Ruth2
English Standard Version
1Now had a of her , a of the of , whose was .
2And the to , me to the and among the ears of him in whose I shall . And she to her, , my .
3So she and and in the the , and she to the of the belonging to , who was of the of .
4And , from . And he to the , The Lord be with you! And they , The Lord you.
5Then to his who was in of the , is ?
6And the who was in of the , She is the young , who came with from the of .
7She , let me and among the the . So she , and she has early until , except for a .
8Then to , Now, , my , do to in one, but keep my .
9Let your be on the that they are , and them. Have I not the not to you? And when you are , to the and what the have .
10Then she on her , to the , and to him, have I in your , that you should take of me, since I am a ?
11But her, that you have for your the of your has been to me, and how you your and and your and to a that you did .
12The Lord you for what you have , and a be given you by the Lord, the of , under whose you have to !
13Then she , I have in your , my , for you have me and to your , though I am of your .
14And at to her, and some and your in the . So she the , and he to her . And she until she was , and she had some .
15When she to , his , , Let her even among the , and do her.
16And also some from the for her and it for her to , and do her.
17So she in the until . Then she what she had , and it was about an of .
18And she and the . Her what she had . She also and her what food she had after being .
19And her to her, did you ? And have you ? be the man who of you. So she her with whom she had and , The with whom I is .
20And to her , May he be by the Lord, whose has the or the ! also to her, The is a of ours, one of our .
21And the , , he to me, You shall by my until they have my .
22And to , her , It is , my , that you with his , in you be .
23So she kept the of , the of the and . And she with her .
Study Guide
Public-domain commentary and original-language notes for Ruth 2.
Chapter Summary
In this chapter: Ruth gleans in the field of Boaz. (1–3). The kindness of Boaz to Ruth. (4–16). Ruth returns to her mother-in-law. (17–23).
vv1-3
Observe Ruth's humility. When Providence had made her poor, she cheerfully stoops to her lot. High spirits will rather starve than stoop; not so Ruth. Nay, it is her own proposal. She speaks humbly in her expectation of leave to glean. We may not demand kindness as a debt, but ask, and take it as a favour, though in a small matter. Ruth also was an example of industry. She loved not to eat the bread of idleness. This is an example to young people. Diligence promises well, both for this world and the other. We must not be shy of any honest employment. No labour is a reproach. Sin is a thing below us, but we must not think any thing else so, to which Providence call us. She was an example of regard to her mother, and of trust in Providence. God wisely orders what seem to us small events; and those that appear altogether uncertain, still are directed to serve his own glory, and the good of his people.
vv4-16
The pious and kind language between Boaz and his reapers shows that there were godly persons in Israel. Such language as this is seldom heard in our field; too often, on the contrary, what is immoral and corrupt. A stranger would form a very different opinion of our land, from that which Ruth would form of Israel from the converse and conduct of Boaz and his reapers. But true religion will teach a man to behave aright in all states and conditions; it will form kind masters and faithful servants, and cause harmony in families. True religion will cause mutual love and kindness among persons of different ranks. It had these effects on Boaz and his men. When he came to them he prayed for them. They did not, as soon as he was out of hearing curse him, as some ill-natured servants that hate their master's eye, but they returned his courtesy. Things are likely to go on well where there is such good-will as this between masters and servants. They expressed their kindness to each other by praying one for another. Boaz inquired concerning the stranger he saw, and ordered her to be well treated. Masters must take care, not only that they do no hurt themselves, but that they suffer not their servants and those under them to do wrong. Ruth humbly owned herself unworthy of favours, seeing she was born and brought up a heathen. It well becomes us all to think humbly of ourselves, esteeming others better than ourselves. And let us, in the kindness of Boaz to Ruth, note the kindness of the Lord Jesus Christ to poor sinners.
vv17-23
It encourages industry, that in all labour, even that of gleaning, there is profit. Ruth was pleased with what she gained by her own industry, and was careful to secure it. Let us thus take care that we lose not those things which we have wrought, which we have gained for our souls' good, 2Jo 1:8. Parents should examine their children, as Naomi did, not to frighten or discourage them, so as to make them hate home, or tempt them to tell a lie; but to commend them if they have done well, and with mildness to reprove and caution them if they have done otherwise. It is a good question for us to ask ourselves every night, Where have I gleaned to-day? What improvement have I made in knowledge and grace? What have I done that will turn to a good account? When the Lord deals bountifully with us, let us not be found in any other field, nor seeking for happiness and satisfaction in the creature. We lose Divine favours, if we slight them. Ruth dutifully observed her mother's directions. And when the harvest was ended, she kept her aged mother company at home. Dinah went out to see the daughters of the land; her vanity ended in disgrace, Ge 34. Ruth kept at home, and helped to maintain her mother, and went out on no other errand than to get provision for her; her humility and industry ended in preferment.
Key Words
נׇעֳמִי: Noomi, an Israelitess
יָדַע: to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
גִּבּוֹר: powerful; by implication, warrior, tyrant
מִשְׁפָּחָה: a family, i.e. circle of relatives; figuratively, a class (of persons), a species (of animals) or sort (of things); by extension a tribe or people
אֱלִימֶלֶךְ: Elimelek, an Israelite
שֵׁם: an appellation, as amark or memorial of individuality; by implication honor, authority, character
בֹּעַז: Boaz, the ancestor of David; also the name of a pillar in front of the temple
רוּת: Ruth, a Moabitess
מוֹאָבִי: a Moabite or Moabitess, i.e. a descendant from Moab
Cross References
Ruth 2The Mosaic law establishing the poor and stranger's right to glean the corners of fields.
Supported by Matthew Poole, JFB
Explicit commandment protecting the stranger, fatherless, and widow's access to left-behind crops.
Supported by Matthew Poole, JFB
Reiteration of the harvest law forbidding complete reaping to leave gleanings for the poor.
Supported by Matthew Poole
Metaphor of taking refuge under the shadow of God's wings parallel to Boaz's blessing.
Supported by Matthew Poole
The psalmist's plea to be hidden under the shadow of God's wings.
Supported by Matthew Poole
Law of the kinsman redeemer (Goel) who has the right to redeem family property.
Supported by JFB
The levirate marriage law, outlining the duty of the next of kin to the widow.
Supported by JFB
Jesus' imagery of gathering children under wings, echoing the Lord God of Israel's wings.
Supported by Matthew Poole
Promise of finding trust and shelter under the feathers and wings of God.
Supported by Matthew Poole
Illustrates the wisdom of staying close to a proven friend (Boaz) and not forsaking his field.
Supported by Matthew Henry
Associating with wise, godly companions (Boaz's maidens) instead of wandering into dangerous fields.
Supported by Matthew Henry
Use of 'touch' to mean harming or violating someone, matching Boaz's command.
Supported by Matthew Poole
Idiomatic warning that he who 'touches' this person will surely be put to death.
Supported by Matthew Poole
The posture of bowing low to the ground as a civil or religious sign of respect.
Supported by Matthew Poole
Genealogical confirmation of Boaz's place in the messianic lineage of David and Jesus.
An omer is defined as the tenth part of an ephah, providing scale for Ruth's yield.
Supported by JFB
Thematic parallel of the virtuous woman who works willingly with her hands through the harvest.
Supported by Matthew Poole