1 Naomi her mother-in-law said to her, “My daughter, shall I not seek rest for you, that it may be well with you?
2 Now isn’t Boaz our kinsman, with whose maidens you were? Behold, he will be winnowing barley tonight on the threshing floor.
3 Therefore wash yourself, anoint yourself, get dressed, and go down to the threshing floor; but don’t make yourself known to the man until he has finished eating and drinking.
4 It shall be, when he lies down, that you shall note the place where he is lying. Then you shall go in, uncover his feet, and lie down. Then he will tell you what to do.”
5 She said to her, “All that you say, I will do.”
6 She went down to the threshing floor, and did everything that her mother-in-law told her.
7 When Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of grain. She came softly, uncovered his feet, and lay down.
8 At midnight, the man was startled and turned himself; and behold, a woman lay at his feet.
9 He said, “Who are you?” She answered, “I am Ruth your servant. Therefore spread the corner of your garment over your servant; for you are a near kinsman.”
10 He said, “You are blessed by Yahweh, my daughter. You have shown more kindness in the latter end than at the beginning, because you didn’t follow young men, whether poor or rich.
11 Now, my daughter, don’t be afraid. I will do to you all that you say; for all the city of my people knows that you are a worthy woman.
12 Now it is true that I am a near kinsman. However, there is a kinsman nearer than I.
13 Stay this night, and in the morning, if he will perform for you the part of a kinsman, good. Let him do the kinsman’s duty. But if he will not do the duty of a kinsman for you, then I will do the duty of a kinsman for you, as Yahweh lives. Lie down until the morning.”
14 She lay at his feet until the morning, then she rose up before one could discern another. For he said, “Let it not be known that the woman came to the threshing floor.”
15 He said, “Bring the mantle that is on you, and hold it.” She held it; and he measured six measures of barley, and laid it on her; then he went into the city.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Ruth 3:2–15It was not many days before Booz, after the barley was winnowed, slept in his thrashing-floor. … Accordingly she sent the damsel to sleep at his feet; who went as she bade her, for she did not think it consistent with her duty to contradict any command of her mother-in-law. … but in the morning, before the servants began to set about their work, he awaked her, and bid her take as much barley as she was able to carry, and go to her mother-in-law before any body there should see that she had lain down by him, because it was but prudent to avoid any reproach that might arise on that account, especially when there had been nothing done that was ill. But as to the main point she aimed at, the matter should rest here,—"He that is nearer of kin than I am, shall be asked whether he wants to take thee to wife: if he says he does, thou shalt follow him; but if he refuse it, I will marry thee, according to the law."
It was not many days before Booz, after the barley was winnowed, slept in his thrashing-floor. … Accordingly she sent the damsel to sleep at his feet; who went as she bade her, for she did not think it consistent with her duty to contradict any command of her mother-in-law. … but in the morning, before the servants began to set about their work, he awaked her, and bid her take as much barley as she was able to carry, and go to her mother-in-law before any body there should see that she had lain down by him, because it was but prudent to avoid any reproach that might arise on that account, especially when there had been nothing done that was ill. But as to the main point she aimed at, the matter should rest here,—"He that is nearer of kin than I am, shall be asked whether he wants to take thee to wife: if he says he does, thou shalt follow him; but if he refuse it, I will marry thee, according to the law."
Josephus, Antiquities of the Jews, Antiquities 5.9.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ruth 3:12–13He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. … Yet he does not bid her go herself to this other kinsman; this would have been to put too great a hardship upon her: but he promises, [1.] That he would himself propose it to the other kinsman, and know his mind. … [2.] That, if the other kinsman refused to do the kinsman's part, he would do it, would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage (Rut 3:13): As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning.
He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. … Yet he does not bid her go herself to this other kinsman; this would have been to put too great a hardship upon her: but he promises, [1.] That he would himself propose it to the other kinsman, and know his mind. … [2.] That, if the other kinsman refused to do the kinsman's part, he would do it, would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage (Rut 3:13): As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning.
Matthew Henry, Commentary on the Whole Bible, on 3:6–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ruth 3:11for all the city of my people doth know that thou art a virtuous woman; or righteous, as the Targum; a good woman, possessed of grace and virtue, having every agreeable qualification to recommend to the marriage state; and therefore, should they come to the knowledge of the step taken to obtain it, will never reproach thee for it, nor blame me for marrying a person, though poor, of such an excellent character, which, by her conduct and behaviour, was universally established. It is in the original text, "all the gate of my people" … meaning either all the people that pass through the gate of the city, that is, all the inhabitants of it, or the whole court of judicature, the elders of the city, that sit in judgment there, as was usual in gates of cities, see Ruth 4:1. So the Targum,"it is manifest before all that sit in the gate of the great sanhedrim of my people that thou art a righteous woman''
for all the city of my people doth know that thou art a virtuous woman; or righteous, as the Targum; a good woman, possessed of grace and virtue, having every agreeable qualification to recommend to the marriage state; and therefore, should they come to the knowledge of the step taken to obtain it, will never reproach thee for it, nor blame me for marrying a person, though poor, of such an excellent character, which, by her conduct and behaviour, was universally established. It is in the original text, "all the gate of my people" … meaning either all the people that pass through the gate of the city, that is, all the inhabitants of it, or the whole court of judicature, the elders of the city, that sit in judgment there, as was usual in gates of cities, see Ruth 4:1. So the Targum,"it is manifest before all that sit in the gate of the great sanhedrim of my people that thou art a righteous woman''
John Gill, An Exposition of the Old and New Testament, on 3:11; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Ruth 3:9–10Spread therefore thy skirt over thine hand maid - Hebrew, Spread thy wing. The wing is the emblem of protection, … The meaning here is, Take me to thee for wife; and so the Targum has translated it, Let thy name be called on thy handmaid to take me for wife, because thou art the redeemer; … Even to the present day, when a Jew marries a woman, he throws the skirt or end of his talith over her, to signify that he has taken her under his protection. In the latter end than at the beginning - It is not easy to find out what Boaz means. Perhaps חסד chesed, which we translate kindness, means piety; as if he had said: Thou hast given great proof of thy piety in this latter instance, when thou hast avoided the young, and those of thy own age, to associate thyself with an elderly man, merely for the purpose of having the Divine injunction fulfilled, … this latter act is a greater proof of thy piety and sincerity than any thing that could be inferred from thy becoming a proselyte.
Spread therefore thy skirt over thine hand maid - Hebrew, Spread thy wing. The wing is the emblem of protection, … The meaning here is, Take me to thee for wife; and so the Targum has translated it, Let thy name be called on thy handmaid to take me for wife, because thou art the redeemer; … Even to the present day, when a Jew marries a woman, he throws the skirt or end of his talith over her, to signify that he has taken her under his protection. In the latter end than at the beginning - It is not easy to find out what Boaz means. Perhaps חסד chesed, which we translate kindness, means piety; as if he had said: Thou hast given great proof of thy piety in this latter instance, when thou hast avoided the young, and those of thy own age, to associate thyself with an elderly man, merely for the purpose of having the Divine injunction fulfilled, … this latter act is a greater proof of thy piety and sincerity than any thing that could be inferred from thy becoming a proselyte.
Adam Clarke, Commentary on the Holy Bible, on 3:9 and 3:10–11; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ruth 3:4–8go in, and uncover his feet and lay thee down--Singular as these directions may appear to us, there was no impropriety in them, according to the simplicity of rural manners in Beth-lehem. In ordinary circumstances these would have seemed indecorous to the world; but in the case of Ruth, it was a method, doubtless conformable to prevailing usage, of reminding Boaz of the duty which devolved on him as the kinsman of her deceased husband. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet--a position in which Eastern servants frequently sleep in the same chamber or tent with their master; and if they want a covering, custom allows them that benefit from part of the covering on their master's bed.
go in, and uncover his feet and lay thee down--Singular as these directions may appear to us, there was no impropriety in them, according to the simplicity of rural manners in Beth-lehem. In ordinary circumstances these would have seemed indecorous to the world; but in the case of Ruth, it was a method, doubtless conformable to prevailing usage, of reminding Boaz of the duty which devolved on him as the kinsman of her deceased husband. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet--a position in which Eastern servants frequently sleep in the same chamber or tent with their master; and if they want a covering, custom allows them that benefit from part of the covering on their master's bed.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 3:4–8; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ruth 3:1–2As Naomi conjectured, from the favour which Boaz had shown to Ruth, that he might not be disinclined to marry her … she said to her daughter-in-law, "My daughter, I must seek rest for thee, that it may be well with thee." … מנוח = מנוּחה (Rut 1:9) signifies the condition of a peaceful life, a peaceful and well-secured condition, "a secure life under the guardian care of a husband" … "And now is not Boaz our relation, with whose maidens thou wast? Behold, he is winnowing the barley floor (barley on the threshing-floor) to-night," i.e., till late in the night, to avail himself of the cool wind, which rises towards evening (Gen 3:8), for the purpose of cleansing the corn. The threshing-floors of the Israelites were, and are still in Palestine, made under the open heaven, and were nothing more than level places in the field stamped quite hard.
As Naomi conjectured, from the favour which Boaz had shown to Ruth, that he might not be disinclined to marry her … she said to her daughter-in-law, "My daughter, I must seek rest for thee, that it may be well with thee." … מנוח = מנוּחה (Rut 1:9) signifies the condition of a peaceful life, a peaceful and well-secured condition, "a secure life under the guardian care of a husband" … "And now is not Boaz our relation, with whose maidens thou wast? Behold, he is winnowing the barley floor (barley on the threshing-floor) to-night," i.e., till late in the night, to avail himself of the cool wind, which rises towards evening (Gen 3:8), for the purpose of cleansing the corn. The threshing-floors of the Israelites were, and are still in Palestine, made under the open heaven, and were nothing more than level places in the field stamped quite hard.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:1–2; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ruth 3:10–11Ruth's earlier or first love was the love she had shown to her deceased husband and her mother-in-law (comp. Rut 2:11, where Boaz praises this love); the later love she had shown in the fact, that as a young widow she had not sought to win the affections of young men, … but had turned trustfully to the older man, that he might find a successor to her deceased husband, through a marriage with him, in accordance with family custom (vid., Rut 4:10). … Consequently Boaz saw nothing wrong in the fact that Ruth had come to him, but regarded her request that he would marry her as redeemer as perfectly natural and right, and was ready to carry out her wish as soon as the circumstances would legally allow it.
Ruth's earlier or first love was the love she had shown to her deceased husband and her mother-in-law (comp. Rut 2:11, where Boaz praises this love); the later love she had shown in the fact, that as a young widow she had not sought to win the affections of young men, … but had turned trustfully to the older man, that he might find a successor to her deceased husband, through a marriage with him, in accordance with family custom (vid., Rut 4:10). … Consequently Boaz saw nothing wrong in the fact that Ruth had come to him, but regarded her request that he would marry her as redeemer as perfectly natural and right, and was ready to carry out her wish as soon as the circumstances would legally allow it.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:10–14; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Ruth 3
Ruth 3:1–15, World English Bible
Ruth 3 in the Bible · Told in the Story: Chapter 12, The Redeemer
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Ruth 3:2–15It was not many days before Booz, after the barley was winnowed, slept in his thrashing-floor. … Accordingly she sent the damsel to sleep at his feet; who went as she bade her, for she did not think it consistent with her duty to contradict any command of her mother-in-law. … but in the morning, before the servants began to set about their work, he awaked her, and bid her take as much barley as she was able to carry, and go to her mother-in-law before any body there should see that she had lain down by him, because it was but prudent to avoid any reproach that might arise on that account, especially when there had been nothing done that was ill. But as to the main point she aimed at, the matter should rest here,—"He that is nearer of kin than I am, shall be asked whether he wants to take thee to wife: if he says he does, thou shalt follow him; but if he refuse it, I will marry thee, according to the law."
Josephus, Antiquities of the Jews, Antiquities 5.9.3; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ruth 3:12–13He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. … Yet he does not bid her go herself to this other kinsman; this would have been to put too great a hardship upon her: but he promises, [1.] That he would himself propose it to the other kinsman, and know his mind. … [2.] That, if the other kinsman refused to do the kinsman's part, he would do it, would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage (Rut 3:13): As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning.
Matthew Henry, Commentary on the Whole Bible, on 3:6–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Ruth 3:11for all the city of my people doth know that thou art a virtuous woman; or righteous, as the Targum; a good woman, possessed of grace and virtue, having every agreeable qualification to recommend to the marriage state; and therefore, should they come to the knowledge of the step taken to obtain it, will never reproach thee for it, nor blame me for marrying a person, though poor, of such an excellent character, which, by her conduct and behaviour, was universally established. It is in the original text, "all the gate of my people" … meaning either all the people that pass through the gate of the city, that is, all the inhabitants of it, or the whole court of judicature, the elders of the city, that sit in judgment there, as was usual in gates of cities, see Ruth 4:1. So the Targum,"it is manifest before all that sit in the gate of the great sanhedrim of my people that thou art a righteous woman''
John Gill, An Exposition of the Old and New Testament, on 3:11; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Ruth 3:9–10Spread therefore thy skirt over thine hand maid - Hebrew, Spread thy wing. The wing is the emblem of protection, … The meaning here is, Take me to thee for wife; and so the Targum has translated it, Let thy name be called on thy handmaid to take me for wife, because thou art the redeemer; … Even to the present day, when a Jew marries a woman, he throws the skirt or end of his talith over her, to signify that he has taken her under his protection. In the latter end than at the beginning - It is not easy to find out what Boaz means. Perhaps חסד chesed, which we translate kindness, means piety; as if he had said: Thou hast given great proof of thy piety in this latter instance, when thou hast avoided the young, and those of thy own age, to associate thyself with an elderly man, merely for the purpose of having the Divine injunction fulfilled, … this latter act is a greater proof of thy piety and sincerity than any thing that could be inferred from thy becoming a proselyte.
Adam Clarke, Commentary on the Holy Bible, on 3:9 and 3:10–11; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ruth 3:4–8go in, and uncover his feet and lay thee down--Singular as these directions may appear to us, there was no impropriety in them, according to the simplicity of rural manners in Beth-lehem. In ordinary circumstances these would have seemed indecorous to the world; but in the case of Ruth, it was a method, doubtless conformable to prevailing usage, of reminding Boaz of the duty which devolved on him as the kinsman of her deceased husband. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet--a position in which Eastern servants frequently sleep in the same chamber or tent with their master; and if they want a covering, custom allows them that benefit from part of the covering on their master's bed.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 3:4–8; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ruth 3:1–2As Naomi conjectured, from the favour which Boaz had shown to Ruth, that he might not be disinclined to marry her … she said to her daughter-in-law, "My daughter, I must seek rest for thee, that it may be well with thee." … מנוח = מנוּחה (Rut 1:9) signifies the condition of a peaceful life, a peaceful and well-secured condition, "a secure life under the guardian care of a husband" … "And now is not Boaz our relation, with whose maidens thou wast? Behold, he is winnowing the barley floor (barley on the threshing-floor) to-night," i.e., till late in the night, to avail himself of the cool wind, which rises towards evening (Gen 3:8), for the purpose of cleansing the corn. The threshing-floors of the Israelites were, and are still in Palestine, made under the open heaven, and were nothing more than level places in the field stamped quite hard.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:1–2; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Ruth 3:10–11Ruth's earlier or first love was the love she had shown to her deceased husband and her mother-in-law (comp. Rut 2:11, where Boaz praises this love); the later love she had shown in the fact, that as a young widow she had not sought to win the affections of young men, … but had turned trustfully to the older man, that he might find a successor to her deceased husband, through a marriage with him, in accordance with family custom (vid., Rut 4:10). … Consequently Boaz saw nothing wrong in the fact that Ruth had come to him, but regarded her request that he would marry her as redeemer as perfectly natural and right, and was ready to carry out her wish as soon as the circumstances would legally allow it.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:10–14; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.