. 'Mishnei yeladeha' means 'from two sons of hers'. 'Umeisha' means 'and from her husband'.
[RUT.1.6] And she arose, she and her daughters-in-law, and she returned from the fields of Moab, because she heard in the fields of Moab that Yahveh had visited His people to give them bread. [§]
va-ta-kam hee ve-chol-ote-ha va-ta-shav mi-sdeh mo-av ki-shama be-sdeh mo-av ki-pakad Yahveh et-amo lateit lahem lechem
This verse describes Naomi and her daughters-in-law returning from the fields of Moab. It states that Naomi heard in the fields of Moab that Yahveh had visited His people to give them food.
[RUT.1.7] And she went out from the place which was there, and her two daughters-in-law with her, and they went on the way to return to the land of Judah. [§]
Va-te-tse mim-en ha-ma-kom a-sher ha-yeta sha-mah u-shtei ka-lo-tei-ha im-ah va-te-lakh-na ba-de-rekh la-shuv el-eretz Ye-hu-dah.
This verse describes Naomi leaving the place where she had been staying, with her two daughters-in-law, and beginning the journey to return to the land of Judah. Each word is directly translated to maintain the most literal meaning. ‘Va’ means ‘and,’ ‘te’ is a feminine singular pronoun, ‘mim’ means ‘from,’ ‘en’ means ‘of/from,’ ‘ha’ is the definite article ‘the,’ ‘ma-kom’ means ‘place,’ ‘a-sher’ means ‘which/that,’ ‘ha-yeta’ means ‘was,’ ‘sha-mah’ means ‘there,’ ‘u’ means ‘and,’ ‘shtei’ means ‘two,’ ‘ka-lo-tei-ha’ means ‘her daughters-in-law,’ ‘im-ah’ means ‘with her,’ ‘va-te-lakh-na’ means ‘they went,’ ‘ba-de-rekh’ means ‘on the way,’ ‘la-shuv’ means ‘to return,’ ‘el’ means ‘to,’ ‘eretz’ means ‘land,’ and ‘Ye-hu-dah’ is the name ‘Judah’.
[RUT.1.8] And Naomi said to her two daughters-in-law, "Go, return, each of you to her mother's house. May Yahveh do kindness with you, as you have done with the dead and with me." [§]
Va-to-mer Na-o-mi li-shtei ka-lot-ei-ha lekh-na shov-na i-sha le-beit im-a-ha ya-a-seh Yahveh im-a-chem che-sed ka-asher a-si-tem im-ha-met-im ve-im-a-di.
This verse is Naomi speaking to her two daughters-in-law, telling them to return to their mothers' homes. She invokes Yahveh to show them kindness as they have shown to the deceased and to her. The names are straightforward: Naomi is a proper noun, and the other words follow the pattern of literal translation as requested.
[RUT.1.9] May Yahveh give to you, and may you find rest, a woman in her husband’s home. And she kissed them, and she raised their voices, and they wept. [§]
yitten Yahveh lakhem u-metsa’an menucha ishah beit isha’ah vatishak lahen vatise’ana qolan vatibke’nah.
This verse describes a blessing given by Yahveh, followed by the reaction of women. "Yitten" means "may give". "Lakhem" means "to you". "U-metsa’an" means "and may find". "Menucha" means "rest". "Ishah" means "woman". "Beit isha’ah" refers to a woman's husband's house, and effectively means "a husband's home". "Vatishak" means "and she kissed". "Lahen" means "to them". "Vatise’ana" means "and she raised". "Qolan" means "their voices". "Vatibke’nah" means "and they wept". The verse portrays a blessing of peace, followed by affectionate gestures and expressions of sorrow.
[RUT.1.10] And they said to her, "Because you are with us, we will return to your people." [§]
va-to-mar-na-la-ha ki-i-tach na-shuv le-a-mech
This verse comes from Exodus 2:19. 'Va-to-mar-na-la-ha' means 'and they said to her'. 'Ki-i-tach' means 'because with you'. 'Na-shuv' means 'we will return'. 'Le-a-mech' means 'to your people'. The verse is spoken by the midwives to Moses' mother.
[RUT.1.11] And Naomi said, "Return, my daughters, why would you go with me? Are there still sons for me in my womb, so that they may be men for you?" [§]
Va-to-mer Na-o-mee shov-nah ben-o-tai la-mah te-lach-nah im-mee ha-od lee ba-neem be-may-ai ve-ha-yu la-chem la-a-na-shim.
This verse is spoken by Naomi to her daughters-in-law, Orpah and Ruth. She is urging them to return to their own families and homes. Naomi believes she is too old to have more children and therefore cannot provide for them through marriage to her remaining relatives. She asks why they would continue to travel with her, as she has no future sons who could marry them and provide for their needs. 'Shovnah' means 'return'. 'Benotai' means 'my daughters'. 'La-mah' means 'why'. 'Te-lach-nah' means 'you go'. 'Im-mee' means 'with me'. 'Ha-od lee' means 'still to me'. 'Ba-neem' means 'sons'. 'Be-may-ai' means 'in my womb'. 'Ve-ha-yu' means 'and they will be'. 'La-chem' means 'to you'. 'La-a-na-shim' means 'as husbands/men'.
[RUT.1.12] I have returned my daughters to you, for I am too old to be with a man. For I said, 'I have hope,' and indeed, I was with a man last night and have also borne sons. [§]
shovnah bnotai lekhah ki zakanti mihiyot leish ki amarti yesh li tikvah gam hayiti halailah leish vgam yaldeti banim.
This verse appears to be a woman speaking, stating that she has returned her daughters to someone. She explains her age prevents her from being with a man. She then states she once had hope, and recalls a time when she was with a man and bore children. The verse is complex and seems to relate to a situation involving levirate marriage or a similar custom.
[RUT.1.13] Are these considered until they grow? Are these anchored so as not to be for a man, only my daughters? Because it is very bitter to me from you, because Yahveh’s hand has acted upon me. [§]
Ha-la-hen | te-sa-bei-reh-nah ad a-sher yig-da-lu ha-la-hen te-eh-ga-neh le-bil-ti hyot le-ish al be-not-ai ki mar-li me-od mi-chem ki ya-tza-ah bee yad-Yeh-veh.
This verse speaks of daughters being compared to trees. It expresses sorrow and a sense of divine intervention, implying a difficult experience related to these daughters. The speaker is lamenting the situation and acknowledging the hand of Yahveh in their distress.
[RUT.1.14] And they raised their voices and wept again, and Orpah kissed her mother-in-law, but Ruth clung to her. [§]
va-tee-seh-nah ko-lahn va-tee-beh-keh-nah ohd va-tee-shahk ahr-pah lah-chah-moh-tahv rooth dahv-kah bah
This verse describes Naomi instructing her daughters-in-law, Orpah and Ruth, to return to their families. Orpah kisses Naomi goodbye, while Ruth clings to her.
[RUT.1.15] And she said, "Behold, your sister-in-law has returned to her people and to her Gods. Return after your sister-in-law." [§]
Va-to-mer hi-neh sha-vah yevim-tekh el-am-mah ve-el-elo-hay-ha shoo-vee akh-ray yevim-tekh
This verse is from Ruth 1:11. It is Naomi speaking to Ruth. 'Va-to-mer' means 'and she said'. 'Hi-neh' means 'behold'. 'Sha-vah' means 'returned'. 'Yevim-tekh' means 'your sister-in-law'. 'El-am-mah' means 'to her people'. 'Ve-el-elo-hay-ha' means 'and to her Gods'. 'Shoo-vee' means 'return'. 'Akh-ray' means 'after'.
[RUT.1.16] And Ruth said, "Do not plead with me to leave you, to turn back from following you, for wherever you go, I will go, and wherever you lodge, I will lodge. Your people are my people, and your Gods are my Gods." [§]
Va-to-mer Ruth al-tifg'i-vi le-azvek la-shuv me-achar-ayich ki el-asher telchi eilech uva-asher talini alin amech ami ve-elohayich elohai.
This verse is spoken by Ruth to Naomi. Ruth is pleading with Naomi not to urge her to leave and return to her own people. She declares her unwavering loyalty to Naomi, stating she will go wherever Naomi goes and stay wherever Naomi stays. She identifies Naomi's people as her people and Naomi's God as her God.
[RUT.1.17] In the place where you die, I will die, and there I will be buried. Thus may Yahveh do to me, and thus may he add, for death will separate between me and you. [§]
ba'asher tamuti amut veshama ekaber koh ya'aseh Yahveh li v'koh yosif ki hamavet yafrid beinī u'veinech.
This verse is a declaration of the speaker's desire to remain with their beloved even in death. They express a wish to die in the same place and be buried alongside their loved one. They invoke Yahveh as a witness and ask that further suffering be added to them if death should separate them. The verse highlights a strong emotional and spiritual bond, and a refusal to accept separation even in death.
[RUT.1.18] And she saw that she was striving to go with her, and she ceased to speak to her. [§]
va-teh-reh kee-mee-teh-ah-met-set hee lah-lekh-et ee-tah-h va-teh-khadal le-dah-ber eh-leh-hah
This verse describes a situation where someone saw that another was striving to go with them and stopped speaking to them. The verb forms indicate past tense and the pronouns delineate who is speaking and to whom.
[RUT.1.19] And they both went until they arrived at Bethlehem. And it happened, when they arrived at Bethlehem, that all the city was stirred up about them. And they said, "Is this Naomi?" [§]
va-tay-lach-nah sh-tay-hem ad-bo-ah-nah bayt-le-chem va-ye-hi ke-vo-ah-nah bayt-le-chem va-te-hom kol-ha-ir a-lay-hen va-to-mar-nah ha-zot na-o-mee.
This verse describes Naomi and Ruth arriving in Bethlehem. The people of the city were stirred/astonished by their arrival, and they began to ask, "Is this Naomi?"
[RUT.1.20] And she said to them, "Do not call me Naomi. Call me Mara, because the Powerful One has been very bitter to me." [§]
Va-to-mer a-lei-hen al-ti-kre-na lee na-o-mee kre-na lee ma-ra ki-he-mar sha-dai lee me-od.
This verse is from the Book of Ruth 1:20. It consists of Naomi speaking to her daughters-in-law, Ruth and Orpah. She is asking them not to call her Naomi, but Mara. She explains that 'the Powerful One' has dealt bitterly with her. 'El' is a general word for 'God', while 'Shaddai' specifically refers to 'the Powerful One'.
[RUT.1.21] I have gone out full, but Yahveh has returned me empty. Why do you call me Naomi? Yahveh has answered me with adversity, and Shaddai has made my life bitter. [§]
ani mele'ah halakhti ve reikam heshivani Yahveh lamah tikre'nah li na'omi v'Yahveh anah bi v'Shaddai herah li.
This verse is spoken by Naomi to her daughters-in-law, Ruth and Orpah, after the deaths of her husband and sons. She is expressing her grief and telling them to return to their own families. She feels that Yahveh has dealt harshly with her. ‘Ani’ means ‘I’. ‘Mele’ah’ means ‘full’. ‘Halakhti’ means ‘I have walked’ or ‘I have gone’. ‘Ve reikam’ means ‘and empty’ or ‘and in vain’. ‘Heshivani’ means ‘He has returned me’. ‘Yahveh’ is the proper name of God. ‘Lamah’ means ‘why’. ‘Tikre’nah’ means ‘you call’. ‘Na’omi’ is the name Naomi. ‘V’Yahveh’ means ‘and Yahveh’. ‘Anah’ means ‘answered’. ‘Bi’ means ‘to me’ or ‘with me’. ‘V’Shaddai’ means ‘and Shaddai’ (another name for God, often associated with power and blessing, but here expressed with discontent). ‘Herah’ means ‘has worsened’ or ‘has made evil’. ‘Li’ means ‘to me’.
[RUT.1.22] And Naomi returned, and Ruth the Moabite, her daughter-in-law with her, the returning ones from the fields of Moab, and they came to Bethlehem at the beginning of the harvest of barley. [§]
va-tashav naomi ve-rut ha-moaviya kalata uchima ha-shava misdei moav ve-hema bau beit lechem bitechilat ketzir seorim.
This verse describes Naomi and Ruth returning to Bethlehem. 'Va-tashav' means 'and she returned'. 'Naomi' is a proper noun, the name of a person. 'Ve-Rut' means 'and Ruth'. 'Ha-Moaviya' means 'the Moabite'. 'Kalata' means 'her daughter-in-law'. 'Uchima' means 'with her'. 'Ha-shava' means 'the returning ones'. 'Misdei Moav' means 'from the fields of Moab'. 'Ve-hema' means 'and they'. 'Bau' means 'came'. 'Beit Lechem' means 'Bethlehem'. 'Bitechilat' means 'at the beginning of'. 'Ketzir seorim' means 'the harvest of barley'.
RUT.2
[RUT.2.1] And to Naomi it was known of a man, a capable hero from the family of Elimelech, and his name was Boaz. [§]
u-le-na-o-mi mo-da-a le-ee-sha-ah, eesh gib-bor khay-eel mi-mish-pa-khat el-i-me-lekh, u-sh-mo bo-az.
This verse introduces Boaz to Naomi. It states that Naomi learned about a capable man from the family of Elimelech, and his name is Boaz. Each word is translated literally, maintaining the original sentence structure as closely as possible while ensuring proper English grammar. ‘Moyda’ means ‘known’ or ‘informed’.
[RUT.2.2] And Ruth the Moabite said to Naomi, "Let me go, please, to the field, and I will glean in the fields after those who have reaped. Perhaps I may find favor in his eyes." And she said to her, "Go, my daughter. [§]
Va-to-mer root ha-mo-a-vi-yah el na-o-mi el-khah-nah na ha-sa-deh va-a-lak-tah ba-shiv-ool-im a-char a-sheh-er em-tsah-chen be-ei-nav va-to-mer lah le-chi bi-ti.
This verse is from the book of Ruth, chapter 2, verse 2. Ruth, a Moabite woman, is speaking to Naomi, her mother-in-law. She asks Naomi's permission to go to the fields and glean (collect leftover grain) after the harvesters. She hopes to find favor in the eyes of the field owner. Naomi grants her permission.
[RUT.2.3] And she went and came and gleaned in the field after the harvesters. And it happened by chance that the section of the field belonged to Boaz, who was of the family of Elimelech. [§]
va-te-lech va-ta-vo, va-telaket ba-sa-deh acharei ha-kotzrim, va-yiker mikreh ha-chelkat ha-sa-deh le-voaz asher mi-mishpachat elimelech.
This verse describes Ruth going to glean in a field after the harvesters. It states that by chance, the section of the field she gleaned in belonged to Boaz, who was related to Elimelech.
[RUT.2.4] And behold, Boaz came from Bethlehem and said to the reapers, "Yahveh is with you." And they said to him, "May Yahveh bless you." [§]
vehinneh boaz ba mibeit lechem vayomer lakotzarim Yahveh immachem vayomeru lo yevarechecha Yahveh.
This verse describes Boaz arriving from Bethlehem and greeting the reapers. He acknowledges Yahveh’s presence with them, and they respond by wishing Yahveh’s blessing upon him. 'VeHinneh' is an introductory phrase meaning 'and behold'. 'Ba' means 'came'. 'Mibeit lechem' means 'from Bethlehem'. 'Lakotzarim' means 'to the reapers'. 'Immachem' means 'with you'. 'Yevarechecha' means 'may Yahveh bless you'.
[RUT.2.5] And Boaz said to his servant who stood over the harvesters, "To whom is this young woman?" [§]
Va-yo-mer Bo-az le-na-a-ro, ha-ni-tzav al-ha-kotz-rim, le-mi ha-na-a-rah ha-zot.
This verse comes from the Book of Ruth. Boaz speaks to a young man who is overseeing the harvesters. Boaz asks to whom the young woman is.
[RUT.2.6] And the young man standing with the reapers answered, "She is a Moabite girl who returned with Naomi from the fields of Moab." [§]
va-ya-an ha-na-ar ha-ni-tzav al-ha-kotz-rim va-yo-mar na-a-rah mo-a-vi-yah hee ha-sha-vah im-no-a-mi mish-deh mo-av.
This verse describes a young man standing with the reapers being asked a question. He responds by identifying a young woman as Moabite, stating she returned with Naomi from the fields of Moab.
[RUT.2.7] And she said, "Let me, please, gather after the harvesters and collect among the sheaves." And she came and stood from the morning until now. This little time she has rested in the house. [§]
Va-to-mer a-lak-ta-na ve-asaf-ti ba-o-mar-im ach-arei ha-kotz-rim va-ta-vo ve-ta-amod me-az ha-bokker ve-ad-at-ta zeh shiv-tah ha-bayit me-at.
This verse describes Ruth gleaning in the fields of Boaz. She asks for permission to glean after the harvesters. She has been working since morning and only paused a little in the house.
[RUT.2.8] And Boaz said to Ruth, "Have you not heard, my daughter? Do not go to glean in another field, and also do not depart from here. And so you will remain close with my young women." [§]
va-yo-mer bo-az el root ha-lo sha-ma-at bi-ti al-te-le-chi li-le-kot be-sa-deh a-cher ve-gam lo ta-a-vu-ri mi-zeh ve-koh tid-ba-kin im-na-a-rot-ai.
This verse contains a speech from Boaz to Ruth. 'Va-yo-mer' means 'and he said'. 'Boaz el Root' means 'Boaz to Ruth'. 'Ha-lo shamata b’ti' means 'have you not heard my daughter?'. 'Al-te-le-chi li-le-kot be-sa-deh a-cher' means 'do not go to glean in another field'. 'Ve-gam lo ta-avuri mizzeh' means 'and also do not pass over from here'. 'Ve-koh tidbakin im-naarotai' means 'and so you will stay close with my young women'.
[RUT.2.9] Your eyes should be on the field which is being harvested, and you should walk behind them. Did I not command the young men not to touch you? And you should be thirsty and walk to the vessels and drink from what the young men draw. [§]
ay-nah-yeekh bah-sah-deh ah-sher yik-tzo-roon veh-hal-ekht ah-harei-hen hah-loh tsi-vee-tee et-han-ah-reem le-bil-tee nah-geh-ekh ve-tzah-meet veh-hal-ekht el-ha-keh-leem vesha-teet may-ah-sher yish-ah-voon han-ah-reem.
This verse describes a situation where a woman is instructed regarding her behavior while in a field during harvest. She is told not to touch anything and to allow the young men to provide her with water. The young men are forbidden from touching her. The text centers on providing her with refreshment without inappropriate contact. The verse contains commands and a rhetorical question to reinforce the instructions.
[RUT.2.10] And she fell upon her face and bowed to the ground and said to God, "Why have I found favor in Your eyes to acknowledge me, and I am a foreigner?" [§]
va-tee-pole al-pah-neh-hah va-tee-shtah-hoo ar-tzah va-to-mer eh-lee-v mah-doo-ah mah-tzah-tee khen beh-eh-neh-vkhah leh-hah-kee-reh-nee veh-ah-nokhee nah-kree-yah
This verse describes a woman falling on her face and bowing to the ground before someone, then asking why she has found favor in their eyes and why they would acknowledge her, considering she is a foreigner. ‘El’ refers to God. ‘Pah-neh-hah’ means ‘her face’. ‘Ar-tzah’ means ‘the ground’. ‘Khen’ means ‘favor’. ‘Nakreeyah’ means ‘a foreigner’.
[RUT.2.11] And Boaz responded and said to her, "It has been told to me of all that you have done for your mother-in-law after the death of your husband, and you have left your father and your mother and the land of your birth and you have gone to a people that you did not know yesterday and the day before." [§]
Va'yan Boaz vayomer lah, hugad hugad li kol asher asit et chamotekh acharei mot ishech, vat'azvi avich ve'imech ve'eretz moladtech, vate'lechi el am asher lo yada't temol shilshom.
This verse recounts Boaz responding to Ruth. He states that it has been told to him of all that she has done for her mother-in-law after the death of her husband, specifically that she left her father and mother and the land of her birth, and went to a people she did not know previously.
[RUT.2.12] Yahveh will repay your deeds, and your reward will be complete from Yahveh, the God of Israel, because you have come to take refuge under His wings. [§]
yəšallēm yəhvāh pāʿōlēḵā ūtəhī maśśukrəṯēḵā šəlēmāh mēʿim yəhvāh ʾĕlōhēi yiśrāʾēl ʾăšer-bāṯ laḥasōṯ taḥaṯ-kənpāyw.
This verse expresses a blessing and promise of reward. It states that Yahveh will repay your actions, and your reward will be complete from Yahveh, the God of Israel, because you have come to take refuge under His wings. The verb forms indicate a future action and a state of being. The possessive pronouns indicate ownership or association.
[RUT.2.13] And she said, "I have found grace in your eyes, my Lord, because you have comforted me, and because you have spoken to the heart of your handmaid. And I will not be like one of your handmaids." [§]
Va-to-mer em-tsa-chen be-ei-ne-cha ad-o-nai ki ni-cham-ta-ni ve-ki di-bar-ta al-lev shif-cha-tech ve-a-no-chi lo eh-yeh ke-a-chat shif-cho-tai
This verse is spoken by Hagar to Abraham's angel. 'Va-to-mer' means 'and she said'. 'Em-tsa-chen' means 'I have found grace'. 'Be-ei-ne-cha' means 'in your eyes'. 'Ad-o-nai' means 'my Lord'. 'Ki ni-cham-ta-ni' means 'because you have comforted me'. 'Ve-ki di-bar-ta al-lev shif-cha-tech' means 'and because you have spoken to the heart of your handmaid'. 'Ve-a-no-chi lo eh-yeh ke-a-chat shif-cho-tai' means 'and I will not be like one of your handmaids'.
[RUT.2.14] And Boaz said to her, "Come here at the time of eating, and eat from the bread, and dip your bread in the vinegar." And she sat beside the reapers. And he provided her with roasted grain, and she ate and was satisfied and had some left over. [§]
Va-yo-mer la-ha Bo-az le-et ha-o-chel go-shi ha-lom ve-a-khalt min-ha-le-chem ve-ti-val-t pi-tech ba-cho-metz va-te-shev mi-tzad ha-kotz-rim va-yitz-bat-lah ka-li va-to-chal va-tis-ba-u va-totar.
This verse describes Boaz speaking to Ruth during the barley harvest. He invites her to eat with the workers, offering her bread dipped in vinegar, and provides her with a portion of roasted grain. She eats, becomes satisfied, and has some remaining.
[RUT.2.15] And she rose to glean, and Boaz commanded his young men, saying, “Also, gather among the sheaves, and do not shame her.” [§]
Va-ta-kam le-lak-ket va-ye-tzav Boaz et ne-a-rav le-e-mor gam bein ha-o-ma-rim tel-a-ket ve-lo takh-li-mu-ha.
This verse describes Ruth gathering gleanings in the fields of Boaz. Boaz instructs his young men to allow her to gather among the sheaves and not to shame her. 'Va-ta-kam' means 'and she rose'. 'Le-lak-ket' means 'to glean'. 'Va-ye-tzav' means 'and he commanded'. 'Boaz' is a proper name. 'Et ne-a-rav' means 'his young men'. 'Le-e-mor' means 'saying'. 'Gam' means 'also'. 'Bein' means 'among'. 'Ha-o-ma-rim' means 'the sheaves'. 'Tel-a-ket' means 'she gathers'. 'Ve-lo' means 'and not'. 'Takh-li-mu-ha' means 'you shame her'.
[RUT.2.16] And also you will let her glean from the gleanings, and you will leave some for her to gather, and you will not rebuke her. [§]
veh-gam shol-tashol-lu lah min-hatz-va-tim va-azav-tem ve-lik-ta ve-lo tig-eru-vah
This verse describes providing for a gleaning woman. 'Shol' refers to sending away or letting go. 'Tashol-lu' means you will let go. 'Min-hatz-va-tim' means from the gleanings. 'Azav-tem' means you will leave. 'Lik-ta' means she will gather. 'Tig-eru-vah' means you will not rebuke her.
[RUT.2.17] And she gleaned in the field until evening, and she beat what she gleaned, and it was like an ephah of barley. [§]
va-telaket ba-sadeh ad-ha-erev va-tachbot et asher-liketa va-yehi ke-efah seorim
This verse describes Ruth gleaning in the field until evening. She gathered what she gleaned and it amounted to about an ephah of barley. The words 'va' indicate 'and', 'telaket' means 'she gleaned', 'ba-sadeh' means 'in the field', 'ad-ha-erev' means 'until evening', 'tachbot' means 'she beat/threshed', 'asher-liketa' means 'what she gleaned', 'va-yehi' means 'and it was', 'ke-efah' means 'like an ephah', and 'seorim' means 'barley'.
[RUT.2.18] And she lifted herself and went to the city, and her mother-in-law saw that which she had gathered. And she took out and gave to her that which was left from her satisfaction. [§]
Va-tee-sah va-tavo ha-eer va-teh-reh chamotah et asher-liketa va-to-tseh va-titen-lah et asher-hotirah mi-sivah
This verse describes Naomi's mother-in-law observing Ruth gathering grain. 'Va-tee-sah' means 'and she lifted up' or 'and she went'. 'Va-tavo ha-eer' means 'and she came to the city'. 'Va-teh-reh chamotah' means 'and her mother-in-law saw'. 'Et asher-liketa' means 'that which she had gathered'. 'Va-to-tseh' means 'and she took out'. 'Va-titen-lah' means 'and she gave to her'. 'Et asher-hotirah' means 'that which was left'. 'Mi-sivah' means 'from her satisfaction' or 'from her fullness'.
[RUT.2.19] And she said to her mother-in-law, "Where did you glean today, and with whom did you work? May the one who acknowledges you be blessed." And she told her mother-in-law all that she had done with him, and she said, "The name of the man with whom I worked today is Boaz." [§]
Va-to-mer lah ha-mo-tah ei-foh li-kat-teh ha-yom ve-ah-nah ah-seet ye-hee mah-kee-rech bah-rook va-ta-ged le-ha-mo-tah et ah-sher ah-sah-tah ee-moh va-to-mer shem ha-ish ah-sher ah-sah-tee ee-moh ha-yom Bo-az.
This verse recounts a conversation between Naomi and her daughter-in-law Ruth. Naomi asks Ruth where she gleaned that day and with whom she had worked, expressing a blessing on the one who acknowledged her (Naomi). Ruth then tells Naomi that the man she worked with was Boaz.
[RUT.2.20] And Naomi said to her daughter-in-law, "Blessed is He to Yahveh, that He has not forsaken His lovingkindness to the living and the dead." And Naomi said to her, "The man is close to us; he is our relative, a redeemer." [§]
Va'tomer Na'omi le'kalatah baruch hu l'Yahveh asher lo-azav hasdo et-ha'hayyim ve'et-ha'metim va'tomer lah Na'omi karov lanu ha'ish migo'alenu hu.
This verse is from the Book of Ruth, chapter 2, verse 20. It records Naomi speaking to Ruth. 'Va'tomer' means 'and she said'. 'Na'omi' is the name Naomi. 'le'kalatah' means 'to her daughter-in-law' (Ruth). 'Baruch hu l'Yahveh' means 'blessed is He to Yahveh'. 'asher' means 'that'. 'lo-azav' means 'has not forsaken'. 'hasdo' means 'His lovingkindness'. 'et-ha'hayyim' means 'the living'. 've'et-ha'metim' means 'and the dead'. 'Karov lanu' means 'close to us'. 'ha'ish' means 'the man'. 'migo'alenu' means 'our relative/redeemer'. 'hu' means 'He'.
[RUT.2.21] And Ruth the Moabite said, "Also, it has been said to me to cling to the young men who are mine until they finish all the harvest that is mine." [§]
Va-to-mer Ruth ha-Mo-avi-yah, gam ki-amar elai im-ha-ne-arim asher-li tid-ba-kin ad im-ki-lu et kol-ha-katzir asher-li.
This verse is spoken by Ruth the Moabite. She states that she has been told to stay with the young men who belong to her until they have finished all of the harvest that belongs to her.
[RUT.2.22] And Naomi said to Ruth, her daughter-in-law, “It is good that you go with my young women, and they will not harm you in another field.” [§]
Va-to-mer Na-o-mee el Root ka-la-tah Tiv be-tee kee tay-tzee im na-a-ro-tay-v v’lo yif-ge-u-beek be-sa-deh a-cher.
This verse comes from the book of Ruth, chapter 1, verse 22. It depicts Naomi speaking to Ruth. Naomi is telling Ruth that it is good for her to go with Naomi’s young women, and that they will not be bothered in another field. The verse addresses Ruth as Naomi’s daughter-in-law.
[RUT.2.23] And she clung to the young women of Boaz to glean, until the completion of the harvest of the barley and the harvest of the wheat, and she remained with her mother-in-law. [§]
va-tid-bak be-na-a-rot bo-az le-la-ket ad-khelot ketsir-ha-se-or-im u-ketsir ha-chi-tim va-te-shev et-cha-mo-tah
This verse describes Ruth gleaning in the fields of Boaz. 'va-tid-bak' means 'and she clung to'. 'be-na-a-rot bo-az' means 'to the young women of Boaz'. 'le-la-ket' means 'to glean'. 'ad-khelot' means 'until the completion of'. 'ketsir-ha-se-or-im' means 'the harvest of the barley'. 'u-ketsir ha-chi-tim' means 'and the harvest of the wheat'. 'va-te-shev' means 'and she sat/remained with'. 'et-cha-mo-tah' means 'her mother-in-law'.
RUT.3
[RUT.3.1] And she said to her, Naomi, her mother-in-law, "My daughter, should I not seek a resting place for you, one that will be good for you?" [§]
va-to-mer lah no-o-mee cha-mo-tah bee-tee ha-lo a-va-kesh-lach ma-noch ash-er yee-tav-lach.
This verse comes from Ruth 1:11. It details Naomi speaking to Ruth. 'Naomi, her mother-in-law, said to her, 'My daughter, should I not seek a resting place for you, one that will be good for you?' 'Va-to-mer' means 'and she said.' 'Lah' means 'to her.' 'No-o-mee' is Naomi’s name. 'Cha-mo-tah' means 'mother-in-law.' 'Bee-tee' means 'my daughter.' 'Ha-lo' is a question marker indicating 'should...not?' 'A-va-kesh-lach' means 'I should seek for you.' 'Ma-noch' means 'resting place'. 'Ash-er' means 'that/which.' 'Yee-tav-lach' means 'will be good for you.'
[RUT.3.2] And now, surely do you not know Boaz, that you were with his young women? Behold, he is winnowing the barley on the threshing floor tonight. [§]
ve'ata haloa boaz moda'tano asher hayita et na'arotav hineh hu zoreh et goren hasse'orim halayla.
This verse is spoken by Ruth’s mother-in-law Naomi to Ruth. Naomi is suggesting that Ruth should go to Boaz, a relative of Naomi’s late husband, and ask him to fulfill the role of a kinsman-redeemer. ‘Ve’ata’ means ‘and now.’ ‘Haloa’ is an interrogative particle indicating a question expecting a positive answer – ‘surely, isn’t it?’ ‘Boaz’ is a proper name. ‘Moda’tano’ means ‘you know him’. ‘Asher’ means ‘that’ or ‘who’. ‘Hayita’ means ‘you were’. ‘Et na’arotav’ means ‘with his young women.’ ‘Hineh hu’ means ‘behold, he’. ‘Zoreh’ means ‘winnows’ or ‘threshes.’ ‘Et goren’ means ‘the threshing floor of.’ ‘Hasse’orim’ means ‘the barley.’ ‘Halayla’ means ‘tonight.’
[RUT.3.3] And you shall wash and anoint yourself, and you shall put your garments upon you, and I will go down to the upper room. Do not make yourself known to any man until he finishes to eat and to drink. [§]
ve-ra-chatz-t va-sach-t ve-sa-m't sim-lo-te-cha a-lai-ch ve-yarad-ti ha-go-ren al-ti-va-de-i la-ish ad ka-lo-to le-e-chol ve-lis-tot.
This verse contains a series of imperative verbs (commands) directed toward a woman. It describes a ritual of purification and preparation before a meeting. 'Ve' indicates 'and'. The verbs are in the second person feminine singular. 'Ha-go-ren' means 'the storage room' or 'the upper room'. 'Al-ti-va-de-i' means 'do not make yourself known'. 'Ad ka-lo-to' means 'until he finishes'. 'Le-e-chol ve-lis-tot' means 'to eat and to drink'.
[RUT.3.4] And it will be, when he lies down, that you will know the place where he will lie, and you will come and uncover his ankles, and you will lie with him, and he will tell you what you should do. [§]
vee-hee beh-shakh-vo vee-yah-da-at et hah-mah-kom ah-sher yish-khav-sham oo-vah-t vee-gil-leet marg-gloh-tav vee-shakhav-tee vee-hoo yah-geed lakh et ah-sher tah-ah-seen
This verse details a method for discerning God's will. A man is to lie down and become aware of the place where he lies. Then, a woman is to approach and uncover his ankles, then lie down with him, and he will tell her what she must do.
[RUT.3.5] And she said to her, "All that you say, I will do." [§]
va-to-mer ei-le-ha kol a-sher to-me-ree eh-eh-seh
This verse consists of several words. "va" is a conjunction meaning "and". "to-mer" means "she said". "ei-le-ha" means "to her". "kol" means "all". "a-sher" means "that" or "whatever". "to-me-ree" means "you say". "eh-eh-seh" means "I will do". Together, these words form a statement of complete obedience.
[RUT.3.6] And she descended to the threshing floor, and she did according to all that her mother-in-law had commanded her. [§]
va-teh-red ha-go-ren va-ta-ah-s keh-kol ah-sher tzi-va-tah ha-mo-tah
This verse describes Naomi's daughter-in-law, Ruth, descending to the threshing floor and doing everything that her mother-in-law instructed her to do. 'Va-teh-red' means 'and she descended'. 'Ha-go-ren' is 'the threshing floor'. 'Va-ta-ah-s' means 'and she did'. 'Keh-kol' means 'according to all'. 'Ah-sher' is 'that'. 'Tzi-va-tah' means 'she commanded'. 'Ha-mo-tah' is 'her mother-in-law'.
[RUT.3.7] And Boaz ate and drank, and his heart was good, and he went to lie down at the end of the pile. And Ruth came, and uncovered his feet, and lay down. [§]
Va-yo-khal Bo-az va-yeesh-teh va-yeetav lib-bo va-ya-vo leesh-kab biq-tseh ha-ar-eh-mah va-ta-vo Bal-lat va-teh-gal marg-loh-tav va-tish-kab.
This verse describes Boaz eating and drinking, feeling good, then going to lie down at the end of the pile of grain. Ruth then comes, uncovers his feet, and lies down.
[RUT.3.8] And it was in the middle of the night, and the man became afraid and awoke. And behold, a woman was lying at his feet. [§]
va-yhi ba-chatsi ha-laila va-yechrad ha-ish va-yilapet ve-hineh ishah shochevet marglotav.
This verse describes an event happening in the middle of the night. 'Va-yhi' means 'and it was'. 'Ba-chatsi ha-laila' means 'in the half of the night', or 'the middle of the night'. 'Va-yechrad ha-ish' means 'and the man was afraid'. 'Va-yilapet' describes the man starting or waking up. 'Ve-hineh' means 'and behold'. 'Ishah' means 'woman'. 'Shochevet' means 'lying'. 'Marglotav' refers to 'his feet'. The verse thus describes a man waking up in the middle of the night to find a woman lying at his feet.
[RUT.3.9] And he said, "Who are you?" And she said, "I am Ruth, your handmaid, and you have spread your cloak over your handmaid, for you are the redeemer." [§]
Va-yo-mer mee-at; va-to-mer an-o-kee root a-ma-tech-a oo-fa-ras-ta k’naf-ech-a al-a-ma-tech-a kee go-el at-ta.
This verse contains several names and words relating to God and relationships. "Mee-at" means "who?" or "which one?". "An-o-kee" means "I". "Root" is the name Ruth. "A-ma-tech-a" means "your handmaid" or "your servant". "K’naf-ech-a" means “your wing” or “your cloak” and implies protection. “Goe-el” means “redeemer”. "At-ta" means “you”.
[RUT.3.10] And he said, “Blessed are you to Yahveh, my dwelling. You have done well, your recent kindness is greater than the earlier kindness, in not going after young men, whether poor or rich.” [§]
Va-yo-mer be-roo-cha at le-Yahveh bi-tee hey-tavt cha-sde-cha ha-a-cha-ron min-ha-ri-shon le-bil-ti-le-chet a-cha-rei ha-ba-choo-rim im-dal ve-im-a-shir.
This verse is spoken by Boaz to Ruth. It is a blessing to Yahveh for bringing her to his fields. He praises Yahveh’s kindness shown to her, stating it is greater than his kindness shown previously, and commends her for not seeking after younger men, whether poor or rich.
[RUT.3.11] And now, my daughter, do not fear. All that you say I will do for you, for all the gate of my people know that you are a woman of valor. [§]
ve'ata bitti al-tir'i kol asher to'amri e'eseh-lach ki yodea kol sha'ar ammi ki eshet chayil at
This verse is spoken by Boaz to Ruth. 'Ve'ata' means 'and now'. 'Bitti' is 'my daughter'. 'Al-tir'i' means 'do not fear'. 'Kol asher to'amri' means 'all that you say'. 'E'eseh-lach' means 'I will do for you'. 'Ki yodea kol sha'ar ammi' means 'for all the gate of my people know'. 'Ki eshet chayil at' means 'for a woman of valor you are'.
[RUT.3.12] And now, for truly, but a redeemer I am, and also there is a redeemer near than me. [§]
ve'atah ki amnam ki im go'el anochi vegam yesh go'el karov mimmeni
This verse comes from the Book of Ruth. It describes Boaz speaking to the family redeemer. 'Ve'atah' means 'and now'. 'Ki' means 'that' or 'for'. 'Amnam' means 'indeed' or 'truly'. 'Im' means 'but'. 'Go'el' means 'redeemer'. 'Anochi' means 'I'. 'Gam' means 'also'. 'Yesh' means 'there is'. 'Karov' means 'near'. 'Mimmeni' means 'than me'. The verse discusses the existence of another redeemer who is closer in kinship.
[RUT.3.13] Stay tonight, and it will be in the morning, if he redeems you, he will redeem you well. And if he does not desire to redeem you, then I will redeem you, I, as Yahveh lives. Lie down until morning. [§]
li-nee ha-lie-lah ve-ha-yah ba-boker im-yig-ah-lech tov yig-ah-lech ve-im-lo yach-pohz le-gah-lech ug-al-tee-ch ah-no-chee chai-yeh-veh shich-vee ad-ha-boker
This verse concerns a relative's duty to redeem another. It outlines a scenario where someone is to wait until morning to see if their relative will redeem them. If the relative refuses, 'I' will redeem you, says the speaker, affirming this with an oath using the name Yahveh.
[RUT.3.14] And she lay at his feet until morning, and she rose early, before any person knew his companion, and he said, “Let it not be known that a woman came to me.” [§]
va-tish-kach mar-gleh-tav ad-ha-bo-ker va-ta-kum be-teh-room ya-kir eesh et-reh-eh-hu va-yo-mer al-yee-vah-dah kee-vah-ah ha-ish-ah ha-go-ren.
This verse describes Boaz and Ruth after they have spent the night together. It states that she lay at his feet until morning, then rose early before anyone else knew she was there. Boaz then instructs her not to let anyone know that a woman had been with him.
[RUT.3.15] And he said, "Bring the wiping cloth which is upon you, and I will hold it, and you will hold it." And he measured six measures and placed them upon it, and he entered the city. [§]
Va-yo-mer ha-vee ha-meet-pa-chat a-sher a-lai-cha ve-ech-o-zee-vah ba-ha vat-o-ach-ez ba-ha va-yah-med shesh-se-o-rim va-yah-set a-lei-ha va-yah-vo ha-eer.
This verse describes a specific action involving a cloth and measuring grain. 'Va-yo-mer' means 'and he said'. 'Ha-vee' means 'the bringer'. 'Ha-meet-pa-chat' means 'the wiping cloth'. 'A-sher a-lai-cha' means 'which is upon you'. 'Ve-ech-o-zee-vah ba-ha' means 'and I will hold it'. 'Va-to-ach-ez ba-ha' means 'and you will hold it'. 'Va-yah-med' means 'and he measured'. 'Shesh-se-o-rim' means 'six measures'. 'Va-yah-set' means 'and he placed'. 'A-lei-ha' means 'upon it'. 'Va-yah-vo ha-eer' means 'and he entered the city'.
[RUT.3.16] And she came to her mother-in-law, and she said, "Who are you, my daughter?" And she told her all that the man had done for her. [§]
Va-to-vo el-cha-mo-tah, va-to-a-mer mee-at-tee bitti, va-ta-ged-lah et kol-asher-asah-lah ha-ish.
This verse describes Naomi's daughter-in-law, Ruth, arriving at her mother-in-law's home and asking who she is. She then tells her mother-in-law everything the man, Boaz, had done for her.
[RUT.3.17] And she said, "These six measures of barley, the Gods gave to me, because he said, 'Do not come back empty to your mother-in-law.' [§]
va-to-mer shesh-ha-se-o-rim ha-e-leh na-tan li ki a-mar al-ta-vo-i re-kam el-cha-mo-tech.
This verse describes a woman's explanation to her mother-in-law about what she received from her son-in-law. 'Shesh' refers to barley, 'ha-se-o-rim' is 'the measures', 'na-tan' means 'gave', and 're-kam' is 'empty'. The speaker is explaining that she was given barley by her son-in-law, because he didn't want her to return to her mother-in-law with nothing.
[RUT.3.18] And she said, "Sit still, my son, until you know how the thing will fall, for the man will not be quiet unless the thing is finished today." [§]
va-to-mer shivi bitti ad asher ted'een eich yipol davar ki lo yishkot ha-ish ki-im-killa ha-davar ha-yom.
This verse comes from 2 Samuel 14:14. It is a plea from the wise woman of Tekoah to King David. She is attempting to persuade him to allow her son, Joab, to return from exile. She says to David, "Sit still, my son, until they know how the matter falls, for the man will not be quiet unless the matter is completed today."
RUT.4
[RUT.4.1] And Boaz went up to the gate and sat there. And behold, the redeemer passed by, the one of whom Boaz had spoken. And Boaz said, "Turn aside, sit here, so-and-so, so-and-so." And he turned aside and sat down. [§]
uvoaz alah hasha'ar vayeshev sham ve hineh hage'ol over asher diber boaz vayomer surah shvah poh peloni almoni vayasar vayeshev.
This verse describes Boaz going to the gate of the city and sitting there. The kinsman redeemer, about whom Boaz had spoken, passes by. Boaz tells him to turn aside and sit there, addressing him as 'so-and-so, so-and-so'. The redeemer then turns aside and sits down.
[RUT.4.2] And he took ten men from the elders of the city and said, "Sit here," and they sat. [§]
va-yik-akh ah-sah-rah ah-nash-eem miz-kee-nei hah-eer va-yo-mer sh'vu-poh va-yei-sheh-vu
This verse describes someone taking ten men from the elders of the city and telling them to sit. The verb 'vayikakh' means 'and he took.' 'Asarah' is 'ten.' 'Anashim' is 'men.' 'Mizkenei' means 'from the elders.' 'Ha'eer' means 'the city.' 'Vayomer' means 'and he said.' 'Sh'vu' means 'sit.' 'Poh' means 'here.' 'Vayeishevu' means 'and they sat.'
[RUT.4.3] And he said to the redeemer, "The portion of the field which belonged to our brother Elimelech, Naomi the one who returned from the fields of Moab has sold." [§]
va-yo-mer la-go-el chel-kat ha-sa-deh a-sher le-a-chi-nu le-e-li-me-lech ma-cha-ra na-o-mi ha-sha-va mi-sdeh mo-av.
This verse describes a conversation about the sale of a field. It specifies that Naomi, who has returned from Moab, sold the field belonging to her brother-in-law, Elimelech. The speaker is addressing a 'goel,' which refers to a kinsman-redeemer, someone with the obligation to buy back family land.
[RUT.4.4] And I said, "Let me reveal my ear to you, saying, 'Buy against those who dwell and against the elders of my people. If you redeem, redeem, and if he does not redeem, tell me, and I will know that there is none besides you to redeem, and I will follow after you.'" And he said, "I will redeem." [§]
Va'ani amarti egaleh ozncha le'emor keneh neged hayoshvim veneqed ziknei ami im-tigal ge'al ve'im-lo yigal hagidah li ve'edeh ki ein zulatcha lig'ol ve'anochi acharecha vayomer anochi egal.
This verse comes from the Book of Ruth, chapter 3. It describes a proposal made by Boaz to the kinsman-redeemer. The speaker (Naomi) is instructing Ruth to approach the kinsman-redeemer and ask him to redeem the family estate. She directs Ruth to lay herself at his feet. Naomi wants to know if the kinsman-redeemer is willing to fulfill this obligation. If he is unwilling, she will find another way. Boaz then declares that he will redeem the estate.
[RUT.4.5] And Boaz said, on the day you acquired the field from the hand of Naomi, and from Ruth the Moabite, the wife of the deceased, you have purchased it to raise up the name of the deceased upon his inheritance. [§]
Va-yo-mer Bo-az be-yom ki-not-cha ha-sa-deh mi-yad Na-o-mi u-mei-et Rut ha-Mo-a-vi-yah e-shet ha-met ka-ni-ta-y le-ha-kim shem ha-met al na-cha-la-to.
This verse is spoken by Boaz. It details from whom he purchased the field. It was bought from Naomi and Ruth the Moabite, the wife of the deceased. The purpose of the purchase was to preserve the name of the deceased on his inheritance.
[RUT.4.6] And the redeemer said, "I cannot redeem for myself, lest I destroy my inheritance. Redeem for yourself, you, my redemption, for I cannot redeem." [§]
Va-yo-mer ha-go-el lo u-chal li-ge-ol-li pen ash-chit et nach-la-ti ge-al le-cha at-ah et ge-u-la-ti ki lo u-chal li-ge-ol.
This verse describes a kinsman redeemer declining to fulfill the duty of redemption. 'Va-yo-mer' means 'and he said'. 'Ha-go-el' is 'the redeemer'. 'Lo u-chal' is 'I cannot'. 'Li-ge-ol-li' is 'to redeem me'. 'Pen ash-chit' is 'lest I destroy'. 'Et nach-la-ti' is 'my inheritance'. 'Ge-al le-cha' is 'redeem for yourself'. 'At-ah' is 'you'. 'Et ge-u-la-ti' is 'my redemption'. 'Ki' is 'for'. 'Li-ge-ol' is 'to redeem'.
[RUT.4.7] And this was the custom formerly in Israel concerning redemption and concerning exchange, to confirm every matter: a man removed his sandal and gave it to his neighbor, and this was the certification in Israel. [§]
ve-zot lifanim be-yisrael al-ha-geulah ve-al-ha-temurah le-kayem kol-davar shalaf ish na'alo ve-natan le-re'ehu ve-zot ha-te'udah be-yisrael.
This verse describes a custom practiced in ancient Israel concerning redemption and exchange. When a redemption or exchange took place, a man would remove his sandal and give it to his neighbor. This act served as a witness or certification of the transaction. 'Zot' means 'this,' 'lifanim' means 'formerly' or 'in ancient times,' 'be-yisrael' means 'in Israel,' 'geulah' means 'redemption,' 'temurah' means 'exchange,' 'kayem' means 'to establish' or 'to perform,' 'davar' means 'word' or 'matter,' 'shalaf' means 'he removed,' 'na'alo' means 'his sandal,' 'natan' means 'he gave,' 're'ehu' means 'his neighbor,' and 'te'udah' means 'witness' or 'testimony'.
[RUT.4.8] And the redeemer said to Boaz, "Acquire for yourself!" And he removed his sandal. [§]
Va-yo-mer ha-go-el le-vo-az k’neh-lach va-yish-lof na-ah-loh
This verse describes a scene involving the redeemer speaking to Boaz. 'Va-yo-mer' means 'and he said'. 'Ha-go-el' means 'the redeemer'. 'Le-vo-az' means 'to Boaz'. 'K’neh-lach' is a command meaning 'acquire for yourself'. 'Va-yish-lof' means 'and he removed'. 'Na-ah-loh' means 'his sandal'. The scene is a part of the custom to confirm a right of redemption.
[RUT.4.9] And Boaz said to the elders and all the people, "You are witnesses today that I have acquired all that belonged to Elimelech and all that belonged to Chilyon and Mahlon from the hand of Naomi." [§]
Va-yo-mer Bo-az la-ze-ke-nim ve-chol ha-am e-dim atem ha-yom ki ka-nee-tee et kol asher le-e-lee-me-lech ve-et kol asher le-chil-yon u-mach-lon mi-yad na-o-mee.
This verse recounts Boaz declaring to the elders and all the people that they are witnesses to his acquisition of all that belonged to Elimelech, Chilyon, and Mahlon from the hand of Naomi. The verse is a formal declaration of a purchase or redemption, establishing a legal claim.
[RUT.4.10] And also, I have acquired Ruth the Moabite, wife of Mahlon, for myself as a wife, to establish the name of the deceased upon his inheritance, and that the name of the deceased may not be cut off from among his brothers, and from the gate of his place. You are witnesses today. [§]
Ve-gam et-root ha-mo-avi-yah eshet mach-lon ka-nee-tee lee le-ee-shah le-ha-keem shem-ha-met al-nach-la-toh ve-lo yi-ka-ret shem-ha-met me-eem a-chav-vav u-mish-ar me-ko-mo-o eh-deem at-tem ha-yohm.
This verse describes Boaz's declaration regarding Ruth. He states that he has acquired Ruth, the Moabite woman, wife of Mahlon, for himself as a wife. The purpose of this acquisition is to preserve the name of the deceased (Mahlon) upon his inheritance, and to prevent the name of the deceased from being cut off among his brothers and from the gate of his place. He calls upon those present as witnesses to this declaration.
[RUT.4.11] And all the people who were at the gate, and the elders as witnesses, said, “May Yahveh make the woman who is coming into your home like Rachel and Leah, who both built up the house of Israel. And may you become powerful in Ephrathah, and may your name be remembered in Bethlehem.” [§]
vayomru kol-haam asher bashaar vehazkenim edim yitten Yahveh et-haisha haboa el-beitechah kerachel ukeleah asher banu shteihem et-beit Yisrael vaaseh hayil beEfratah uqra shem beBeit Lacham.
This verse is spoken by the people at the gate, along with the elders, regarding a woman who has come to Boaz’s home. They wish for her to be like Rachel and Leah, the mothers of Israel, and for her to rebuild the house of Israel, becoming famous in Ephrathah (Bethlehem). They pray that her name will be remembered in Bethlehem.
[RUT.4.12] And may your house be like the house of Perez, who Tamar bore to Judah, from the seed that Yahveh will give to you, from this young woman. [§]
vee-hee bayt-cha k'-bayt peretz asher-yal-dah tamar li-yehuda min-haz-zer-ah asher yit-ten Yahveh le-cha min-han-a-rah ha-zoht
This verse discusses a blessing upon a house. It likens the house to the house of Perez, who was born to Tamar by Judah. It emphasizes that this blessing comes from the seed that Yahveh will give, from this young woman.
[RUT.4.13] And Boaz took Ruth, and she became to him as a wife, and he came to her, and Yahveh gave to her pregnancy, and she bore a son. [§]
Va-yikach Boaz et-Ruth va-tehi-lo le-isha va-yavo eleha va-yiten Yahveh la-ha herayon va-teled ben.
This verse describes Boaz taking Ruth as his wife, their relationship, and Ruth becoming pregnant and giving birth to a son. Each component is translated literally. 'Va-yikach' means 'and he took.' 'Boaz et-Ruth' means 'Boaz, Ruth.' 'va-tehi-lo le-isha' means 'and she became to him as wife.' 'va-yavo eleha' means 'and he came to her.' 'va-yiten Yahveh la-ha herayon' means 'and Yahveh gave to her pregnancy.' 'va-teled ben' means 'and she bore a son.'
[RUT.4.14] And the women said to Naomi, "Blessed be Yahveh, who has not left you without a redeemer today. May his name become great in Israel." [§]
va-to-mar-na ha-na-shim el-na-o-mi ba-ruch Yahveh a-sher lo hish-bit lach go-el ha-yom ve-yi-ka-rei shmo be-yis-ra-el.
This verse is spoken by the women to Naomi. They are blessing Yahveh because a redeemer has not ceased to be with her. They express hope that his name will be renowned in Israel.
[RUT.4.15] And it will be for you to restore a soul and to nourish your old age, for your widow whom you loved has given birth to a daughter, who is good for you than seven sons. [§]
ve-ha-yah le-cha le-me-shiv ne-fesh u-le-chal-kel et-se-vah-te-cha ki ka-la-te-cha a-sher a-hev-ta-cha ye-la-da-tu a-sher hee to-vah lach mishiv-ah ba-nim.
This verse describes a future event involving a widow and her son. 've-ha-yah' means 'and it will be'. 'le-cha' means 'to you'. 'le-me-shiv ne-fesh' means 'to restore a soul'. 'u-le-chal-kel' means 'and to nourish'. 'et-se-vah-te-cha' means 'your old age'. 'ki' means 'for'. 'ka-la-te-cha' means 'your widow'. 'a-sher a-hev-ta-cha' means 'whom you loved'. 'ye-la-da-tu' means 'she has given birth'. 'a-sher hee to-vah lach' means 'who is good for you'. 'mishiv-ah ba-nim' means 'than seven sons'.
[RUT.4.16] And Naomi took the child and nursed him on her lap, and she became a nurse to him. [§]
va-tee-kah nah-oh-mee et-hah-ye-led va-te-shee-teh-hu be-hay-kah va-tee-hee-loh le-oh-meh-net
This verse describes Naomi taking a child and nursing him on her lap, becoming his nurse. The words break down as follows: 'va-tee-kah' - and she took; 'nah-oh-mee' - Naomi; 'et-hah-ye-led' - the child; 'va-te-shee-teh-hu' - and she nursed him; 'be-hay-kah' - in her lap; 'va-tee-hee-loh' - and she was to him; 'le-oh-meh-net' - a nurse.
[RUT.4.17] And the neighbors called him by name, saying, "A son has been born to Naomi." And they called his name Obed. He is the father of Jesse, the father of David. [§]
va-ti-kre-na-nah loo ha-shche-noh-t shem le-mor yu-lad ben le-no-ah-mee va-ti-kre-nah shmoh oh-ved hoo ah-vee-yish-ai ah-vee dah-vid.
This verse describes the naming of a boy born to Naomi. The neighbors gave him a name, saying a son was born to Naomi. They named him Obed, who became the father of Jesse, the father of David.
[RUT.4.18] And these are the generations of Perez. Perez brought forth Chesron. [§]
Ve'elleh toldot parets, parets holid et-chetsron.
This verse lists the genealogy of Perez. 'Ve'elleh' means 'and these'. 'Toldot' means 'generations' or 'account of'. 'Parets' is the name Perez. 'Holid' means 'begat' or 'brought forth'. 'Et' is a grammatical marker that indicates the direct object. 'Chetsron' is the name Chesron.
[RUT.4.19] And Khetsron brought forth Ram, and Ram brought forth Amminadav. [§]
ve-khetsron holid et-ram ve-ram holid et-amminadav
This verse lists a genealogy. 've' means 'and'. 'khetsron' is a proper noun, a name. 'holid' means 'brought forth' or 'begat'. 'et' is a grammatical particle marking the direct object. 'ram' is a proper noun, a name. 'amminadav' is a proper noun, a name.
[RUT.4.20] And Amminadav brought forth Nachshon, and Nachshon brought forth Salmah. [§]
ve-amminadav holid et-nachshon ve-nachshon holid et-salmah
This verse describes a genealogy, listing the begetting of sons. "ve" means "and". "amminadav" is a proper name. "holid" means "begot" or "brought forth". "et" is a grammatical marker, indicating a definite direct object. "nachshon" and "salmah" are proper names. The structure is simply 'X begot Y, and Y begot Z'.
[RUT.4.21] And Salmon brought forth Boaz, and Boaz brought forth Oved. [§]
Vesalmon holid et-Boaz uBoaz holid et-Oved.
This verse lists a genealogy. "Vesalmon" means "and Salmon." "Holid" means "begat" or "brought forth." "Et" is a grammatical marker indicating the direct object. "Boaz" and "Oved" are proper names. The structure is simply 'and Salmon begat Boaz and Boaz begat Oved'.
[RUT.4.22] And Obed bore Ishai, and Ishai bore David. [§]
Veoved holid et-yisha, veyisha holid et-david.
This verse describes a genealogy. 'Veoved' is a proper name, 'holid' means 'bore' or 'begat', 'et' is a grammatical particle marking the direct object, 'yisha' is a proper name, and 'david' is the proper name David. The structure is simply 'X begat Y, and Y begat Z'.