King James Version
Ruth 2
23 verses with commentary
Ruth Meets Boaz
And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz. Boaz: Gr. Booz
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Chapter 2 introduces a crucial character: "And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz." The narrator reveals information Naomi and Ruth don't yet have—Naomi has a kinsman (moda, מוֹדַע) through her deceased husband. The term moda indicates an acquaintance or relative, though not necessarily close family. This seemingly incidental detail proves critically important for the redemption narrative about to unfold.
Boaz is described as "a mighty man of wealth" (ish gibbor chayil, אִישׁ גִּבּוֹר חָיִל). The phrase gibbor chayil can mean "mighty warrior," "man of valor," or "man of substance/wealth." It describes someone of character, resources, and social standing—a pillar of the community. The same phrase describes Gideon (Judges 6:12) and David's warriors (2 Samuel 23:8), indicating strength, competence, and integrity beyond merely financial wealth.
The identification "of the family of Elimelech" (mimishpachat Elimelek, מִמִּשְׁפַּחַת אֱלִימֶלֶךְ) establishes his kinship status, making him a potential kinsman-redeemer under Israelite law. Leviticus 25:25-28 and Deuteronomy 25:5-10 established the principle that near relatives had responsibility and rights to redeem family members in distress and preserve family lines through levirate marriage. Boaz's introduction with these specific details (kinsman, man of substance, family connection) signals to informed readers that redemption is possible.
Boaz is described as "a mighty man of wealth" (ish gibbor chayil, אִישׁ גִּבּוֹר חָיִל). The phrase gibbor chayil can mean "mighty warrior," "man of valor," or "man of substance/wealth." It describes someone of character, resources, and social standing—a pillar of the community. The same phrase describes Gideon (Judges 6:12) and David's warriors (2 Samuel 23:8), indicating strength, competence, and integrity beyond merely financial wealth.
The identification "of the family of Elimelech" (mimishpachat Elimelek, מִמִּשְׁפַּחַת אֱלִימֶלֶךְ) establishes his kinship status, making him a potential kinsman-redeemer under Israelite law. Leviticus 25:25-28 and Deuteronomy 25:5-10 established the principle that near relatives had responsibility and rights to redeem family members in distress and preserve family lines through levirate marriage. Boaz's introduction with these specific details (kinsman, man of substance, family connection) signals to informed readers that redemption is possible.
And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter.
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And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter.
Ruth demonstrates remarkable initiative and practical faith. The narrator again identifies her as "the Moabitess" (ha-Moaviyah, הַמּוֹאֲבִיָּה), emphasizing that this foreign woman takes action to provide for herself and Naomi. Her request "Let me now go" (elkhah-na hasadeh, אֵלְכָה־נָא הַשָּׂדֶה) shows both deference to Naomi and determination to work. The word "now" (na) indicates urgency—they need food immediately.
The phrase "glean ears of corn" refers to gathering leftover grain according to Levitical law (Leviticus 19:9-10; 23:22; Deuteronomy 24:19-22), which commanded landowners to leave field edges unharvested and not gather dropped grain, providing for widows, orphans, and sojourners. Ruth's knowledge of this law suggests she had learned Israel's customs during her marriage to Mahlon. Her humble willingness to do backbreaking labor as a gleaner demonstrates genuine conversion—she embraced not just Israel's God but also identification with Israel's poor and vulnerable.
The phrase "after him in whose sight I shall find grace" (achar asher emtza-chen be'einav, אַחַר אֲשֶׁר אֶמְצָא־חֵן בְּעֵינָיו) shows both faith and wisdom. The word chen (חֵן, "grace" or "favor") appears throughout Ruth, becoming a key theme. Ruth trusts she will find someone gracious enough to allow gleaning. She doesn't presume on rights but hopes for kindness. Naomi's response—"Go, my daughter" (lekhi biti, לְכִי בִתִּי)—uses the covenant term of endearment, affirming Ruth's belonging despite her foreign origin.
Ruth demonstrates remarkable initiative and practical faith. The narrator again identifies her as "the Moabitess" (ha-Moaviyah, הַמּוֹאֲבִיָּה), emphasizing that this foreign woman takes action to provide for herself and Naomi. Her request "Let me now go" (elkhah-na hasadeh, אֵלְכָה־נָא הַשָּׂדֶה) shows both deference to Naomi and determination to work. The word "now" (na) indicates urgency—they need food immediately.
The phrase "glean ears of corn" refers to gathering leftover grain according to Levitical law (Leviticus 19:9-10; 23:22; Deuteronomy 24:19-22), which commanded landowners to leave field edges unharvested and not gather dropped grain, providing for widows, orphans, and sojourners. Ruth's knowledge of this law suggests she had learned Israel's customs during her marriage to Mahlon. Her humble willingness to do backbreaking labor as a gleaner demonstrates genuine conversion—she embraced not just Israel's God but also identification with Israel's poor and vulnerable.
The phrase "after him in whose sight I shall find grace" (achar asher emtza-chen be'einav, אַחַר אֲשֶׁר אֶמְצָא־חֵן בְּעֵינָיו) shows both faith and wisdom. The word chen (חֵן, "grace" or "favor") appears throughout Ruth, becoming a key theme. Ruth trusts she will find someone gracious enough to allow gleaning. She doesn't presume on rights but hopes for kindness. Naomi's response—"Go, my daughter" (lekhi biti, לְכִי בִתִּי)—uses the covenant term of endearment, affirming Ruth's belonging despite her foreign origin.
And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech. hap: Heb. hap happened
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And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech.
The narrative emphasizes Ruth's action: "she went, and came, and gleaned" (vatelekh vatavo vatelaqet, וַתֵּלֶךְ וַתָּבוֹא וַתְּלַקֵּט)—three verbs showing purposeful activity. Ruth doesn't delay or hesitate but immediately acts on her plan. Her following "after the reapers" (acharei haqotzrim, אַחֲרֵי הַקֹּצְרִים) indicates she gleaned behind the harvesters, gathering what they dropped or left, as the law permitted.
The crucial phrase "her hap was to light on" (vayiqer miqrehah, וַיִּקֶר מִקְרֶהָ) appears to describe mere chance or coincidence. The verb qarah (קָרָה) means "to meet by chance" or "happen upon," and miqreh (מִקְרֶה) means "accident" or "chance occurrence." However, the narrative's irony is profound—what appears random is actually divine providence. Ruth "happens" to glean in the field of Boaz, precisely the kinsman-redeemer introduced in verse 1 who will ultimately redeem both Ruth and Naomi.
The narrator identifies Boaz as "of the kindred of Elimelech" (mimishpachat Elimelek, מִמִּשְׁפַּחַת אֱלִימֶלֶךְ), reminding readers of the kinsman-redeemer possibility. This seemingly chance encounter is sovereignly orchestrated. Proverbs 16:33 teaches: "The lot is cast into the lap, but its every decision is from the LORD." What humans perceive as luck, chance, or coincidence, God ordains through His providence. This demonstrates Reformed theology's emphasis on God's meticulous sovereignty over all events, working through natural means to accomplish His purposes.
The narrative emphasizes Ruth's action: "she went, and came, and gleaned" (vatelekh vatavo vatelaqet, וַתֵּלֶךְ וַתָּבוֹא וַתְּלַקֵּט)—three verbs showing purposeful activity. Ruth doesn't delay or hesitate but immediately acts on her plan. Her following "after the reapers" (acharei haqotzrim, אַחֲרֵי הַקֹּצְרִים) indicates she gleaned behind the harvesters, gathering what they dropped or left, as the law permitted.
The crucial phrase "her hap was to light on" (vayiqer miqrehah, וַיִּקֶר מִקְרֶהָ) appears to describe mere chance or coincidence. The verb qarah (קָרָה) means "to meet by chance" or "happen upon," and miqreh (מִקְרֶה) means "accident" or "chance occurrence." However, the narrative's irony is profound—what appears random is actually divine providence. Ruth "happens" to glean in the field of Boaz, precisely the kinsman-redeemer introduced in verse 1 who will ultimately redeem both Ruth and Naomi.
The narrator identifies Boaz as "of the kindred of Elimelech" (mimishpachat Elimelek, מִמִּשְׁפַּחַת אֱלִימֶלֶךְ), reminding readers of the kinsman-redeemer possibility. This seemingly chance encounter is sovereignly orchestrated. Proverbs 16:33 teaches: "The lot is cast into the lap, but its every decision is from the LORD." What humans perceive as luck, chance, or coincidence, God ordains through His providence. This demonstrates Reformed theology's emphasis on God's meticulous sovereignty over all events, working through natural means to accomplish His purposes.
And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.
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Boaz's arrival demonstrates godly leadership. His greeting—'The LORD be with you' (YHWH immakhem)—invokes Yahweh's blessing on workers, showing faith permeated even agricultural labor. Workers respond 'The LORD bless thee', reciprocating blessing. This exchange reveals covenant community where master and servants mutually invoke God's favor, transcending mere economic relationships. Boaz models employer-employee relations characterized by mutual respect, spiritual concern, and recognition that all blessings flow from God. His piety contrasts with the judges period's apostasy, showing faithful remnants persisted.
Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?
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Boaz's question—'Whose damsel is this?'—demonstrates responsible oversight and concern for the vulnerable. As landowner, Boaz monitors who gleans, protecting both property rights and vulnerable gleaners. His inquiry to 'the servant set over the reapers' shows delegation to a foreman, demonstrating organizational competence while maintaining personal involvement in crucial decisions. This models biblical leadership balancing delegation with personal accountability for those under one's authority.
And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country of Moab:
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The servant identifies Ruth as 'the Moabitish damsel that came back with Naomi out of Moab', emphasizing her foreign origin three times. The phrase 'came back' technically applies only to Naomi, yet he uses it for Ruth, suggesting the community recognized her as having 'returned' to Israel. This verbal acknowledgment grants Ruth belonging despite foreign birth. The servant's detailed knowledge shows news of her loyalty had spread. Her reputation preceded her—the community knew of her commitment. This demonstrates that authentic faithfulness becomes visible and earns recognition.
And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house.
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The servant commends Ruth's diligence: she requested permission humbly, then 'came, and hath continued even from morning until now'. The Hebrew indicates she worked steadily through the hot day with minimal rest—brief shelter breaks from the sun. Ruth's industry demonstrates biblical work ethic: diligence, initiative, perseverance. Proverbs 31's excellent wife 'rises while it is yet night' and 'does not eat the bread of idleness'—Ruth embodies this ideal. Her work was grateful response to God's provision through gleaning laws, not begrudging obligation.
Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens:
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Boaz directly addresses Ruth with extraordinary kindness: 'Hearest thou not, my daughter? Go not to glean in another field'. The term 'my daughter' (biti) shows fatherly care despite their lack of blood relation. His command to stay in his fields provides protection and generous provision—she doesn't need to risk herself elsewhere seeking better conditions. The instruction 'keep fast by my maidens' ensures protection from harassment by male workers. In ancient contexts, women gleaning alone faced serious dangers. Boaz's provision of safe community among his female servants demonstrates practical care beyond mere legal compliance with gleaning laws. This foreshadows Christ's provision for believers—we don't need to seek elsewhere; He provides abundantly, protects perfectly, and incorporates us into His covenant community.
Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.
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Boaz's provision intensifies: 'Let thine eyes be on the field that they do reap, and go thou after them'. He grants Ruth access to the prime gleaning areas immediately behind the reapers, where the most grain is dropped. The promise 'have I not charged the young men that they shall not touch thee?' provides explicit protection. The Hebrew tzivviti (commanded) indicates formal orders to his workers—not merely suggestions but authoritative commands carrying consequences for disobedience. Boaz uses his authority to create safety. The invitation 'when thou art athirst, go unto the vessels, and drink of that which the young men have drawn' extends further grace—Ruth may drink water his servants prepared, treating her not as outsider but as part of his household. This extraordinary generosity demonstrates chesed (covenant loyalty) that Ruth showed to Naomi now reciprocated by Boaz.
Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?
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Ruth's response demonstrates profound humility: 'Then she fell on her face, and bowed herself to the ground'—full prostration showing deepest respect and gratitude. Her question—'Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?'—uses the key term chen (grace/favor). She recognizes Boaz's kindness as unmerited favor, not earned rights. The Hebrew nokriyah (stranger/foreigner) emphasizes her outsider status, lacking rights or claims. Ruth marvels that Boaz would 'take knowledge of' (lehakkireni)—acknowledge, recognize, or pay attention to—someone with no social standing. Her amazement at grace received foreshadows the gospel: Gentiles marveling that God would adopt them into His family despite having 'no claim' on His favor. Grace by definition is undeserved; Ruth grasps this theological reality.
And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore .
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Boaz explains his kindness: 'It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband'. The Hebrew huggad huggad (told, it has been told) uses emphatic repetition—Ruth's actions are thoroughly known. Boaz specifically mentions her care for Naomi and radical choice: 'how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore'. This language echoes God's call to Abraham (Genesis 12:1) to leave country and kindred for a land unknown. Ruth's sacrifice mirrors Abraham's faithful obedience, establishing her as spiritual heir to patriarchal faith. Boaz recognizes Ruth's conversion as genuine—not circumstantial following of Naomi but costly commitment requiring abandonment of family, homeland, and former gods for Yahweh and Israel.
The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.
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Boaz pronounces blessing: 'The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust'. The phrase 'recompense thy work' (yeshalem YHWH pa'olekh) prays that Yahweh will repay Ruth's covenant loyalty. The word shalem means to make complete, pay fully, or restore—Boaz prays for comprehensive divine reward. The phrase 'full reward' (maskoret shlemah) emphasizes completeness—not partial payment but abundant recompense. The beautiful image 'under whose wings thou art come to trust' uses kena-payiv (wings), often translated as the wings of God providing shelter and protection (Psalm 17:8; 36:7; 57:1; 91:4). This bird imagery depicts God as mother hen protecting chicks—intimate, tender, fiercely protective. Ruth has fled to Yahweh's refuge, trusting His covenant protection.
Then she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens. Let me: or, I find friendly: Heb. to the heart
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Ruth responds with deeper humility: 'Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid'. The phrase 'find favour' again uses chen (grace), showing Ruth's continued recognition that kindness shown is unmerited. Boaz's words have 'comforted' (nichamtani)—literally brought consolation and encouragement. The phrase 'spoken friendly' translates dibbar'ta al-lev, literally 'spoken to the heart'—the same idiom used for comforting words that reach the emotions (Genesis 34:3; 50:21; Hosea 2:14). Boaz's kindness has touched Ruth's heart profoundly. Her self-designation as 'thine handmaid' acknowledges the social gap, yet her final statement— 'though I be not like unto one of thine handmaidens'—recognizes she doesn't even have the status of his actual servants. As foreign gleaner, she ranks below his employed workers, making his grace even more remarkable.
And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left.
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Boaz's generosity continues at mealtime: 'At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar'. The invitation to join the meal elevates Ruth from mere gleaner to honored guest. Bread and vinegar (likely diluted wine vinegar used as refreshing drink) constituted standard harvest workers' fare. The command 'she sat beside the reapers' shows Boaz seated her with his workers, not apart as a foreigner. The phrase 'he reached her parched corn' indicates Boaz personally served Ruth—a landowner serving a foreign gleaner reverses normal social dynamics, foreshadowing Christ's teaching that the greatest should serve (Mark 10:43-45). The result: 'she did eat, and was sufficed, and left'—she ate until fully satisfied with food remaining. This abundant provision demonstrates grace's overflow—not merely meeting minimum needs but providing generously beyond necessity.
And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not: reproach: Heb. shame her not
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Boaz commands his workers: 'Let her glean even among the sheaves, and reproach her not'. This exceeds gleaning law requirements—typically gleaners worked only field edges and gathered what harvesters dropped. Boaz permits Ruth to glean among the standing sheaves where grain is abundant, not merely leftovers. The command 'reproach her not' (lo takhlimuha) forbids shaming or embarrassing her, protecting her dignity. This demonstrates that biblical generosity provides not just material aid but preserves recipients' honor and dignity.
And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not.
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Boaz intensifies provision: 'Let fall also some of the handfuls of purpose for her, and leave them'. He commands workers to deliberately drop grain for Ruth—transforming gleaning from gathering scraps to receiving intentional provision. The phrase 'of purpose' (shamot tashollu lah) means purposefully, intentionally. This isn't gleaning at all but disguised charity that preserves Ruth's dignity—she appears to glean when actually receiving deliberate gifts. The command 'rebuke her not' reinforces protection. Boaz ingeniously provides abundantly while protecting Ruth from embarrassment or obligation.
So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley.
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Ruth's diligent labor produces results: 'So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley'. Working from morning until evening, Ruth gathered approximately an ephah (about 22 liters or half a bushel) of barley—an extraordinary amount for one day's gleaning, demonstrating both her industry and Boaz's secret generosity. Normally gleaners might gather only a fraction of this amount. The large quantity reveals how abundantly Boaz provided through his workers' deliberate dropping of grain, though Ruth doesn't yet realize the source of her blessing.
And she took it up, and went into the city: and her mother in law saw what she had gleaned: and she brought forth, and gave to her that she had reserved after she was sufficed.
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Ruth returns to Naomi: 'And she took it up, and went into the city: and her mother in law saw what she had gleaned: and she brought forth, and gave to her that she had reserved after she was sufficed'. The large amount of grain visibly demonstrated God's provision. The phrase 'brought forth...that she had reserved' refers to the food from Boaz's meal (v. 14)—Ruth saved leftovers for Naomi, demonstrating selfless care. Rather than consuming all the special food Boaz provided, she saved portion for her mother-in-law, exemplifying covenant loyalty and practical love.
And her mother in law said unto her, Where hast thou gleaned to day? and where wroughtest thou? blessed be he that did take knowledge of thee. And she shewed her mother in law with whom she had wrought, and said, The man's name with whom I wrought to day is Boaz.
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Naomi responds with questions: 'Where hast thou gleaned to day? and where wroughtest thou? blessed be he that did take knowledge of thee'. The large amount of grain prompts Naomi's inquiry—this exceeds normal gleaning. Her blessing on the unknown benefactor who 'took knowledge of' Ruth shows Naomi recognizing human kindness as God's providence. Ruth then reveals: 'The man's name with whom I wrought to day is Boaz'. This revelation sets the stage for Naomi's recognition of God's redemptive plan unfolding.
And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen. one of: or, one that hath right to redeem
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Naomi's response reveals God's providence: 'Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead'. This blessing references God's chesed (covenant loyalty) continuing toward both living (Ruth and Naomi) and dead (Elimelech, Mahlon, Chilion) through raising up a kinsman-redeemer. Naomi explains: 'The man is near of kin unto us, one of our next kinsmen'. The term go'el (גֹּאֵל, redeemer) appears, indicating Boaz can redeem Elimelech's property and potentially marry Ruth to preserve the family line. Naomi's bitter despair (1:20-21) begins transforming to hope as she recognizes God's redemptive purposes.
And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest.
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Ruth adds detail: 'He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest'. Ruth reports Boaz's invitation to remain in his fields throughout the harvest season, ensuring sustained provision for weeks. This detail shows Boaz's commitment to Ruth's welfare extended beyond one day to comprehensive care through the entire harvest period. The provision demonstrates the security believers find in Christ—not momentary help but sustained, reliable care throughout life's seasons.
And Naomi said unto Ruth her daughter in law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. meet: or, fall upon thee
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Naomi counsels wisdom: 'It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field'. Naomi recognizes the protection Boaz offers and advises Ruth to accept it fully. The concern that Ruth might 'meet' others in different fields implies danger from men who might assault or harass a vulnerable foreign gleaner. Naomi's protective counsel demonstrates maternal care and practical wisdom—Ruth should stay where safety and provision are assured rather than risking herself elsewhere seeking potentially better but dangerous opportunities.
So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law.
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The chapter concludes: 'So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law'. Ruth followed Naomi's counsel, remaining in Boaz's fields throughout both harvests—about seven weeks. The phrase 'dwelt with her mother in law' emphasizes Ruth's covenant loyalty continuing beyond the hopeful beginning. She didn't abandon Naomi once provision was secured but remained committed. This period of sustained provision while living together allowed relationship development with Boaz while demonstrating Ruth's faithful character through consistent choices.