Discovery BoxRuth 3:9-13
Context3:9 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 3:12 Now yes, it is true that 15 I am a guardian, 16 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, 17 fine, 18 let him do so. 19 But if he does not want to do so, I promise, as surely as the Lord lives, to marry you. 20 Sleep here until morning.” 21
[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
[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] 11 tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”
[3:11] 12 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] 13 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] 14 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.
[3:12] 15 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] 16 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] 17 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] 18 tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”
[3:13] 19 tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”
[3:13] 20 tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the
[3:13] 21 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.
