Notes on Ruth 2

Blaine Robison, M.A.

Published 26 August 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

1 And Naomi had a kinsman of her husband, a mighty man of prominence, from the family of Elimelech. And his name was Boaz.

And Naomi: Heb. Naomi ("pleasant"), widow of Elimelech and mother-in-law of Ruth. had a kinsman: Heb. modah, acquaintance or kinsman, from yada, to know by experience, particularly to know a person, be acquainted with. 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. a mighty: Heb. gibbor, adj., strong, mighty. The term denotes a person characterized by superior strength, courage, capability and influence. The majority of references are to military heroes, but the word also embraces leaders of civic life, champions of justice, models of moral strength and, supremely, the Messiah who redeems (Isa 9:6; 47:4).

man: Heb. ish. The fact of the man being described with gibbor, instead of the generic gadol, "great," may give credence to the suggestion that this man was one of the judge-deliverers. of prominence: Heb. chayil may mean army, capability, strength, valor, or wealth. The term has a variety of uses in the Tanakh and the context decides whether the focus is military prowess, moral virtue, economic capacity, or social standing, yet all uses share the idea of effective power placed at the disposal of the covenant people. The Targum interprets the description as "a strong man, mighty in the Law." Many versions render the noun as "wealth," which is supported by the following narrative of agricultural prosperity.

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.

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"), LXX Booz. Rashi deduced that Boaz was a son of the brother of Elimelech (cf. Ruth 3:12; 4:1-3). 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.

The name of Boaz is repeated in biblical genealogies (Ruth 4:21; 1Chr 2:11-12; Matt 1:5; Luke 3:32), and presented as an ancestor of King David and Yeshua the Messiah. Targum 1:1 identifies Boaz as an alternate name of Ibtzan, the tenth judge (Jdg 12:8-10), 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).

Josephus also places the life of Boaz during the administration of Eli (Ant. V, 9:1-2). According to Jewish tradition Samuel wrote the book of Judges, and the only thing of note recorded about Ibtzan is that he had 30 sons and 30 daughters (Jdg 12:9), which implies he was a polygamist. Targum 4:6 declares that Boaz was unmarried when he met Ruth.

2 And Ruth the Moabitess said to Naomi, "Let me go please 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. Let me go: Heb. halak, Qal impf. cohortive, to go, walk, come, proceed, or move. The foundational sense of the verb is physical motion. please: Heb. na, interjection, please, now, pray. The term is used particularly in entreaties seeking a favorable response. 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's request gives the definition of gleaning, which is to gather small amounts of grain left behind after a harvest. after one: Heb. achar, adv., after, behind, following. in whose: Heb. asher, adv., 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. 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 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. and having arrived: Heb. bo, Qal cons. impf., to come, to go, to arrive, or to enter. 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 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.

The participle has three uses: (1) it may function as an adjective attributing description; (2) it may function as a verb to stress the durative, linear action of the verb; or (3) it may function as a substantive noun (Ross 126ff). The third use applies here. 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, 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. Scripture, however, consistently presents such coincidences as occurring according to the deliberate providence of God, whether for blessing (Gen 24:12) or calamity (Deut 31:17). Even events considered "accidental" (1Sam 6:9) are shown to be under God's hand. The verb 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). As Mitchell Chase says, "God’s providence plays the long game" (86).

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 Messianic genealogy that included Ruth and Boaz was not an accident. 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. In the immediate sense God brought Ruth to Boaz’s field for her good, for Boaz’s good, and for Naomi’s good.

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 Ezra the town of Bethlehem was founded by Salmon, grandson of Caleb (1Chr 2:50-51). Bethlehem was the home of Elimelech (Ruth 1:1) was also destined to be the birthplace of King David (1Sam 16:11). The 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.

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."

And they answered: Heb. amar, Qal cons. impf., 3mp. him: Heb. lo, prep. with 3ms suffix. 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.

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.]

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

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

Targum: Aramaic Targum on Ruth, (1−600 A.D.) trans. Samson H. Levy, 1934. Online.

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