Rut 2:5

2:5 Boaz asked ¹  his servant ²  in charge of the harvesters, “To whom does this young woman belong?” ³ 

Rut 3:9

3:9 He said, “Who are you?” ⁴  She replied, “I am Ruth, your servant. ⁵  Marry your servant, ⁶  for you are a guardian of the family interests.” ⁷ 

Rut 3:16

3:16 and she returned to her mother-in-law.

Ruth Returns to Naomi

When Ruth returned to her mother-in-law, Naomi ⁸  asked, ⁹  “How did things turn out for you, ¹⁰  my daughter?” Ruth ¹¹  told her about all the man had done for her. ¹² 

[2:5]  ¹ tn Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.

[2:5]  ² tn Heb “young man.” Cf. NAB “overseer”; NIV, NLT “foreman.”

[2:5]  ³ sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).

[3:9]  ⁴ tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.

[3:9]  ⁵ 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]  ⁶ tn Heb “and spread your wing [or skirt] 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, in effect, as a marriage proposal (and are so translated here; cf. TEV “So please marry me”). See F. W. Bush, Ruth, Esther (WBC), 164-65.

[3:9]  ⁷ 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.

[3:9]  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, which were designed to lead to marriage.

[3:16]  ⁸ tn Heb “she”; the referent (Naomi) has been specified in the translation for clarity.

[3:16]  ⁹ tn Heb “said.” Since what follows is a question, the present translation uses “asked” here.

[3:16]  ¹⁰ tn Heb “Who are you?” In this context Naomi is clearly not asking for Ruth’s identity. Here the question has the semantic force “Are you his wife?” See R. L. Hubbard, Jr., Ruth (NICOT), 223-24, and F. W. Bush, Ruth, Esther (WBC), 184-85.

[3:16]  ¹¹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

[3:16]  ¹² sn All that the man had done. This would have included his promise to marry her and his gift of barley.