Ruth 3
3:1 a a permanent home (literally a resting place): Naomi used a related word in 1:9 b when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.3:2 c As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9).
• The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.
3:3 d take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.
3:4 e Ruth was to uncover Boaz’s feet to ensure that he would waken.
3:7 f he lay down: The owner slept at the threshing floor to deter petty theft.
3:8 g He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.
3:9 h your servant: Ruth deliberately identified herself with the female workers.
• Spread ... your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8 i).
• Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5 j; thematic note for The Family Redeemer at end of chapter).
3:10 k You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5 l).
3:11 m what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12 n). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.
Summary for Ruth 3:12-13: 3:12-13 o Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.
3:15 p six scoops: There were two scoop sizes. The smaller measure (the omer) was 1/10 of an ephah (about 2 quarts); the larger measure (the seah) was 1/3 of an ephah (about 6 2/3 quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17 q); it was a significant token of good faith.
Thematic note: The Family Redeemer
The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11 r; 35:19 s, 24 t).
According to the law, family redeemers had three main responsibilities in Israel:
1. Leviticus 25:23-34 u stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12 v) and Jeremiah (Jer 32:6-15 w).
2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55 x). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.
3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34 y.
The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18 z; Matt 22:39-40 aa). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28 ab; Rom 3:24-25 ac; Eph 1:7 ad; Titus 2:14 ae; Rev 5:9 af; cp. Exod 6:6 ag; 15:13 ah; Ps 130:8 ai; Isa 44:22 aj; 59:20 ak; 63:9 al; Jer 31:11 am). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18 an; Matt 5:43-48 ao; 19:19 ap; 22:37-40 aq; Rom 13:8-10 ar; Gal 5:14 as; Jas 2:8-9 at).
Passages for Further Study
Lev 25:23-55 au; Num 35:9-34 av; Ruth 2:20 aw; 3:9 ax, 12 ay; 4:1-10 az; Isa 59:20 ba; Jer 32:6-15 bb; Matt 20:28 bc; Rom 3:24-25 bd; Eph 1:7 be; Titus 2:14 bf; Rev 5:9 bg
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