Chapter 3

1 By Naomi’s instructions, 5 Ruth lieth at Boaz’s feet. 8 Boaz acknowledgeth the right of a kinsman. 14 He sendeth her away with six measures of barley.

1. Rest. Or, “a home” (RSV). By the word “rest” Naomi refers to marriage (see on ch. 1:9). Naomi felt it her duty to do what she could to provide a home for the daughter-in-law who had so loyally followed her, and accordingly explained to Ruth her right, according to Jewish custom, to call upon Boaz to perform the duties of a near kinsman. If Boaz agrees to marry her, Ruth will not only have a home of her own but will also be able to perpetuate the name and preserve the heritage of her deceased husband.

There are two institutions that come down to us from Eden: (1) the Sabbath, a time of “rest,” when, in a special way, we dwell upon the evidences of God’s love for us and study how we may more perfectly express our love toward Him; and (2) the home, a place of “rest,” where love for one another should find its truest and most complete expression.

2. He winnoweth barley. In Palestine the winnowing of grain was accomplished, as it is today, by tossing it high into the air with a shovel or a fork, or from a shallow vessel or a sieve, so that the grain would of its own weight fall in one place and the chaff be carried away by the wind. Winnowing was usually done in the cool of the evening.

The threshingfloor. In a Palestinian harvest the process of separating the grain from the straw was generally carried on at a threshing floor under the open sky (see Judges 6:37). This was usually a large, hard, flat, circular area of ground 40 or 50 ft. in diameter. Either the whole sheaves or the ears cut from the sheaves were spread upon the earthen floor, and oxen were driven about the floor to trample out the kernels. Sometimes a sled weighted with stones was pulled by the oxen as they circled the floor. After winnowing, the grain was finally passed through a sieve to free it from grit and dirt. Then it was stored, ready for grinding.

3. Raiment. Or, “best clothes” (RSV).

Get thee down. Bethlehem is close to the crest of the mountain range of central Judea, on the narrow slope of a long ridge that falls away rather steeply to the east. Most of the “fields” of Bethlehem probably lay below the town, and Ruth would literally go “down” to reach them (see on ch. 4:1).

4. Mark the place. According to ch. 2:17, Ruth gleaned until evening, and did not leave for home until she had threshed and winnowed her gleanings. Toward evening Boaz’ workmen also threshed and winnowed the grain they had gleaned that day, and evening by evening the pile of winnowed grain increased in size. All probably ate supper together and then went home, but someone must remain all night to guard the increasing pile of winnowed grain against theft. Naomi knew that now, at the end of the barley harvest, Boaz himself would be on hand. There would be an unusually good evening meal, and Boaz would spend the night, probably, in a tent pitched beside what was now a large pile of winnowed grain. That night Ruth did not go home as usual, but waited unobtrusively till Boaz had had time to fall asleep in the tent. In the darkness she would not be observed.

Uncover his feet. Or, “lift up the clothes that are on his feet,” according to the LXX and the Vulgate. Boaz probably lay on a pile of straw, dressed, but with his shoes off, and his mantle spread over his body for a covering.

7. His heart was merry. A Targum reads, “He [Boaz] blessed the name of Jehovah.” The word here translated “merry” is often used to express happiness and a sense of well-being, and in no way implies that Boaz was intoxicated. With a plentiful harvest at hand, following the years of famine, he could well be thankful for the bounties of heaven.

8. Afraid. The LXX renders the word as “troubled.” Would not any upright man be troubled, or “startled” (RSV), under circumstances such as these?

9. Thy skirt. Literally, “thy wing,” an expression commonly used of the loose, flowing upper garment. The Jewish Talmud explains Ruth’s action as a proposal for marriage (see on Deut. 22:30). It is said that a similar custom still exists in some parts of the world. Ruth’s plea may have reminded Boaz of what he had recently said to her: “The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust” (Ruth 2:12). Ruth calls upon Boaz to fulfill in a personal way his own prayer that God would bless her. A gracious and devout man, Boaz promises to fulfill Ruth’s request, in case the nearer kinsman does not consent to do the kinsman’s duty.

Thou art a near kinsman. Ruth makes the basis of her request clear. Her coming to Boaz is both right and honorable.

10. Blessed be thou. The first words of Boaz express his high esteem for Ruth and the favor with which he looks upon her request. Moreover, he invokes the blessing of God and expresses his desire that the proposal of Ruth be carried out in harmony with the will of God.

My daughter. The form of address Boaz used in speaking to Ruth when they first met (ch. 2:8), probably based on some considerable difference of age between the two of them.

Shewed more kindness. Boaz graciously accepts Ruth’s proposal as an act of kindness toward himself, whereas what Ruth asked for was in reality an act of kindness and mercy toward her and her deceased husband. By this statement Boaz removed any measure of embarrassment Ruth may have felt from taking the initiative in proposing marriage. Boaz denies any reluctance on his part to carry out the proposal.

At the beginning. That is, toward Naomi.

Followedst not young men. Boaz was obviously no longer a young man himself. Before Boaz had known who Ruth was, at the beginning of the harvest season, he had spoken of her as a naФarah, a “young girl” (ch. 2:5, 6). The townsfolk of Bethlehem later used the same term of her at the time of her marriage to Boaz (ch. 4:12). The fact that a young woman of her years would look upon him, a man probably well advanced in middle life, greatly impressed Boaz.

11. Fear not. Boaz is not in a position to give Ruth an immediate and definite answer, for the reason he forthwith proceeds to explain (vs. 12, 13). In other words, there must inevitably be some delay. Boaz cannot accede to her request at the moment, but she is not to think that in so doing he is evading the issue. So he bids her, “Fear not.” He has already expressed his intentions in the matter, and has done so sincerely. But to avoid gossip and perhaps criticism, Boaz considers that the only proper course is to wait until the “kinsman nearer than I” shall first be given the opportunity of meeting the obligation that logically devolves upon him. Should Boaz do otherwise, the nearer kinsman would probably consider himself grievously wronged and might even take legal action against Boaz. The only safe and proper course was to follow the procedure approved by law and custom.

I will do. In spite of postponing the matter, Boaz gives Ruth a categorical promise—a promise limited only by the possible choice of the other kinsman to exercise his prerogatives with respect to Ruth.

All the city. Though a widow and a foreigner who has resided in Bethlehem but a few weeks, Ruth is already known and respected by all. It would seem that Elimelech had been an influential and respected citizen of Bethlehem, and that the townsfolk naturally interested themselves in the affairs and fortunes of his family. Furthermore, the arrival of a foreigner would attract attention, and everyone would observe her carefully during those first few weeks. Ruth had stood the test. She was recognized as a “virtuous woman.” In mentioning this fact Boaz expresses still more emphatically his own high regard for Ruth.

12. A kinsman nearer than I. The degree of relationship was apparently the determining factor. It was not any kinsman who might claim the right to Ruth’s affections and her property. The nearer the kinsman, presumably, the greater would be his interest to protect the rights and privileges of the widow and her deceased husband. Conversely, he was presumed to be less influenced by selfish interests.

13. Tarry this night. Boaz sets a definite time limit to his request for a delay in fulfilling Ruth’s request. It would be but a few hours at the most (see on v. 11).

If he will perform. See on v. 12.

Lie down until the morning. In effect Boaz said to her, “You have made clear the object of your plea, and I fully assent; but do not run the risk of going back to your mother-in-law now, in the dead of the night.”

14. Before one could know. At the very first light of dawn, before the arrival of the harvesters and the gleaners. The few who would be about would be unable to recognize Ruth anyway.

Let it not be known. Not only for propriety’s sake, but also to safeguard the plan of Boaz to complete arrangements with the nearer kinsman. Should he learn of the events of the preceding night, he might refuse to relinquish his prior rights.

A woman. Literally, “the woman.” Probably influenced by the use of the definite article, and considering it unlikely that Boaz was sleeping alone that night near the threshing floor, the Talmud considers that the command must have been addressed to some of the reapers who remained with him in the field. It would have been most unpleasant for all concerned should any suspicion attach to his relationship to Ruth.

15. The vail. Rather, “the mantle” (RSV). The Hebrew word thus translated does not designate a covering for the face, but rather an upper garment consisting of a large, square piece of cloth thrown over the left shoulder and then brought over or under the right arm (see on Deut. 22:17).

Six measures. This would be approximately 1 1/4 bu. (1/2 hectoliter). Ruth bound this tightly in her mantle, or “vail,” and no doubt carried it on her head, or possibly on her shoulder. It was probably about as much of a load as she could conveniently carry over the hilly path into the city (see on v. 3).

16. She said. That is, Naomi said.

Who art thou? This is the literal reading of the Hebrew. But it is obvious that Naomi knew this to be Ruth, for immediately she adds the words “my daughter.” Taking Naomi’s question as an idiomatic expression, various translators make of it an inquiry as to the success of Ruth’s mission, for instance, “How did you fare, my daughter” (RSV)? The context seems to warrant such a translation, for in reply Ruth tells her all that had happened.

17. Go not empty. Boaz knew well that Ruth’s visit had been suggested by Naomi, and his gift of the six measures of barley was intended as a tacit recognition of that fact. It bespoke an acknowledgment of Naomi’s interest in the matter, and implied that his personal interest in Ruth would not lead him to forget Naomi.

18. Sit still. Or, “wait” (RSV). Ruth had done all she could; the kinsman, Boaz, must make the legal arrangements for their marriage. The law was not so much concerned with the personal desires of the woman, it would seem, as with those of the near kinsman. All he needed to do was to establish his rights to the satisfaction of the jury of citizens that he would be able to gather at the city gate.

How the matter will fall. Or, “how the matter turns out” (RSV). To wait patiently for an important issue to be resolved is never easy, particularly when there is nothing a person can do to influence the decision, except to pray about it. This, we may presume, Ruth did (see ch. 1:16).