¹tn 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.
²tn 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.
³tn 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.
⁴tn Heb “look, he is winnowing the barley threshing floor tonight.”
sn Winnowing the threshed grain involved separating the kernels of grain from the straw and chaff. The grain would be thrown into the air, allowing the wind to separate the kernels (see O. Borowski, Agriculture in Iron Age Israel, 65-66). The threshing floor itself was usually located outside town in a place where the prevailing west wind could be used to advantage (Borowski, 62-63).
⁵tn The perfect with prefixed vav consecutive here introduces a series of instructions. See GKC §112.aa for other examples of this construction.
⁶tn For the meaning of the verb Ews, see HALOT 745-46, and F. W. Bush, Ruth, 150.
⁷tc The consonantal text (Kethib) has the singular Et@Om=c! (“your outer garment”), while the marginal reading (Qere) has the plural Ey]t^Om=c! which might function as a plural of number (“your outer garments”) or a plural of composition (“your outer garment [composed of several parts]).”
tn Heb “and put your outer garment on yourself.” The noun hlmc may refer to clothes in general (see R. L. Hubbard, Jr., Ruth, 197, n. 7) or a long outer garment (see F. W. Bush, Ruth, 150-51). Mourners often wore mourning clothes and refrained from washing or using cosmetics (Gen 38:14, 19; 2 Sam 12:20; 14:2), so her attire and appearance would suggest that her period of mourning was over and was now available for remarriage (see Bush, Ruth, 152).
⁸tc The consonantal text (Kethib) has yT!d+r~y`w+ (“then I will go down”; Qal perfect 1cs), while the marginal reading (Qere) is T=d+r~y`w+ (“then you go down”; Qal perfect 2fs) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the 2fs form (see F. W. Bush, Ruth, 144-45).
⁹tn Heb “until he finishes eating and drinking.”
¹⁰tn Heb “and let it be when he lies down.”
¹¹tn Some define the noun twlgrm as “the place for the feet” (see HALOT 631), 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, 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, Ruth, 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.
¹²tc The consonant text (Kethib) has ytbkvw (“then I will lie down”; Qal perfect 1cs), while the marginal reading (Qere) is tbkvw (“then you lie down”; Qal perfect 2fs) which makes more sense. It is possible that the Kethib preserves an archaic spelling of the 2fs form (see F. W. Bush, Ruth, 144-45).
¹³tn The words “beside him” are supplied in the translation for stylistic reasons.
¹⁴tn The disjunctive clause structure (vav + subject + verb) highlights this final word of instruction or to signal the conclusion of the instructions.
¹⁵tn Heb “she said to her.” The referents (Ruth and Naomi) have been specified in the translation for clarity.
¹⁶tn The Hebrew imperfect is used, even though Naomi’s instructions appear to be concluded. The imperfect can sometimes express actions, which although, strictly speaking, already finished, are regarded as still lasting into the present, or continuing to operate in it (GKC §107.h).
¹⁷tc The MT (Kethib) lacks the preposition yla (“to me”) which is attested in the marginal reading (Qere). Many medieval Hebrew mss agree with the marginal reading (Qere) by adding the phrase.
¹⁸tn 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.
¹⁹tn Heb “and she did according to all which her mother-in-law commanded her.” Verse 6 is a summary statement, while vv. 7-15 give the particulars.
²⁰tn Heb “and Boaz ate and drank and his heart was well and he went to lie down at the end of the heap.”
²¹tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
²²sn Ruth must have waited until Boaz fell asleep, for he does not notice when she uncovers his legs and lies down beside him.
²³tn See the note on the word “legs” in v. 4.
²⁴tn The words “beside him” are supplied in the translation for stylistic reasons.
²⁵tn Heb “trembled, shuddered.” Perhaps he shook because he was chilled.
²⁶tn The verb tpl 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 and F. W. Bush, Ruth, 163).
²⁷tn Heb “behold.” The narrator invites the reader to view the situation through Boaz’s eyes.
²⁸sn Then 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.”
²⁹tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.
³⁰tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.
³¹tn Here Ruth uses hma, a more elevated term for a female servant than hjpv, 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 hjpv, 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 hma 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 hma), but she is no mere hjpv.
³²tn Heb “and spread your wing 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 as a marriage proposal (and are so translated here). See F. W. Bush, Ruth, 164-65.
³³tn Heb “for you are a lag,” traditionally translated “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, 166-69.
sn By proposing marriage, Ruth goes beyond the letter of Naomi’s instructions (see v. 4, where Naomi told Ruth that Boaz would tell her what to do). Though she is more aggressive than Naomi told her to be, she is still carrying out the intent of Naomi’s instructions, designed to lead to marriage.
³⁴tn Or “blessed.”
³⁵tn Heb “my daughter.”
³⁶tn Heb “latter [act of] devotion.”
³⁷tn Heb “you have made the latter act of devotion better than the former.”
sn Greater than what you did before. Ruth’s former act of devotion was her decision to remain and help Naomi. The latter act of devotion is her decision to marry Boaz to provide a child to carry on her deceased husband’s (and Elimelech’s) line and to provide for Naomi in her old age (see Ruth 4:5, 10, 15).
³⁸tn Heb “you have not sought one of the young men.”
³⁹tn Heb “by not going after the young men, whether poor or rich.”
sn Whether poor or rich. This statement seems to indicate that Ruth could have married anyone. However, only by marrying a lag (“family guardian”; traditionally “redeemer”) could she carry on her dead husband’s line and make provision for Naomi.
⁴⁰tn Heb “my daughter.”
⁴¹tn Heb “do not fear.”
⁴²tn 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 §107.h, the imperfect can sometimes “express actions, &c., 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 hcua could be translated “I will do,” 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.
⁴³tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town or to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate.
⁴⁴tn Or “woman of strong 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.
⁴⁵tc The sequence <a yK <nma yK (Kethib) occurs only here in the OT, as does the sequence yK <nma yK (Qere). It is likely that <a yK is dittographic (note the preceding sequence <nma yK). The translation assumes that the original text was simply the otherwise unattested <nma yK htuw, with <nma and yK both having an asseverative (or emphatic) function.
⁴⁶tn Traditionally “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. 9.
⁴⁷tn Heb “if he redeems you.” The verb lag here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.
⁴⁸tn Or “good.”
⁴⁹tn Heb “let him redeem.”
⁵⁰tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives.”
⁵¹sn 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, 218.
⁵²tc The consonantal text (Kethib) has the singular wtwlgrm (“his leg”), while the marginal reading (Qere) has the plural wytwlgrm (“his legs”).
tn Heb “[at] his legs.” See the note on the word “legs” in v. 4.
⁵³tn Heb “and she arose before a man could recognize his companion.”
⁵⁴tn Heb “and he said.” Some translate “he thought [to himself].”
⁵⁵tn Heb “let it not be known that the woman came [to] the threshing floor.” The article on hvah (“the woman”) is probably dittographic (note the final he on the preceding verb hab [“she came”]).
⁵⁶tn The Hebrew noun occurs only here and in Isa 3:22.
⁵⁷tn Heb “which [is] upon you.”
⁵⁸tn Heb “and she gripped it tightly and measured out six of barley and placed upon her.” The unit of measure is not indicated in the Hebrew text, but it is likely that six ephahs, the equivalent of 60-100 pounds (27-45 kg), is in view. See R. L. Hubbard, Jr., Ruth, 222, and F. W. Bush, Ruth, 178.
⁵⁹tc MT preserves the 3ms form ab)Y`w~ (“then he went”), while many medieval mss (supported by the Syriac and Vg) have the 3fs form ab)T*w~ (“then she went”).
⁶⁰tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
⁶¹tn Heb “said.”
⁶²tn Heb “Who are you?” In this context Naomi is not asking for Ruth’s identity. Here the question has the force “Are you his wife?” See R. L. Hubbard, Jr., Ruth, 223-24, and F. W. Bush, Ruth, 184-85.
⁶³tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.
⁶⁴sn All that the man had done. This would have included his promise to marry her and his gift of barley.
⁶⁵tc The MT (Kethib) lacks the preposition yla (“to me”) which is attested in the marginal reading (Qere).
⁶⁶sn ‘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, 225-26, and F. W. Bush, Ruth, 187.
⁶⁷tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.
⁶⁸tn Heb “sit.”