Ruth 3:9-11

3:9 He said, “Who are you?” ¹  She replied, “I am Ruth, your servant. ²  Marry your servant, ³  for you are a guardian of the family interests.” ⁴  3:10 He said, “May you be rewarded ⁵  by the Lord, my dear! ⁶  This act of devotion ⁷  is greater than what you did before. ⁸  For you have not sought to marry ⁹  one of the young men, whether rich or poor. ¹⁰  3:11 Now, my dear, don’t worry! ¹¹  I intend to do for you everything you propose, ¹²  for everyone in the village ¹³  knows that you are a worthy woman. ¹⁴ 

Ruth 3:16

3:16 and she returned to her mother-in-law.

Ruth Returns to Naomi

When Ruth returned to her mother-in-law, Naomi ¹⁵  asked, ¹⁶  “How did things turn out for you, ¹⁷  my daughter?” Ruth ¹⁸  told her about all the man had done for her. ¹⁹ 

Ruth 4:6

4:6 The guardian said, “Then I am unable to redeem it, for I would ruin my own inheritance ²⁰  in that case. You may exercise my redemption option, for I am unable to redeem it.” ²¹ 

Ruth 4:9-10

4:9 Then Boaz said to the leaders and all the people, “You are witnesses today that I have acquired from Naomi all that belonged to Elimelech, Kilion, and Mahlon. 4:10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property ²²  so the name of the deceased might not disappear ²³  from among his relatives and from his village. ²⁴  You are witnesses today.”

[3:9]  ¹ tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.

[3:9]  ² 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]  ³ tn Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew mss 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. TEV “So please marry me”). See F. W. Bush, Ruth, Esther (WBC), 164-65.

[3:9]  ⁴ 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]  ⁵ tn Or “blessed” (so NASB, NRSV).

[3:10]  ⁶ 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]  ⁷ tn Heb “latter [act of] devotion”; NRSV “this last instance of your loyalty.”

[3:10]  ⁸ tn Heb “you have made the latter act of devotion better than the former”; NIV “than that which you showed earlier.”

[3:10]  ⁹ tn Heb “by not going after the young men” (NASB similar); TEV “You might have gone looking for a young man.”

[3:10]  ¹⁰ 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).

[3:11]  ⁹ tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”

[3:11]  ¹⁰ 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.

[3:11]  ¹¹ 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”).

[3:11]  ¹² 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.

[3:16]  ¹³ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[3:16]  ¹⁴ tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.

[3:16]  ¹⁵ 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]  ¹⁶ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[3:16]  ¹⁷ sn All that the man had done. This would have included his promise to marry her and his gift of barley.

[4:6]  ¹⁷ sn I would ruin my own inheritance. It is not entirely clear how acquiring Ruth and raising up an heir for the deceased Elimelech would ruin this individual’s inheritance. Perhaps this means that the inheritance of his other children would be diminished. See R. L. Hubbard, Jr., Ruth (NICOT), 245-46.

[4:6]  ¹⁸ tn Heb “redeem for yourself, you, my right of redemption for I am unable to redeem.”

[4:10]  ²¹ tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar).

[4:10]  ²² tn Heb “be cut off” (so NASB, NRSV); NAB “may not perish.”

[4:10]  ²³ tn Heb “and from the gate of his place” (so KJV, ASV); NASB “from the court of his birth place”; NIV “from the town records.”