King James Version

What Does Ruth 2:2 Mean?

Ruth 2:2 in the King James Version says “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 sh...” — study this verse from Ruth chapter 2 with commentary, cross-references, and original Hebrew word analysis.

“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 2:2 · King James Version


Context

1

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

2

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.

3

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

4

And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.


Commentaries3 scholars

KJV Study CommentaryPublic Domain
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.

KJV Study — Public Domain

Historical & Cultural Context

The gleaning laws were part of Israel's divinely ordained social safety net, demonstrating God's concern for society's most vulnerable members. Unlike modern welfare systems funded by taxation, this system required landowners to sacrifice potential profit by leaving portions unharvested. The law balanced private property rights with communal responsibility, teaching that ownership involves stewardship obligations toward the poor. Archaeological evidence shows that ancient Mediterranean agriculture was labor-intensive, and gleaning required full days of stooping to gather individual stalks left by harvesters.

Ruth's willingness to glean demonstrated both humility and industriousness. Gleaning was hard, hot, dirty work, exposing women to potential harassment from field workers. That Ruth willingly undertook such labor shows her commitment to provide for Naomi and her rejection of entitlement. Her attitude contrasts with those who expect others to provide for them without effort. Proverbs 31's "excellent wife" works diligently with her hands (Proverbs 31:13, 19)—Ruth embodies this ideal.

The timing of this verse—arriving at harvest season when gleaning opportunities existed—demonstrates God's providential care through natural means. God typically provides through ordinary circumstances (work, human kindness, legal systems) rather than miraculous intervention. This teaches believers to trust God's providence while actively working, seeking opportunities, and exercising initiative rather than passively waiting for supernatural provision.

Reflection Questions

  1. How does Ruth's combination of faith (trusting to find grace) and works (going to glean) model the relationship between trust in God and human responsibility?
  2. What modern applications of the gleaning principle—providing dignity through work rather than mere charity—can address poverty in contemporary society?
  3. In what areas of life might God be calling you to humble initiative rather than either presumption on rights or passive waiting for provision?

Compare 3 commentaries from different scholars and time periods for a richer understanding.


Original Language Analysis

Hebrew · 19 words
וַתֹּ֥אמֶר1 of 19

“And she said”

H559

to say (used with great latitude)

ר֨וּת2 of 19

“And Ruth”

H7327

ruth, a moabitess

הַמּֽוֹאֲבִיָּ֜ה3 of 19

“the Moabitess”

H4125

a moabite or moabitess, i.e., a descendant from moab

אֶֽל4 of 19
H413

near, with or among; often in general, to

נָעֳמִ֗י5 of 19

“unto Naomi”

H5281

noomi, an israelitess

אֵֽלְכָה6 of 19
H1980

to walk (in a great variety of applications, literally and figuratively)

נָּ֤א7 of 19
H4994

'i pray', 'now', or 'then'; added mostly to verbs (in the imperative or future), or to interjections, occasionally to an adverb or conjunction

הַשָּׂדֶה֙8 of 19

“to the field”

H7704

a field (as flat)

וַֽאֲלַקֳּטָ֣ה9 of 19

“and glean”

H3950

properly, to pick up, i.e., (generally) to gather; specifically, to glean

בַשִּׁבֳּלִ֔ים10 of 19

“ears of corn”

H7641

a stream (as flowing); also an ear of grain (as growing out); by analogy, a branch

אַחַ֕ר11 of 19

“after”

H310

properly, the hind part; generally used as an adverb or conjunction, after (in various senses)

אֲשֶׁ֥ר12 of 19
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

אֶמְצָא13 of 19

“I shall find”

H4672

properly, to come forth to, i.e., appear or exist; transitively, to attain, i.e., find or acquire; figuratively, to occur, meet or be present

חֵ֖ן14 of 19

“grace”

H2580

graciousness, i.e., subjective (kindness, favor) or objective (beauty)

בְּעֵינָ֑יו15 of 19

“him in whose sight”

H5869

an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)

וַתֹּ֥אמֶר16 of 19

“And she said”

H559

to say (used with great latitude)

לָ֖הּ17 of 19
H0
לְכִ֥י18 of 19
H1980

to walk (in a great variety of applications, literally and figuratively)

בִתִּֽי׃19 of 19

“my daughter”

H1323

a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)


Study Guide

Historical Context

This verse is found in the book of Ruth. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Ruth 2:2 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Ruth 2:2 from Treasury of Scripture Knowledge

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