Notes on Ruth 2

Blaine Robison, M.A.

Published 15 September 2026 (in progress)

Scripture Text: The Scripture text of this commentary is prepared by Blaine Robison based on the Westminster Leningrad Codex found at BibleHub.com. The essentially literal translation seeks to reflect the Hebraic character of the author and writing. Other Bible versions may be quoted. Click here for Abbreviations of Bible Versions.

Sources: Important Jewish sources include the following:

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, which was in use among Jews by the mid-2nd century B.C. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● MT: The Masoretic Text is the authoritative Hebrew text of the Tanakh for Rabbinic Judaism. Work on developing a uniform Hebrew Bible began in the 2nd century under Rabbi Akiva, but completed by Jewish scholars known as the Masoretes between the 7th and 10th centuries A.D. The oldest extant manuscripts date from around the 9th century. Online.

● Talmud: Unless otherwise indicated references to the Talmud are from the Soncino Babylonian Talmud (1948); available online at Halakhah.com. The Jerusalem Talmud, identified with "TJ," may be found here. Click here for Talmud abbreviations.

Special Terms: In order to emphasize the Hebraic nature of Scripture I use the terms ADONAI (for the sacred name YHVH), Tanakh (Old Testament), Besekh (New Testament), Yeshua (Jesus) and Messiah (Christ).

Syntax: Unless otherwise noted the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981). Parsing information for Hebrew verbs is taken from John Joseph Owens, Analytical Key to the Old Testament (1989). An explanation of Hebrew verbs and grammatical construction can be found at Hebrew4Christians.com.

See the article Introduction to Ruth for background information on the book of Ruth.

Chapter Summary

In Chapter Two Ruth goes to glean in the field of Boaz, a wealthy relative of Elimelech. Boaz takes note of Ruth, and inquires about her. He speaks kindly to her, gives her permission to follow his reapers, and orders them to treat her well. Ruth returns in the evening to Naomi, and tells her of her day; from whom she receives encouragement and advice. The chapter closes by noting that Ruth lived with Naomi and continued working in the field of Boaz through the wheat harvest.

Chapter Outline

The Field of Boaz, 2:1-7

Meeting of Boaz and Ruth, 2:7-13

Fellowship with Boaz, 2:14-18

Instruction of Naomi, 2:19-23

The Field of Boaz, 2:1-7

And: Heb. vav, conj. The third letter of the Hebrew alphabet is used as a conjunction, typically translated in the LXX with kai. Joining individual words in a list within a sentence or one clause to another with the conjunction "and" is a frequent characteristic feature of the Hebrew Scriptures. The conjunction in Hebrew functions generally as a prefix to Hebrew words without using a separate word. To make a Hebrew word part of a connecting sequence, the letter vav (ו) is added to the noun as its first letter. The conjunction vav is highly versatile and can mean "and," "but," "then," "so," or even "or." See Hebrew For Christians.

Naomi: Heb. Naomi ("pleasant"), widow of Elimelech and mother-in-law of Ruth. had a kinsman: Heb. modah, kindred, kinship, relative, or acquaintance. of her husband: Heb. ish with feminine suffix, an adult male as distinct from woman or a young boy (Gen 2:23), often used to refer to a married man as here. Thus, she is a relative by marriage. a mighty: Heb. gibbor, adj., strong, mighty. The term denotes a person characterized by superior strength, courage, capability and influence. The great majority of references are to military heroes and warriors, but the word also embraces leaders of civic life, champions of justice, and models of moral strength.

man: Heb. ish. Using gibbor to describe this man marks him as truly significant in Bible history, and especially in the time in which he lived. The term gibbor is first used of the Nephilim, the mighty ones who lived in the time of Noah (Gen 6:4). Next, gibbor is used of Nimrod who established the first empire at Babel in the land of Shinar (Gen 20:8-12). Then gibbor is used to describe ADONAI, the God of gods and Lord of lords (Deut 10:17). Finally, the Messianic heir of David is dubbed El Gibbor, Mighty God (Isa 9:6).

of valor: Heb. chayil may mean army, capability, strength, valor, or wealth. Bible versions mostly render the term as "wealth" in this context, which in my view reduces him to simply being a rich man. In reality the term stresses the idea of being a champion of justice and employing effective power for the good of the covenant people. The Targum interprets the description as "a strong man, mighty in the Torah." The combination of gibbor-chayil puts Boaz in company with Gideon (Jdg 6:12), Jephthah (Jdg 11:1), and David, son of Jesse (1Sam 16:18) who are given the same appellation. This description indicates having the respect of those in authority as well as the community.

from the family: Heb. mishpachah, family, clan, tribe, or kindred. of Elimelech: Heb. Eliymelek ("my God is king"). With such a name we may assume that Elimelech was a devout man of God. His name contrasts with Abimelech ("my father is king"), son of Gideon, who appointed himself as king of Shechem and ruled as a tyrant (Jdg 9:1-6). Elimelech moved his family to Moab where he died. The name of Elimelech occurs only in the book of Ruth, and is not included in any biblical genealogy. Based on the stated family connection, Rashi asserts that Elimelech must have been a son of Nahshon, the son of Amminadab (cf. Ruth 4:20).

And his name: Heb. shem, name. The noun is used as an appellation, as a mark of individuality. The term also carries the extended sense of qualities, powers, attributes or reputation. was Boaz: Heb. Bo'az ("quickness"). Boaz was the grandson of Nahshon and the son of Salmon and Rahab (cf. Ruth 4:21; 1Chr 2:11; Matt 1:5; Luke 3:32), which puts his life in the early period of the judges. See the timeline. Illustrative of the character of Boaz, when Solomon had the Temple constructed he had one of the pillars named "Boaz" (1Kgs 7:21; 2Chr 3:17). The pillar bearing the name "Boaz" became a memorial of his steadfast faith and pointed worshipers to ADONAI as the source of enduring support.

Targum 1:1 identifies Boaz as an alternate name of Ibtzan, the tenth judge (Jdg 12:8-10), and the only judge to arise from Bethlehem. The Talmud also declared that Ibtzan was Boaz (Baba Bathra 91a). Aben Ezra repeats the tradition, saying "Our Rabbis of blessed memory said that he is Ivtzan." The late Jewish tradition is rebutted by Josephus who said that Ibtzan did nothing in the seven years of his administration that was worth recording, or deserving of a memorial (Ant. V, 7:13). Moreover, there is no similarity in the spelling of the Hebrew names and the nomination of Ibtzan contradicts the biblical genealogy of Boaz.

2 And Ruth the Moabitess said to Naomi, "Please let me go to the field and glean among the ears of grain after one in whose sight I may find favor." And Naomi said to her, "Go, my daughter."

And Ruth: Heb. Rut ("friendship") (BDB 946). Her name appears twelve times in this book. the Moabitess: Heb. ha-Moabi, adj. with feminine suffix, a descendant or inhabitant of Moab. said: Heb. amar, Qal cons. impf., used for direct speech; to say, shew, declare, or utter. The verb is a consecutive imperfect, as are many of the verbs in this chapter. The imperfect tense may portray an action as incomplete, ongoing, habitual, repeated, or not yet realized. The consecutive stem added to the verb is used in narrative primarily to denote sequences of consecutive actions. So the chapter is a straight-forward chronology of events.

to: Heb. el, prep., unto. Naomi: Heb. Naomi. See the previous verse. Please: Heb. na, interjection, please, now, pray. The term is used particularly in entreaties seeking a favorable response. let me go: Heb. halak, Qal impf. cohortive, to go, walk, come, proceed, or move. The foundational sense of the verb is physical motion. Ruth was devoted to her mother-in-law and she was living under Naomi's authority so the request is humble and respectful. to the field: Heb. ha-sadeh, countryside, field or open country. Here the term refers to cultivated farm land.

and glean: Heb. laqat, Piel‑Conj. Impf. Cohort., to gather, to glean, to collect. To glean means to gather small amounts of grain left behind after a harvest and the barley harvest had begun (1:22). among the ears of grain: pl. of Heb. shibbol may mean (1) an ear of grain, (2) a stream, or (3) a flood. The first meaning applies here. Ruth alludes to the harvest of barley fields being in progress (cf. Ruth 1:22; 2:23). after one: Heb. achar, adv., after, behind, following. in whose: Heb. asher, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, that, when, where, how.

sight: Heb. ayin, the anatomical organ of the eye, but used here fig. of observation and perspective of another. I may find: Heb. matsa, Qal impf., to find, to discover, to encounter, to obtain. favor: Heb. chen, favor, grace, kindness. There is a hopeful assumption that "seeing" will evoke compassion and help. The Torah provided specific instructions concerning reaping and gleaning.

"And in your reaping the harvest of your land you shall not finish the edge of your field in your reaping, and the gleaning of your harvest you shall not gather, to the poor and to the sojourner you shall leave them. I am ADONAI your God." (Lev 23:22 BR)

"When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the sojourner, for the fatherless, and for the widow, in order that ADONAI your God may bless you in all the work of your hands." (Deut 24:19)

The mention of a sojourner (Heb. ger) does not refer to a visitor but a non-Israelite who had taken up residence in the land. Sojourners were required to obey all the same laws as native Israelites (Num 15:16). There was no comparable provision in the Code of Hammurabi or the customs of other lands for such compassionate treatment of foreigners. In fact the Torah required the Israelites to do justice for the poor of their nation and sojourners alike (Lev 19:34; 25:6; Num 9:14; 15:14-16; Deut 1:16; 5:14; 10:18-19; 14:21, 29; 24:14, 20-21; 26:11, 13). The demand in the Torah for equitable treatment of Gentiles reinforces God's plan to make the people of Jacob a commonwealth of nations (Gen 35:11).

It is doubtful that Ruth was previously aware of the Torah rules concerning gleaning, but her request likely is the conclusion to a conversation about how the women were going to provide for themselves. Very likely Naomi informed her of the custom since gleaning was an integral feature of Israel's harvest ethic. Fields and vineyards were to be reaped only once, leaving what remained for "the poor and the foreigner." The gleaner did not sow or own the crop; he merely "picked up" what was leftover. The Torah rule therefore reflects the balance between provision for the farmer and divine compassion toward the needy.

And Naomi said: Heb. amar, Qal cons. impf. with fem. suffix. Naomi is the subject of the verb. to her: Heb. lah, prep. with fem. suffix, in regard to. Go: Heb. halak, Qal imp., to go, walk, come, proceed, or move. my daughter: Heb. bath, a female offspring, daughter, or a female descendant. Naomi regarded Ruth with such affection as if she were her own daughter. Giving Ruth permission to go glean illustrates the dire nature of their circumstances. Ruth is distinguished by her initiative. She doesn’t wait around for someone to come and rescue or serve her. Ruth sees what needs to be done and does it.

God expected people to work for their bread (Ex 20:9; 23:12; Deut 5:13; 2Th 3:8-12). The fact that God mandated a practical means of taking care of the poor implies that some landowners would be selfish if not for the divine provision requiring generosity. The women needed to eat and gleaning was a simple solution. Ruth's character was such that she would not resort to begging or prostitution. Throughout the Bible, God is portrayed as caring for the poor and the alien and He expects His people to as well. The system that God established for Israel is far superior to the modern welfare system that rewards people for not working.

3 And she departed and having arrived she gleaned in the field after the ones reaping; and she happened by chance upon the portion of the field belonging to Boaz, who was of the family of Elimelech.

And she departed: Heb. halak, Qal cons. impf. See the previous verse. Ruth left the house of lodging and the city. and having arrived: Heb. bo, Qal cons. impf., to come, to go, to arrive, or to enter. The distance traveled is unstated but she identified the area having the barley crop and chose a section for her task. she gleaned: Heb. laqat, Piel cons. impf. See the previous verse. Ruth wasted no time getting to work. in the field: Heb. sadeh. See the previous verse. See an image of a harvested field with bundled sheaves here. after: Heb. achar, adv., after, behind, following, afterward. The adverb signifies non-interference with work being done by others.

the reapers: Heb. qatsar, Qal prtcpl, masc. pl., to be short, to shorten, to reap, to harvest. A participle is considered a verbal adjective and in Hebrew has the same ending as a noun or adjective, and here functions as a substantive noun (Ross 126ff). Some versions have "harvesters." The ripe grain was cut with a sickle, which could have been made of bronze or of iron (cf. Deut 16:9; 23:25; Jer 50:16; Joel 3:13; Mark 4:29). The cut grain was then gathered on the arms and bound into sheaves (cf. Gen 37:7; Lev 23:10; Ps 129:7).

and she happened: Heb. qarah, Qal cons. impf., to encounter, to meet, to happen, to befall. by chance: Heb. miqreh, chance, accident, event, occurrence. The verbal phrase marks an event or encounter that seems coincidental or accidental from a human perspective. upon the portion: Heb. chelqah, portion, plot, parcel, territory. of the field: Heb. ha-sadeh. belonging to Boaz: Heb. Bo'az. See verse 1 above. who was: Heb. asher, relative pronoun. of the family: Heb. mishpachah. See verse 1 above. of Elimelech: Heb. Eliymelek. See verse 1 above. The family connection by blood is repeated due to its importance in the outcome of the story.

Scripture consistently presents coincidences as occurring according to the deliberate providence of God, whether for blessing (Gen 24:12) or calamity (Deut 31:17), as Hannah eloquently declares (1Sam 2:6-10). Providence means that God divinely arranges circumstances and events in our lives to fulfill His good purposes (cf. Ps 37:25; Prov 16:9; Jer 29:11; Rom 8:28; 1Cor 1:9; Php 4:19; Col 1:17; 1Pet 5:10). God arranges things unseen in a deliberate manner. Even events considered "accidental" (1Sam 6:9) are shown to be under God's hand.

The narrative here therefore reflects a biblical worldview in which nothing escapes divine rule and ultimately God's will is accomplished (cf. Rom 8:29-30; 11:25). The Messianic genealogy that included Ruth and Boaz was not an accident. In the immediate sense God brought Ruth from Moab to arrive at Boaz’s field the day after Passover for her good, for Boaz’s good, for Naomi’s good, and ultimately the good of Israel. As Mitchell Chase says, "God’s providence plays the long game" (86).

4 And behold, Boaz came from Bethlehem and said to the reapers, "ADONAI be with you." And they answered, "ADONAI bless you."

And behold: Heb. hinneh, demonstrative interjection that arouses the attention of hearers or readers, which often serves to enliven divine monologues and narratives, particularly to invite closer consideration of something; (you) see, look, behold. The dramatic interjection stresses, "and guess who just happened to arrive where Ruth was." Boaz: Heb. Bo'az. See verse 1 above. came: Heb. bo, Qal prtcpl. See the previous verse. from Bethlehem: Heb. Beit-Lechem, lit. "house of bread." Situated five miles south of Jerusalem the village is first mentioned in Scripture as the location of Rachel's death (Gen 35:19).

According to Scripture the town of Bethlehem was founded by Salmon, father of Boaz (1Chr 2:11, 50-51). Bethlehem was the home of Elimelech (Ruth 1:1) was also destined to be the birthplace of King David (1Sam 16:11). The farm of Boaz was perhaps some distance outside the city. The participial phrase could be translated "the one coming from Bethlehem" and hint at Boaz being a type of Messiah, the one to come from Bethlehem (Mic 5:2). and said: Heb. amar, Qal cons. impf. See verse 2 above. to the reapers: Heb. qatsar, Qal prtcpl, masc. pl. See verse 2 above. Greeting the reapers implies gathering them together.

ADONAI: Heb. YHVH (Yod-Hey-Vav-Hey), the sacred name of the God of Israel. YHVH dominates in the Tanakh, first occurring in Genesis 2:4. While not reflected in Bible translations YHVH is not a title or a word for a deity, but the personal name of the God of Israel (Ex 3:15; 2Chr 14:11; Isa 42:8). Most Christian versions render YHVH with "the LORD." See my article The Blessed Name for more discussion on this subject. be with you: Heb. im, prep. with 2mp suffix; with, together with, among. Boaz's first recorded words reveal spiritual depth. Bible versions translate the declaration as a wish prayer, but since there is no verb in the phrase, it could be intended as "ADONAI is with you."

The same greeting occurs in four other verses: (1) King Saul to David, "ADONAI be with you" (1Sam 17:37); (2) Jonathan to David, "ADONAI be with you" (1Sam 20:13); (3) David twice to Solomon, "ADONAI be with you" (1Chr 22:11, 16). In all cases declaring the sacred name in a greeting is only spoken by someone of rank and was not a common social greeting. More common was a greeting of Shalom "peace to you" (Deut 2:26; Jdg 6:23; 19:20; 1Sam 25:6; 1Chr 12:18; Dan 10:19; Luke 10:5; 24:36; John 20:21; Rom 15:33; 1Cor 1:3; 2Cor 1:2; Gal 1:3; Eph 1:2; Php 1:2; Col 1:2; 1Th 1:1; 2Th 1:2; Phm 1:3; 1Pet 5:14; Jude 1:2; 3Jn 1:15; Rev 1:4).

And they answered him: Heb. amar, Qal cons. impf., 3mp. ADONAI: Heb. YHVH. bless you: Heb. barak, Piel cons. impf. with 2ms suffix; to bless, or to kneel. The Hebrew viewpoint is that a "blessing" is an endowment of beneficial power (cf. Gen 1:28), ordinarily transmitted from the greater to the lesser. The mention of the workers blessing their employer Boaz is distinctive in Scripture and may allude to the Aaronic Blessing (Num 6:24). The exact syntax "ADONAI bless you" occurs in only four other verses (Num 6:24; Ps 128:5; 134:3; Jer 31:23). The workers' immediate response indicates mutual respect and perhaps a God-centered workplace.

5 And Boaz said to his servant set over the reapers, "Whose young woman is this?"

And Boaz: Heb. Bo'az. See verse 1 above. said: Heb. amar, Qal cons. impf. See verse 2 above. to his servant: Heb. na'ar, boy, lad, youth, servant, young man. set: Heb. natsab, Niphal prtcpl., to stand, set, establish, station. over: Heb. al, prep. the reapers: Heb. qatsar, Qal prtcpl. mp. See verse 3 above. Gill notes that the job of this supervisor was to direct the work of the employees, to determine what part each was to do, and to see that they did it well; to take care for provisions for them, and to pay them their wages at the end of the day when their work was done (Lev 19:13; Deut 24:15).

Whose: Heb. mi, interrogative pronoun, who, whoever, whom. young woman: Heb. na'arah, young woman, girl, maiden. There was apparently a significant age difference between Boaz and Ruth. is this: Heb. zoth, demonstrative pronoun, this. The Targum frames the question as "Of what nation is this young woman?" Perhaps her clothing might have been somewhat different from that of the Israelite women. Ibn Ezra suggested that the question of Boaz implied he thought her to be married, but more likely Boaz simply wants to know about her family connections.

Boaz must have asked the supervisor the question due to not recognizing Ruth. Boaz had maidservants (verses 13, 22-23 below; 3:2), and he knew she was not one of them. There must have been something different about Ruth that captured his attention. The fact that Boaz asks "whose?' and not "why?" implies that he did not prohibit any poor person from gleaning in his field.

6 The servant set over the reapers answered and said, "She is a Moabitess young woman, the one having returned with Naomi from the land of Moab.

The servant: Heb. ha-na'ar. See the previous verse. set over: Heb. natsab, Niphal prtcpl. See the previous verse. the reapers: Heb. qatsar, Qal prtcpl. mp. See verse 3 above. answered: Heb. anah, Qal cons. impf., to answer, respond, testify, speak, sing. and said: Heb. amar, Qal cons. impf. See verse 2 above. The combination of the verbs "answered and said," occurring frequently in biblical narratives, is a typical Hebraic way of advancing the narrative of dialog. The verb "answered" emphasizes that a verbal response was made and "said" introduces the quotation. Servants often know local gossip.

She is: Heb. hi, fem. pers. pronoun. a Moabitess: Heb. ha-Moabi, adj. See verse 2 above. young woman: Heb. na'arah, See the previous verse. the one having returned: Heb. shuv, Qal perf. with: Heb. im, prep. Naomi: Heb. Naomi. See verse 1 above. from the land: Heb. sadeh. See verse 2 above. of Moab: Heb. Moab, a territory named for the son of Lot and his firstborn daughter (Gen 19:37). At this time Moab was confined south of the Arnon River to the southern end of the Dead Sea (Num 21:23; Jdg 11:18). See the map here.

The Targum adds, "and has become a proselyte," which denotes a convert to Judaism, and not just a resident alien. However, the term "proselyte" came into vogue after the exile and its use in the LXX to translate ger in the Torah and historical books inserts a meaning not actually present during those times. In the Targum the term reflects its meaning in Rabbinic Judaism. See the article Proselyte in the Jewish Encyclopedia. Keil notes that the overseers's answer implies that her history was well known to him, and also to Boaz, although Boaz saw her now for the first time.

7 And she said, 'Please let me glean and gather among the sheaves after the reapers.' And she came and has remained from the morning until now. Here she rested a little in the house."

And she said: Heb. amar, Qal cons. impf. See verse 2 above. The subject of the verb is Ruth. The following request is almost verbatim of the request Ruth presented to Naomi. Please: Heb. na, interjection. See verse 2 above. let me glean: Heb. laqat, Piel impf. cohort. See verse 2 above. and gather: Heb. asaph, Qal conj. perf., to gather, collect, assemble, remove, or take away. among the sheaves: pl. of Heb. omer used for a heap of harvested grain, i.e. a sheaf; but also an omer, as a dry measure. after: Heb. achar, prep. See verse 2 above. the reapers: Heb. qatsar, Qal prtcpl. mp. See verse 3 above.' The overseer explains that Ruth began work after asking permission.

And she came: Heb. bo, Qal cons. impf. See verse 3 above. and has remained: Heb. amad, Qal cons. impf., stand, stood, standing. The verb is equivalent to saying, "she has been on her feet." from: Heb. az, adv., then, at that time. the morning: Heb. boqer, morning. The noun denotes early in the morning or dawn. She came at first light. until: Heb. ad, prep., until, as far as, up to, while, during. now: Heb. attah, adv., now, at this time, at present. The overseer reported that Ruth had been very diligent and focused in her work. If this was mid-day (cf. verse 14 and 17 below), then she had already worked six hours.

Here she rested: to sit, dwell, remain, or inhabit. The verb contrasts with Ruth's standing to work. a little: comparative adv., little, few. She did not take a lengthy break. in the house: In context the noun refers to a little house or tent set up in the fields where workers might take a short break. Jewish interpretation says the "house" was like a hut or booth (Heb. sukkah). The mention of omer would naturally bring to mind the waving of a sheaf of barley at the sanctuary on the day after Passover (Lev 23:10-11), which occurred as Ruth was gleaning.

The mention of omer would naturally bring to mind the waving of a sheaf of barley at the sanctuary that occurred on the day after Passover (Lev 23:10-11). From a theological perspective, the waving of the first-sheaf foreshadows the resurrection of Ruth's Messianic descendant, "the firstfruits of those who have fallen asleep" (1Cor 15:20). The waving ritual began the counting of seven weeks and fifty days until Shavuot (Pentecost) (Lev 23:15-16). This period became known in Jewish tradition as Sefirat HaOmer, "the counting of the omer." The narrative of this chapter occurs sometime during this period.

Meeting of Boaz and Ruth, 2:8-13

8 And Boaz said to Ruth, "Will you not listen, my daughter. Do not go to glean in a field of another; and also, do not go from this place, and thus you shall cling together with my maidservants.

And Boaz: Heb. Bo'az. See verse 1 above. said: Heb. amar, Qal cons. impf. See verse 2 above. to: Heb. el, prep., unto. Ruth: Heb. Rut. See verse 2 above. Will you not: Heb. lo, adv. negative particle; no, not. listen: Heb. shama, Qal perf., hear or listen. my daughter: Heb. bath. See verse 2 above. The personal address indicates that Boaz was no longer a young man and the Hebrew form is a fatherly expression (cf. Deut 22:16; Josh 15:16; Jdg 11:35; Matt 9:18). Do not: Heb. ahl, adv., no, nor, nothing. go: Heb. halak, Qal impf. See verse 2 above. to glean: Heb. laqat, Qal inf. See verse 2 above. in a field: Heb. sadeh. See verse 2 above. of another: Heb. acher, adj., another, other; i.e., another landowner.

and also: Heb. gam, adv., also, even, indeed, moreover. do not: Heb. lo, neg. adv. go: Heb. abar, Qal impf., to pass over, to cross, to go through. from this place: Heb. zeh, demons. pronoun. See the previous verse. and thus: Heb. koh, adv., thus, so, here, in this manner. you shall cling: Heb. dabaq, Qal impf., to cling, cleave, adhere, stick, or join. together with: Heb. im, prep. my maidservants: Heb. na'arah. See verse 5 above. While the term is used primarily of a young woman, here the term denotes valued female laborers who work for Boaz. Use of the term reinforces the age difference between Boaz and the women working in his field.

There is a hint of intimacy and possibly courtship in Boaz speaking directly to the unmarried Ruth. He could have given the instructions to his field supervisor. The situation has some similarities to other stories in the Tanakh of an Israelite man having a providential encounter and conversation with an unmarried woman, such as Isaac represented by Eliezer meeting Rebekah (Gen 24:11-20), Jacob meeting Rachel (Gen 29:1-12), Moses meeting Zipporah (Ex 2:15-17), and the spies meeting Rahab of whom Salmon was probably one (Josh 2:1).

9 Let your eyes be in the field that they are reaping, and go after them. Have I not commanded the male servants not to touch you. When thirsty, you shall go to the water jars and you shall drink from what the male servants have filled."

Let your eyes be: Heb. ayin. See verse 2 above. in the field: Heb. sadeh. See verse 2 above. that: Heb. asher, relative pronoun. See verse 2 above. they are reaping: Heb. qatsar, Qal impf., mp. See verse 3 above. and go: Heb. halak, Qal conj. perf. See verse 2 above. after them: Heb. achar, prep. with fem. pl. suffix. See verse 2 above. Boaz instructs Ruth to stay near his maidservants who would be binding the reaped grain into sheaves. Barnes notes that the fields were not divided by hedges or fences, but only by unplowed ridges. Thus, it would be easy for her to pass off the land of Boaz without being aware of it, and so find herself among strangers where Boaz could not protect her.

Have I not: Heb. lo, adv., negative particle. commanded: Heb. tsava, Piel perf., to command, to charge, to appoint, to ordain. Boaz informed Ruth of his preventative action for her safety. the male servants: pl. of Heb. ha-na'ar. See verse 5 above. not: Heb. bilti, neg. particle, not, except, without. to touch you: Heb. naga, Qal inf., to touch, reach, strike, plague. In context the verb implies to strike so as to cause harm. The prohibition may have been declared, because of a report of some of his male employees being displeased a representative of an oppressor people was allowed to gain from their work.

The verb could also include the idea of touching in a sexual sense (cf. Gen 20:6, 11). At its core this restriction conveys the principle that a man should not touch in any intimate manner a woman to whom he is not married or related (Lev 18:6; 1Cor 7:1). When thirsty: Heb. tsame, Qal conj. perf., to thirst, be thirsty. you shall go: Heb. halak, Qal conj. perf. See verse 2 above. to: Heb. el, prep., unto. the water jars: pl. of Heb. ha-keli, vessel, implement, utensil, article, equipment. and you shall drink: Heb. shathah, Qal conj. perf., to take liquid into the mouth and swallow, drink.

from what: Heb. asher, relative pronoun. See verse 2 above. the male servants: pl. of Heb. ha-na'ar. have filled: Heb. sha'ab, Qal impf., to bale up or draw water, to scoop. Ellicott suggests that the source was possibly the same well by the gate of Bethlehem from which David desired to drink (2Sam 23:15). The instruction, which was probably also passed to the male servants, is that Ruth did not need to seek permission before obtaining water from the filled vessels.

10 And she fell on her face, bowing to the ground and said to him, "Why have I found favor in your sight to take notice of me, since I am a foreigner?"

And she fell: Heb. naphal, Qal cons. impf., to fall, to lie, to be cast down. on: Heb. al, prep. her face: Heb. paneh, face, presence, countenance. bowing: Heb. shachah, Hithpael cons. impf., to bow down, to prostrate oneself, to worship; i.e., bending the body, but not touching the face. to the ground: Heb. erets may designate (1) the ground; (2) "the land" in the sense of a specific territorial area, primarily the Land of Israel; or (3) the earth in a cosmological sense (BDB 75). She humbly showed respect to Boaz in keeping with custom in the East when inferiors approached those of superior rank. There is also a fig. sense of her showing respect to the Land of Israel.

and said: Heb. amar, Qal cons. impf. See verse 2 above. to him: Heb. el, prep. Why: Heb. maddua, interrogative adv., why, for what reason. have I found: Heb. matsa, Qal perf. See verse 2 above. favor: Heb. chen. See verse 2 above. in your sight: Heb. ayin. See verse 2 above. to take notice of me: Heb. nakar, Hiphil inf., to recognize, to discern, to acknowledge, to regard as foreign or strange. The Midrash says this verb "teaches that she prophesied that he was destined to be intimate with her in the way of the world (Ruth Rabbah 5:2). since I am: Heb. anoki, personal pronoun, I, I am.

a foreigner: Heb. nokri, foreign, foreigner. The Targum adds to the response from Ruth, "from the daughters of Moab, who are not purified to enter into the congregation of the Lord?" The term nokri designates a person that is outside Israel's covenant community. Noteworthy is that Ruth does not describe herself as ger, "sojourner. Instead she employs a humble self-deprecation. Even though she fully aligned herself with the God of Israel and His people, she knows that in the eyes of others in the community she is "that Moabite foreigner."

Even though the Torah required just treatment of the alien or stranger, Ruth had no legal basis to "demand her rights." Those legal privileges must be given to her, and to this end Boaz acts.

11 And Boaz answered and said to her, "All that you have done with your mother-in-law after the death of your husband has been fully reported to me, and you left your father and your mother and the land of your birth, and came to a people whom you did not know yesterday and the day before yesterday.

And Boaz: Heb. Bo'az. See verse 1 above. answered: Heb. anah, Qal cons. impf. See verse 6 above. and said: Heb. amar, Qal cons. impf. See verse 2 above. to her: Heb. lah, prep., with regard to. All: Heb. kol, all, every, whole, entire, total. that: Heb. asher, relative pronoun. you have done: Heb. asah, Qal perf., to do, to make, to accomplish, to perform, to act. for: Heb. eth, prep., lit. "with," for the purpose of help. The preposition stresses nearness and companionship. your mother-in-law: Heb. chamoth, husband's mother; a mother-in-law. The term occurs eleven times in the Tanakh, ten of which are in Ruth.

Gill interprets the phrase in a literal sense of assisting Naomi in her journey, and seeing her safe to the end of it. after: Heb. achar, prep. See verse 2 above. the death: Heb. maveth may mean (1) death of the body; (2) the dead, their place or state (Hades); or (3) figuratively of pestilence or ruin. The first meaning is intended here. of your husband: Heb. ish. See verse 1 above. Boaz states the simple fact without passing judgment. Shared widowhood created a special bond. has been fully: Heb. nagad, Hofal inf. absolute, to tell, declare, make known, report, announce. reported to me: Heb. nagad, Hofal perf. The redundancy of the verb stresses the complete nature of the reporting, perhaps from more than one source.

and you left: Heb. azab, Qal cons. impf., to leave, forsake, abandon, let go. your father: Heb. ab, used of a male biological parent, someone who fulfilled the role of a father or an ancestor. and your mother: Heb. em, properly a female birth parent, but also a woman who exercises the control, influence and authority of a mother. Boaz refers to Ruth's birth parents and implies they were living when Ruth departed Moab. Ruth's parents could well have felt she abandoned them by her leaving with Naomi. The Midrash interprets this act of leaving as abandoning the idol worship of her parents (cf. Jer 2:27) (Ruth Rabbah 5:3).

and the land: Heb. erets. See the previous verse. of your birth: Heb. moledeth may mean (1) nativity; (2) (plural) birth-place; (3) (by implication) lineage, native country; or (4) offspring, family. The first meaning applies here. and came: Heb. halak, Qal cons. impf. See verse 2 above. Boaz stresses that Ruth did not merely "come" (Heb. bo), but walked the many miles to achieve her goal. to a people: Heb. am, people, nation or kinfolk. The noun could be shorthand for the term am-ha'arets, "people of the land," i.e., the people of Israel. In Scripture the term is often viewed in contrast with the ruling class.

whom: Heb. asher, relative pronoun. you did not: Heb. lo, neg. particle. know: Heb. yada, Qal perf., to have seen or perceived, hence, to know. Ruth's only knowledge of the land and people of Israel came from her husband and his parents, whatever they chose to reveal. yesterday: Heb. temol, adv., yesterday, fig. of recently or formerly (BDB 1069). and the day before yesterday: Heb. shilshowm, adv., three days ago, or specifically the day before yesterday; idiomatic for formerly (BDB 1026). The uncommon Hebrew construction of temol-shilshowm is translated in Bible versions simply as "before" or "previously." The redundant temporal reference stresses how Ruth's knowledge changed in a short time.

The Targum provides this extended quotation from Boaz: 'It has surely been told to me concerning the word of the sages that, when the Lord decreed concerning them, he did not decree against any but the men. And it was told to me by prophecy that there will come forth from you kings and prophets because of [all] the kindness which you have done for your mother-in-law, because you have supported her after your husband died and you forsook your god and your people [and your father and mother] and the land of your birth and went to become a proselyte and to dwell among a people who were not known to you before.

12 May ADONAI repay your work, and may your reward become full from ADONAI, the God of Israel, under whose wings you have come to seek refuge."

May ADONAI: Heb. YHVH, the sacred name of the God of Israel. See verse 4 above. repay: Heb. shalam, Piel impf., to be complete, to be sound, to make amends, to finish, to repay, to reward. your work: Heb. poal, work, deed, act, or labor. The noun could allude to the gleaning, which Ruth undertook to provide for her mother-in-law and herself. More likely is that the word is used in the broader sense of all that Ruth had done for Naomi. and your reward: Heb. maskoreth, wages, reward, or payment. The noun occurs only four times in the Tanakh, the previous three meaning that which is earned from an employer for labor (Gen 29:15; 31:7, 41).

In this context of the divine invocation, the term takes on the meaning of a divine reward for righteous deeds (cf. Matt 5:12; Col 3:24). The Targum interprets the reward as gaining in the world to come. become: Heb. hayah, Qal, conj. impf. jussive, to be, become, come to pass, exist, happen. full: Heb. shalem, adj. complete, whole, full, or perfect. from: Heb. im, prep. ADONAI: Heb. YHVH. the God: Heb. Elohim, God, the Creator and owner of all things (Gen 1:1). In Hebrew thought the plural form of Elohim represents fullness, which excludes the existence of any other deity (cf. Isa 44:6; 45:5-6; 46:9).

of Israel: Heb. Yisrael ("God prevails"), the name given to Jacob (Gen 32:28) and then the people descended from his twelve sons. The phrase "God of Israel" first occurs in Exodus 5:1 in which Moses informs Pharaoh that ADONAI is the God of Israel, denoting the special covenantal relationship. The God of Israel is the only God there is and Israel His only people. Every other religion has their non-existent deity, but only to Abraham, Isaac, Jacob and then Moses did the true God reveal His name, His election and His commandments.

Over and over in the Tanakh God promised that He would never forsake Israel and Paul affirms the fact (Rom 11:1-2). In fact, God declared that there is a better chance of the universe blowing up than that He would renege on His promises to Israel (Jer 33:25-26). Yet, for centuries Christianity has worshipped a promise-breaking God, falsely claiming that God had permanently rejected Israel in spite of biblical evidence to the contrary. Since only the God of Israel saves (Jer 16:19-20), then salvation for Gentiles requires joining themselves to Israel (Eph 2:11-22).

under: Heb. tachath, prep., under, place, instead. whose: Heb. asher, relative pronoun. wings: Heb. kanaph, an edge or extremity, specifically of a bird, a wing, wings. The zoomorphic word picture likens God to a bird, such as an eagle or a chicken that protects its young under its wings (cf. Deut 32:11; Luke 13:34). The imagery of a bird caring for its young was a powerful symbol of protection and provision. Various psalms laud ADONAI as sheltering with wings, "He will cover you with His feathers, and under His wings you will find refuge. His faithfulness is body armor and shield" (Ps 91:4 TLV; cf. Ps 17:8; 36:7; 57:2).

Jewish tradition describes a convert who accepts the Torah and its path of righteousness as having come under the "wings of the Shechinah" (Shabbat 31a; Sanhedrin 96a). The term shechinah, which is not found in Scripture, refers primarily to the "glory of ADONAI" or the Divine Presence, first represented by the pillar of cloud and fire that led Israel out of Egypt (Ex 13:21), later manifested to Israel in the wilderness (Ex 16:10; 24:16-17) and finally rested in the sanctuary (Ex 40:34).

you have come: Heb. bo, Qal perf. See verse 3 above. to seek refuge: Heb. chasah, Qal inf., to take refuge, to trust, or to seek shelter. Boaz affirms a truth about the God of Israel, echoed by David and the prophets (2Sam 22:31; Ps 18:30; Joel 3:16; Nah 1:7). The verb expresses a conscious movement toward God for protection, deliverance, or hope. The action is the deliberate choice of faith even in the face of uncertainty. Viewing God as a refuge affirms that He is the only Savior and our security (Ps 18:2). In addition He is a stronghold against oppressors while judging wickedness (Ps 9:9).

The Targum interprets the wish prayer: "May the Lord repay you a good payment in this world for your good deeds, and may your reward be perfect in the next world from before the Lord, the God of Israel, to whom you have come to become a proselyte and to shelter under the shadow of his glorious Sh'khinah. And by that merit you will be saved from the judgment of Gehenna so that your portion may be with Sarah and Rebekah and Rachel and Leah." This is an extremely presumptive interpretation, which reflects the perspective of Rabbinic Judaism.

13 And she said, "May I continue to find favor in your sight, my lord, for you have comforted me and indeed have spoken to the heart of your maidservant, though I am not one of your maidservants."

Reference: DSS: 2Q16 Ruth

And she said: Heb. amar, Qal cons. impf. See verse 2 above. May I continue to find: Heb. matsa, Qal impf. cohort. See verse 2 above. favor: Heb. chen. See verse 2 above. in your sight: Heb. ayin. See verse 2 above. Ruth makes a request, not a declaration. She hopes he won't be influenced by some in the community that might disparage her because of her birth (cf. verse 15 below). my lord: Heb. adon, lord, master or owner. The respectful address acknowledges Boaz as her social superior. for: Heb. ki, conj., which is used here to express causation, for, because. The third usage is intended here.

you have comforted me: Heb. nacham, Piel perf., properly to sigh, i.e. breathe strongly, and hence (in a favorable sense) to pity, or console. and indeed: Heb. ki. have spoken: Heb. dabar, Piel perf., to speak, declare, converse, or command. to the heart: Heb. leb, heart or mind, used fig. for the feelings, the will and even the intellect. Ruth alludes to a deep emotional impact of Boaz's encouragement. of your maidservant: Heb. shiphchah, maidservant, female servant, or handmaid. Edersheim observes that "now for the first time, the secret of her long-hidden sorrow bursts from Ruth" (395). As Boaz stated in verse 11 Ruth had quietly endured three major losses of husband, parents and country and she was comforted in knowing that Boaz understood.

though I: Heb. anoki, pers. pron. See verse 10 above. am: Heb. hayah, Qal impf. not: Heb. lo, neg. particle. one: Heb. echad, the number one, single, first, or alone. of your maidservants: Heb. shiphchah, fem. pl. construct. Ruth states a simple fact that she was not employed by Boaz, nor was she part of his household. Yet he has shown her a personal regard. In her humility Ruth does not feel worthy of such kindness and compassion. The Targum offers a misinterpretation of Ruth's words that suggests the cause of her consolation was not Boaz's understanding of her losses but assurance of religious benefits she gained by joining Israel.

"May I find favor before you, my lord, for you have comforted me by deeming me worthy to be admitted to the congregation of the Lord and you have spoken consolation to the heart of your maidservant in that you have assured me of inheriting the next world in righteousness, when I have not merit to have a portion in the next world, even with one of your maidservants."

Fellowship with Boaz, 2:14-18

14 And Boaz said to her, "Come here at the time of food and eat from the bread and dip your piece of bread in the sour wine." And she sat beside the reapers; and he handed to her roasted grain, and she ate and was satisfied and had some remaining.

And Boaz: Heb. Bo'az. See verse 1 above. said: Heb. amar, Qal cons. impf. See verse 2 above. to her: Heb. lah, prep. fem. sfx., unto. Boaz speaks directly to Ruth instead of through a subordinate. Come: Heb. nagash, Qal imp., to draw near, approach, come near. The verb is an invitation to an intimate encounter that hints of courtship, priestly service and worship (cf. Gen 18:23; Ex 19:15, 22; Lev 2:8; Deut 4:11). here: Heb. halom, adv., here, this far, this place. The choice of using halom is striking. The term halom is used in passages mentioning "holy ground" or a place of encountering God (Gen 16:13; Ex 3:5; 1Sam 10:22; 14:36, 38; 2Sam 7:18; 1Chr 17:16; Ps 73:10).

The midrash treats the adverb as meaning "drawing near to kingship," referring to David (2Sam 7:18) (Ruth Rabbah 5:6). The table fellowship of Boaz and Ruth advances their relationship, which will result in marriage and eventually the birth of David. at the time: Heb. eth, time or season. of food: Heb. okel, food, nourishment, provision. Many versions render the "time of food" as "mealtime." Gill suggests the meal would be dinner, which had not happened yet but would soon. and eat: Heb. akal, Qal conj. perf., to consume food by mouth, eat, ate. The invitation is to leisurely enjoy the prepared menu.

from: Heb. min, prep., from, out of. the bread: Heb. ha-lechem, a baked product made from cereal grain, bread, but also used as a general term for food or meal (Gen 3:19). The midrash allegorically interprets the bread as the "bread of kingship," specifically of the Messianic king. Since there is no mention of matzah this time of the barley harvest, which can last most of the days of "counting the omer," must be following the week of unleavened bread. and dip: Heb. tabal, Qal conj. perf., to dip, immerse, plunge.

your piece of bread: Heb. path, morsel, piece, fragment. in the sour wine: Heb. chomets, wine or other fermented drink that has turned sour. Most English Bibles identify it as vinegar. The liquid was considered a cooling condiment in the hot weather. The midrash likens the vinegar to afflictions and suggests a connection with the pain suffered by the "atoning one" (Isa 53:5). The midrash inadvertently swerves into the truth that the Messianic King is also the Lamb of God who takes away sin. And she sat: Heb. yashab, Qal cons. impf., to sit, dwell, remain, inhabit. beside: Heb. tsad, side, beside, alongside. the reapers: Heb. qatsar, Qal prtcpl, mp. See verse 2 above. Ruth did not seek a place of honor close to Boaz (cf. Prov 25:6-7; Luke 14:8-10).

and he handed: Heb. tsabat, Qal cons. impf., to grasp, i.e. hand out, hold out, reach. The verb occurs only here in the Tanakh. The LXX translates the verb with ebounisen, "heaped up," which indicates giving Ruth an extra portion (cf. 1Sam 1:5). to her: Heb. lah, prep. Boaz took action personally rather than delegate to a servant. Here is another mark of being a type of the Messiah who came "to serve and not to be served" (Mark 10:45). roasted grain: Heb. qali, roasted or parched grain, a common food. The noun refers to newly reaped grain and roasted in a pan, and eaten with bread or as a substitute for bread.

and she ate: Heb. akal, Qal cons. impf. and was satisfied: Heb. saba, Qal cons. impf., to be satisfied, to be full, to have in excess. The verb hints that perhaps for some time Ruth's meals had been meager. Today she could enjoy the bounty before her. and had some remaining: Heb. yathar, Hiphil cons. impf. to remain, be left over, to excel, to preserve. Ellicott notes that this verb indicates a portion saved for Naomi (verse 18 below). The verb hints at the miraculous excess of food mentioned only a few times in Scripture (Ex 16:22-23; 2Chr 31:3-10; John 6:9-13). Surplus of food is a testimony to God’s provision who expects generosity toward those in need (Deut 24:19–21).

15 And she arose to glean, and Boaz commanded his male servants, saying, "Let her glean even among the sheaves, and do not shame her.

And she arose: Heb. qum, Qal cons. impf., to arise from a sitting or reclining position or to stand. to glean: Heb. laqat, Piel inf. See verse 2 above. Having eaten Ruth dutifully returned to her work. She was not going to take advantage of Boaz's generosity. and Boaz: Heb. Bo'az. See verse 1 above. commanded: Heb. tsavah, Piel cons. impf., to command, to charge or to give an order. his male servants: Heb. na'ar, mp. See verse 5 above. The plural noun refers to male employees engaged in harvesting the barley. saying: Heb. amar, Qal inf. See verse 2 above.

Let her glean: Heb. laqat, Piel impf. even: Heb. gam, adv. See verse 8 above. among: Heb. bayin, prep., between, among, interval, space. the sheaves: Heb. omer, mp. See verse 7 above. Ruth was not to be limited to the edges or corners of the field (Lev 23:22). and do not: Heb. lo, neg. particle. shame her: Heb. kalam, Hiphil impf. The verb properly means to wound, and in context can mean to shame, to humiliate, to disgrace, whether by insults, criticism, false accusations, or prurient derision. Boaz sought to safeguard Ruth's dignity while she gleaned.

16 And also pulling you shall pull for her from the bundles and you shall leave them that she may glean. And you shall not rebuke her."

And also: Heb. gam. See verse 8 above. Boaz adds to his directive to his workers. Boaz adds three directives to his male servants. pulling: Heb. shalal, Qal inf. absolute, to strip, take a spoil, or plunder. you shall pull: Heb. shalal, Qal impf., mp. The redundancy of the verb is purposeful and stresses intensive action. for her: Heb. lah, prep. fem. sfx., with regard to. from: Heb. min, prep., lit. "out of." the bundles: Heb. tsebathim, bundle of grain. The term occurs only here in the Tanakh. The noun denotes a discrete portion of harvested stalks that has been grasped and pulled out of a larger collection. In agrarian practice it stood midway between single fallen ears and the fully bound sheaf, marking produce intentionally separated from the main yield (BHTL).

and you shall leave them: Heb. azab, Qal conj. perf., mp, to leave, forsake, abandon, let go, or permit. that she may glean: Heb. laqat, Piel conj. perf. Morris suggests Boaz employs a word picture of taking a spoil and in effect says to his workers, "Grab from the bundles of sheaves as though you were taking a spoil, but then leave them as a spoil for her. Ruth was not to know that this was Boaz's gift to her, so she could assume she was gleaning it all on her own. Morris sees the act of gleaning as symbolic of a believer studying God's word and likens it to David's saying "I rejoice at Your word, as one who finds great spoil" (Ps 119:162).

And you shall not: He. lo, neg. particle. rebuke her: Heb. ga'ar, Qal impf., 2mp, to rebuke, to reprove, to chide. Boaz makes it clear that with his approval authority, the reapers must not try to stop Ruth gleaning among the sheaves. In effect, the workers are not to speak to Ruth at all about her gleaning.

Dexter comments that Boaz considered Ruth's feelings by making sure her needs were met, but not drawing attention to the fact that he did it. If he told her she would likely feel uncomfortable and embarrassed. She might protest. Or she might in turn make a big deal out of thanking Boaz and showing him appreciation. He did not do it for appreciation. He did not do it to impress her. He acted solely for her well-being. Yeshua exhorted His disciples to give to the poor in such a way that the right-hand does not know what the left hand is doing (Matt 6:3). In other words, just as Boaz acted let generosity be anonymous.

17 And she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah of barley.

And she gleaned: Heb. laqat, Cons. impf. See verse 2 above. in the field: Heb. b'sadeh. See verse 2 above. until: Heb. ad, prep. See verse 7 above. evening: Heb. ereb ("erev") marks the time of day beginning with the setting of the sun and extending into early night, evening. Then she beat out: Heb. chabat, Qal cons. impf., to beat, to strike, to knock. The verb depicts beating out small quantities of grain; distinct from threshing on an open floor. what: Heb. asher, relative pronoun. See verse 2 above.

she had gleaned: Heb. laqat, Piel perf. and it was: Heb. hayah, Qal cons. impf. See verse 12 above. about an ephah: Heb. ephah, a dry measure of grain equal to ten omers (Ex 16:36), about three pecks and three pints of our English measure. (See Edersheim-Temple, Chap. 13). of barley: Heb. seorah, a cereal plant belonging to the grass family, having awned flowers that grow in tightly bunched spikes, with three small additional spikes at each node. The feminine form of the noun signifies the plant. Morris notes that an omer of manna was adequate for the daily needs of one man. Boaz's generosity is measured by the fact that the "bundles" he had left for Ruth were ten times her daily need (DSB 314).

18 And she took it up and went into the city and her mother-in-law saw what she had gleaned. And she brought it out and gave Naomi what she had left over from her satiety.

And she took it up: Heb. nasah, Qal cons. impf., to lift, carry, take. and went: Heb. bo, Qal cons. impf. See verse 3 above. into the city: Heb. iyr, a population center whose size or number of inhabitants could range broadly, a city or town. The city is Bethlehem. and her mother-in-law: Heb. chamoth. See verse 11 above. saw: Heb. ra'ah, Qal cons. impf., to see. what: Heb. asher, relative pronoun. she had gleaned: Heb. laqat, Piel perf. See verse 2 above.

And she brought it out: Heb. yatsa, to go or come out, to bring forth. The subject of the verb is Ruth. and gave: Heb. nathan, Qal cons. impf., to give, put or set. The verb depicts handing over as an act of generosity. Naomi: Heb. Naomi. See verse 1 above. what: Heb. asher. she had left over: Heb. yathar, Hiphil perf. See verse 14 above. from her satiety: Heb. soba, abundance, fullness, satisfaction. Although soba is a noun the great majority of versions translate it as a verb, "satisfied." In this act of sharing the bounty from her day of hard work Ruth's selfless character is demonstrated.

Works Cited

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com.

BHTL: BibleHub Topical Lexicon, BibleHub.com. nd.

Clarke: Adam Clarke (1762-1832), Commentary on the Holy Bible: Luke (1826). Online.

DSB: Defenders Study Bible. World Publishing Co., 1995. [KJV with explanatory notes by Dr. Henry M. Morris, formerly President of Institute for Creation Research.]

Dexter: Jason Dexter. Study Ruth: A Story of Love and Redemption. Online.

Edersheim: Alfred Edersheim (1807-1888), Bible History Old Testament (1876-87). Book 3, Chap. 21. Hendrickson Publishers, 1995. Online.

Edersheim-Temple: Alfred Edersheim (1825-1889), The Temple: It's Ministry and Services (1874). New Updated Edition. Hendrickson Publishers, Inc., 1994. Online.

Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online.

Exell: Joseph S. Exell, ed. (1849–1910), Ruth, The Pulpit Commentary, Vol. 16. Hendrickson Pub., 1985. Online.

Farrar: Frederic W. Farrar (1831–1903), Ruth, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online.

Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online here.

Ginzberg: Louis Ginzberg, The Legends of the Jews, 1909. Online.

Ibn Ezra: Revised Jewish Publication Society Tanakh, 2023; with annotations by Abraham ibn Ezra (1089-1164), Medieval Jewish Commentator. Online.

Keil: C.F. Keil (1807-1888), The Book of Ruth, Commentary on the Old Testament, Vol. 2 (1866-1891) by C.F. Keil and F. Delitzsch. Hendrickson, 2006.

Lightfoot: John Lightfoot (1602-1675), Complete Works of Rev. John Lightfoot. J.F. Dove, 1825. Online.

Rashi: Rabbi Shlomo Yitzhaqi (1040-1105), Commentary on the Tanakh. Online. (French rabbi, rabbinical judge and commentator)

Ross: Allen P. Ross, Introducing Biblical Hebrew. Baker Academic, 2001.

Midrash: Ruth Rabbah, Sefaria Midrash Rabbah, 2022. Online. The midrash was composed c.700 – c.950 CE.

Targum: Targum Ruth in English, (1−600 A.D.) trans. C.M.M. Brady, nd. Online.

Thayer: Joseph Henry Thayer (1828-1901), Greek-English Lexicon of the New Testament (Harper Brothers, 1889). Hendrickson Publishers, 2003. Online.