The Greek version of Ruth is, generally speaking, a literal translation. Even the style of the Hebrew original has been replicated as the translation brings out various Semitic archaisms. The quality of style, poor from a Greek point of
view, aims at reproducing a special Hebrew local colour. This special style is avoided, however, if intelligibility is at stake. In that case, the translator reverts to a communicative translation technique. Hence, the Greek version of Ruth
integrates elements of a communicative translation into an otherwise literal translation. Considering the findings of functional translation theory, this apparent caprice should be seen as a focused and innovative translation technique which
might be described as 'integrative'.
The ambiguity regarding the agent of hesed in Naomi’s blessing in Ru 2,20 has been the focus of interest for commentators, linguists, and translators. For a better resolution of the ambiguity, this article examines the syntactic structure of the sentence, seeks a proper understanding of the significance of «hesed to the dead», and sets the blessing in the context of the whole narrative. The findings of our analysis support the argument that it is Boaz who, in Naomi’s words, performed hesed to the living and dead members of her family.