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11 Now, my dear, don’t worry![a] I intend to do for you everything you propose,[b] for everyone in the village[c] knows that you are a worthy woman.[d] 12 Now yes, it is true that[e] I am a guardian,[f] but there is another guardian who is a closer relative than I am. 13 Remain here tonight. Then in the morning, if he agrees to marry you,[g] fine,[h] let him do so.[i] But if he does not want to do so, I promise, as surely as the Lord lives, to marry you.[j] Sleep here until morning.”[k]

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Footnotes

  1. Ruth 3:11 tn Heb “do not fear” (so NASB); NRSV “do not be afraid.”
  2. Ruth 3:11 tn Heb “everything which you are saying I will do for you.” The Hebrew word order emphasizes Boaz’s intention to fulfill Ruth’s request. As in v. 5, the Hebrew imperfect is used (note “you are saying”), even though Ruth’s request appears to be concluded. According to GKC 316 §107.h, the imperfect can sometimes “express actions, etc., which although, strictly speaking, they are already finished, are regarded as still lasting on into the present time, or continuing to operate in it.” The imperfect אֶעֱשֶׂה (ʾeʿeseh) could be translated “I will do” (so NAB, NIV, NRSV, NLT), but since there are legal complications which must first be resolved, it is better to take the form as indicating Boaz’s desire or intention, if the legal matters can be worked out.
  3. Ruth 3:11 tn Heb “all the gate of the town,” which by metonymy could refer to everyone in town (NIV “All my fellow townsmen”; NLT “everyone in town”), or only to the leaders and prominent citizens of the community (Boaz’s peers) who transacted business and made legal decisions at the town gate (NRSV “all the assembly of my people”).
  4. Ruth 3:11 tn Or “woman of strong character” (cf. NIV “woman of noble character”). The same phrase is used in Prov 31:10 to describe the ideal wife. Prov 31 emphasizes the ideal wife’s industry, her devotion to her family, and her concern for others, characteristics which Ruth had demonstrated.
  5. Ruth 3:12 tc The sequence כִּי אָמְנָם כִּי אִם (ki ʾomnam ki ʾim; Kethib) occurs only here in the OT, as does the sequence כִּי אָמְנָם כִּי (Qere). It is likely that כִּי אִם is dittographic (note the preceding sequence כִּי אָמְנָם). The translation assumes that the original text was simply the otherwise unattested וְעַתָּה כִּי אָמְנָם, with אָמְנָם and כִּי both having an asseverative (or emphatic) function.
  6. Ruth 3:12 tn Sometimes translated “redeemer” (also later in this verse). See the note on the phrase “guardian of the family interests” in v. 9.
  7. Ruth 3:13 tn Heb “if he redeems you”; NIV “if he wants to redeem”; NRSV “if he will act as next-of-kin for you.” The verb גֹּאֵל (goʾel) here refers generally to fulfilling his responsibilities as a guardian of the family interests. In this case it specifically entails marrying Ruth.
  8. Ruth 3:13 tn Or “good” (so NAB, NASB, NIV, NRSV); TEV “well and good.”
  9. Ruth 3:13 tn Heb “let him redeem” (so NIV); NLT “then let him marry you.”
  10. Ruth 3:13 tn Heb “but if he does not want to redeem you, then I will redeem you, I, [as] the Lord lives” (NASB similar).
  11. Ruth 3:13 sn Sleep here. Perhaps Boaz tells her to remain at the threshing floor because he is afraid she might be hurt wandering back home in the dark. See Song 5:7 and R. L. Hubbard, Jr., Ruth (NICOT), 218.