“Then He/She Went Into the City”? Was It Boaz or Ruth?

Introduction to the Textual Issue

Ruth 3:15 poses a fascinating challenge in Old Testament textual criticism. The Hebrew Masoretic Text (MT) reads, “Then he went into the city,” implying that Boaz left the threshing floor to return to Bethlehem. However, other ancient witnesses, including certain Hebrew manuscripts, the Syriac Peshitta, and the Latin Vulgate, read, “Then she went into the city,” indicating Ruth as the subject. This variation raises significant interpretative questions about the scene’s continuity and characterization of Boaz and Ruth.

This article seeks to explore the textual dilemma of Ruth 3:15 with rigorous adherence to the principles of Old Testament textual criticism. By examining the relevant manuscripts, versions, and internal evidence, we aim to establish the most probable original reading, avoiding unnecessary conjecture and upholding a high view of the trustworthiness of Scripture.

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The Masoretic Text: A Starting Point

The Masoretic Text, represented by major witnesses such as the Codex Leningradensis (B 19A) and the Aleppo Codex, provides the rendering, “Then he went into the city.” This reading is grammatically clear and straightforward, and it has been preserved in most traditional Jewish and Protestant translations.

Key Features of the MT in Ruth 3:15

• Masculine Verb Form: The Hebrew verb וַיָּבֹ֥א (wayyābōʾ) is masculine singular, explicitly referring to a male subject.
• Contextual Coherence: While some scholars argue that Ruth is the logical subject of the verb (as she is described as leaving earlier in the chapter), the MT allows for Boaz’s transition from the threshing floor to the city to fulfill his promise to act as her redeemer (Ruth 3:13; 4:1).

Defense of the MT Reading

The MT is the most reliable textual tradition for the Old Testament due to its meticulous preservation and long-standing use within the Jewish community. For any alternative reading to be preferred, it must be supported by substantial external and internal evidence. As a principle of textual criticism, the MT should be abandoned only when there is overwhelming proof of corruption.

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External Evidence: Other Manuscripts and Versions

The Septuagint (LXX)

The Septuagint (LXX), a Greek translation of the Hebrew Scriptures, offers a mixed witness to Ruth 3:15. Some LXX manuscripts read “he” (Boaz), aligning with the MT, while others read “she” (Ruth), aligning with the Syriac and Vulgate. Recent discoveries of LXX manuscripts have strengthened the case for “he”, as the masculine rendering appears in some older and more reliable copies.

The Syriac Peshitta and the Latin Vulgate

The Syriac Peshitta and the Latin Vulgate both favor “she” (Ruth). These translations may reflect interpretative decisions by their respective translators, possibly influenced by the immediate context of Ruth leaving the threshing floor.

Hebrew Manuscripts with Feminine Rendering

A minority of Hebrew manuscripts read וַתָּבֹא (wattābōʾ), the feminine form of the verb, supporting “Then she went into the city.” This variation could result from an intentional or accidental alteration by scribes seeking to harmonize the narrative.

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Internal Evidence: Context and Logic

Narrative Flow and Character Actions

Some commentators, such as Arthur E. Cundall and Leon Morris, argue that the context suggests Ruth as the subject of the verb, as she is depicted leaving with the six measures of barley. However, this interpretation does not preclude Boaz’s immediate departure to arrange for Ruth’s redemption. Boaz’s proactive character, demonstrated throughout the narrative (Ruth 2:8-9, 2:15-16, 3:13), supports his early movement into the city to fulfill his vow.—Arthur E. Cundall and Leon Morris, Judges and Ruth: An Introduction and Commentary, vol. 7, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1968), 286.

Lectio Difficilior

The principle of lectio difficilior potior (the more difficult reading is preferred) heavily favors the masculine rendering in the MT. The unexpected detail of Boaz leaving the threshing floor introduces a level of narrative complexity that scribes might have simplified by altering the text to refer to Ruth instead.

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Theological Implications and Characterization

This textual decision also bears on the portrayal of Boaz and Ruth. If Boaz is the subject of the verb, his immediate departure highlights his determination to resolve Ruth’s situation without delay, showcasing his role as a redeemer (Ruth 4:1-10). Conversely, if Ruth is the subject, the focus shifts to her return to Naomi, emphasizing her obedience and diligence. Both interpretations align with the broader themes of loyalty and faithfulness in the book of Ruth, but the masculine rendering preserves the narrative’s thematic balance.

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Scholarly Perspectives

Daniel Isaac Block

Daniel Block argues convincingly for the MT reading, “Then he went into the city,” based on the principle of lectio difficilior and the narrative’s need to transition Boaz’s location from the threshing floor (Ruth 3:15) to the city gate (Ruth 4:1). He writes:

“The narrator assumes the audience/reader knows that Ruth will have left after Boaz had poured the grain on the cape and placed it on her shoulder. But without a statement concerning Boaz, there is no transition from his location at the field in chap. 3 to his presence in town in chap. 4.”—Daniel Isaac Block, Judges, Ruth, vol. 6, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 698.

Counterarguments

Some scholars assert that the feminine rendering better fits the immediate context, where Ruth is described as leaving the threshing floor. However, these interpretations often undervalue the significance of the MT and the principle of preserving the more difficult reading.

Understanding Gender Marking in Hebrew and Greek Texts

To address the question, it is essential to clarify how gender marking functions in the relevant ancient texts. Hebrew verbs clearly distinguish gender in their morphology, which is the case in Ruth 3:15 where the Masoretic Text uses the masculine verb וַיָּבֹא (vayyābōʾ), indicating “he went.” In contrast, certain Hebrew manuscripts and versions like the Syriac and Vulgate render the verb as feminine וַתָּבֹא (wattābōʾ), indicating “she went.” The LXX (Septuagint) and Vulgate, written in Greek and Latin respectively, typically do not encode gender directly within the verb itself. However, gender in these languages can often be inferred from the context or accompanying pronouns.

In the Greek manuscripts of the Septuagint, gender can sometimes be implied through accompanying words or by correlating the subject of the verb with antecedents in the text. For example, “he” or “she” might be clarified through context or explicit pronouns, but the verb alone is neutral. The Vulgate (Latin) similarly lacks gender-specific verb forms but relies on accompanying pronouns, such as ipse (he) or ipsa (she), which clarify the subject’s gender.

The variation across these textual witnesses reflects differences in transmission traditions and interpretative decisions. The Greek Septuagint manuscripts and Latin Vulgate versions that favor “he” likely reflect a closer adherence to the Masoretic Text’s masculine וַיָּבֹא (vayyābōʾ). On the other hand, those rendering “she” align with the alternative textual tradition, which uses the feminine וַתָּבֹא (wattābōʾ).

In summary, Greek and Latin verbs themselves do not mark gender, but the LXX and Vulgate differentiate “he” or “she” through contextual markers or explicit pronouns, aligning with their respective manuscript traditions. In this case, textual criticism favors “he went” based on the weight of the Masoretic Text and the principle of lectio difficilior (the more difficult reading is preferred).

Applying Gender Marking to Ruth 3:15 in the Septuagint

In the specific case of Ruth 3:15, the question involves how the Greek manuscripts of the Septuagint indicate the subject’s gender (whether it is “he” [Boaz] or “she” [Ruth]) when the Greek verb itself does not inherently mark gender. In this passage, determining the subject depends on context, antecedents, and, in some cases, explicit pronouns or accompanying words. Let us examine how this is handled in the Greek Septuagint:

1. Greek Text of the Septuagint:
   The Septuagint’s rendering of Ruth 3:15 uses the verb ἦλθεν (ēlthen), which is an aorist indicative active verb meaning “he/she/it went.” This verb does not indicate gender inherently; the subject’s gender must be inferred from context or other grammatical indicators in the passage.

2. Context and Antecedents:
   In the preceding context, the narrative alternates between Boaz and Ruth as subjects. The Septuagint often relies on this context to determine the implied subject. If the reader perceives the focus to remain on Boaz from the preceding actions (e.g., measuring the barley and laying it on Ruth), then the verb ἦλθεν is understood as referring to “he” (Boaz). Conversely, if the focus shifts back to Ruth as she departs, it is understood as “she” (Ruth).

3. Pronouns or Additional Indicators:
   In some manuscripts of the Septuagint, explicit pronouns like αὐτός (autos, he) or αὐτή (autē, she) might be added to clarify the subject. These pronouns, while not part of the verb itself, help resolve ambiguity. However, not all manuscripts contain such clarifying pronouns for Ruth 3:15, making reliance on context and manuscript tradition critical for interpretation.

4. Variant Readings in the Septuagint:
   Some Septuagint manuscripts include textual variants that reflect either “he” or “she” as the subject, likely influenced by their alignment with Hebrew textual traditions (Masoretic Text for “he” or alternative Hebrew readings for “she”). When such variations occur, textual critics evaluate the manuscripts and weigh internal and external evidence to determine the most likely original reading.

In summary, in the Septuagint for Ruth 3:15, the subject’s gender (he or she) is not marked by the verb ἦλθεν but inferred from:

• The narrative context (who is most likely acting at this point).
• Antecedents in the passage (whether Boaz or Ruth remains the focus).
• Any explicit pronouns or phrases in specific manuscripts that clarify the subject.

The preferred reading (“he” went into the city) aligns with the Masoretic Text’s masculine verb וַיָּבֹא (vayyābōʾ) and reflects the more difficult reading (lectio difficilior), which is generally preferred in textual criticism.

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Conclusion: Determining the Original Text

Based on the evidence, the original reading of Ruth 3:15 is best represented by the MT: “Then he went into the city.” This conclusion is supported by:

• The reliability of the Masoretic Text.
• External evidence from older and more reliable LXX manuscripts.
• Internal evidence, including the narrative’s need for Boaz’s transition and the principle of lectio difficilior.

This reading underscores Boaz’s commitment and initiative, reinforcing his role as a redeemer and protector in the unfolding story of Ruth.

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Major Critical Texts and Manuscript Abbreviations of the Old Testament

AC: Aleppo Codex
AT: Aramaic Targum(s), paraphrases
AT^J Jerusalem Targum I (Pseudo-Jonathan) and Jerusalem Targum II (Fragmentary Targum).
AT^O Targum of Onkelos (Babylonian Targum), Pentateuch.
AT^P Palestinian Targum, Vatican City, Rome, Pentateuch.
B.C.E.: Before Common Era
BHS: Biblia Hebraica Stuttgartensia. Edited by Karl Elliger and Wilhelm Rudolph. Stuttgart, 1984.
B 19A: Codex Leningrad
c.: Circa, about, approximately
DSS: The Dead Sea Scrolls Bible; The Lexham Dead Sea Scrolls Hebrew-English Interlinear Bible
LXX: The Greek Septuagint (Greek Jewish OT Scriptures in general and specifically used during of Jesus and the apostles)
LXX^א Codex Sinaiticus, Gr., c. 330–360 C.E.,
LXX^A Codex Alexandrinus, Gr., c. 400-440 C.E.
LXX^B Codex Vaticanus 1209, Gr., c. 300–325 C.E.
LXX^L The Lexham English Septuagint, Second Edition
LXX^N A New English Translation of the Septuagint, NETS
LXX^Br Septuagint (with an English translation by Sir Lancelot Brenton, 1851)
     OG: Original Greek (Oldest recoverable form of the Greek OT (280-150 B.C.E.)
SOPHERIM: Copyists of the Hebrew OT text from the time of Era to the time of Jesus.
CT: Consonantal Text is the OT Hebrew manuscripts that became fixed in form between the first and second centuries C.E., even though manuscripts with variant readings continued to circulate for some time. Alterations of the previous period by the Sopherim were no longer made. Very similar to the MT.
MT: The Masoretic Text encompasses the Hebrew OT manuscripts from the second half of the first millennium C.E.
QT: Qumran Texts (Dead Sea Scrolls)
SP: Samaritan Pentateuch
SYR: Syriac Peshitta
TH: Greek translation of Hebrew Scriptures by Theodotion, second cent. C.E.
VG: Latin Vulgate by Jerome, c. 400 C.E.
VG^c Latin Vulgate, Clementine recension (S. Bagster & Sons, London, 1977).
VG^s Latin Vulgate, Sixtine recension, 1590.

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