Text -- Ruth 3:11-18 (NET)

3:11 Now, my dear, don’t worry! I intend to do for you everything you propose, for everyone in the village knows that you are a worthy woman. 3:12 Now yes, it is true that I am a guardian, but there is another guardian who is a closer relative than I am. 3:13 Remain here tonight. Then in the morning, if he agrees to marry you, fine, let him do so. But if he does not want to do so, I promise, as surely as the Lord lives, to marry you. Sleep here until morning.” 3:14 So she slept beside him until morning. She woke up while it was still dark. Boaz thought, “No one must know that a woman visited the threshing floor.” 3:15 Then he said, “Hold out the shawl you are wearing and grip it tightly.” As she held it tightly, he measured out about sixty pounds of barley into the shawl and put it on her shoulders. Then he went into town,

Ruth Returns to Naomi

3:16 and she returned to her mother-in-law. When Ruth returned to her mother-in-law, Naomi asked, “How did things turn out for you, my daughter?” Ruth told her about all the man had done for her. 3:17 She said, “He gave me these sixty pounds of barley, for he said to me, ‘Do not go to your mother-in-law empty-handed.’” 3:18 Then Naomi said, “Stay put, my daughter, until you know how the matter turns out. For the man will not rest until he has taken care of the matter today.”

Commentary -- Verse Notes / Footnotes

NET Notes: Rut 3:11

¹ tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”

² tn 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 GKC 316 §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 NAB, NIV, NRSV, NLT), 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.

³ tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All my fellow townsmen”; NLT “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 (NRSV “all the assembly of my people”).

⁴ tn Or “woman of strong character” (cf. NIV “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.

NET Notes: Rut 3:12

¹ tc 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.

² tn Sometimes translated “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. 9.

NET Notes: Rut 3:13

¹ tn Heb “if he redeems you”; NIV “if he wants to redeem”; NRSV “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.

² tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”

³ tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”

⁴ tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” (NASB similar).

⁵ sn 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 (NICOT), 218.

NET Notes: Rut 3:14

¹ tc The consonantal text (Kethib) has the singular מַרְגְּלָתַו (margÿlatav, “his leg”), while the marginal reading (Qere) has the plural מַרְגְּלוֹתָיו (margÿlotayv, “his legs”).

tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.

² tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”

³ tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).

⁴ tn Heb “let it not be known that the woman came [to] the threshing floor” (NASB 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”]).

NET Notes: Rut 3:15

¹ tn Or “cloak” (so NAB, NRSV, NLT); CEV “cape.” The Hebrew noun occurs only here and in Isa 3:22.

² tn Heb “which [is] upon you”; NIV, NRSV “you are wearing.”

³ tn 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 (NICOT), 222, and F. W. Bush, Ruth, Esther (WBC), 178.

⁴ tc The MT preserves the 3rd person masculine singular form וַיָּבֹא (vayyavo’, “then he went”; cf. ASV, NAB, NIV, NCV, NRSV, NLT), while many medieval mss (supported by the Syriac and Vulgate) have the 3rd person feminine singular form וַתָּבֹא (vattavo’, “then she went”; cf. KJV, NASB, TEV).

NET Notes: Rut 3:16

¹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

² tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.

³ tn 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 (NICOT), 223-24, and F. W. Bush, Ruth, Esther (WBC), 184-85.

⁴ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

⁵ sn All that the man had done. This would have included his promise to marry her and his gift of barley.

NET Notes: Rut 3:17

¹ tc The MT (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere).

² sn ‘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 (NICOT), 225-26, and F. W. Bush, Ruth, Esther (WBC), 187.

NET Notes: Rut 3:18

¹ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

² tn Heb “sit”; KJV “Sit still”; NAB “Wait here”; NLT “Just be patient.”