Discovery BoxRuth 3:12-18
Context3:12 Now yes, it is true that 1 I am a guardian, 2 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, 3 fine, 4 let him do so. 5 But if he does not want to do so, I promise, as surely as the Lord lives, to marry you. 6 Sleep here until morning.” 7 3:14 So she slept beside him 8 until morning. She woke up while it was still dark. 9 Boaz thought, 10 “No one must know that a woman visited the threshing floor.” 11 3:15 Then he said, “Hold out the shawl 12 you are wearing 13 and grip it tightly.” As she held it tightly, he measured out about sixty pounds 14 of barley into the shawl and put it on her shoulders. Then he 15 went into town, 3:16 and she returned to her mother-in-law.
When Ruth returned to her mother-in-law, Naomi 16 asked, 17 “How did things turn out for you, 18 my daughter?” Ruth 19 told her about all the man had done for her. 20 3:17 She said, “He gave me these sixty pounds of barley, for he said to me, 21 ‘Do not go to your mother-in-law empty-handed.’” 22 3:18 Then Naomi 23 said, “Stay put, 24 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.”
[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.
[3:12] 2 tn Sometimes translated “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. 9.
[3:13] 3 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.
[3:13] 4 tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”
[3:13] 5 tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”
[3:13] 6 tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the
[3:13] 7 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.
[3:14] 8 tc The consonantal text (Kethib) has the singular מַרְגְּלָתַו (margÿlatav, “his leg”), while the marginal reading (Qere) has the plural מַרְגְּלוֹתָיו (margÿlotayv, “his legs”).
[3:14] 9 tn Heb “and she arose before a man could recognize his companion”; NRSV “before one person could recognize another”; CEV “before daylight.”
[3:14] 10 tn Heb “and he said” (so KJV, NASB, NIV). Some translate “he thought [to himself]” (cf. NCV).
[3:14] 11 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”]).
[3:15] 12 tn Or “cloak” (so NAB, NRSV, NLT); CEV “cape.” The Hebrew noun occurs only here and in Isa 3:22.
[3:15] 13 tn Heb “which [is] upon you”; NIV, NRSV “you are wearing.”
[3:15] 14 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.
[3:15] 15 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
[3:16] 16 tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
[3:16] 17 tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.
[3:16] 18 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.
[3:16] 19 tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
[3:16] 20 sn All that the man had done. This would have included his promise to marry her and his gift of barley.
[3:17] 21 tc The MT (Kethib) lacks the preposition אֵלַי (’elay, “to me”) which is attested in the marginal reading (Qere).
[3:17] 22 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.
[3:18] 23 tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
[3:18] 24 tn Heb “sit”; KJV “Sit still”; NAB “Wait here”; NLT “Just be patient.”
