d sexual play when the harvest was finally in. Couple this with thrice repeated command to lie down gives us possible clues that perhaps she hopes Ruth will becomes his concubine/mistress. A further symbolic action is the command to uncover his feet, which in Hebrew is an euphemism for genitalia. A modern example is when we say we are going "to the ladies" when in fact we mean the toilet.
Ruth is very compliant in 3:1-5 and did as her mother-in-law had told her until she is lying beside Boaz and then she takes command of the situation. I shall give a summary of the verses and some of the literary devices which enhance the message in vv.6-18.
The actions in chapter 2 took place in daytime and in chapter 3 the actions take place at night. Boaz is startled when he turns and find someone beside him whom he doesn't recognise. In answer to his question Ruth names herself and uses a word that indicates she is available for marriage (different term for maidservant in 2:13), invites him to spread his skirt/cloak which links with a term used to indicate protection. The third element of her very forward speech suggests he is next of kin and therefore has duties to her and Naomi, which is not the case as she finds out a few seconds later. One wonders how she felt about Naomi who must have known this crucial piece of information which had been kept from Ruth. Boaz is very righteous and is clearly attracted to her. He will do the right thing by speaking with the nearer kinsman the following morning. She leaves early in the morning which protects her probably more than him and brings a large amount of grain to Naomi. There is a play on the Hebrew word for "redeemer" with some similar words used to"uncover". The uncovering which occurred can lead to recovering/redemption.
Ruth 4:1-12 follows through with the interchange between the nearer kinsman and Boaz and Ruth is bought. Again in 4:10 she is named as the Moabitess reminding us she comes from this hated group of people who are condemned in the Torah and yet is deemed worthy to marry a wealthy Bethlemhite man.
Ruth 4:13 is typical Hebrew story description of the wedding, conception and consequent son. The fact that the Lord blessed them with a son indicates that the actions of Naomi and Ruth to gain security and status are upheld. There is no condemnation otherwise a blessing would have been withheld. It is the women who address Naomi with a blessing and who then takes the child as her own (v.16). It is a fact, in some societies that an older woman can lactate. Naomi is named as the mother and Ruth is left out. She appears again in Matthew's genealogy as one of four women named as the ancestors of Jesus. The story has come full circle and Naomi is "full" with descendants and security. The genealogy in vv.18-22 reinforce the brief reference to David in v.17.
This story can apply in two specific situations in the life of Judah. When there was controversy over the division of the Kingdom (circa 820 BCE ), those in opposition could use the fact of a Moabite ancestor against David's successors. The story upholds the worthiness and loyalty of Ruth which justifies her as the great grandmother of David.
The second time is when Ezra and Nehemiah (circa 400 BCE) are telling the Israelites they must for the sake of purity separate from their foreign wives and children. There was conflict at this time between a group which included foreigners and those who saw them as the reason for leading the people astray. The foreigners must have been part of Israelite society for a long time because some of them served in the temple (Ezekiel 44). The story of Ruth would be used by those who believed that loyal and true worshippers of Yahweh whether of foreign descent were acceptable within the community.
What is redeemed for our time is the role that women who take initiative can find security albeit in a patriarchal society and dependent on a man. One hopes that the structures have changed that women do not have to behave in this way to gain life and security. The actions of Boaz are righteous in that he go