Discovery BoxRuth 3:1-10
Context3:1 At that time, 1 Naomi, her mother-in-law, said to her, “My daughter, I must find a home for you so you will be secure. 2 3:2 Now Boaz, with whose female servants you worked, is our close relative. 3 Look, tonight he is winnowing barley at the threshing floor. 4 3:3 So bathe yourself, 5 rub on some perfumed oil, 6 and get dressed up. 7 Then go down 8 to the threshing floor. But don’t let the man know you’re there until he finishes his meal. 9 3:4 When he gets ready to go to sleep, 10 take careful notice of the place where he lies down. Then go, uncover his legs, 11 and lie down 12 beside him. 13 He will tell 14 you what you should do.” 3:5 Ruth replied to Naomi, 15 “I will do everything you have told 16 me 17 to do.” 18
3:6 So she went down to the threshing floor and did everything her mother-in-law had instructed her to do. 19 3:7 When Boaz had finished his meal and was feeling satisfied, he lay down to sleep at the far end of the grain heap. 20 Then Ruth 21 crept up quietly, 22 uncovered his legs, 23 and lay down beside him. 24 3:8 In the middle of the night he was startled 25 and turned over. 26 Now 27 he saw a woman 28 lying beside him! 29 3:9 He said, “Who are you?” 30 She replied, “I am Ruth, your servant. 31 Marry your servant, 32 for you are a guardian of the family interests.” 33 3:10 He said, “May you be rewarded 34 by the Lord, my dear! 35 This act of devotion 36 is greater than what you did before. 37 For you have not sought to marry 38 one of the young men, whether rich or poor. 39
[3:1] 1 tn 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.
[3:1] 2 tn 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 NAB, NCV, NRSV, TEV, CEV, NLT).
[3:2] 3 tn 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 NCV, NRSV, TEV, CEV, NLT).
[3:2] 4 tn Heb “look, he is winnowing the barley threshing floor tonight.”
[3:3] 5 tn The perfect with prefixed vav (ו) consecutive here introduces a series of instructions. See GKC 335 §112.aa for other examples of this construction.
[3:3] 6 tn For the meaning of the verb סוּךְ (sukh), see HALOT 745-46 s.v. II סוך, and F. W. Bush, Ruth, Esther (WBC), 150. Cf. NAB, NRSV “anoint yourself”; NIV “perfume yourself”; NLT “put on perfume.”
[3:3] 7 tc 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]).”
[3:3] 8 tc The consonantal text (Kethib) has וְיָרַדְתִּי (vÿyaradtiy, “then I will go down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְיָרַדְתְּ (vÿyaradt, “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 [WBC], 144-45).
[3:3] 9 tn Heb “until he finishes eating and drinking”; NASB, NIV, NRSV, TEV, CEV “until he has finished.”
[3:4] 10 tn Heb “and let it be when he lies down”; NAB “But when he lies down.”
[3:4] 11 tn Some define the noun מַרְגְּלוֹת (margÿlot) as “the place for the feet” (see HALOT 631 s.v.; cf. KJV, NASB, NIV, NRSV, NLT), 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 [WBC], 152). 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.
[3:4] 12 tc The consonantal text (Kethib) has וְשָׁכָבְתִּי (vÿshakhavtiy, “then I will lie down”; Qal perfect 1st person common singular), while the marginal reading (Qere) is וְשָׁכָבְתְּ (vÿshakhavt, “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 [WBC], 144-45).
[3:4] 13 tn The words “beside him” are supplied in the translation for stylistic reasons; cf. NLT “lie down there.”
[3:4] 14 tn The disjunctive clause structure (vav [ו] + subject + verb) highlights this final word of instruction or signals the conclusion of the instructions.
[3:5] 15 tn Heb “she said to her.” The referents (Ruth and Naomi) have been specified in the translation for clarity.
[3:5] 16 tn 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 (GKC 316 §107.h).
[3:5] 17 tc The MT (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere). Many medieval Hebrew
[3:5] 18 tn 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.
[3:6] 19 tn Heb “and she did according to all which her mother-in-law commanded her” (NASB similar). Verse 6 is a summary statement, while the following verses (vv. 7-15) give the particulars.
[3:7] 20 tn Heb “and Boaz ate and drank and his heart was well and he went to lie down at the end of the heap”; NAB “at the edge of the sheaves.”
[3:7] 21 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
[3:7] 22 sn Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.
[3:7] 23 tn See the note on the word “legs” in v. 4.
[3:7] 24 tn The words “beside him” are supplied in the translation for stylistic reasons. Cf. TEV “at his feet”; CEV “near his feet.”
[3:8] 25 tn Heb “trembled, shuddered”; CEV, NLT “suddenly woke up.” Perhaps he shivered because he was chilled.
[3:8] 26 tn 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 HALOT 533 s.v. לפת, and F. W. Bush, Ruth, Esther [WBC], 163).
[3:8] 27 tn Heb “and behold” (so KJV, NASB). The narrator invites the reader to view the situation through Boaz’s eyes.
[3:8] 28 sn 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.”
[3:8] 29 tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.
[3:9] 30 tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.
[3:9] 31 tn 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.
[3:9] 32 tn Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew
[3:9] 33 tn Heb “for you are a גֹאֵל [go’el],” sometimes translated “redeemer” (cf. NIV “a kinsman-redeemer”; NLT “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 (WBC), 166-69.
[3:10] 34 tn Or “blessed” (so NASB, NRSV).
[3:10] 35 tn 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., TEV, CEV). The same expression occurs in v. 11.
[3:10] 36 tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”
[3:10] 37 tn Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.”
[3:10] 38 tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”
[3:10] 39 tn Heb “whether poor or rich” (so KJV, NAB, NASB, NRSV); the more common English idiom reverses the order (“rich or poor”; cf. NIV, NCV, TEV, CEV, NLT).
