By Jeremy Schipper

Lately, scholars, students, and lay readers of the Bible were more and more attracted to the e-book of Ruth. Delving deeply into the complex nature of its characters’ relationships, Jeremy Schipper encourages readers to contemplate the jobs that different types of distinction related to gender, incapacity, loved ones prestige, ethnicity, and sexual hope play through the textual content. This clean translation of the deceptively basic e-book is extra literal and not more idiosyncratic than its predecessors. Combining the conventional strengths of the Anchor Yale Bible sequence with the most recent study in biblical scholarship, Schipper’s much-needed quantity will be triumphant Edward F. Campbell’s 1975 variation because the go-to observation for future years.

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Extra resources for Ruth: A New Translation with Introduction and Commentary (The Anchor Yale Bible Commentaries, Volume 7D)

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Comparisons with other stories of Israelite ancestors introduced with this formula could help to explain the portrayal of Moab in Ruth (“Exogamy and Ethnicity”; Comments on :–a). Ruth’s references to legal ideas and uses of technical legal terminology can seem unclear when read in isolation. For example, in :, Boaz’s grammar does not clarify whether he means that Naomi “has sold” or “now offers for sale” the field that Elimelech held (Notes Naomi . . offers for sale on : and acquire for yourself on :).

I address my approach to narrative ambiguity as well as characterization in relation to speech and actions, and their consequences. A. Selective Representation and Narrative Ambiguity As with most biblical prose, Ruth’s narrator provides a very selective representation of the setting, timing, characters, and events depicted in the book (Berlin, , ). None of these elements is developed fully. There are gaps in any narrator’s representation since it includes or foregrounds a few essential details, but many details remain in the unexpressed background (Auerbach, –).

The house . . a little on :). The same holds true for my translation of Naomi’s aborted blessing of her daughters-inlaw (Note May Yahweh give to you . . ] on :). In prose speech, intense emotions can sometimes be conveyed through unusual or difficult syntax (cf. Moses’ ultimatum in Exod :). The gloss offered in my translation on : reflects my interpretation of the narrative context and Naomi’s mindset. My proposals for translating the prose of MTL require occasional discussion of characters’ emotional states even if a (re)construction of the characters’ opinions about issues that are unaddressed in that narrative is not a primary aim of this commentary.

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