Notes on Ruth 3

Blaine Robison, M.A.

Published 5 October 2026

Scripture Text: The Scripture text of this commentary is prepared by Blaine Robison based on the Westminster Leningrad Codex found at BibleHub.com. The essentially literal translation seeks to reflect the Hebraic character of the author and writing. Other Bible versions may be quoted. Click here for Abbreviations of Bible Versions.

Sources: Important Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online DSS Bible .

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, which was in use among Jews by the mid-2nd century B.C. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● MT: The Masoretic Text is the authoritative Hebrew text of the Tanakh for Rabbinic Judaism. Work on developing a uniform Hebrew Bible began in the 2nd century under Rabbi Akiva, but completed by Jewish scholars known as the Masoretes between the 7th and 10th centuries A.D. The oldest extant manuscripts date from around the 9th century. Online.

● Talmud: Unless otherwise indicated references to the Talmud are from the Soncino Babylonian Talmud (1948); available online at Halakhah.com. The Jerusalem Talmud, identified with "TJ," may be found here. Click here for Talmud abbreviations.

Special Terms: In order to emphasize the Hebraic nature of Scripture I use the terms ADONAI (for the sacred name YHVH), Tanakh (Old Testament), Besekh (New Testament), Yeshua (Jesus) and Messiah (Christ).

Syntax: Unless otherwise noted the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981). Parsing information for Hebrew verbs is taken from John Joseph Owens, Analytical Key to the Old Testament (1989). An explanation of Hebrew verbs and grammatical construction can be found at Hebrew4Christians.com.

See the article Introduction to Ruth for background information on the book of Ruth.

Chapter Summary

In Chapter Three Naomi advises Ruth on how to arrange marriage with Boaz. Ruth acts according to her mother-in-law's direction, and in the night secretly finds Boaz at the threshing floor and lays down at his feet. When Boaz discovers the woman at his feet Ruth petitions his favor as a kinsman-redeemer. Boaz promises to take action to settle the matter of her future security and marry her, should her nearer kinsman refuse. He gives her six measures of barley, and sends her away privately to her mother-in-law, who predicts a favorable outcome of the plan.

Chapter Outline

Plan for Marital Security, 3:1-6

Meeting at the Threshing Floor, 3:7-13

Return to Naomi, 3:14-18

Plan for Marital Security, 3:1-6

1 And Naomi her mother-in-law said to her, "My daughter, shall I not seek for you a resting place, that it may be well with you?

And Naomi: Heb. Naomi ("pleasant"). Naomi's name appears only in the Book of Ruth, a narrative set “in the days when the judges ruled” (Ruth 1:1). She was the wife of Elimelech and mother of two sons, Mahlon and Chilion (Ruth 1:2). Because of a famine she moved with her husband and sons to Moab where she lived for ten years. During that time her husband and sons died. Upon hearing of the end of the famine Naomi purposed to return to Israel. her mother-in-law: Heb. chamoth, husband's mother; a mother-in-law. The narrative of Ruth employs the term ten times to stress respect given to Naomi's authority, but also the familial loyalty and companionship between two women.

said: Heb. amar, Qal cons. impf., used for direct speech; to answer, say, command, declare, or utter. The verb is a consecutive imperfect, as are many of the verbs in this chapter. The imperfect tense may portray an action as incomplete, ongoing, habitual, repeated, or not yet realized. The consecutive stem added to the verb at the beginning of most verses in the chapter primarily to denote sequences of consecutive actions. So the chapter is a straight-forward chronology of events. to her: Heb. lah, prep. with fem. sfx, "in regard to."

My daughter: Heb. bath, a female offspring, daughter, or a female descendant. Naomi regarded Ruth with such affection as if she were her own daughter. shall I not: Heb. ha-lo, neg. particle; no, nor, not, cannot. The LXX translates lo with ou mē, a double negative, lit. "not, not." The combination of negative particles provides the strongest denial in the Greek language. Naomi has made an irrevocable decision. seek for you: Heb. baqash, Piel impf., to seek, to search, to request, to desire. a resting place: Heb. manoach, resting-place, state, or condition of rest. Here the noun stresses a condition of rest and security attained by marriage and a home.

that: Heb. asher, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, that, when, where, how. it may be well: Heb. yatab, Qal impf., to be good, to do good, to be pleasing, to make well. with you: Heb. lak, prep. 2p-fem. sfx, "in regard to." Naomi's attitude has changed dramatically from Chapter One in which she despaired of providing any kind of security for Ruth. The industrious attitude of Ruth to glean in a field to provide sustenance and meeting Boaz gave Naomi a new outlook on the future. Now Naomi takes the initiative and proposes a daring plan.

2 Now is not Boaz our kinsman, whose maidservants you were with? Behold, he winnows the barley at the threshing floor tonight.

Now: Heb. attah (Ayin-Tav-Hey), adv., now, at this time, at present. Naomi takes the role of a mentor and adviser. is not: Heb. ha-lo, adv., negative particle, no, nor, not. Boaz: Heb. Bo'az ("quickness"). Boaz was the grandson of Nahshon and the son of Salmon and Rahab (1Chr 2:11; Matt 1:5; Luke 3:32), which puts his life in the early period of the judges. See the timeline. Illustrative of the character of Boaz, when Solomon had the Temple constructed he had one of the pillars named "Boaz" (1Kgs 7:21; 2Chr 3:17). The pillar bearing the name "Boaz" became a memorial of his steadfast faith and pointed worshipers to the God of Israel as the source of enduring support.

our kinsman: Heb. moda'ath, 1p-pl. sfx, acquaintance, kindred, relative. The noun occurs only in this verse of the Tanakh. Farrar notes that the relationship to Elimelech, and the friendly disposition he had shown to Ruth, led Naomi to think of Boaz in considering "a resting place" for Ruth. He might be willing to do the kinsman's duty; so, she made up her mind to act courageously and in a spirit of faith. In her plan Naomi’s only concern is for Ruth's future; the perpetuation of the name of her dead childless son (Deut 25:6) is left for Boaz to mention (Ruth 4:5, 10).

whose: Heb. asher, relative pronoun. See the previous verse. maidservants: Heb. na'arah, young woman, girl, maiden. The term is used here of valued female laborers who worked for Boaz and gleaned in his field. you were: Heb. hayah, Qal perf., 2p-sing. sfx, to be, become, come to pass, exist, happen. with: Heb. eth, prep. that stresses nearness; among, beside, by, before, with. Behold: Heb. hinneh, interjection, which often serves to enliven divine monologues and narratives, particularly to invite closer consideration of something; behold, lo, see.

he: Heb. hu, masc. demonstrative pronoun; this, the same; i.e., Boaz. winnows: Heb. zarah, Qal prtcpl., to disperse, scatter, or winnow. Winnowing refers to agricultural labor in which grain is thrown into the air so that the breeze blows the worthless chaff away while the kernels fall back to the ground. Winnowing required a deliberate act of lifting, tossing, waiting for the wind, and repeating until only the useful grain remained. Winnowing followed threshing in which the edible kernels were separated from husk and straw, normally by animals' hooves (Deut 25:4), a threshing sledge (Isa 41:15), or the feet of those rejoicing at harvest (Isa 16:10).

the barley: Heb. ha-seorah, one of two cereal grains grown in Israel for food. With the definite article, the noun refers to the harvested grain. Barley was planted in the autumn (Sept.-Oct.), and harvested in the Spring (March-April). See the explanatory note on Ruth 1:22. at the threshing floor: Heb. goren, threshing floor. The threshing floor was the open, often elevated, hard-packed area where the sheaves brought from the field were threshed, winnowed, and the grain heaped into mounds. A threshing floor was a circular flat area, typically 25-40 feet in diameter, constructed on elevated ground or hilltops to catch prevailing winds. See a picture and explanation of the threshing floor here.

tonight: Heb. ha-layil, properly a twist away of the light, thus the term refers to a nocturnal period; night, nights, tonight. The noun denotes a time after sunset. The Targum interprets layil to mean "in the night wind." Farrar notes at that time of the day the weather is cool. A wind rises from the sea at about four o’clock in the afternoon, and lasts till half an hour before sunset, facilitating the separation of the grain tossed up across the wind. A striking fact that Naomi knows is that the "mighty man of valor and wealth" assisted personally in the winnowing (Barnes). He was not an elitist landowner, but a humble man willing to share the physical labor of his employees.

3 And wash yourself, and anoint yourself and put your garments on you, and you shall go down to the threshing floor. Do not make yourself known to the man until he finishes eating and drinking.

And wash yourself: Heb. rachats, Qal conj. perf., 2p-sfx., to bathe or wash. and anoint yourself: Heb. suk, Qal conj. perf., 2p-sfx., to anoint with oil, to pour over, to cover. Oil softened skin in the hot, arid climate and carried a pleasant fragrance (BHTL). Many versions inaccurately translate the term as "perfume," and implies something particularly appealing to a man. and put: Heb. sum, Qal conj. perf., 2p-sfx., to put, place, set, appoint, make. your garments: Heb. simlah, fem. pl. construct; clothing, robe, outer garment, wrapper. on you: Heb. al (Ayin-Lamed), prep. 2p-sfx., on, upon, over.

Simlah in the singular denotes an outer garment, mantle, or cloak worn by men and women alike, which functioned as a means of warmth, modesty, and social identity. The term simlah does not have a particular reference to its quality, although many versions insert the descriptor "best." Ibn Ezra suggests these were different clothes than what she wore to work in the field. In the plural form simlah refers to a complete wardrobe consisting of at least of an inner and outer garment, which would provide some measure of warmth through the night while Ruth is in the outdoors where there is no heat.

What should be clear is that Naomi is not preparing Ruth for a sensual encounter (cf. Prov 6:24-25; 7:8-10; SS 1:12; 3:6; Isa 3:18-22; 57:1-9). Rather, as Farrar points out, the preparation is as a bride prepares herself for marriage (cf. Isa 61:10; 62:1-5; Ezek 16:8-14). In addition, by completing these three tasks Ruth symbolically indicated the end of her mourning for her deceased husband (cf. 2Sam 11:26-27; 12:20; 14:1-3).

and you shall go down: Heb. yarad, Qal conj. perf., to go down or descend. to the threshing floor: Heb. ha-goren. See the previous verse. Since the threshing-floor was likely located on the side or summit of a hill outside the village, Ruth had to go down the hills on which Bethlehem stands to reach it. Do not: Heb. al (aleph-lamed), adv. of negation; no, nor, not. make yourself known: Heb. yada, Niphal impf., to know, to perceive, to understand. In other words don't immediately announce your presence. to the man: Heb. ish, an adult male as distinct from woman or a young boy (Gen 2:23), often used to refer to a married man. until: Heb. ad, prep. expressing a terminus; until, as far as, up to.

he finishes: Heb. kalah, Piel inf., to accomplish, complete, finish. eating: Heb. akal, Qal inf., to consume food, eat. and drinking: Heb. shathah, Qal inf., to take liquid into the mouth, to drink. The combination of "eating and drinking" may imply a festive meal. Exell comments that "Ruth was to wait till the servants, having finished their work and their meal (cf. Ruth 2:14), had retired to their respective homes. The master, as Naomi knew, would remain gratefully and joyfully on the spot, to keep watch in the midst of his treasure of grain harvest, and under the still magnificence of the broad canopy of heaven."

4 And it shall come to pass in his lying down, that you shall know the place where he lies, and you shall go there and you shall uncover his feet and lie down; and he will tell you what you shall do."

And it shall come to pass: Heb. hayah, Qal conj. impf. jussive. See verse 2 above. The verb marks the point at which the plan is put into action. in his lying down: Heb. b'shakab, Qal inf., to lie down, to rest, to sleep. The bet prep. prefix means "in." that you shall know: Heb. yada, Qal conj. perf. See the previous verse. the place: Heb. ha-maqom, location, place, site. where: Heb. asher, relative pronoun. See verse 1 above. he lies: Heb. shakab, Qal impf. Such redundancy is common to Hebrew narrative. and you shall go: Heb. bo, Qal conj. perf., to come, go or enter. there: Heb. sham, adv., in that place, there, thither.

and you shall uncover: Heb. galah, Piel conj. perf., reveal, uncover. his feet: Heb. margeloth, at the foot or the feet themselves. The feet would be covered against the cold of the night. Uncovering the feet will have the effect of rousing Boaz from sleep. and lie down: Heb. shakab, Qal conj. perf. Ruth is not to touch Boaz, but simply to get comfortable for the night. and he will tell: Heb. nagad, Hiphil impf., to tell, declare, make known, announce. you: Heb. lah, prep. 2p-fem. sfx. The expected response implies that Ruth's words in verse 9 is based on Naomi's instruction.

what: Heb. asher. you shall do: Heb. asah, Qal impf., to do, to make, to accomplish, to perform, to act. Naomi proposes what may sound like a very odd plan to modern sensibilities, but is in keeping with the customs of the time. Gill points out that Boaz was, as Naomi stated, their near kinsman, and so in light of the Torah commandment (Deut 25:5), he had the legal duty to become husband of Ruth. Naomi was therefore confident that Boaz would have been aware o his duty and so Ruth might take such a freedom with him as proposed; because by the same law the woman could make the demand of marriage (Deut 25:7). Naomi knew the character of Boaz so she expected the private direct approach would be a successful.

Ibn Ezra argued in his commentary on Deuteronomy 25:5 that Boaz did not have a Levirate duty because he was not a brother of Ruth's deceased husband and the book of Ruth makes no specific mention of the Deuteronomy rule (yabbam, "brother's duty"), but only of the Leviticus rule (geullah, "redemption"). The Medieval analysis was more likely based on prejudice against Levirate marriage. In fact, in the next chapter Boaz mentions the duty to the deceased husband of Ruth (Ruth 4:5, 10). The duty could apply to the next nearest kinsman after a sibling because the Hebrew word ach ("brothers") in Deut 25:5 also means a kinsman or relative that is not necessarily a sibling (cf. Gen 13:8).

So Naomi rightly believed that the two laws of Levirate marriage and property redemption complemented each other and the duty of marriage would fall to the next nearest male relative in the line of consanguinity.

5 And Ruth answered to her, "All that you say I will do."

Reference: DSS 2Q16 Ruth.

And Ruth: While not in MT, her name is in the LXX. answered: Heb amar, Qal cons. impf. See verse 1 above. to her: Heb. el, w/Segol pointing to distinguish from the word for God, prep. with fem. sfx.; into, unto. All: Heb. kol, the whole of something; all, every, whole, entire, total. that: Heb. asher, relative pronoun. See verse 1 above. you say: Heb. amar, Qal impf. I will do: Heb. asah, Qal impf. See the previous verse. Since Ruth had declared her loyalty to the God of Israel, then she made herself subject to His laws. She was quite willing to enter into Levirate marriage (Heb. yibbum) with Boaz, since her husband had died childless. Ruth wanted marriage and a home.

Ellicott characterizes Ruth's willingness as an "intelligent obedience." She was willing to trust Naomi's judgment about how to contract the marriage. Of interest is that Christian commentators, who appear to take offense at the Torah law, are quick to exhort that Naomi's advice does not apply to other times and places. Yet when Yeshua had the opportunity he made no criticism of the law, nor did he cancel it (Matt 22:24-30). Rabbinic Judaism stipulated that yibbum could only be carried out if the brother died childless and the sister-in-law did not refuse (Yebamoth 2a-b). Since Medieval times Judaism has strongly discouraged yibbum and does not favor the practice. See the explanatory article at Chabad.org.

6 And she went down to the threshing floor and she did according to all that her mother-in-law had commanded her.

And she went down: Heb. yarad, Qal cons. impf. See verse 3 above. to the threshing floor: Heb. ha-goren. See verse 2 above. and she did: Heb. asah, Qal cons. impf. See verse 4 above. according to all: Heb. kol with prep. kaf prefix ("according to"). See the previous verse. that: Heb. asher, relative pronoun. See verse 1 above. her mother-in-law: Heb. chamoth. See verse 1 above. had commanded her: Heb. tsavah w/ 3p-fem. sfx.; to command, to charge, to appoint, to ordain. Ruth readily accepted Naomi's authority and set out to comply verbatim with her instructions.

Meeting at the Threshing Floor, 3:7-13

7 And after Boaz ate and drank and his heart was good, he went and laid down at the end of the heap of grain; and she came secretly, and uncovered his feet and lay down.

Reference: DSS 2Q16 Ruth.

And after Boaz: Heb. Bo'az. See verse 2 above. ate: Heb. akal, Qal cons. impf. See verse 3 above. and drank: Heb. shathah, Qal cons. impf. See verse 3 above. and his heart: Heb. leb, heart or mind, used widely in a figurative sense for the feelings, the will and even the intellect. was good: Heb. yatab, Qal cons. impf. See verse 1 above. Here the verb qualifies the inner attitude or mood. Many versions render the verb as "was merry," but likely the verb denotes a complete satisfaction from a day of successful work finished with a good meal. The Targum adds, "He blessed the name of the Lord who had accepted his prayers and had removed the famine from the land of Israel."

he went: Heb. bo, Qal cons. impf. See verse 4 above. Boaz moved away from the area where he enjoyed his meal to a separate area. and laid down: Heb. shakab, Qal cons. impf. See verse 4 above. at the end: Heb. qatseh, end, edge, extremity, border. of the heap of grain: Heb. aremah, heap or pile, here of winnowed grain. The heap is the tangible reward of a day's labor, protected overnight from theft by the presence of Boaz. With the dry weather there was no danger of moisture damage to the grain. The "heap" of grain represents the covenant reciprocity of God for the covenant loyalty of Boaz (cf. Deut 28:8).

and she came: Heb. bo, Qal cons. impf. secretly: Heb. lat, properly covered and thus secret, in secrecy, or hidden. With the night and clothed head to toe Ruth could not be identified. and uncovered: Heb. galah, Qal cons. impf. See verse 4 above. his feet: Heb. margeloth. See verse 4 above. and lay down: Heb. shakab, Qal cons. impf. Having successfully carried out Naomi's instruction Ruth settled down to wait for Boaz to respond. The LXX specifies that Ruth fell asleep.

8 It came to pass in the middle of the night that the man was startled and turned himself; and behold, a woman was lying at his feet.

Reference: DSS 2Q16 Ruth.

It came to pass: Heb. hayah, Qal cons. impf. See verse 2 above. Most versions don't translate the verb, but a few have "it happened," which in English means something occurring by chance. Rather the verb signals a providential appointment. in the middle: Heb. chatsi, half, middle, or midst, used here with a temporal meaning. The narrative employs an economy of words to describe what happened next, which Jewish commentary has transformed into a fanciful narrative not unlike a historical novel. of the night: Heb. layil. See verse 2 above. The temporal description implies about midnight, which many versions adopt.

that the man: Heb. ha-ish. See verse 3 above. was startled: Heb. charad, Qal cons. impf., to tremble, to be afraid. The majority of versions translate the verb with "startled," which means "to start involuntarily, as from a shock of surprise." The Targum says, "And he trembled, and his flesh became soft like a turnip from fear." The YLT renders the verb as "trembled," an accurate description of a physical reaction of the autonomic nervous system resulting from surprise. The LXX has existēmi, which means "to be astonished." Rashi offers the absurd interpretation that Boaz thought it was a demon and attempted to scream, "but she held him and enveloped him with her arms."

and turned himself: Heb. laphath, Niphal cons. impf., to twist, turn or grasp with a twisting motion. Boaz physically raised himself to look toward his feet. and behold: Heb. hinneh, interjection. See verse 2 above. The term expresses an unexpected surprise. a woman: Heb. ishshah, an adult female as distinct from a girl, usually in reference to a married woman. Rashi suggests Boaz "placed his hand on her head and recognized that she was a woman." was lying: Heb. shakab, Qal prtcpl. See verse 4 above. at his feet: Heb. margeloth. See verse 4 above. The Targum adds, "His desire grew strong, but he did not approach her, just as did Joseph the Righteous who refused to approach the Egyptian woman (Gen 39:7-10)."

Ibn Ezra suggests that it is possible that she said to him, 'Do not be afraid,' as a woman's voice is always recognizable; or the moonlight was bright, and he saw that she had no beard. He could also recognize her gender by her clothing." The Jewish midrash imagines a conversation in order to verify the person was a woman. "He began touching her hair; he said: 'Spirits do not have hair.' He said to her: 'Who are you, a spirit or a woman?' She said: 'A woman.' [He said:] 'Are you single or married?' She said to him: 'Single.' [He said:] 'Are you ritually impure, or pure?' She said to him: 'Pure.' Here was a ritually pure woman lying at his feet." (Ruth Rabbah 6:1).

9 And he said, "Who are you?" And she answered, "I am Ruth your maidservant. So spread the corner of your garment over your maidservant, for you are a kinsman-redeemer."

And he said: Heb. amar, Qal cons. impf. See verse 1 above. Who are: Heb. mi, interrogative pronoun, who, whoever, whom. you: Heb. attah (Aleph-Tav w/dagesh-Hey), 2p-pronoun, you. Since it was midnight without the aid of fire-light and the woman was fully clothed Boaz could not recognize her. And she answered: Heb. amar, Qal cons. impf. I am: Heb. anoki, 1p-pronoun. Ruth: Heb. Rut ("friendship") (BDB 946). Her name appears twelve times in this book. your maidservant: Heb. amah with 2p-masc. sfx., maidservant, female servant, handmaid. Ruth did not need to mention her origin or relationship to Naomi. She chose a humble title that identified her with the women who worked in Boaz's field.

So spread: Heb. paras, Qal conj. perf., to spread, stretch out, or extend. The perfect mood depicts completed action, thus Ruth makes a strong appeal to Boaz to do his duty. the corner of your garment: Heb. kanaph, wing, corner, edge or extremity. In some biblical passages, kanaph symbolizes protection or refuge (cf. Psalm 91:4), and in particular the marriage covenant (cf. Ezek 16:8; Mal 2:16). over: Heb. al, prep., over or upon. your maidservant: Heb. amah with 2p-masc. sfx. In Israel this symbolic act underscored covenant care, signifying protection, legal commitment, and entry into a familial bond.

The symbolic act is replicated in modern Messianic weddings in which the bridegroom stretches his tallit around his bride to symbolize their union. Rabbi Berekhya (A.D. 320-350) contrasted Ruth's request with the wife of Potiphar who grabbed Joseph by his garment, saying, "Lie with me” (Gen 39:12), whereas Ruth says, "Spread your garment over your maidservant" (Ruth Rabbah 6:1). The wife of Potiphar brazenly demanded that Joseph lie with her, although she was married. Ruth, in contrast, who was permitted to Boaz, spoke to him of marriage in a humble and modest fashion.

for: Heb. ki, conj., a versatile connector used to link clauses with a variety of purposes; for, because, when, if, surely, indeed, that. The conjunction is used here to express causation. you are: Heb. attah. (Aleph-Tav w/dagesh-Hey), 2p-pronoun. a kinsman-redeemer: Heb. gōêl, Qal prtcpl. of ga'al, to act as an avenger or redeemer according to the biblical law of a kinship, here the latter. Ruth points out that Boaz had a legal responsibility toward her and she boldly asserts that right. Rashi imagines Ruth saying,

"for you are a near kinsman. to redeem my husband’s estate, as it is written (Lev. 25: 25): 'then his near kinsman who is closest to him shall come and redeem, etc.' My mother-in-law and I must sell our estate, and now it is incumbent upon you to buy [it]. Acquire me also, along with it, so that the name of the deceased be remembered on his estate. When I come to the field, they will say: This is Mahlon’s wife."

10 And he said, "Blessed are you of ADONAI, my daughter. For you have shown your latter faithfulness more than at the first by not going after the young men, neither poor or rich.

And he said: Heb. amar, Qal cons. impf. See verse 1 above. Blessed: Heb. barak, Qal pass. prtcpl., to bless, or to kneel. The Hebrew viewpoint is that a "blessing" is an endowment of beneficial favor (Gen 2:3; 24:27), enabling power (Gen 1:28; 9:1; 17:16) or covenantal promise (Gen 12:2-3), ordinarily transmitted from the greater to the lesser. are you: Heb. attah (Aleph-Tav w/dagesh-Hey), 2p-pronoun. of ADONAI: Heb. YHVH (Yod-Hey-Vav-Hey), the sacred name of the God of Israel. See my article The Blessed Name for more discussion on this subject.

Bible versions are divided between translating the first clause as a declaration of a completed divine action (ASV, AMPC, BLB, ERV, JPS, KJV, Lamsa, OJB, YLT) and a wish prayer, "May you be blessed" (CJB, ESV, NASB, NIV, NRSV, RSV, TLV). The LXX renders the clause as the former. Thus, as Boaz further clarifies, Ruth had God's favor because of her character and conduct.

my daughter: Heb. bath. See verse 1 above. The personal address is a fatherly expression (cf. Deut 22:16; Josh 15:16; Jdg 11:35; Matt 9:18) and indicates the difference in their ages. Without any textual evidence the Jewish midrash makes Boaz 80 years old and Ruth 40 years old (Ruth Rabbah 6:2). Some Christian commentators are willing to accept the premise that Boaz was an old man. Given ancient marriage customs Ruth was likely about 16 when she married Mahlon and thus 26 when she arrived in Israel. Considering the later demonstrated virility of Boaz he was probably 50-60.

For you have shown: Heb. yatab, Hiphil perf. See verse 1 above. The verb is used as a comparative of doing something well and therefore commendable. your latter: Heb. ha-acharon, adj., last, latter, end, future. faithfulness: Heb. chesed, lovingkindness, faithfulness, loyalty or steadfast love. The LXX translates chesed here with eleos, which is used of kindness, good will or mercy towards the miserable and the afflicted, joined with a desire to help them. However, the translation of "kindness" in the majority of versions does not seem appropriate, considering how Boaz defines Ruth's chesed.

more than: Heb. min, prep., from, out of, but in comparisons as here it means beyond or above, hence in English "than." the former: Heb. ha-rishon, first, former, or chief. In a temporal comparison of two as here the term means "former." The Targum interprets the former chesed as becoming a proselyte and the latter as willing to wait for her kinsman like Tamar. Ibn Ezra suggests the comparison highlights that Ruth's recent act of loyalty and willingness to stay with Naomi and follow her instructions surpasses the loyalty she showed to her deceased husband.

by not: Heb. bilti, particle of negation, not, except, without. going: Heb. halak, Qal inf., to go, walk, come, proceed, or move. The foundational sense of the verb is physical motion. after: Heb. achar, prep., after, behind, following, or afterward. the young men: Heb. bachur, masc. pl., choice, in the prime of manhood, thus a young man. As used here the term refers to men who would be peers of Ruth in terms of age. neither: Heb. im, hypothetical particle, if, whether, though, and used here to stress elimination of possible choices, neither, whether. poor: Heb. dal, adj., poor, weak or lowly. or: Heb. im. rich: Heb. ashir, adj., rich or wealthy.

Ibn Ezra suggests the last clause indicates that Ruth's beauty and character made her loved and admired by everyone, regardless of their social or economic status. The Targum, however, interprets the "going after" as meaning "to commit fornication." Thus, Boaz defines Ruth's latter chesed to be loyalty or faithfulness to the standard of morality required by the God of Israel to whom she had pledged herself. She was willing to wait for God's choice for her life partner.

11 And now, my daughter, do not fear. All that you say I will do for you, for all my people in the city know that you are a woman of virtue.

And now: Heb. attah (Ayin-Tav w/dagesh-Hey), adv., now, at this time, at present. my daughter: Heb. bath. See verse 1 above and the previous verse. The second use of the endearment reflects his affection for Ruth. Do not: Heb. al (Aleph-Lamed), adv. of negation. See verse 3 above. fear: Heb. yare ("yah-ray"), Qal impf., fear, revere, be afraid. Boaz must have sensed that Ruth had some anxiety about her future security and welfare. All: Heb. kol. See verse 5 above. that: Heb. asher, relative pronoun. See verse 1 above. you say: Heb. amar, Qal impf. See verse 1 above. Many versions render the verb as "ask."

I will do: Heb. asah, Qal impf. See verse 4 above. for you: Heb. lamed, prep. with 2p-sfx. Boaz is totally willing to fulfill his Torah obligation toward Ruth. Not only is he Torah observant, but he expresses an additional incentive for fulfilling her request. He is confident of the approval of the community even though Ruth is a foreigner. for: Heb. ki, conj. See verse 9 above. all: Heb. kol. the gate: Heb. sha'ar, gate as an entrance to a city, here of Bethlehem and used fig. for those that met there. Ibn Ezra interprets "gate" as a reference to the elders (cf. Ruth 4:2, 4). The majority of versions render the noun as "city" or "town," but six versions offer a literal translation (BLB, DARBY, LITV, LSV, SLT, YLT).

The LXX renders "gate" with phulē, "tribe," probably an allusion to the tribe of Judah to which Boaz belonged. The Masoretes may have changed the word to suit the context. of my people: Heb. am with 1p. sfx, people, nation or kinfolk. In Scripture the term is often viewed in contrast with the ruling class. The possessive form of the noun could imply the extended family, or peers, but most likely "my people" refers to the Israelites contrasted with the Moabites.

know: Heb. yada, Qal prtcpl. See verse 3 above. The verb stresses a conclusion based on objective information, not prejudice based on emotion. that: Heb. ki. you are: Heb. attah (Aleph-Tav). See verse 9 above. a woman: Heb. ishshah. See verse 8 above. of virtue: Heb. chayil, may mean army, capability, strength, valor, or wealth. Bible versions vary greatly in their translation of the attribute Boaz names, which he also bears (Ruth 2:1). For Ruth "a virtuous woman" (DRA, ISV, KJV, NCB, NKJV, NLT, OJB, VOICE, YLT) is probably most appropriate considering the compliment in the previous verse. The LXX translates chayil with dunamis, "might, power, strength." Ruth possessed strength of character and uncompromising moral backbone.

12 And now surely it is true that I am a kinsman-redeemer; but also there is a kinsman-redeemer nearer than I.

And now: Heb. attah (Ayin-Tav w/dagesh-Hey), adv. See verse 2 above. surely: Heb. ki, conj. See verse 9 above. Here the conjunction has an intensive force, introducing a statement with emphasis, yea, surely, certainly. it is true: Heb. omnam, adv. of affirmation; truly, indeed, truth. Here the adverb stresses legal certainty. that: Heb. ki, used here to introduce a confirmation. I am: Heb. anoki, pronoun of the first person; I, I am. a kinsman-redeemer: Heb. gō'êl, Qal prtcpl of ga'al. See verse 9 above.

but also: Heb. gam, adv., also, even, indeed, moreover. there is: Heb. yesh, there is, there are, existence, presence. a kinsman-redeemer nearer: Heb. qarob, adv., near, close, at hand. The adverb is used here in a relational sense. than I: Heb. mimne, prep. used to mark origin, separation, cause, comparison, and selection. Here the preposition is used here to mark a comparison, than.

13 Remain the night, and it shall be in the morning, if he will redeem you, good; let him redeem. And if he does not want to redeem you, then I will redeem you myself, as ADONAI lives. Lie down until the morning."

Reference: DSS 2Q17 Ruth.

Remain: Heb. lun, Qal imp., to lodge, to remain, to dwell, to abide. the night: Heb. ha-layil. See verse 2 above. Gill notes that he said this not from any design upon her, but for her own safety and honor, that she might not be exposed to danger or disgrace, by returning home at such an unseasonable time of night. and it shall be: Heb. hayah, Qal conj. perf. See verse 2 above. in the morning: Heb. boqer, properly 'at break of day,' dawn, morning. if: Heb. im, conj. See verse 10 above. he will redeem you: Heb. ga'al, Qal impf. w/2p-sfx. See verse 9 above.

good: Heb. tob ("tōv"),. adj., good in the sense of beneficial in both a moral and practical sense. Ibn Ezra notes that some Sages interpreted "tov" as the name of the kinsman. However, Ibn Ezra rebuts this assumption saying, "If this were so, why does the text in the scroll later say, "Turn aside, sit down here, Peloni Almoni" ("a certain someone", Ruth 4:1)? Rather, its meaning is, if the kinsman will redeem you, it is good for you that he should redeem, because he is an important person. There was no jealousy on the part of Boaz, and he affirms that his kinsman would be a good husband for Ruth.

let him redeem: Heb. ga'al, Qal impf. And if: Heb. im. he does not: Heb. lo, particle of negation. want: Heb. chaphets, Qal impf., to delight in, to take pleasure in, to desire, to be pleased with. to redeem you: Heb. ga'al, Qal inf. w/2p-sfx. then I will redeem you: Heb. ga'al, Qal conj. perf. myself: Heb. anoki. See the previous verse. as ADONAI: Heb. YHVH, the sacred name of the God of Israel. lives: Heb. chay, alive, life, living. Boaz invokes a serious oath common in Israelite culture to confirm his intention. The pledge of Boaz is carefully worded because he can't promise with absolute certainty that he will end up as Ruth's husband.

Nevertheless, his intention is to marry Ruth and he will carry out a clever strategy to accomplish that goal. The phrase "as ADONAI lives" declares an awareness that his promise was witnessed by the God of Israel who will hold him accountable for every word he spoke (cf. Deut 5:28; Eccl 5:2). The mention of YHVH as "living" emphasizes that only the God who revealed himself to Abraham, Jacob, Moses and the nation of Israel has real existence (Deut 32:39; 2Sam 7:22; Ps 86:10; Isa 43:10-11; 44:6-8; 45:5-6, 21; Jer 10:10; Dan 3:29; 6:26; 1Cor 8:4).

The expression "the living God" along with the parallel expression, "as ADONAI lives," occurs numerous times in the Tanakh. All other deities claimed in the world and worshipped in other religions have no existence at all except in the imagination of deceived humanity. There is no other God, but the God of Israel. This is a terrible reality because the great majority of mankind will face judgment before the only true God and the outcome will be tragedy.

Lie down: Heb. shakab, Qal imp. See verse 4 above. until: Heb. ad, prep. See verse 3 above. the morning: Heb. ha-boqer. Boaz invites Ruth to remain in place and go to sleep.

Return to Naomi, 3:14-18

14 And she lay at his feet until the morning and she rose before a man could recognize his fellow; and he said, "Let it not be known that the woman came to the threshing floor."

Reference: DSS 2Q17 Ruth.

And she lay: Heb. shakab, Qal cons. impf. See verse 4 above. at his feet: Heb. margeloth. See verse 4 above. There is no mention of intimacy. Neither she nor Boaz could be accused of improper conduct. The text clearly says that she lay at his feet, the same place he found her. until: Heb. ad, prep. See verse 3 above. the morning: Heb. ha-boqer. See the previous verse. With the definite article the noun marks the moment of first light. and she arose: Heb. qum, Qal cons. impf., to arise from a sitting or reclining position or to stand. The verb alludes to Ruth waking and then standing.

before: Heb. terem, prep. that properly marks a non-occurrence; before, not yet. a man: Heb. ish. See verse 3 above. could recognize: Heb. nakar, Hiphil impf., to recognize or discern. his fellow: Heb. rea, a person with whom one stands in reciprocal relation; friend, fellow, companion, neighbor, or another. The clause probably means that it was not yet light enough to be able to recognize someone from a distance, especially when fully clothed from head to foot. and he said: Heb. amar, Qal cons. impf. See verse 1 above. Realizing that Ruth has arisen Boaz speaks, apparently to himself. The Targum has "he thought" making the following quotation a personal reflection.

Let it not: Heb. al, particle of negation. be known: Heb. yada, Niphal impf. See verse 3 above. The verb is used here in the sense of a tale being spread in the town. that: Heb. ki, conj. the woman: Heb. ha-ishshah. See verse 8 above. Speaking of Ruth in the third person marks the quotation as self-talk. The definite article indicates Ruth as a significant person. She stands in a long line of women in the Messianic line from the first woman (Gen 3:1). came: Heb. bo, Qal perf. See verse 4 above. to the threshing floor: Heb. ha-goren. See verse 2 above. This was the location of a pile of sifted grain. Boaz means let is not be known that Ruth came to see him.

15 And he said, "Give me the shawl that is on you and hold it." And she held it, and he measured six measures of barley and laid it on her. And he went into the city.

Reference: DSS 2Q17 Ruth.

And he said: Heb. amar, Qal cons. impf. See verse 1 above. Give me: Heb. yahab, Qal imp., to give or provide. the shawl: Heb. ha-mitpachath, a wide cloak for a woman; cloak, shawl, or garment. The shawl was an item of apparel worn over the garments mentioned in verse 3 above as a protection against chill or dampness. that is: Heb. asher, relative pronoun. See verse 1 above. on you: Heb. al (Ayin-Lamed) w/2p-sfx., prep. See verse 3 above. and hold: Heb. achaz, Qal imp., to seize, grasp, take hold of. it: Heb. bah, prep., 3p-sing., lit. "in." And she held: Heb. achaz, Qal cons. imp. it: Heb. bah. In effect Ruth made the shawl into an improvised basket.

and he measured: Heb. madad, Qal cons. impf., to measure in the sense of transferring a quantity by weight. six measures: Heb. shesh, the number six. The Targum inserts "seah" as the measure. A seah is a dry measure considered to be about a 1/3 of an ephah or about two gallons, which would weigh about ten pounds. Six seahs would be a heavy load for a woman. The LXX does not define the unit of measure. of barley: Heb. seorah. See verse 2 above. Ibn Ezra and the Jewish midrash read the generic "measures" and do not repeat the Targum term. Rashi says it was not customary for a woman to carry such a heavy load as six seahs of grain.

More likely Boaz simply used his hands as a scoop and transferred six handfuls from the grain pile to her shawl. and laid it: Heb. shith, Qal cons. impf., to put, place, or set. on her: Heb. al (Ayin-Lamed). The Targum amends the straightforward narrative and declared that the six measures prophetically foretell that six of the most righteous men of all time would descend from Ruth, each of whom would be blessed with six blessings: David, Hezekiah, Josiah, Daniel and his companions, and the King Messiah. The Targum, written long after the time of Daniel, erred in naming the family line that would lead to the Messiah, as set forth in the genealogies of Matthew and Luke.

And he went: Heb. bo, w/3p-masc. sfx., Qal cons. impf. See verse 4 above. Many versions render the verb as "she went," applying the action to Ruth, even though the verb has a masculine suffix. In the LXX the verb is neuter. The Targum inserts the name of Boaz as the subject of the verb. The Jewish midrash renders the verb as "he went" (Ruth Rabbah 7:2). into the city: Heb. iyr, a place guarded by waking or a watch and an abode of men; city or town. The departure of Boaz was, as mentioned in the previous verse, to preclude anyone assuming Ruth had gone to meet him at the threshing floor. Moreover, he went to the city to find the kinsman and fulfill his promise to Ruth of settling the redemption issue. The next verse narrates Ruth's return to town.

16 And she went to her mother-in-law, and Naomi asked, "What happened to you, my daughter?" And Ruth told her all that the man had done for her.

Reference: DSS 2Q17 Ruth.

And she went: Heb. bo, w/3p-fem. sfx., Qal cons. impf. See verse 4 above. The Jewish midrash says that Boaz walked with Ruth to the city, so no young men would accost her (Ruth Rabbah 7:3). The narrative does not support nor preclude this interpretation, but simply distinguishes their separate destinations. The very early time would likely not pose any danger. to: Heb. el, prep. See verse 5 above. her mother-in-law: Heb. chamoth. See verse 1 above. and Naomi asked: Heb. amar, Qal cons. impf. Naomi is the subject of the verb.

What happened: Heb. mi, interrogative pronoun of persons, lit. "who, whoever, whom, or whose." The LXX translates the query with tís, an interrogative pronoun indicating interest in establishing something definite; who, which, what, why. The majority of versions render the question as "How did it go?" or words to that effect. to you: Heb. attah (Aleph-Tav-Hey), pronoun of the second person. See verse 9 above. Ibn Ezra notes that a well known Jewish grammarian said that mi means 'what,' and in this context the meaning is 'what happened to you?' my daughter: Heb. bath. See verse 1 above. Naomi wants to know whether her plan succeeded.

And Ruth told: Heb. nagad, Hiphil cons. impf. See verse 4 above. her: Heb. lah, prep. w/ fem. sfx. all: Heb. kol. See verse 5 above. that: Heb. asher, relative pronoun. the man: Heb. ha-ish. See verse 3 above. Just as Ruth is "the woman" so Boaz is "the man," the most important man in the story. had done: Heb. asah, Qal perf. See verse 4 above. The perfect tense treats the promise of Boaz as effectively accomplished. for her: Heb. lah, lit. "with regard to her."

17 And she said, "He gave to me these six measures of barley, for he said, 'Do not go to your mother-in-law empty-handed.'"

Reference: DSS 2Q17 Ruth.

And she said: Heb. amar, Qal cons. impf. See verse 1 above. He gave: Heb. nathan, Qal perf., to give, put or set. The verb depicts handing over as an act of generosity. to me: Heb. lah, prep. w/1p-sfx., unto. these: Heb. elleh, pl. demonstrative pronoun, these, these things, those. six measures: Heb. shesh, the number six. See verse 15 above. of barley: Heb. seorah. See verse 2 above. for: Heb. ki, conj. he said: Heb. amar, Qal perf. Do not: Heb. al, adv., particle of negation. go: Heb. bo, Qal impf. See verse 4 above. to: Heb. el, prep. your mother-in-law: Heb. chamoth. See verse 1 above. empty-handed: Heb. reqam, adv., in an empty condition = empty hands.

The six measures of grain could be viewed as a mohar, or bride-price (Gen 34:12), a gift typically offered by the bridegroom to the bride's father, but here Naomi standing in the place of a parent. The mohar was an obligation of custom, and incorporated in the Torah (Ex 22:16-17). The mohar helped to cement the bond between the families. Prior to the Sinaitic covenant there was no customary value of the mohar. The Torah prescribed a minimum mohar of 50 shekels (Ex 22:15-16; Deut 22:29). The mohar could be paid by other means than currency, such as "precious things" (Gen 24:53), labor (Gen 29:20), real estate (Josh 15:16-17), service to the nation (1Sam 18:25) or grain (Hos 3:2), as here.

18 And she said, "Wait, my daughter, until you know how the matter will fall. For the man will not rest until he has settled the matter today."

Reference: DSS 2Q17 Ruth.

And she said: Heb. amar, Qal cons. impf. See verse 1 above. Naomi speaks. Wait: Heb. yashab, Qal imp., to sit, dwell, remain, or inhabit. my daughter: Heb. bath. See verse 1 above. Naomi exhorts Ruth to sit still and be patient. In reality Ruth has been waiting ever since she arrived in Bethlehem. until: Heb. ad, prep. you know: Heb. yada, Qal impf. See verse 3 above. how: Heb. ek, interjection, how, in what way, however. the matter: Heb. dabar, a word; by implication, a matter as spoken of or thing. Here the noun refers to the legal issue mandated in the Torah. will fall: Heb. naphal, Qal impf., to fall, to lie, to be cast down. The verb points to the outcome of a negotiation.

For: Heb. ki, prep. the man: Heb. ha-ish. See verse 8 above. will not: Heb. lo, adv., particle of negation. rest: Heb. shaqat, Qal impf., to be quiet, to be at rest, to be undisturbed, to be tranquil. until: Heb. ki, prep. he has settled: Heb. kalah, Piel perf., to complete, finish, accomplish. the matter: Heb. ha-dabar. today: Heb. ha-yom, day, and here refers to the daylight hours from sunrise to sunset. The Hebrews did not conceive of time in the abstract, but used yom overwhelmingly in the sense of ordinary measurable time. Naomi has deduced that because of Ruth's appeal at the threshing floor Boaz will act with urgency.

Works Cited

Barnes: Albert Barnes (1798-1870), Notes on the Old Testament: Explanatory and Practical: Ruth. Blackie & Son, 1884. Online

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com.

BHTL: BibleHub Topical Lexicon, BibleHub.com. nd.

DSB: Defenders Study Bible. World Publishing Co., 1995. [KJV with explanatory notes by Dr. Henry M. Morris, formerly President of Institute for Creation Research.]

Dexter: Jason Dexter. Study Ruth: A Story of Love and Redemption. Online.

Edersheim: Alfred Edersheim (1807-1888), Bible History Old Testament (1876-87). Book 3, Chap. 21. Hendrickson Publishers, 1995. Online.

Edersheim-Temple: Alfred Edersheim (1825-1889), The Temple: It's Ministry and Services (1874). New Updated Edition. Hendrickson Publishers, Inc., 1994. Online.

Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online.

Exell: Joseph S. Exell, ed. (1849–1910), Ruth, The Pulpit Commentary, Vol. 16. Hendrickson Pub., 1985. Online.

Farrar: Frederic W. Farrar (1831–1903), Ruth, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online.

Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online here.

Ibn Ezra: Revised Jewish Publication Society Tanakh, 2023; with annotations by Abraham ibn Ezra (1089-1164), Medieval Jewish Commentator. Online.

Keil: C.F. Keil (1807-1888), The Book of Ruth, Commentary on the Old Testament, Vol. 2 (1866-1891) by C.F. Keil and F. Delitzsch. Hendrickson, 2006.

Lightfoot: John Lightfoot (1602-1675), Complete Works of Rev. John Lightfoot, Vol. 2. J.F. Dove, 1825. Online.

Rashi: Rabbi Shlomo Yitzhaqi (1040-1105), Commentary on the Tanakh. Online. (French rabbi, rabbinical judge and commentator)

Ross: Allen P. Ross, Introducing Biblical Hebrew. Baker Academic, 2001.

Midrash: Ruth Rabbah, Sefaria Midrash Rabbah, 2022. Online. The midrash was composed c.700 – c.950 CE.

Targum: Targum Ruth in English, (1−600 A.D.) trans. C.M.M. Brady, nd. Online.