RUTH 3

There is quite a contrast between the settings of chapters 2 and 3. Ruth 2 takes place in the light of day, the open air, with many people around. In chapter 3, it is nighttime, the atmosphere is secretive and private. Also this chapter is loaded with words that have possible sexual connotations: lie down, go into, know, and foot (often a euphemism in the OT for genitals). The author wants to remind us of the sexual possibilities of the situation. In addition, the very location of the threshing floor had a bad reputation. Hosea 9:1 says, “Do not rejoice, O Israel! Do not exult as other nations do; for you have played the whore, departing from your God. You have loved a prostitute's pay on all threshing floors.”

Ruth 3:1-5

Verse 1: “Seek rest” is the literal meaning here. NRSV says “seek some security.” Look at other translations.

Verse 2: “Our kinsman” indicates that he is Ruth's kinsman also, by marriage. Why was he working at night? There were better wind conditions then and he could stand guard duty over the grain. The time indication may also refer to afternoon or evening.

Verse 4: The plan seems to be that she will note where he will be before it becomes too dark to see and then uncover his feet (perhaps up to his waist). Boaz will wake up when his feet get cold, and by then the other workers will be fast asleep and the two of them can talk in private.

Ruth 3:6-13

Verse 8: “startled” should probably be “shivered.”

Verse 9. The skirt of wing of the garment was a symbol of protection (like taking someone under your wing). There was the custom of spreading a garment over a woman as a sign of engagement. Ezekiel 16:8 reads, “I passed by you again and looked on you; you were at the age for love. I spread the edge of my cloak over you, and covered your nakedness: I pledged myself to you and entered into a covenant with you, says the Lord God, and you became mine.” This remained an Arab custom well into the 20^th century.

It literally says “a kinsman.” This indicates that Naomi may have known that there were other, closer relatives, but they purposely chose Boaz as the most promising or knew that he was in a position to institute the proceedings. This word is different than the word in verse 1. It means savior or redeemer. This gets down to the important issue involved. This word is used twice in verse 12 and four times in verse 13. The implications will be explained in Ruth 4.

Verse 10: “More kindness” probably refers back to her care for Naomi (It is the same word as in 1:8). The present kindness implies the fact that she chose family duty (raising a family for Naomi) rather than chasing after young men. It also implies that she could have had her pick of men to choose from.

Verse 11: “Known in the city” is literally “known at the gates,” since that was where city business was conducted.

Verse 12: Now a surprise element is introduced – there is a closer kinsman.

Verse 13: The double entendres end at this point so that the verb “lie down” has no particular double meaning. In fact, the same word is applied to Naomi by Ruth in Ruth 1:16.

Ruth 3:14-18

Verse 14: The relaxing of sexual tensions is continued in this verse by use of a more “innocent” Hebrew word for “know” this time.

Who is Boaz talking to here? It is probably a servant or it is just a case of him talking to himself. A rule in the Mishnah said that a Jewish man could not perform a levirate marriage with a Gentile woman if he was suspected of having intercourse with her earlier, which is probably why the encounter earlier in the chapter had to take place during the night.

Verse 15: The size of the measure is not known, but the best guess is that the grain weighed at least 60 pounds. The gift served a dual purpose. It was a gift for the future mother-in-law and perhaps in order to answer to the concern voiced in verse 14 to explain Ruth's presence on the threshing floor if caught.

Verse 17: This reminds us of Naomi's complaint in 1:21. It is an indication that the story is nearing its happy conclusion.

Verse 18: This chapter ends with the verb “wait,” It is the same Hebrew root used at the end of Ruth 2: “stay.”

Applications

1. In verse 1, we see that Naomi shook off her bitterness (expressed in 2:20) and decided to do something for Ruth's benefit. It has been often said that one of the best ways to get over situational depression and quit thinking about your own problems, is to help someone else.

2. Naomi, in effect, answers her own prayers in 1:9 and in 2:19-20, for Ruth and Boaz, respectively.

Similarly, the word kanap (wing or cloak) reminds us that Boaz is in a position to answer his own prayer in 2:12. Seizing the initiative when the opportunity arises assumes that it is God who presents the opportunity in the first place.

Look at Ruth taking the initiative in this story. Yes, it is Naomi who comes up with the basic idea (3:4), but note that Ruth in 3:9 goes beyond what Naomi has suggested. Boaz' actions in 3:11 demonstrate how successful Ruth was. In a way, she is like Tamar in Genesis 38. Both are models for female initiative.

3. In addition, Ruth demonstrated self-sacrifice in her treatment of Naomi.

4. The chapter ends with the command to Ruth: “Wait.” There is a time to be active and a time to be patient while others are active. And throughout the whole time, God will always be acting.

5. We see that Ruth and Boaz are the same in private as in pubic. This is the true test of character – what you do when only God is watching.

6. Both Boaz in 2:1 and Ruth in 3:11 are called people of chayil. For Boaz, it is translated as strength, wealth, power, and might. For Ruth this word is translates as worth or virtue. “Woman of virtue” is only used one other place in scripture: Proverbs 31:10. Read that verse for the best explanation of what it means. Note that many of the attributes apply equally to a man: “provides for family, has a good reputation, is a a hard worker, shrewd, etc.”