Ruth 2–3

Footnotes

1. 1 The disjunctive clause (note the vav [ו] + prepositional phrase structure) provides background information essential to the following narrative.
2. 2 The marginal reading (Qere) is מוֹדַע (moda’, “relative”), while the consonantal text (Kethib) has מְיֻדָּע (miyudda’, “friend”). The textual variant was probably caused by orthographic confusion between consonantal מְיֻדָּע and מוֹדַע. Virtually all English versions follow the marginal reading (Qere), e.g., , , , “kinsman”; , , “relative.”
3. 3 Heb “and [there was] to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech, and his name [was] Boaz.”
4. 4 The cohortative here (“Let me go”) expresses Ruth’s request. Note Naomi’s response, in which she gives Ruth permission to go to the field.
5. 5 Following the preceding cohortative, the cohortative with vav conjunctive indicates purpose/result.
6. 6 Heb “anyone in whose eyes I may find favor” (, similar). The expression אֶמְצָא־חֵן בְּעֵינָיו (’emtsa’-khen bé’enayv, “to find favor in the eyes of [someone]”) appears in Ruth 2:2, 10, 13. It is most often used when a subordinate or servant requests permission for something from a superior ( 336 חֵן). Ruth will play the role of the subordinate servant, seeking permission from a landowner, who then could show benevolence by granting her request to glean in his field behind the harvest workers.
7. 7 Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
8. 8 Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
9. 9 Heb “and she went and entered [a field] and gleaned in the field behind the harvesters.” Cf. , , “the reapers”; “the workers.”
10. 10 The text is written from Ruth’s limited perspective. As far as she was concerned, she randomly picked a spot in the field. But God was providentially at work and led her to the portion of the field belonging to Boaz, who, as a near relative of Elimelech, was a potential benefactor.
11. 11 Heb “and look”; , “Just then.” The narrator invites the audience into the story, describing Boaz’s arrival as if it were witnessed by the audience.
12. 12 For location see ; ; ; .
13. 13 Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.
14. 14 Heb “said to him.” For stylistic reasons “replied” is used in the present translation.
15. 15 Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.
16. 16 Heb “young man.” Cf. “overseer”; , “foreman.”
17. 17 In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).
18. 18 Heb “said.” What follows is a question, so “asked” is used in the translation.
19. 19 On the use of the perfect with vav consecutive after the cohortative, see §32.2.2b.
20. 20 Heb “May I glean and gather among the bundles behind the harvesters?” Others translate, “May I glean and gather [grain] in bundles behind the harvesters?” (cf. ; see F. W. Bush, Ruth, Esther [], ). For discussion of the terminology and process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59–61.
21. 21 Heb “and she came and she has persisted.” The construction וַתָּבוֹא וַתַעֲמוֹד (vattavo’ vata’amod) forms a dependent temporal sequence: “since she came, she has persisted.” Because עָמַד (’amad, “to stand, remain, persist”; 764 עָמַד; עמד) has a broad range of meanings, וַתַעֲמוֹד has been understood in various ways: (1) Ruth had stood all morning waiting to receive permission from Boaz to glean in his field: “she has stood (here waiting)”; (2) Ruth had remained in the field all morning: “she has remained here” (, , ); and (3) Ruth had worked hard all morning: “she has worked steadily” (), “she has been working” (, ), “she has been on her feet (all morning)” (, , ). For discussion, see F. W. Bush, Ruth, Esther (), .
22. 22 Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward and the meaning uncertain. For discussion see F. W. Bush, Ruth, Esther (), .
23. 23 Heb “except this.” The function and meaning of the demonstrative adjective זֶה (zeh, “this”) is difficult: (1) accentuation joins זֶה with שִׁבְתָּהּ (shivtah, “this her sitting”), suggesting that זֶה שִׁבְתָּהּ functions as subject complement (see 261 זֶה 2.a and Josh 9:12). (2) Others suggest that זֶה functions as an emphasizing adverb of time (“just now”; 261 4.h) and connect it with עַתָּה (’attah, “now”) to form the idiom עַתָּה זֶה (zeh ’attah, “now, just now”; 261 4.h; §136.d; see F. W. Bush, Ruth, Esther [], ). The entire line is translated variously: “until now, (+ save ) that she tarried a little in the house”; “she has been sitting in the house for a little while”; “except for a short rest in the shelter”; “she has rested but little in the hut”; “her sitting (= resting) in the house (has only been) for a moment.” A paraphrase would be: “She came and has kept at it (= gleaning) from this morning until now, except for this: She has been sitting in the hut only a little while.” The clause as a whole is an exceptive clause: “except for this.…”
24. 24 The vocalizes consonantal שבתה as שִׁבְתָּהּ (shivtah, “her sitting”; Qal infinitive construct from יָשַׁב (yashav), “to sit” + 3rd person feminine singular suffix), apparently taking the 3rd person feminine singular suffix as a subjective genitive: “she sat [in the hut only a little while]” (so , , , , , , , ). On the other hand, κατέπαυσεν (“she rested”) reflects the vocalization שָׁבְתָה (shavtah, “she rested”; Qal perfect 3rd person feminine singular from שָׁבַת (shavat), “to rest”): “she rested [in the hut only a little while]” (so , , , , , ). The reading is more difficult and is therefore probably original. Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward here and the meaning uncertain. F. W. Bush (Ruth, Esther [], ) takes עָמַד (’amad, “to stand”) in the sense “to stay, remain,” connects זֶה (zeh, “this”) with the preceding עַתָּה (’attah, “now”) as an emphasizing adverb of time (“just now”), and emends שִׁבְתָּהּ הַבַּיִת (shivtah habbayit, “her sitting [in] the house”) to שָׁבְתָה (shavtah, “she rested”), omitting הַבַּיִת (habbayit) as dittographic. Another option is to translate, “She came and has stood here from this morning until now. She’s been sitting in the house for a short time.” According to this view the servant has made Ruth wait to get permission from Boaz. It is difficult, however, to envision a “house” being in the barley field.
25. 25 Several English versions (, , , , , ) suggest deleting הַבַּיִת (habbayit, lit. “the house”) due to dittography with בתה in שִׁבְתָּהּ (shivtah) which precedes; however, several ancient textual witnesses support the (medieval Hebrew manuscripts, , ). The reading ἐν τῷ ἀργῷ (en tō argō, “in the field”) probably does not represent an alternate Hebrew textual tradition, but merely the translator’s attempt to smooth out a difficult Hebrew text. “[in] the house.” The noun הַבַּיִת (lit. “the house”) functions as an adverbial accusative of location, and probably refers to a “hut, shelter,” providing shade for workers in the field, such as those still used by harvesters in modern Israel (H. A. Hoffner, 2:111–15). This kind of structure is probably referred to using different terms in Isaiah 1:8, “like a shelter (כְּסֻכָּה, késukkah) in a vineyard, like a hut (כִּמְלוּנָה, kimlunah) in a field of melons.” Some translations render הַבַּיִת (habbayit) literally as “the house” (, , ), while others nuance it as “the shelter” (, , , ).
26. 26 Heb “a little while.” The adjective מְעָט (me’at) functions in a temporal sense (“a little while”; e.g., Job 24:24) or a comparative sense (“a little bit”); see 589–90 The foreman’s point is that Ruth was a hard worker who only rested a short time.
27. 27 Heb “Have you not heard?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see F. W. Bush, Ruth, Esther [], , and §150.e).
28. 28 Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. It might suggest that Boaz is older than Ruth, but not necessarily significantly so. A few English versions omit it entirely (e.g., , ).
29. 29 The switch from the negative particle אַל (’al, see the preceding statement, “do not leave”) to לֹא (lo’) may make this statement more emphatic. It may indicate that the statement is a policy applicable for the rest of the harvest (see v. 21).
30. 30 Heb “and thus you may stay close with.” The imperfect has a permissive nuance here.
31. 31 The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and F. W. Bush, Ruth, Esther [], ).
32. 32 Heb “let your eyes be upon” (, similar).
33. 33 Heb “they.” The verb is masculine plural, indicating that the male workers are the subject here.
34. 34 Heb “and go after them.” The pronominal suffix (“them”) is feminine plural, indicating that the female workers are referred to here.
35. 35 Male servants are in view here, as the masculine plural form of the noun indicates (cf. , , “the young men”).
36. 36 Heb “Have I not commanded the servants not to touch [i.e., “harm”] you?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see v. 8). The perfect is either instantaneous, indicating completion of the action concurrent with the statement (see F. W. Bush, Ruth, Esther [], , , who translates, “I am herewith ordering”) or emphatic/rhetorical, indicating the action is as good as done.
37. 37 The juxtaposition of two perfects, each with vav consecutive, here indicates a conditional sentence (see §112.kk).
38. 38 Heb “vessels (so , , ), receptacles”; “water jugs.”
39. 39 Heb “drink [some] of that which” ( similar); in the context “water” is implied.
40. 40 The imperfect here either indicates characteristic or typical activity, or anterior future, referring to a future action (drawing water) which logically precedes another future action (drinking).
41. 41 Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
42. 42 Heb “she fell upon her face and bowed to the ground” (, similar).
43. 43 Heb “Why do I find favor in your eyes …?” The expression מָצַא חֵן בְּעֵינֶי (matsa’ khen bé’eney, “to find favor in the eyes of [someone]”) is often characterized by the following features: (1) A subordinate or servant is requesting permission for something from a superior (master, owner, king). (2) The granting of the request is not a certainty but dependent on whether or not the superior is pleased with the subordinate to do so. (3) The granting of the request by the superior is an act of kindness or benevolence; however, it sometimes reciprocates loyalty previously shown by the subordinate to the superior (e.g., Gen 30:27; 32:6; 33:8, 10, 15; 34:11; 39:4; 47:25, 29; 50:4; Num 32:5; Deut 24:1; 1 Sam 1:18; 16:22; 20:3, 29; 27:3; 2 Sam 14:22; 16:4; 1 Kgs 11:19; Esth 5:8; 7:3; 336 חֵן). While Boaz had granted her request for permission to glean in his field, she is amazed at the degree of kindness he had shown—especially since she had done nothing, in her own mind, to merit such a display. However, Boaz explains that she had indeed shown kindness to him indirectly through her devotion to Naomi (v. 11).
44. 44 Heb “Why do I find favor in your eyes by [you] recognizing me.” The infinitive construct with prefixed לְ (lamed) here indicates manner (“by”).
45. 45 Heb “and I am a foreigner.” The disjunctive clause (note the pattern vav + subject + predicate nominative) here has a circumstantial (i.e., concessive) function (“even though”).
46. 46 The similarly spelled Hebrew terms נָכַר (nakhar, “to notice”) and נָכְרִי (nokhriy, “foreigner”) in this verse form a homonymic wordplay. This highlights the unexpected nature of the attentiveness and concern Boaz displayed to Ruth.
47. 47 Heb “answered and said to her” (so ). For stylistic reasons this has been translated as “replied to her.”
48. 48 Heb “it has been fully reported to me.” The infinitive absolute here emphasizes the following finite verb from the same root. Here it emphasizes either the clarity of the report or its completeness. See R. L. Hubbard, Jr., Ruth (), , n. 6. Most English versions tend toward the nuance of completeness (e.g., “fully been shewed”; “a complete account”; , “All that you have done”).
49. 49 The vav (ו) consecutive construction here has a specifying function. This and the following clause elaborate on the preceding general statement and explain more specifically what she did for her mother-in-law.
50. 50 Heb “yesterday and the third day.” This Hebrew idiom means “previously, in the past” (Exod 5:7, 8, 14; Exod 21:29, 36; Deut 4:42; 19:4, 6; Josh 3:4; 1 Sam 21:5; 2 Sam 3:17; 1 Chr 11:2).
51. 51 Heb “repay your work”; , “recompense thy work.” The prefixed verbal form is understood as a jussive of prayer (note the jussive form in the next clause).
52. 52 Heb “may your wages be complete”; “May your wages be paid in full.” The prefixed verbal form is a distinct jussive form, indicating that this is a prayer for blessing.
53. 53 Heb “under whose wings you have sought shelter”; , “have come to take refuge.”
54. 54 Heb “I am finding favor in your eyes.” In v. 10, where Ruth uses the perfect, she simply states the fact that Boaz is kind. Here the Hebrew text switches to the imperfect, thus emphasizing the ongoing attitude of kindness displayed by Boaz. Many English versions treat this as a request: “Let me find favour in thy sight”; “May I prove worthy of your kindness”; “May I continue to find favor in your eyes.”
55. 55 Heb “my master”; , , , , “my lord.”
56. 56 Or “comforted” (so , , , ).
57. 57 Heb “spoken to the heart of.” As F. W. Bush points out, the idiom here means “to reassure, encourage” (Ruth, Esther [], ).
58. 58 Ruth here uses a word (שִׁפְחָה, shifkhah) that describes the lowest level of female servant (see 1 Sam 25:41). Note Ruth 3:9 where she uses the word אָמָה (’amah), which refers to a higher class of servant.
59. 59 The imperfect verbal form of הָיָה (hayah) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future (Ruth, Esther [], ).
60. 60 The disjunctive clause (note the pattern vav [ו] + subject + verb) is circumstantial (or concessive) here (“even though”).
61. 61 Heb “eat” (so , ).
62. 62 Heb “your portion”; “your morsel.”
63. 63 The Hebrew verb צָבַט (tsavat) occurs only here in the OT. Cf. , “he reached her”; “he served her”; “he offered her”; “he heaped up for her.” For discussion of its meaning, including the etymological evidence, see 840 ; R. L. Hubbard, Jr., Ruth (), ; and F. W. Bush, Ruth, Esther (), .
64. 64 Heb “and she ate and she was satisfied and she had some left over” ( similar).
65. 65 Or “commanded” (so , , ).
66. 66 Heb “even between”; “even around.”
67. 67 Heb “do not humiliate her”; cf. “reproach her not”; “do not insult her”; “don’t embarrass her.” This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16). See R. L. Hubbard, Jr., Ruth (), , and F. W. Bush, Ruth, Esther (), .
68. 68 The infinitive absolute precedes the finite verb for emphasis. Here שָׁלַל (shalal, “pull out”) is a homonym of the more common Hebrew verb meaning “to plunder.” An Arabic cognate is used of drawing a sword out of a scabbard (see 1021 ).
69. 69 Heb “do not rebuke her” (so , ); “don’t speak harshly to her”; “don’t give her a hard time.”
70. 70 Heb “she beat out” (so , , , ). Ruth probably used a stick to separate the kernels of grain from the husks. See O. Borowski, Agriculture in Iron Age Israel, 63.
71. 71 Heb “there was an ephah.” An ephah was a dry measure, equivalent to one-tenth of a homer (see אֵיפָה). An ephah was equivalent to a “bath,” a liquid measure. Jars labeled “bath” found at archaeological sites in Israel could contain approximately 5.8 gallons, or one-half to two-thirds of a bushel. Thus an ephah of barley would have weighed about 29 to 30 pounds (just over 13 kg). See R. L. Hubbard, Jr., Ruth (), . This was a huge amount of barley for one woman to gather in a single day. It testifies both to Ruth’s industry and to Boaz’s generosity.
72. 72 vocalizes ותרא as the Qal verb וַתֵּרֶא (vattere’, “and she saw”), consequently of “her mother-in-law” as subject and “what she gathered” as the direct object: “her mother-in-law saw what she gathered.” A few medieval Hebrew (also reflected in and ) have the Hiphil וַתַּרְא (vattar’, “and she showed”), consequently taking “her mother-in-law” as the direct object and “what she gathered” as the double direct-object: “she showed her mother-in-law what she had gathered” (cf. , , , ). Although the latter has the advantage of making Ruth the subject of all the verbs in this verse, it would be syntactically difficult. For one would expect the accusative sign אֶת (’et) before “her mother-in-law” if it were the direct object of a Hiphil verb in a sentence with a double direct object introduced by the accusative sign אֶת, e.g., “to show (Hiphil of רָאָה, ra’ah) your servant (direct object marked by accusative sign אֶת) your greatness (double direct object marked by accusative sign אֶת) (Deut 3:24). Therefore the reading is preferred.
73. 73 Heb “that which”; the referent (how much grain) has been specified in the translation for clarity.
74. 74 Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
75. 75 Heb “and she brought out and gave to her that which she had left over from her being satisfied.”
76. 76 Heb “said to her.” Since what follows is a question, the translation uses “asked her” here.
77. 77 Or “blessed” (so , , ). The same expression occurs in the following verse.
78. 78 Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
79. 79 Many English versions translate this statement, “May he [Boaz] be blessed by the Lord, who has not abandoned his loyalty to the living and dead.” In this case the antecedent of אֲשֶׁר (’asher, “who”) would be the immediately preceding “the Lord.” However, this understanding of the construction is not accurate. The antecedent of אֲשֶׁר is Boaz, not the Lord. Elsewhere when אֲשֶׁר follows the blessing formula בָּרוּךְ (barukh, Qal passive participle) + proper name/pronoun, it always introduces the reason the recipient of the blessing deserves a reward. (For this reason one could analyze אֲשֶׁר as a causal conjunction in this construction.) If אֲשֶׁר refers to the Lord here, then this verse, unlike others using the construction, gives no such reason for the recipient being blessed. 2 Sam 2:5, which provides the closest structural parallel to Ruth 2:20, supports this interpretation: בְּרֻכִים אַתֶּם לַיהוָה אֲשֶׁר עֲשִׂיתֶם הַחֶסֶד הַזֶּה עִם־אֲדֹנֵיכֶם עִם־שָׁאוּל, “May you [plural] be blessed by the Lord, you who [plural]/because you [plural] have extended such kindness to your master Saul.” Here אֲשֶׁר refers back to the second plural pronoun אַתֶּם (’atem, “you”) in the formula, as the second plural verb עֲשִׂיתֶם(’asitem) after אֲשֶׁר indicates. Though יְהוָה (yéhvah) is in closer proximity to אֲשֶׁר, it is not the antecedent. The evidence suggests that Ruth 2:20 should be translated and interpreted as follows: “May he [Boaz] be blessed by the Lord, he who [i.e., Boaz]/because he [i.e., Boaz] has not abandoned his loyalty to the living and dead.” Cf. , , , . See B. A. Rebera, “Yahweh or Boaz? Ruth 2.20 Reconsidered,” 36 (1985): 317–27, and F. W. Bush, Ruth, Esther (), . By caring for the impoverished widows’ physical needs, Boaz had demonstrated loyalty to both the living (the impoverished widows) and the dead (their late husbands). See R. B. Chisholm, From Exegesis to Exposition, 72.
80. 80 Heb “to the living and the dead” (so , ).
81. 81 The Hebrew term גָּאַל (ga’al) is sometimes translated “redeemer” here ( “one of our kinsman-redeemers”; “one of our family redeemers”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen.
82. 82 On the force of the phrase גָּם כִּי (gam ki) here, see F. W. Bush, Ruth, Esther (), .
83. 83 Heb “with the servants who are mine you may stay close.” The imperfect has a permissive nuance here. The word “servants” is masculine plural.
84. 84 Heb “until they have finished all the harvest which is mine”; “until they finish harvesting all my grain.”
85. 85 Naomi uses the feminine form of the word “servant” (as Boaz did earlier, see v. 8), in contrast to Ruth’s use of the masculine form in the preceding verse. Since she is concerned for Ruth’s safety, she may be subtly reminding Ruth to stay with the female workers and not get too close to the men.
86. 86 Heb “and they will not harm you in another field”; “otherwise you might be bothered in another field.”
87. 87 Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
88. 88 Heb “and she stayed close with”; , , “stayed close to”; “continued working closely with.”
89. 89 Barley was harvested from late March through late April, wheat from late April to late May (O. Borowski, Agriculture in Ancient Israel, 88, 91).
90. 90 Heb “and she lived with her mother-in-law” (so ). Some interpret this to mean that she lived with her mother-in-law while working in the harvest. In other words, she worked by day and then came home to Naomi each evening. Others understand this to mean that following the harvest she stayed at home each day with Naomi and no longer went out looking for work (see F. W. Bush, Ruth, Esther [], ). Others even propose that she lived away from home during this period, but this seems unlikely. A few Hebrew (so also Latin ) support this view by reading, “and she returned to her mother-in-law.”
91. 1 The phrase “sometime later” does not appear in Hebrew but is supplied to mark the implicit shift in time from the events in chapter 2.
92. 2 Heb “My daughter, should I not seek for you a resting place so that it may go well for you [or which will be good for you]?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see 2:8–9) and has thus been translated in the affirmative (so also , , , , , ).
93. 3 Heb “Is not Boaz our close relative, with whose female servants you were?” The idiomatic, negated rhetorical question is equivalent to an affirmation (see Ruth 2:8–9; 3:1) and has thus been translated in the affirmative (so also , , , , ).
94. 4 Heb “look, he is winnowing the barley threshing floor tonight.” Winnowing the threshed grain involved separating the kernels of grain from the straw and chaff. The grain would be thrown into the air, allowing the wind to separate the kernels (see O. Borowski, Agriculture in Iron Age Israel, 65–66). The threshing floor itself was usually located outside town in a place where the prevailing west wind could be used to advantage (Borowski, 62–63).
95. 5 The perfect with prefixed vav (ו) consecutive here introduces a series of instructions. See §112.aa for other examples of this construction.
96. 6 For the meaning of the verb סוּךְ (sukh), see II סוך, and F. W. Bush, Ruth, Esther (), . Cf. , “anoint yourself”; “perfume yourself”; “put on perfume.”
97. 7 The consonantal text (Kethib) has the singular שִׂמְלֹתֵךְ (simlotekh, “your outer garment”), while the marginal reading (Qere) has the plural שִׂמְלֹתַיִךְ (simlotayikh) which might function as a plural of number (“your outer garments”) or a plural of composition (“your outer garment [composed of several parts]).” Heb “and put your outer garment on yourself”; “put on your best attire.” The noun שִׂמְלָה (simlah) may refer to clothes in general (see R. L. Hubbard, Jr., Ruth [], , n. 7) or a long outer garment (see F. W. Bush, Ruth, Esther [], ). Mourners often wore mourning clothes and refrained from washing or using cosmetics (Gen 38:14, 19; 2 Sam 12:20; 14:2), so Ruth’s attire and appearance would signal that her period of mourning was over and she was now available for remarriage (see Bush, 152).
98. 8 The consonantal text (Kethib) has וְיָרַדְתִּי (véyaradtiy, “then I will go down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (véyaradt, “then you go down”; Qal perfect 2nd person feminine singular) which makes more much sense in context. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [], ).
99. 9 Heb “until he finishes eating and drinking”; , , , , “until he has finished.”
100. 10 Heb “and let it be when he lies down”; “But when he lies down.”
101. 11 Some define the noun מַרְגְּלוֹת (margélot) as “the place for the feet” (see ; cf. , , , , ), but in Dan 10:6 the word refers to the legs, or “region of the legs.” For this reason “legs” or “lower body” is the preferred translation (see F. W. Bush, Ruth, Esther [], ). Because “foot” is sometimes used euphemistically for the genitals, some feel that Ruth uncovered Boaz’s genitals. For a critique of this view see Bush, 153. While Ruth and Boaz did not actually have a sexual encounter at the threshing floor, there is no doubt that Ruth’s actions are symbolic and constitute a marriage proposal.
102. 12 The consonantal text (Kethib) has וְשָׁכָבְתִּי (véshakhavtiy, “then I will lie down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְשָׁכָבְתְּ (véshakhavt, “then you lie down”; Qal perfect 2nd person feminine singular) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the 2nd person feminine singular form (see F. W. Bush, Ruth, Esther [], ).
103. 13 The words “beside him” are supplied in the translation for stylistic reasons; cf. “lie down there.”
104. 14 The disjunctive clause structure (vav [ו] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.
105. 15 Heb “she said to her.” The referents (Ruth and Naomi) have been specified in the translation for clarity.
106. 16 The Hebrew imperfect is used, even though Naomi’s instructions appear to be concluded. The imperfect can sometimes express actions which although (strictly speaking) are already finished, yet are regarded as still lasting into the present, or continuing to operate in it ( §107.h).
107. 17 The (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere). Many medieval Hebrew agree with the marginal reading (Qere) by including the phrase.
108. 18 Heb “everything which you are saying I will do.” The Hebrew word order emphasizes Ruth’s intention to follow Naomi’s instructions to the letter.
109. 19 Heb “and she did according to all which her mother-in-law commanded her” ( similar). Verse 6 is a summary statement, while the following verses (vv. 7–15) give the particulars.
110. 20 Heb “and Boaz ate and drank and his heart was well and he went to lie down at the end of the heap”; “at the edge of the sheaves.”
111. 21 Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
112. 22 Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.
113. 23 See the note on the word “legs” in v. .
114. 24 The words “beside him” are supplied in the translation for stylistic reasons. Cf. “at his feet”; “near his feet.”
115. 25 Heb “trembled, shuddered”; , “suddenly woke up.” Perhaps he shivered because he was chilled.
116. 26 The verb לָפַת (lafat) occurs only here, Job 6:18, and Judg 16:29 (where it seems to mean “grab hold of”). Here the verb seems to carry the meaning “bend, twist, turn,” like its Arabic cognate (see לפת, and F. W. Bush, Ruth, Esther [], ).
117. 27 Heb “and behold” (so , ). The narrator invites the reader to view the situation through Boaz’s eyes.
118. 28 Now he saw a woman. The narrator writes from Boaz’s perspective. Both the narrator and the reader know the night visitor is Ruth, but from Boaz’s perspective she is simply “a woman.”
119. 29 Heb “[at] his legs.” See the note on the word “legs” in v. .
120. 30 When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.
121. 31 Here Ruth uses אָמָה (’amah), a more elevated term for a female servant than שִׁפְחָה (shifkhah), the word used in 2:13. In Ruth 2, where Ruth has just arrived from Moab and is very much aware of her position as a foreigner (v. 10), she acknowledges Boaz’s kindness and emphasizes her own humility by using the term שִׁפְחָה, though she admits that she does not even occupy that lowly position on the social scale. However, here in chap. 3, where Naomi sends her to Boaz to seek marriage, she uses the more elevated term אָמָה to describe herself because she is now aware of Boaz’s responsibility as a close relative of her deceased husband and she wants to challenge him to fulfill his obligation. In her new social context she is dependent on Boaz (hence the use of אָמָה), but she is no mere שִׁפְחָה.
122. 32 Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew have the plural/dual “your wings” rather than the singular “your wing, skirt.” The latter is more likely here in the context of Ruth’s marriage proposal. In the metaphorical account in Ezek 16:8, God spreads his skirt over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruth’s words can be taken, in effect, as a marriage proposal (and are so translated here; cf. “So please marry me”). See F. W. Bush, Ruth, Esther (), .
123. 33 Heb “for you are a גֹאֵל [go’el],” sometimes translated “redeemer” (cf. “a kinsman-redeemer”; “my family redeemer”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen. For a discussion of the legal background, see F. W. Bush, Ruth, Esther (), . By proposing marriage, Ruth goes beyond the letter of Naomi’s instructions (see v. 4, where Naomi told Ruth that Boaz would tell her what to do). Though she is more aggressive than Naomi told her to be, she is still carrying out the intent of Naomi’s instructions, which were designed to lead to marriage.
124. 34 Or “blessed” (so , ).
125. 35 Heb “my daughter.” This form of address is a mild form of endearment, perhaps merely rhetorical. A few English versions omit it entirely (e.g., , ). The same expression occurs in v. 11.
126. 36 Heb “latter [act of] devotion”; “this last instance of your loyalty.”
127. 37 Heb “you have made the latter act of devotion better than the former”; “than that which you showed earlier.” Greater than what you did before. Ruth’s former act of devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a child to carry on her deceased husband’s (and Elimelech’s) line and to provide for Naomi in her old age (see Ruth 4:5, 10, 15).
128. 38 Heb “by not going after the young men” ( similar); “You might have gone looking for a young man.”
129. 39 Heb “whether poor or rich” (so , , , ); the more common English idiom reverses the order (“rich or poor”; cf. , , , , ). Whether rich or poor. This statement seems to indicate that Ruth could have married anyone. However, only by marrying a גֹּאֵל (go’el, “family guardian”; traditionally “redeemer”) could she carry on her dead husband’s line and make provision for Naomi.
130. 40 Heb “do not fear” (so ); “do not be afraid.”
131. 41 Heb “everything which you are saying I will do for you.” The Hebrew word order emphasizes Boaz’s intention to fulfill Ruth’s request. As in v. 5, the Hebrew imperfect is used (note “you are saying”), even though Ruth’s request appears to be concluded. According to §107.h, the imperfect can sometimes “express actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.” The imperfect אֶעֱשֶׂה (’e’eseh) could be translated “I will do” (so , , , ), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz’s desire or intention, if the legal matters can be worked out.
132. 42 Heb “all the gate of the town,” which by metonymy could refer to everyone in town ( “All my fellow townsmen”; “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate ( “all the assembly of my people”).
133. 43 Or “woman of strong character” (cf. “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.
134. 44 The sequence כִּי אָמְנָם כִּי אִם (ki ’omnam ki ’im; Kethib) occurs only here in the OT, as does the sequence כִּי אָמְנָם כִּי (Qere). It is likely that כִּי אִם is dittographic (note the preceding sequence כִּי אָמְנָם). The translation assumes that the original text was simply the otherwise unattested וְעַתָּה כִּי אָמְנָם, with אָמְנָם and כִּי both having an asseverative (or emphatic) function.
135. 45 Sometimes translated “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. .
136. 46 Heb “if he redeems you”; “if he wants to redeem”; “if he will act as next-of-kin for you.” The verb גֹּאֵל (go’el) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.
137. 47 Or “good” (so , , , ); “well and good.”
138. 48 Heb “let him redeem” (so ); “then let him marry you.”
139. 49 Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” ( similar).
140. 50 Sleep here. Perhaps Boaz tells her to remain at the threshing floor because he is afraid she might be hurt wandering back home in the dark. See Song 5:7 and R. L. Hubbard, Jr., Ruth (), .
141. 51 The consonantal text (Kethib) has the singular מַרְגְּלָתַו (margélatav, “his leg”), while the marginal reading (Qere) has the plural מַרְגְּלוֹתָיו (margélotayv, “his legs”). Heb “[at] his legs.” See the note on the word “legs” in v. .
142. 52 Heb “and she arose before a man could recognize his companion”; “before one person could recognize another”; “before daylight.”
143. 53 Heb “and he said” (so , , ). Some translate “he thought [to himself]” (cf. ).
144. 54 Heb “let it not be known that the woman came [to] the threshing floor” ( similar). The article on הָאִשָּׁה (ha’ishah, “the woman”) is probably dittographic (note the final he on the preceding verb בָאָה [va’ah, “she came”]).
145. 55 Or “cloak” (so , , ); “cape.” The Hebrew noun occurs only here and in Isa 3:22.
146. 56 Heb “which [is] upon you”; , “you are wearing.”
147. 57 Heb “and she gripped it tightly and he measured out six of barley and placed upon her.” The unit of measure is not indicated in the Hebrew text, although it would probably have been clear to the original hearers of the account. Six ephahs, the equivalent of 180–300 pounds, is clearly too heavy, especially if carried in a garment. Six omers (an omer being a tenth of an ephah) seems too little, since this would have amounted to six-tenths of an ephah, less than Ruth had gleaned in a single day (cf. 2:17). Thus a seah (one third of an ephah) may be in view here; six seahs would amount to two ephahs, about 60 pounds (27 kg). See R. L. Hubbard, Jr., Ruth (), , and F. W. Bush, Ruth, Esther (), .
148. 58 The preserves the 3rd person masculine singular form וַיָּבֹא (vayyavo’, “then he went”; cf. , , , , , ), while many medieval (supported by the and ) have the 3rd person feminine singular form וַתָּבֹא (vattavo’, “then she went”; cf. , , ).
149. 59 Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
150. 60 Heb “said.” Since what follows is a question, the present translation uses “asked” here.
151. 61 Heb “Who are you?” In this context Naomi is clearly not asking for Ruth’s identity. Here the question has the semantic force “Are you his wife?” See R. L. Hubbard, Jr., Ruth (), , and F. W. Bush, Ruth, Esther (), .
152. 62 Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
153. 63 All that the man had done. This would have included his promise to marry her and his gift of barley.
154. 64 The (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere).
155. 65 ‘Do not go to your mother-in-law empty-handed.’ In addition to being a further gesture of kindness on Boaz’s part, the gift of barley served as a token of his intention to fulfill his responsibility as family guardian. See R. L. Hubbard, Jr., Ruth (), , and F. W. Bush, Ruth, Esther (), .
156. 66 Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
157. 67 Heb “sit”; “Sit still”; “Wait here”; “Just be patient.”