Septuagint (LXX):  aulistheti (2SAPM) ten nukta kai estai (3SFMI) to proi ean agchisteuse se agathon agchisteueto (3SAAS) ean de me bouletai (3SPAS) athchisteusai (AAN) se athchisteuso (1SFAI) se ego ze kurios koimetheti (2SAPM) eos proi 
Click here for explanation of verb parsing abbreviations in parentheses after each verb

If he will marry thee by right of relationship, let him marry thee, but if he will not, I will marry thee. (William Gesenius, Hebrew and Chaldee Lexicon)

if he will do for you what it is right for a relation to do, very well, let him do so (BBE)  

in the morning I’ll talk to him, and if he will marry you, fine; let him do his duty (TLB)

 Then in the morning, if he agrees to marry you, fine, let him do so (NET)

Remain (03885)(luwn/lun) means to lodge and in modern Hebrew the word for "hotel" derives from this verb. Boaz uses the Hebrew imperative, commanding her to remain. This Hebrew verb was used by Ruth in chapter 1 (Ru 1:16)

Arnold Fruchtenbaum makes the distinction regarding the verb remain that...

The word in Hebrew is lun and not shachav, and that is significant because shachav does carry sexual connotations, but lun does not. So, by the use of this verb, all ambiguity is removed concerning the sexual implication between the two. When they were in the very crucible of temptation, they proved themselves righteous by choosing integrity over passion. (Fruchtenbaum, A. G. Ariel's Bible Commentary: The books of Judges and Ruth. Page 331. San Antonio, Tex.: Ariel Ministries)

When the morning comes - Here is another promise from Boaz, specifically declaring that he will resolve the issue the next day!

Morning (1242) (boqer) means daybreak, the point of time at which night is changing to day, just before the rising of the sun. In the ancient Near East the night was divided into three watches. The last period of the night was called the morning watch (Ex 14:24) and lasted from 2:00 A.M.- sunrise. When we read about the period of the Judges, we learn that people did not travel the main highways because they were not safe. Instead they would take off across the fields.

Boaz as Ruth's Protector - This truth about the danger of night travel helps us understand Boaz's charge for Ruth to remain the rest of the night, for in this way she would be protected from any potential physical harm. In the next verse (Ru 3:14) Boaz undertakes to protect her reputation.

Redeem you - Notice that this phrase occurs 4 times in this verse in the NAS emphasizing specifically that the redemption is of Ruth. This association is obscured by the NIV (Ru 3:13NIV, cp the literal rendering Ru 3:13YLT).

If...redeem (01350) (ga'al) means to redeem as a kinsman-redeemer. Boaz repeatedly emphasizes the fulfilling of the kinsman redeemer's responsibilities as a guardian of the family interests, specifically in this case marrying Ruth.

Ga'al is translated in the Septuagint (LXX) by the Greek verb agchisteuo which means to be the next of kin, to do what a kinsman was supposed to do (marry a woman) thus exercising the rights and responsibilities of the kinsman.

Agchisteuo= 32x in 21 verses in the Septuagint (LXX) - Lev. 25:25, 26; Nu 5:8; 35:12, 19, 21, 24f, 27; 36:8; Dt. 19:6, 12; Jos. 20:3, 9; Ru 2:20; Ru 3:13 = 4x; Ru 4:4 = 5x, Ru 4:6 = 3x, Ru 4:7; Ezra 2:62; Neh. 7:64

What does the fact that he told Ruth there was another nearer kinsman-redeemer show about Boaz's character?

Christ-like unselfishness (cp Php 2:3, 4, 5-see notes; notes v5), as well as honesty and humility. The humble person is not one who thinks meanly of himself; he simply does not think of himself at all! (Andrew Murray) Humility is that grace that, when you know you have it, you have lost it! The truly humble person knows himself and accepts himself (Ro 12:3-note). He yields himself to Christ to be a servant, to use what he is and has for the glory of God and the good of others.

In short, both Ruth (giving up what other young women would choose...rich or even poor young men) and Boaz (laying aside his own personal interests in Ruth) manifest this Christ-like attitude.

To summarize, Boaz demonstrated his integrity in two ways: 

(1) He did not send Ruth home in the middle of the night for that would have been potentially dangerous. And even though she lay at his feet the remainder of the night, his intentions remained steadfastly honorable. Boaz would protect her and would not touch her inappropriately. These actions speak volumes about this godly man's character in the dark days of the judges (Jdg 21:25).

(2)  Boaz also protected the rights of the Goel who was an even closer relative than he. This man understood denial of self, long before the "Greater Boaz" uttered those words (Mk 8:34).

BUT IF HE DOES NOT WISH TO REDEEM YOU THEN I WILL REDEEM YOU AS THE LORD LIVES: (Jdg 8:19; Jer 4:2; 2Co 1:23; Heb 6:16)

but if he will not, then by the living Lord I myself will do so (BBE)  

but if he won’t, then I will, I swear by Jehovah (TLB)

if not, then I swear by the living Lord that I will take the responsibility. Now lie down and stay here till morning (TEV)

But if he does not want to do so, I promise, as surely as the Lord lives, to marry you (NET)

But if he does not wish to take care of you, then, I solemnly swear, as the Lord lives, I will take care of you myself (GWT)

Wish (02654) (chaphets) means to delight in, to have pleasure, to have favor, to be pleased, to feel great favor towards something and to desire and/or be willing to do something not by force implying voluntary choice.

Chaphets - 70v in the OT - Gen. 34:19; Num. 14:8; Deut. 21:14; 25:7f; Jdg. 13:23; Ruth 3:13; 1 Sam. 2:25; 18:22; 19:1; 2 Sam. 15:26; 20:11; 22:20; 24:3; 1 Ki. 9:1; 10:9; 2 Chr. 9:8; Est. 2:14; 6:6f, 9, 11; Job 9:3; 13:3; 21:14; 33:32; Ps. 18:19; 22:8; 37:23; 40:6, 8; 41:11; 51:6, 16, 19; 68:30; 73:25; 109:17; 112:1; 115:3; 119:35; 135:6; 147:10; Prov. 18:2; 21:1; Eccl. 8:3; Cant. 2:7; 3:5; 8:4; Isa. 1:11; 13:17; 42:21; 53:10; 55:11; 56:4; 58:2; 62:4; 65:12; 66:3f; Jer. 6:10; 9:24; 42:22; Ezek. 18:23, 32; 33:11; Hos. 6:6; Jon. 1:14; Mic. 7:18; Mal. 2:17 rendered in the NAS as delight(15), delighted(7), delights(8), desire(9), desired(3), desired*(1), desires(5), favors(1), have any pleasure(1), have delight(2), have pleasure(1), pleased(6), pleases(7), take pleasure(3), wish(2), wished(1), wishes(1).

Moses uses chaphets in describing Shechem feelings toward Dinah...

And the young man (Shechem) did not delay to do the thing, because he was delighted with Jacob's daughter. Now he was more respected than all the household of his father. (Ge 34:19)

In the OT the idea of desire means much more than merely ‘to long for’ but in Hebrew psychology the whole personality was involved in desire. The idea includes a longing for something that promises enjoyment or satisfaction. Boaz definitely had the desire to marry Ruth, but he was uncertain whether the nearest kinsman would also have this desire.

A SOLEMN
COMMITMENT

I will redeem you - As alluded to above, this phrase is repeated for emphasis. In fact the Hebrew text adds the emphatic pronoun "you" to the verb as translated in the New American Bible -- "I will claim you myself" (NAB).

As the LORD lives - This was the most solemn, binding oath a Jew could vow. Thus Boaz bound himself, by an oath to fulfill his promise to redeem Ruth if the first in line Goel should refuse. For Boaz to not carry out his commitment after invoking the Lord's name would have been to violate the third commandment (Ex 20:7).

The usual formula of an oath was either: "God is witness betwixt me and thee" (Ge 31:5) or more commonly: "As Yahweh (or God) lives" (Jdg 8:19-note; Ru 3:13-note; 2Sa 2:27; Jer 38:16) or "Yahweh be a true and faithful witness amongst us" Jer 42:5.

Usually the penalty invoked by the oath was only suggested: "Yahweh do so to me" as in the first chapter (Ru 1:17-note) In some cases of giving such an oath, the punishment was expressly mentioned (Jer 29:22).

A FAITHFUL
KINSMAN REDEEMER
 

G Campbell Morgan comments on "Then will I do the part of a kinsman to thee" writing that...

In these words the nobility and faithfulness of Boaz are manifested. It is hardly possible to read the story without seeing that he loved Ruth, and that therefore he was perfectly ready to take the responsi­bility of the next-of-kin. There was, how-ever another who had a prior right, and in loyalty to the law of his people, he gave that one his opportunity. The action of Naomi in this matter can hardly be characterized as other than doubtful, and on the basis of faith alone, it is difficult to justify it. Nevertheless, the expedient to which she resorted must be judged in the light of her own age. We must recognize that at the lowest it was an error of judgment, rather than a willful disobedience; and the overruling love of God carried it to a beneficent issue. One element, and perhaps the strongest, in her action, was that of her confidence in Boaz. Her appeal should have been made to the next-of-kin, but the whole attitude of Boaz toward Ruth had made it natural for her to look to him. He, however, fulfilled his first obligation to the law, as he gave the first opportunity to the true kinsman. This next-of-kin had a perfect right lawfully to abandon his claim, seeing that another was ready to assume it. Thus again the Divine, overruling to highest ends is seen in the case of those who walk by faith, and in strict obedience to the known law of God (Morgan, G. C. Life Applications from Every Chapter of the Bible).

LIE DOWN UNTIL MORNING:

Lie down (7901) (sakab) means to lie down, to sleep -- to put oneself in a reclining position when sleeping or resting.

The Septuagint (LXX) translates the Hebrew verb for "lie down" with the Greek verb "koimao" (2837) which in the New Testament is always used to refer to lying down to sleep.

It would have been both unsafe and difficult at night without light (which if one used would attract attention) to find her way back home to Naomi. In the Song of Solomon we find a verse that seems to support that Ruth might entail some risks returning home at night --

The watchmen who make the rounds in the city found me, They struck me and wounded me; The guardsmen of the walls took away my shawl from me. (Song 5:7)

As previously alluded to , some "scholars" interpret the events in this section as indicative of an improper (sexual) relationship but they fail to appreciate the element of Ruth’s trust that Boaz would not dishonor her whom he wanted for his wife. They fail to appreciate the cultural taboos of Ruth’s time that would have prevented a man of Boaz’s position from taking advantage of Ruth, thereby destroying her reputation and perhaps endangering his own. Biblical writers were not squeamish about describing sexual encounters, but the writer of Ruth has deliberately refrained from even hinting at such an encounter between Ruth and Boaz. If one reads carefully and with sensitivity, it becomes quite clear that the author was saying just the opposite. Chastity was not an unknown virtue in the ancient world, even in the time of the Judges!

QUESTIONS

What does lie down mean?

Go to sleep. There is no sexual connotation suggested by the context.

Why does Boaz ask her to spend the night?

This is intended to protect her from possible physical harm (night travel in time of Judges was not safe! Read especially Judges 17:1ff, 18:1ff, 19:1ff) and also to protect her reputation (Ru 3:14).

As an aside note what Boaz's interactions demonstrate...

(1) Prays for her audibly (benediction) Ru 3:10 - these were his first words (other than "Who are you?" Ru 3:9) after she made the "risky" maneuver of uncovering his feet and seeking his protection as her goel. She had no guarantee that he would answer affirmatively.

(2) Praises her - Ru 3:10

(3) Protects her emotions - Ru 3:11 "Do not fear" which is more than just a command but is then substantiated by his promise to do whatever she asks. Our "greater Boaz" repeatedly said "Do not be afraid". The antidote for fear is faith, and faith comes from hearing the Word of promise (in Ruth's case Boaz's promise), believing this Word, obeying this Word and finding our faith grow. In this way, the feelings of fear are countered by faith in our "Boaz" Christ Jesus. Even when we cannot see His face, we can hear His voice and we can trust His voice (in His Word)! Don't trust your feelings. Trust the truth revealed in God's Word.

(4) Protects her physically ("Remain this night...lie down until morning...rose before one could recognize another" - Ru 3:13, 14).

(5) Protects her reputation (Ru 3:14).

(6) Provides for her (Ru 3:15)

What does the "revelation" that there is a closer "goel" teach about Boaz's character? How does it parallel Phil 2:3-5?

The humble person is not one who thinks meanly of himself; he simply does not think of himself at all! (Andrew Murray) Humility is that grace that, when you know you have it, you have lost it! The truly humble person knows himself and accepts himself (Ro 12:3-note). He yields himself to Christ to be a servant, to use what he is and has for the glory of God and the good of others. So both Ruth (giving up what other young women would choose...rich or even poor young men) and Boaz (laying aside his own personal interests in Ruth) manifest this Christ-like attitude.

How does Boaz cement his promise?

He gives Ruth an oath...he is a man of commitment. The most solemn, binding oath a Jew could vow. (cp He 6:13, 17 God's promise and oath)

Septuagint (LXX): kai ekoimethe (3SAPI) pros podon autou eos proi e de aneste (3SAAI) pro tou epignonai (AAN) andra ton plesion autou kai eipen (3SAAI) Boos me gnostheto (3SAPM) hoti elthen (3SAAI)  gune eis ton alona 

AT HIS FEET
NOT
AT HIS SIDE!

So she lay at his feet - In perfect obedience and subbmission (attributes of a woman of excellence) to Boaz's command (imperative mood) to remain (Ru 3:13)

The NET Bible is somewhat misleading in my opinion...

Ruth 3:14 So she slept beside him until morning. She woke up while it was still dark. Boaz thought, "No one must know that a woman visited the threshing floor."

This translation contradicts the next word! It also gives the wrong impression!

At his feet (04772) (margelah) not by his side!. This Hebrew word is a masculine plural noun referring to feet or a place for the feet and describes the place where one’s feet rest or stand, the area immediately around them

This is the fourth time in chapter 3 the pedal position is emphasized! (Ru 3:4, 7, 8, 14 plus one use in Da 10:6). Don't miss this detail for it is critical to a correct interpretation of the events of this blessed night, which was a righteous rendezvous. Boaz is beginning to take Ruth "under his wings (cover)", his provision in this passage being for the protection of Ruth’s reputation. God would later intervene to protect Ruth's descendant Mary from scurrilous gossip thus ensuring that Joseph would not put her away as unchaste (Mt 1:19, 20, 21, 22, 23, 24, 25).

Once again the Septuagint uses the Greek verb koimao (word study) which conveys the picture of ''sleeping" at his feet until morning. There is absolutely no hint of improper behavior between these two persons of excellence and virtue (Ru 2:1, 3:11)! 

Peter writing to Gentile believers but applicable to the events of this night wrote...

Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may on account of your good deeds, as they observe them, glorify God in the day of visitation. (1Pe 2:12-note)

AND ROSE BEFORE ONE COULD RECOGNIZE ANOTHER:

The Hebrew literally reads...

before a man could recognize his companion (or neighbor)

Rose (06965) (qum) means to arise, to stand, to stand up and pictures the physical action of rising up.

Recognize (05234) (nakar) means to consider carefully, to investigate, to acknowledge and to recognize. The idea is to  identify and correlate information and is usually based on seeing and perception.

Before one could recognize another - An idiom meaning before dawn.

AND HE SAID LET IT NOT BE KNOWN THAT THE WOMAN CAME TO THE THRESHING FLOOR: (Ro 12:17; 14:16; 1Co 10:32; 2Co 8:21; 1Pe 2:12)

And he said - Notice this is subsequent to Ruth arising. The text does not specifically state but does imply that she had already departed before Boaz's order suggests that some of his reapers were aware of Ruth's presence, but Boaz told them to keep Ruth’s presence there a secret as explained below.

Why would Boaz not want it to be known Ruth was present that night? He desired to protect her excellent name, Solomon explaining that

A good name is better than a good ointment... (Eccl 7:1)

As Paul wrote centuries later God's people are to

abstain (present imperative) from every form (morphe - word study) of evil (1Th 5:22-note)

Boaz did not even want there to be a suggestion of impropriety that might lead to inaccurate, judgmental gossip. Boaz knew the old World War II saying is just as true in relationships as in wars...

Loose lips
sink ships!

Clearly Boaz sought to protect Ruth from the town gossips. Nothing had happened that was improper but when were gossipers ever careful about the facts?

The point is that Boaz once again shows his great concern for Ruth's integrity (Ru 2:9-note I have commanded the servants not to touch you.) Thus, given this contextual information, the reader can rest quite assured that Boaz took no advantage of Ruth. In fact Boaz insisted on not even the appearance of evil, reminding one of Paul's word to the Ephesians to

not let immorality or any impurity or greed even be named among you, as is proper among saints. (Ep 5:3-note). 

Septuagint (LXX):   kai eipen (3SAAI) aute phere (2SPAM) to perizoma to epano sou kai ekratesen (3SAAI) auto kai emetresen (3SAAI) ex krithon kai epetheken (3SAAI) ep' auten kai eiselthen (3SAAI) eis ten polin

AGAIN HE SAID GIVE ME THE CLOAK THAT IS ON YOU AND HOLD IT :

"Then Boaz told Ruth, "Stretch out the cape you're wearing and hold it tight" (GWT)

Give...hold - These are both commands in Hebrew. In light of this truth, observe Ruth's response "So she held...", reflecting her humble, submissive, obedient spirit. A woman of excellence indeed! Delayed "obedience" is disobedience!

Cloak (04304) (mitpahat) was used for wrapping the head and shoulders and is used only here and Isa 3:22-note. The Septuagint (LXX) translates the Hebrew word mitpahat with the Greek noun perizoma which refers literally to a girdle around (as around the loins) and was used to describe an apron as a cook might wear.

SO SHE HELD IT AND HE MEASURED SIX MEASURES OF BARLEY AND LAID IT ON HER THEN SHE WENT INTO THE CITY: (Isa 32:8; Gal 6:10)

and he poured out almost fifty pounds of barley and helped her lift it to her shoulder. Then she returned to town with it (TEV)

So she held it tight while he measured out six measures of barley. Then he placed it on her back and went into the town (GWT)

The NASB adds the word "measures" to the literal phrase six of barley. The NKJV adds the word "ephahs" which is a very an unlikely translation as 1 ephah is anywhere from 3/8's of a bushel to a full bushel. It is virtually inconceivable that Boaz measured out such a huge quantity (over 200 pounds - she was a woman of strength yes, but strength of character not of her ability to carry a physical load)!

NET Bible note...

The unit of measure is not indicated in the Hebrew text, although it would probably have been clear to the original hearers of the account. Six ephahs, the equivalent of 180–300 pounds, is clearly too heavy, especially if carried in a garment. Six omers (an omer being a tenth of an ephah) seems too little, since this would have amounted to six-tenths of an ephah, less than Ruth had gleaned in a single day (Ru 2:!7). Thus a seah (one third of an ephah) may be in view here; six seahs would amount to two ephahs, about 60 pounds (27 kg).

Laid it on her - This statement supports that this was probably a fairly heavy load of barley. This picture emphasizes Boaz's concern for the needs of Ruth and Naomi. Boaz was wealthy and it would have been easy to overlook the needs of others, but he did not. When we are without pain, sadly we often forget those who are in pain. In addition the grain would and been an additional sign to undergird his verbal commitment to carry out what he had promised. Finally the grain gift shows Boaz's gracious, giving heart, which expressed his agape love of giving unconditionally.

Porten quipped that...

The seed to fill the stomach was promise of the seed to fill the womb.

There are some very interesting Rabbinic comments (Midrash Rabbah, Ruth V, 6) on this section of Ruth:

"…The fifth interpretation makes it refer to the Messiah. COME HITHER; approach to royal state … AND EAT OF THY BREAD refers to the bread of royalty; AND DIP THY MORSEL IN THE VINEGAR refers to his sufferings, as it is said But he was wounded because of our transgressions (Isa 53:5). AND SHE SAT BESIDE THE REAPERS, for he will be deprived of his sovereignty for a time, as it is said, For I will gather all nations against Jerusalem to battle; and the city shall be taken (Zech. 14:2). AND THEY REACHED HER PARCHED CORN, means that he will be restored to his throne, as it is said, And he shall smite the land with the rod of his mouth (Isa 11:2). R. Berekiah said in the name of R. Levi "The future Redeemer will be like the former Redeemer. Just as the former Redeemer revealed himself and later was hidden from them … , so the future Redeemer will be revealed to them, and then hidden from them." Unlike the common Jewish belief made popular by Raashi in the 9th century that Isaiah 53 is referring to the nation Israel, this ancient rabbinic ancient commentary shows that  Isaiah 53 was earlier believed by at least some to be a Messianic text. The former "redeemer" in this Midrash is Moses and the future "Redeemer" is the Messiah having a striking parallel in the New Testament that Jesus of Nazareth is the Messiah. According to Scripture He like Moses came and was rejected by Israel as their Redeemer at his first appearance and like Moses is hidden from them now. Rabbi Judah b. Simon said: The meaning is that as a reward for, AND HE MEASURED SIX BARLEYS AND LAID [THEM] ON HER, he was vouchsafed that there should arise from her six righteous men, each one of them possessing six outstanding virtues, viz. David, Hezekiah, Josiah, Hananiah, Mishael and Azariah, Daniel, and the Messiah … The Messiah, as it is said, And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, etc. (Isa 11:2). (From the Targum to the Hagiographa)

QUESTION

What does Boaz's action teach about his character?