Ch. 3. Ruth appeals to Boaz to do the kinsman’s part

1. seek rest] a resting place marg.; see on Ruth 1:9. All arrangements for a marriage were made by the parents (cf. Jdg 14:2 f.); hence it was Naomi’s duty to provide for Ruth’s future. How this was done is told with fine simplicity.

2. our kinsman] See on Ruth 2:1, a different word from near kinsman (go’el) in Ruth 3:9. His relationship to Elimelech, and the friendly disposition which he had shewn, led Naomi to think of Boaz in considering ‘a resting place’ for Ruth. He might be willing to do the kinsman’s part; at any rate, she made up her mind to act courageously and in a spirit of faith. In her plan for a next of kin marriage Naomi’s only concern is for Ruth’s future; the perpetuation of the name of her dead childless son is left for Boaz to mention (Ruth 4:5; Ruth 4:10).

to-night] when the wind blows (Targ.), and the weather is cool. In Palestine a wind rises from the sea at about four o’clock in the afternoon, and lasts till half an hour before sunset. For the threshing-floor an exposed, open spot was chosen on the side or summit of a hill; here it must have lain outside the village, and to reach it Ruth had to go down the hills on which Beth-lehem stands.

3. Wash thyself … and anoint thee, and put thy raiment upon thee] as a bride prepares herself for marriage; see Ezekiel 16:9 ff.

4. And it shall be] More accurately, and let it be … that thou mark; cf. 1 Samuel 10:5, 2 Samuel 5:24 in Hebr.

his feet] lit. the place of his feet, where they were covered against the cold of night. Outside this chapter the word occurs only in Daniel 10:6; cf. 1 Samuel 19:13 etc., lit. the place of his head.

7. at the end of the heap of corn] To this day peasants are accustomed to sleep on the threshing-floor in the open air.

8. and turned himself] A reflexive from of the verb, which means ‘to grasp with a twisting motion’; the verb occurs again only in Jdg 16:29 (‘took hold of’), Job 6:18 (‘are turned aside’ mg.).

9. spread therefore thy skirt over thy handmaid] This symbolic act denoted that the kinsman claimed the widow as his wife. Cf. Ezekiel 16:8. The custom prevailed among the early Arabs; a good illustration is given in Ṭabarî’s commentary on the Koran (Sura 4:23, forbidding men to ‘inherit women against their will’): ‘In the Jâhilîya, when a man’s father or brother or son died and left a widow, the dead man’s heir, if he came at once and threw his garment over her, had the right to marry her under the dowry of [i.e. already paid by] her [deceased] lord, or to give her in marriage and take her dowry. But if she anticipated him and went off to her own people, then the disposal of her hand belonged to herself’; Robertson Smith, Kinship etc., p. 87. See also Sale’s translation of the Koran (Warne & Co.), p. 56 and note.

a near kinsman] The primary meaning of the Hebr. go’el is ‘one who enforces a claim’ which has lapsed; so ‘one who re-claims’ or ‘re-vindicates.’ Hence the verb is used of redeeming a house or field after it has been sold, or an Israelite who has been obliged to sell himself as a slave (Leviticus 25:25 ff., Leviticus 25:47 ff.), or something which has been vowed to Jehovah; in the expression go’el had-dâm, ‘the avenger of blood,’ Deuteronomy 19:6; Deuteronomy 19:12 etc., it denotes ‘one who vindicates the rights of the murdered man;’ see Driver in loc. But since a man was not as a rule able himself to redeem a right which had lapsed, the duty fell upon his family and more particularly upon his nearest relative; in this way go’el came to mean ‘the next of kin.’ Boaz, however, was not the nearest relative (Ruth 3:12), so he could not act unless the next of kin declined; nor did the Pentatenchal law require the go’el to marry the widow of the deceased in addition to redeeming his property, though custom sanctioned the marriage. Hence Ruth’s appeal to the generosity of Boaz.

10. thou hast shewed more kindness] At the outset Ruth had shewn her piety towards her mother in law (Ruth 2:11); now she shews it towards her husband’s family. She has declined to seek a second marriage outside, and by her action the dead will come by his rights.

11. I will do to thee all that thou sayest] Note Ruth 3:4 ‘he will tell thee what thou shalt do’; but Ruth herself suggested what Boaz was to tell. The coincidence was guided by Jehovah’s good providence.

all the city, lit. gate] In ancient times the gate was a place of resort for conversation and business and the administration of justice; cf. Ruth 4:1; Ruth 4:11, Genesis 23:10; Genesis 34:20, Job 29:7, Proverbs 31:23.

a virtuous woman] See Ruth 2:1 n. and Proverbs 31:10. There was no unbecoming forwardness in Ruth’s conduct; it is to be judged in accordance with the customs of the time.

12. there is a kinsman nearer than I] with a better right to do the kinsman’s part. Boaz displays a nice sense of honour, and a desire to adhere strictly to the rules of social usage.

13. Tarry this night] as a precaution against chance perils; see Song of Solomon 5:7.

14. For he said] i.e. to himself, he thought; ‘if I should say’ in Ruth 1:12 has the same meaning. His thought shewed consideration and good sense.

15. the mantle] Only again in Isaiah 3:22; apparently a large wrap worn over the ordinary clothes.

six measures of barley] The measure to be supplied is uncertain: six seahs=two ephahs (i.e. bushels), which the Targ. gives, or six ephahs, would be too heavy to carry; hence it is suggested that six omers are meant = 3/6 of an ephah, Exodus 16:36. The gift is intended for Naomi, who would have to consent to the marriage, as standing in the relation of parent to Ruth. Mr S. A. Cook points out a parallel in a Babylonian tablet (KB. iv. P. 187, xi. lines 1–6), where the widowed mother is approached by the intending bridegroom; The Laws of Moses and the Code of H̬ammurabi, p. 75 n.

16. Who art thou] i.e. how art thou? how hast thou fared? Cf. Genesis 27:18.