Ruth 3:2–4

Footnotes

1. 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 , , , , ).
2. 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).
3. 5 The perfect with prefixed vav (ו) consecutive here introduces a series of instructions. See §112.aa for other examples of this construction.
4. 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.”
5. 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).
6. 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 [], ).
7. 9 Heb “until he finishes eating and drinking”; , , , , “until he has finished.”
8. 10 Heb “and let it be when he lies down”; “But when he lies down.”
9. 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.
10. 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 [], ).
11. 13 The words “beside him” are supplied in the translation for stylistic reasons; cf. “lie down there.”
12. 14 The disjunctive clause structure (vav [ו] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.