Old Testament narratives are
typically written in prose, but one feature of these Biblical Hebrew narratives
is that they often include a short poem at a moment of climax. For example,
Genesis 1 is prose, but when the creation account reaches man, there is a short
poem about man being created in the image of God (Genesis 1:27). Genesis 2 is
prose, but when Adam meets his wife, he responds with a poem (Genesis 2:23).
Genesis 3 is prose, but when God pronounces the curse, it is in poetry (Genesis
3:14-19). The book of Ruth follows the same practice of introducing three poems
at climactic moments.
The first poem in the book of
Ruth occurs with the first real twist in the story, as Ruth, the young Moabite
widow, resolves to go to the land of Israel with her mother in law rather than
remaining in Moab. This passage is not always written in verse in English, but
it is a beautiful poem nevertheless, often quoted at weddings:
“Do not urge me to leave you
or to turn from following you.
For where you go I will go
And where you lodge I will
lodge
Your people my people
And your God my God
Where you die I will die
And there I will be
buried.
May the LORD do so to me and more also if anything but
death parts me from you.”
(Ruth 1:16-17)[1]
The main feature of Hebrew poetry is parallelism, and in this poem the
parallelism can be seen both within each line (your people / my people, etc.)
and between lines (you / I, you / I, your / my, your / my). The poem ends,
significantly, with Ruth invoking a common Israelite
oath to enforce her vow.
The second poem in Ruth
occurs at the moment of highest drama, when Boaz wakens to find Ruth lying at
his feet, and Ruth delivers her unusual marriage proposal. This poem is in the
structure of a chiasm, a structure in which the first item matches the last,
the second item matches the second to last, and so on. (The entire book of Ruth
actually shows several large chiasms as an overall outline, though that is
outside the scope of this article.) This verse is a short chiasm not readily
apparent in English, so I have placed the English words in the same order that
they occur in Hebrew:
A I
B Ruth
C your maidservant
D and you will spread
your garment over
C’ your maidservant
B’ Because redeemer
A’ you
(Ruth 3:9)
In this chiasm, in the A and A’
lines, “I” corresponds with “you.” In the B
and B’ lines “Ruth” corresponds with “redeemer” (Boaz). The C and C’
lines are identical. Sometimes when there is a chiasm, the central point occurs
in the center of the chiasm. This is the case here, as the marriage proposal
itself appears in the center. An additional interesting point is that the
proposal (“and you will spread your garment over”) is stated in the Hebrew
imperfect tense, reading more like a statement about the future than a request.
Ruth was a native Moabite speaker. The Moabite language was similar to Hebrew
but not identical. Ruth, formerly married to an Israelite, would have been
easily conversant in Hebrew, but would certainly at least have carried an
accent. Who knows if she also slightly boggled her proposal such that it became
a future source of humor for the family? In any case, Boaz understood her
request and responded with enthusiasm and love.
The third poem in the book of
Ruth occurs when the Bethlehem elders pronounce to Boaz a blessing on his
marriage to Ruth:
A May the LORD give the
woman
B who is coming into your house like Rachel
and like Leah, the two of which built the house of Israel
C and may you do worthily in Ephrathah
C’ and be renowned in Bethlehem
B’ and may your house be like the house of
Perez, whom Tamar bore to Judah
A’ That the LORD will give you because of this woman
(Ruth 4:11-12)
The poetic structure in this chiasm is not as obvious but can still be
seen. The A and A’ lines both have the words for “LORD,” “give” and “woman.”
The B and B’ lines both use the word for “house” twice, and reference early
Israelite ancestors. The C and C’ lines have a blessing with the parallel words “Ephrathah” and
“Bethlehem.”
[1]
Here and throughout the article I have generated a literal translation to
closely match the Hebrew words and word order.
