Ruth3
English Standard Version
1Then her to her, My , should I for you, it may be with you?
2Is our , with whose you were? , he is at the .
3 therefore and , and on your and to the , but do make yourself to the until he has and .
4But when he lies , the where he . Then and his and lie , and he will you what to .
5And she , that you I will .
6So she to the and as her had her.
7And when had and , and his was , he to lie at the of the . Then she and his and .
8At the was and , and , a at his !
9He , are you? And she , I am , your . your your , you are a .
10And he , May you be by the Lord, my . You have made this than the in that you after , or .
11And , my , do . I will for you you , for my that you are a .
12And it is that I am a . there a than I.
13 , and in the , he will you, ; let him do . But he willing to you, then, as the Lord , I will you. Lie the .
14So she at his until the , but . And he , Let it be that the to the .
15And he , the you are wearing and . So she it, and he out measures of and it on her. Then she into the .
16And when she to her , she , did you fare, my ? Then she her that the had for her,
17 , measures of he to me, he to me, You to your .
18She , , my , you how the turns , the will will the .
Study Guide
Public-domain commentary and original-language notes for Ruth 3.
Chapter Summary
In this chapter: The directions given to Ruth by Naomi. (1–5). Boaz acknowledges the duty of a kinsman. (6–13). Ruth's return to her mother-in-law. (14–18).
vv1-5
The married state should be a rest, as much as any thing upon earth can be so, as it ought to fix the affections and form a connexion for life. Therefore it should be engaged in with great seriousness, with earnest prayers for direction, for the blessing of God, and with regard to his precepts. Parents should carefully advise their children in this important concern, that it may be well with them as to their souls. Be it always remembered, That is best for us which is best for our souls. The course Naomi advised appears strange to us; but it was according to the laws and usages of Israel. If the proposed measure had borne the appearance of evil, Naomi would not have advised it. Law and custom gave Ruth, who was now proselyted to the true religion, a legal claim upon Boaz. It was customary for widows to assert this claim, De 25:5–10. But this is not recorded for imitation in other times, and is not to be judged by modern rules. And if there had been any evil in it, Ruth was a woman of too much virtue and too much sense to have listened to it.
vv6-13
What in one age or nation would be improper, is not always so in another age or another nation. Being a judge of Israel, Boaz would tell Ruth what she should do; also whether he had the right of redemption, and what methods must be taken, and what rites used, in order to accomplishing her marriage with him or another person. The conduct of Boaz calls for the highest praise. He attempted not to take advantage of Ruth; he did not disdain her as a poor, destitute stranger, nor suspect her of any ill intentions. He spoke honourably of her as a virtuous woman, made her a promise, and as soon as the morning arrived, sent her away with a present to her mother-in-law. Boaz made his promise conditional, for there was a kinsman nearer than he, to whom the right of redemption belonged.
vv14-18
Ruth had done all that was fit for her to do, she must patiently wait the event. Boaz, having undertaken this matter, would be sure to manage it well. Much more reason have true believers to cast their care on God, because he has promised to care for them. Our strength is to sit still, Isa 30:7. This narrative may encourage us to lay ourselves by faith at the feet of Christ: He is our near Kinsman; having taken our nature upon him. He has the right to redeem. Let us seek to receive from him his directions: Lord, what wilt thou have me to do? Ac 9:6. He will never blame us as doing this unseasonably. And let us earnestly desire and seek the same rest for our children and friends, that it may be well with them also.
Key Words
נׇעֳמִי: Noomi, an Israelitess
חֲמוֹת: a mother-in-law
אָמַר: to say (used with great latitude)
בַּת: a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)
לֹא: not (the simple or abs. negation); by implication, no; often used with other particles
בָּקַשׁ: to search out (by any method, specifically in worship or prayer); by implication, to strive after
מָנוֹחַ: quiet, i.e. (concretely) a settled spot, or (figuratively) a home
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
יָטַב: to be (causative) make well, literally (sound, beautiful) or figuratively (happy, successful, right)
בֹּעַז: Boaz, the ancestor of David; also the name of a pillar in front of the temple
Cross References
Ruth 3Establishes the legal background of the levirate obligation that Ruth is asking Boaz to perform.
Supported by Matthew Henry
Parallels spreading the skirt/garment over a woman as a symbolic action of covenant protection and marriage.
Supported by JFB
Parallels Naomi's advice to 'sit still' and wait quietly for the outcome of the kinsman's work.
Supported by Matthew Henry
Boaz explicitly praises Ruth as a 'virtuous woman,' matching the classic description of Proverbs.
Supported by Matthew Henry, Matthew Poole
The fundamental pentateuchal law regarding the redemption of property and family lines by a near kinsman.
Supported by Matthew Henry, Matthew Poole
Illustrates the custom of washing, anointing oneself, and changing garments to end mourning or prepare.
Supported by Matthew Poole
Proverbs parallel describing a 'virtuous woman' as a crown to her husband.
Supported by Matthew Poole
Parallels Boaz's caution to avoid the very appearance of evil regarding their nighttime meeting.
Supported by Matthew Henry, Matthew Poole