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Ruth 3

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Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?

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And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor.

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Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking.

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And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do.

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And she said unto her, All that thou sayest unto me I will do.

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And she went down unto the floor, and did according to all that her mother in law bade her.

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And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down.

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And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.

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And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman.

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And he said, Blessed be thou of the Lord, my daughter: for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.

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And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman.

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And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I.

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Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman’s part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth: lie down until the morning.

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And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor.

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Also he said, Bring the vail that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city.

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And when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done to her.

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And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother in law.

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Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day.

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Ruth 3

Naomi instructs Ruth to approach Boaz at night as he sleeps on the threshing floor after celebrating the barley harvest, uncover his feet (a euphemism for intimate exposure), and ask him to 'spread your skirt over me' (3:9)—a marriage proposal framed within the language of covenant protection and the go'el (kinsman-redeemer) institution. Ruth's proposal to Boaz is couched in covenantal language: she addresses him as a go'el (3:11), recognizing his role as a redeemer who can restore the family's fortunes and preserve the dead man's name. Boaz's response is gracious: he praises Ruth's virtue, notes that her reputation is known as that of 'a woman of excellence' (ʿēšet ḥayil, one of virtue and strength), and acknowledges that there is a kinsman closer than himself (3:11-12) who has the prior right of redemption. The chapter demonstrates that Ruth's initiative, combined with Boaz's integrity and the providential ordering of events (the harvest, the threshing floor, the near-kinsman's prior claim), moves toward the resolution of Naomi's and Ruth's plight through the institution of covenant kinship, where the go'el serves to preserve family name and property.

Ruth 3:1

Naomi's question to Ruth about whether she is not seeking rest (a home through marriage) for Ruth's sake reflects her maternal concern for Ruth's ultimate security and her recognition that temporary gleaning, while necessary, is not a permanent solution to their circumstances. The term "rest" echoes the blessing Naomi had pronounced in chapter one, suggesting that she is now in a position to begin working toward the very rest she had wished for Ruth. Her initiative in seeking a permanent solution for Ruth demonstrates her recovery from the despair of chapter one and her renewed conviction that divine restoration is possible.

Ruth 3:2

Naomi's reference to Boaz as a kinsman-redeemer and her observation that he is winnowing barley tonight establishes the specific time and place for a planned encounter that will advance Ruth's cause. The mention of winnowing, a process that occurs in the evening after the day's labor, provides a concrete setting for the intimate encounter Naomi is about to orchestrate. Naomi's detailed knowledge of Boaz's nighttime activities in the field suggests the kind of community awareness that would allow her to plan a strategic encounter.

Ruth 3:3

Naomi's instructions that Ruth wash, anoint herself, put on her best clothes, and go down to the threshing floor represent her deliberate preparation of Ruth for a significant encounter and her strategic use of Ruth's personal appearance and dignity. These preparations transform Ruth from a gleaner in field clothes to a woman presenting herself as a woman of worth and worth seeking. The bathing and anointing suggest ritual purification and the assumption of dignity, while the fine clothes signal Ruth's proper status as a woman worthy of consideration for marriage.

Ruth 3:4

Naomi's instruction that Ruth observe the place where Boaz lies down and then uncover his feet and lie down herself represents a carefully planned initiative that operates within the legal framework of Levirate obligation while making Ruth's availability and interest unmistakably clear. The uncovering of feet may carry suggestive meaning, though the action's primary significance lies in making Ruth's presence impossible to ignore and her intent to claim kinship law protection explicit. This plan operates on the assumption that Boaz, as a man of integrity, will respond properly to Ruth's bold initiative.

Ruth 3:5

Ruth's simple affirmation that she will do all that Naomi has instructed her demonstrates her trust in Naomi's judgment and her willingness to participate actively in the process of seeking her own redemption. Her compliance without question reveals the deep bond between Ruth and Naomi and her confidence that her mother-in-law's counsel, combined with her own virtue, will serve her well. Ruth's agreement sets in motion the final phase of the narrative, in which her bold action and Boaz's integrity will converge toward redemption.

Ruth 3:6

Ruth's descent to the threshing floor and her execution of all that Naomi commanded demonstrates her determination and her willingness to take risks for the sake of her own and her mother-in-law's future. The physical movement to the threshing floor represents a transition from the passive gleaning of previous weeks to active participation in orchestrating her own fate. Her complete obedience to Naomi's instructions, despite the boldness and potential scandal of her actions, reveals her trust and her courage.

Ruth 3:7

The narrative description of Boaz eating and drinking and feeling good reflects the satisfied contentment of a successful harvest and his receptive emotional state as he lies down to rest. His going to lie down at the end of the heap of grain, a position of comfort and oversight, suggests both his prosperity and his physical placement for the encounter about to unfold. The narrator's note about his contentment prepares the reader for his response to Ruth's surprising nocturnal presence.

Ruth 3:8

The narrative description of Boaz starting in fear at discovering a woman lying at his feet in the darkness captures the shock and potential danger of the situation, yet also sets up his response of protection and propriety. His inquiry about Ruth's identity demonstrates his initial disorientation, which quickly gives way to recognition and assessment. The darkness and intimacy of the setting, combined with Boaz's immediate emotional response, establish the charged atmosphere within which the subsequent conversation will unfold.

Ruth 3:9

Ruth's identification of herself and her explicit request that Boaz spread his cloak over her as a kinsman-redeemer invokes the legal language of Levirate obligation while using intimate, covenantal imagery of protection and commitment. Her statement that he is a kinsman-redeemer directly references the legal mechanism for her redemption and requests that he fulfill that obligation. Ruth's boldness in directly stating her case, combined with her vulnerability in her current physical position, creates a powerful moment in which her agency and her need converge.

Ruth 3:10

Boaz's blessing upon Ruth, declaring that she has shown more kindness (hesed) in seeking him than in her pursuit of younger men, acknowledges her virtue and her strategic choice to seek redemption through the proper legal channel rather than through more readily available marriages. His recognition that she is a woman of excellence affirms her personal worth and her right to seek a redeemer worthy of her character. Boaz's immediate emotional and theological response to Ruth's initiative demonstrates his recognition of her virtue and his willingness to consider her request seriously.

Ruth 3:11

Boaz's assurance that all the people in the city gate know that Ruth is a woman of excellence represents a remarkable transformation of her status from foreigner and widow to a woman of recognized worth and standing within the community. This public validation of her character suggests that her diligence, virtue, and commitment to Naomi have been observed and appreciated throughout Bethlehem. Boaz's emphasis on this public knowledge suggests that his support for Ruth will not be regarded as improper but rather as a proper recognition of her demonstrated excellence.

Ruth 3:12

Boaz's acknowledgment that while he is indeed a kinsman-redeemer, there exists another kinsman-redeemer more closely related to Ruth's family introduces a legal complication that requires proper resolution before Boaz can proceed with redemption. His commitment to fulfilling all the legal requirements for her redemption, even when doing so requires him to delay his own union with Ruth, demonstrates his integrity and his respect for the covenantal structures that govern Israel's life. This complication transforms what appeared to be a simple transaction into a more complex negotiation.

Ruth 3:13

Boaz's promise that if the nearer kinsman-redeemer is willing to fulfill his obligation, all will proceed properly, but if not, he himself will serve as her redeemer and fulfill the obligation demonstrates his firm commitment to Ruth's welfare and his willingness to act as the instrument of her redemption. His use of the divine name (

Ruth 3:14

Ruth's remaining with Boaz until early morning, when she departs before others could recognize her on the threshing floor, demonstrates her trust in Boaz and her awareness of the importance of maintaining propriety and reputation in the community. The instruction that she should tell no one about what has transpired suggests the need for discretion while the proper legal procedures are undertaken. The early morning departure allows Ruth to return to Naomi with the results of her bold initiative while protecting both her reputation and Boaz's.

Ruth 3:15

Boaz's gift to Ruth of six measures of barley, with the explanation that she should not go empty-handed to her mother-in-law, demonstrates his continued provision and his desire to assure Naomi that the situation has progressed favorably. The amount of barley, larger than what Ruth could have gleaned in a normal day, serves as tangible evidence of Boaz's support and his intention to provide for both Ruth and Naomi. The gift functions as both practical provision and symbolic assurance of his commitment to their redemption.

Ruth 3:16

Ruth's return to Naomi and her account of what has transpired demonstrates her obedience and her continued filial relationship, while also providing Naomi with the information necessary for her next strategic move. The question "Who are you, my daughter?" reflects Naomi's eager anticipation and her recognition that Ruth's encounter with Boaz will determine their future. Ruth's matter-of-fact reporting of Boaz's words and his provision suggests her trust that the situation is now moving toward resolution.

Ruth 3:17

Ruth's report of Boaz's instruction that she not return to Naomi empty-handed, combined with the six measures of barley he has given her, provides concrete evidence that Boaz has taken her request seriously and has committed to resolving the matter of redemption. The grain itself becomes a sign of his provision and his pledge to provide for Ruth and Naomi. Ruth's faithful relay of every detail of her encounter, including Boaz's gifts and instructions, allows Naomi to assess the situation accurately and to prepare for the final phase of redemption.

Ruth 3:18

Naomi's wise counsel to Ruth to rest and not worry, as Boaz will not rest until he has resolved the matter of redemption, reflects her confidence in Boaz's character and her perception that the necessary conditions for Ruth's redemption are now in place. Her calm assurance contrasts with the anxiety and uncertainty of the previous chapters and demonstrates her renewed faith that God's provision is being orchestrated through Boaz's integrity. Naomi's certainty that Boaz will act decisively proves to be prophetic, as he immediately undertakes the legal proceedings necessary to secure Ruth's redemption.