Ruth 2:1-3

 

 

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Ruth 2:1 Now Naomi had a kinsman of her husband, a man of great wealth, of the family of Elimelech, whose name was Boaz.(NASB: Lockman)

GWT: Naomi had a relative. He was from Elimelech's side of the family. He was a man of outstanding character named Boaz. (GWT)
KJV: And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz.
Young's Literal: And Naomi hath an acquaintance of her husband's, a man mighty in wealth, of the family of Elimelech, and his name is Boaz.

Septuagint (LXX):  kai te Noemin aner gnorimos to andri autes o de aner dunatos ischui ek tes suggeneias Abimelech kai onoma auto Boos
Click here for explanation of verb parsing abbreviations in parentheses after each verb

English of Septuagint: And Noemin had a friend an acquaintance of her husband, and the man was a mighty man of the kindred of Elimelech, and his name was Booz

REFERENCES ON RUTH

Albert Barnes
Kay Arthur
Iain Campbell
Thomas Constable
Adam Clarke
Bob Deffinbaugh
Discovery Pub.
Warren Dodd
Don Fortner
Max Frazier
David Guzik
Matthew Henry
Selwyn Hughes
Jamieson, F, B
Middletown Bible
Net Bible
PathLight
John Piper
David Reed
C H Spurgeon
C H Spurgeon
Ray Stedman
Richard Strauss
Joe Temple
Joe Temple
Joe Temple
Today in Word
Steve Zeisler
Steve Zeisler

Ruth 2
Ruth: Kinsman Redeemer, Part 1; Part 2
 Ruth 1:19-2:1 The Arrival
 Ruth 2: 37 pages of notes
 Ruth 2
 Ruth: A Light in Dark Days
 Ruth Booklet
 Ruth 2:1-7
 Ruth 2:1-12 Seek And Ye Shall Find
 Ruth 2: Devotional   
 Ruth 2
 Ruth 2
 Ruth 2:1, 2:2, 2:3, 2:3
 Ruth 2
 Ruth Notes
 Ruth 2: Net Bible Notes
 Ruth 2 
Ruth 2: Under the Wings of God
 Ruth 2:1-7: Audio plus notes
 Ruth 2:2: Gleaning God's Riches (Devotional)
 Ruth 2:3: Not By Accident (Devotional)
 Ruth: The Romance of Redemption
Ruth: Two to Get Ready: Story of Boaz & Ruth
 Ruth Reaping
Ruth: Kinsman Redeemer Pt 1; Part 2; Part 3
 Ruth: The Ability to Redeem - Pt 1; Part 2
 Ruth 2:1-13, Ruth 2:1-16; Ruth 2:1-23
 Ruth 2:1-16: One Fine Day
 Ruth 2:1-3:13: Lover's Language
NOW NAOMI HAD A KINSMAN: (see notes Ruth 2:20, Ruth 3:2, Ruth 3:12, Ruth 4:3)

The Hebrew literally reads

"and [there was] to Naomi a relative, to her husband, a man mighty in substance, from the clan of Elimelech, and his name [was] Boaz.” 

Note that in this chapter the first and last verses are the comments of the narrator who is giving us context so that we can understand the significance of the events in the next few verses. The story really begins to unfold in verse 2.

 Zeisler observes

"that chapter 2 is the story of just one twenty-four hour period. In the first five verses of the book, ten years whizzed by. A famine started and ended, a family migrated, two marriages were made, and three men died. Now we have an entire chapter that covers just one day. That also ought to persuade us to listen very carefully to the details, to observe the scene, to wonder and enter into what these people experienced. For three thousand years people have been blessed by reading what took place on this particular day when Ruth and Boaz began their relationship." (Ruth 2:1-16: One Fine Day)

"Kinsman" (04129) is not the Hebrew word goel (kinsman redeemer) but the Hebrew noun "moda" or "mowda" which means simply a relative and is derived from the Hebrew verb yada which means to know.  Young's Literal translation conveys the meaning of the root word (to know someone) referring to Boaz as merely an "acquaintance." It denotes the person with whom one is intimately acquainted and thus one’s near relation. Solomon uses moda in Proverbs instructing us to

"call understanding your intimate friend (moda)" (Pr 7:4)

The narrator is carefully holding back the key information that Boaz is far more than just a family acquaintance and a relative until near the end of this chapter when he is unveiled as one of their kinsman-redeemers (see note Ruth 2:20). For now we know that Boaz was Naomi's kin on her husband's side and yet is interesting that she does not appear to make any appeal to him for assistance even though the term used here (moda) indicates Boaz was well known to her. Conversely, it is also intriguing that this very generous kinsman had not sent for Naomi although he too was clearly aware of her arrival  (cf note Ruth 2:11)

The Greek word used to translate "kinsman" is suggeneia (sún = with which denotes close fellowship + génos = offspring, nation, family) which describes a relative or one's own people, an extended family system or the group of persons who are members of the extended family.

A MAN OF GREAT WEALTH: (Dt 8:17 Dt 8:18; Job 1:3; 31:25)

"a rich and influential man" (TEV)

"a rich relative" (NCV)

"a prominent kinsman" (NAB)

"He was a wealthy, prominent man" (NET)

"well–to–do" (NJB)

"a man of standing" (NIV)

The Chaldee reads "mighty in the law."

God's Word Translation renders it "a man of outstanding character". I especially like the last translation because reputation is what others think about you, but character is what those really know you, know you to be.

Boaz is prominent (influential) and wealthy which well suits him for his role as a "redeemer" and "restorer".

The Handbook on the Book of Ruth notes that...

It is also important that the theme of restoration and “filling” be brought about by the event of harvest, which, in a sense, is a kind of celebration of the fertility of the earth and therefore an implied abundance. (Waard, J. d., & Nida, E. A. (1992). A translator's Handbook on the Book of Ruth. New York: United Bible Societies)

The Hebrew for "great wealth" is a combination two Hebrew words:

Great (01368) (gibbor) which is commonly associated with warfare and has to do with the strength and vitality of the successful warrior

Wealth (02428) (hayil or chayil) which means might, strength, power, valiant, virtuous, riches, wealth and is the same word used in the next chapter to describe Ruth as a woman of "excellence" (see note Ruth 3:11).

This same Hebrew phrase (gibbor hayil)  is used to refer to Gideon (see note Judges 6:12) and Jephthah (see note Judges 11:1) and is variously translated as valiant warrior, mighty man of valor, mighty hero and mighty warrior. One gets the picture of an man of renown who in Medieval England would have been called a "knight" -- indeed Boaz would soon prove to be Ruth's "knight in shining armor".

The Greek words used to translate "great wealth" are dunatos which has several meanings that might apply to the man Boaz, including one who possesses power,  who has the ability to perform some function, and thus who is able, strong or "influential" (this latter meaning found in Acts 25:5). The other Greek word is ischus meaning strength or ability and discussed in the section below. It's great to have a rich and influential relative isn't it? And indeed every believer has such a Kinsman in Christ Jesus.

Gill sums up the description of Boaz as a

"man of great wealth and riches, and of great power and authority, which riches give and raise a man to, and also of great virtue and honour, all which the word "wealth" signifies; to which may be added the paraphrase the Targumist gives, that he was mighty in the law; in the Scriptures, in the word of God, a truly religious man, which completes his character:"

OF THE FAMILY OF ELIMELECH WHOSE NAME WAS BOAZ: (see note Ruth 4:21; 1Chr 2:10-12; Mt 1:5; Lu 3:32)

Boaz (01162) (ISBE article) is like a bright ray of light piercing through the dark cloud of bitterness hanging over Naomi and that little ray is going to grow bigger and bigger as the story unfolds. In this chapter the mercy of God becomes so obvious that even Naomi will recognize it. From the first verse we recognize that the situation is not as bleak as Naomi suggested back in Ruth 1:11, 1:12, 1:13 where she gave the impression that there was no one for Ruth and Orpah to marry to carry on the line of their husbands.

The meaning of Boaz depends on which source you consult. Nelsons' New Illustrated Bible Dictionary (Thomas Nelson Publishers) records that Boaz means in him is strength but The New Unger's Bible Dictionary (Chicago: Moody Press) says that Boaz possibly means fleetness possibly being derived from the Arab word baaza which means  to be nimble and most other references record similar meanings such as alacrity (promptness in response or cheerful readiness) or quickness.  As King Solomon was building God's Temple in Jerusalem, he "erected the pillars in front of the temple, one on the right and the other on the left, and named the one on the right Jachin and the one on the left Boaz." (2Chr 3:17)

The Greek translation is very intriguing and gives a possible clue to the meaning of Boaz, the Septuagint translation reading that Solomon

set up the pillars in front of the temple, one on the right hand and the other on the left: and he called the name of the one on the right hand 'Stability,' and the name of the one on the left Strength where the Greek work ischus is used to translate Boaz.

Strength (2479) (ischus) refers to “power as an enduement.” Ischus is the inherent ability  which stresses the factuality of the ability, not necessarily the accomplishment.  Ischus is inherent power or force. A muscular man’s big muscles display his might, even if he doesn’t use them. It is the reserve of strength. Ischus therefore conveys the sense of endowed power or ability. The idea is that it is the active efficacy of the might that is inherent in God, His indwelling strength. Ischus is that strength which one has in possession or ability. One might think of ischus as God's latent power. It is His capability to function effectively. He is able!

Ischus is used

of the ability of human beings in Mark...

AND YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND, AND WITH ALL YOUR STRENGTH.' (Mark 12.30)

of angelic power in 2 Peter...

whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord. (See note 2 Peter 2:11)

as an attribute of Christ in the Revelation...

saying with a loud voice, "Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing." (See note Revelation 5:12) -

One needs to avoid being too fanciful in the interpretation of the significance of the pillar named "Boaz", but it is worth noting that a pillar was an ancient symbol of security and strength. When all else has fallen, the pillar remained strong and erect. In ancient times, a distinguished citizen would in fact have a pillar erected in his honor and his name would be inscribed upon the massive pillar to document his contribution for future generations to come. In Revelation Jesus says that "He who overcomes, I will make him a pillar in the temple of My God..." (Rev 3:12) So the faithful service of a believer on earth will not be forgotten.

In summary, although we can speculate with some support about the meaning of his name, Boaz's character and conduct shine though in the remainder of this story and clearly demonstrate his moral strength as well as his alacrity or promptness to respond appropriately.

McGee adds that

On the canvas of God’s Word, Boaz is drawn with noble features. He fulfilled in his life all that the Latin suggests in the great word virtus . Boaz was a man of virtue in the literal sense of that word. There is not a more winsome character presented in the Old Testament than Boaz, and there is not a more lovely woman in the Bible than Ruth. She compares favorably with her descendant Mary, the mother of Jesus. These two, Ruth and Boaz, stand out like stars on the black background of that corrupt day. Boaz was a wealthy kinsman of Naomi. The first verse uses a word that does not convey that strong meaning, but a word used later, which we will consider, does so. We shall reserve for a succeeding chapter the consideration of Boaz as the kinsman-redeemer. His position of wealth made it possible for him to redeem the estate of Elimelech. (McGee, J V: Thru the Bible Commentary:  Nashville: Thomas Nelson)

 

Ruth 2:2 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 she said to her, "Go, my daughter." (NASB: Lockman)

BBE: And Ruth the Moabitess said to Naomi, Now let me go into the field and take up the heads of grain after him in whose eyes I may have grace. And she said to her, Go, my daughter
GWT: Ruth, who was from Moab, said to Naomi, "Please let me go to the field of anyone who will be kind to me. There I will gather the grain left behind by the reapers." Naomi told her, "Go, my daughter." (GWT)
ICB: One day Ruth, the woman from Moab, said to Naomi, "Let me go to the fields. Maybe someone will be kind and let me gather the grain he leaves in his field." Naomi said, "Go, my daughter." (ICB: Nelson)
KJV: 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.
Young's Lit: And Ruth the Moabitess saith unto Naomi, 'Let me go, I pray thee, into the field, and I gather among the ears of corn after him in whose eyes I find grace;' and she saith to her, 'Go, my daughter.'
Septuagint (LXX): kai eipen (3SAAI) Routh e Moabitis pros Noemin poreutho (1SAPS) de eis agron kai sunaxo (1SFAI) en tois stachusin katopisthen ou ean heuro (1SAAS) charin en ophthalmois autou eipen (3SAAI) de aute poreuou (2SPMI) thugater 

English of Septuagint: And Ruth the Moabitess said to Noemin, Let me go now to the field, and I will glean among the ears behind the man with whomsoever I shall find favor: and she said to her, Go, daughter
AND "RUTH THE MOABITESS" SAID TO NAOMI PLEASE LET ME GO TO THE FIELD AND GLEAN AMONG THE EARS OF GRAIN: (Lv 19:9; 23:22; Dt 24:19-21) (See ISBE article on "Gleaning")

"to gather leftover grain behind anyone who will let me do it" (NLT)

"pick up the leftover grain" (NIV).

The author makes a point to use the descriptive phrase "Ruth the Moabitess" 5 times (out of a total of 12 uses of the name "Ruth") in this short drama (Click here) which clearly reminds the reader of Ruth's status as a foreigner and as a Gentile. Most of you reading this note are probably also Gentile and thus you should be able to identify with Ruth. This truth reminds one of Paul's exhortation to the church at Ephesus to whom he wrote

"Remember that formerly you the Gentiles in the flesh, who are called "Uncircumcision" (Gentiles) by the so-called "Circumcision," (Jews) which is performed in the flesh by human hands...were at that time separate from Messiah, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. But now in Messiah Jesus you who formerly were far off have been brought near by the blood of Messiah." (see note  Eph 2:11,12)

As Ruth enters into this Bethlehem field, she is being brought not only near to the Messiah but into the actual blood line of the coming Messiah.

Please (04994) (na') is a marker of emphasis with a focus on the desire of the speaker to heighten the sense of urgency or to add intensity to what follows. Here the idea is something like "I beg you," "I beseech thee" or "I pray thee".

Was Ruth under obligation to supply food for the family? Not by any Biblical regulation or law. But Ruth has committed herself to Naomi with amazing devotion and she takes the initiative to work and provide for them both.

Guzik adds that

"Ruth, on her own initiative, sets out to glean fields to support her and her mother-in-law Naomi. This shows a wonderfully hard-working spirit in Ruth, and spiritual also - she would not have been more spiritual to sit back at home and pray for food."

Zeisler has an interesting commentary on Ruth's initiative writing that in essence

"Ruth had to say, "Naomi, there is one open door for people like us. Do you know what we are? We're poor. The law says that poor people may go into the field and pick up enough grain to eat. I'm going to trust that the one door that God has opened is the door we ought to go through. I'm going to trust that He loves us enough that this is the right thing to do." It was actually dangerous to do so, because the time of the judges was a lawless time. Poor people would take some risks to access even something that was rightfully theirs. But Ruth believed that she lived in her Father's world, the Scriptures were trustworthy, and God would be faithful to his promises." (Ruth 2:1-16: One Fine Day)

Two widows with no visible means of support (but one invisible all Sufficient God) still need the basics of life and so Ruth volunteers (even begging Naomi) for permission to glean, which reflects her willingness to submit her will to the will of the one in authority, even in this small detail demonstrating her submission to God's authority as specified in the (5th) command

"Honor your father and your mother, that your days may be prolonged in the land which the LORD your God gives you." (Ex 20:12)

Ruth's desire to glean also mirrors her pure, unfettered commitment to Naomi the widow for

"This is pure and undefiled religion in the sight of our God and Father, to visit (to care for - same Greek word, episkeptomai, used in the LXX translation of Ruth 1:6 [see note] = "Jehovah had visited His people") orphans and widows in their distress, and to keep oneself unstained by the world." (Js 1:27).

Note also this is not a "picnic" that Ruth is asking permission to attend because a hard day's work under the hot sun in Palestine frequently netted only a small amount of grain.

Ruth the Moabitess (an alien) had every right to look to God for His help and provision for God

"executes justice for the orphan and the widow and shows His love for the alien by giving him food and clothing." (Dt 10:18) (see Torrey's Topic "Widows")

"The field" turns out to be not just "any field" but the field belonging to Boaz.  In this same area David would tend his father’s sheep, and Joseph would bring a young wife named Mary, to deliver her baby, the Messiah. And is most likely in the hills above these fields shepherds were tending to their flocks on the night the Messiah was born. God's providential outworking of events over time should be a source of awe and wonder to us all. If He can orchestrate such monumental events on the stage of a simple field, what can He do with the seemingly mundane circumstances or events in my life?

Glean (03950) (laqat) is a key word in Ruth 2 (used 12x in 10 verses) and describes the process of gathering grain or other produce left in the fields by the reapers. The basis for this practice in Israel is found in Leviticus where Moses records God's desire that

"when you reap the harvest of your land, you shall not reap to the very corners of your field, neither shall you gather the gleanings of your harvest... you shall leave them for the needy and for the stranger. I am the LORD your God." (Lev 19:9 10)

Jewish landowners were commanded to “cut corners” in harvesting, and always leave some behind.  Deuteronomy adds that

"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 alien (foreigner, stranger), for the orphan, and for the widow, in order that the LORD your God may bless you in all the work of your hands." (Dt 24:19)

These benevolent laws provided a divinely initiated “welfare” program for Israel, and were an efficient and positive way of helping the poor (See Torrey's Topic "The Poor"). On the one hand this practice encouraged the landowners to have a generous heart and on the other, it encouraged the poor to be active in laboring for their food and thus providing for their own needs without loosing their dignity. What a far cry from many modern day man initiated welfare programs! Sadly the Jewish religious leaders fell out of step with God's heart and began to tie heavy burdens upon the people by specifically designating gleaning as one of thirty-nine kinds of work that was forbidden on the Sabbath! God's will and way is always the best way!

One English dictionary defines "glean" as to gather something slowly and carefully in small pieces. What a wonderful harvest would we each receive if we always approached God's Word with the definite intention to "glean" in the "fields" of His precious truth.

Ruth had the desire and the initiative to take full advantage of God's provision in Leviticus and Deuteronomy, indicating that she knew this truth and that she was willing to step out in faith and act upon it. What a challenging example she presents for all believers who have access to the gleanings, yea, even the bountiful harvest of God, having been

"granted...everything pertaining to life and godliness" and having access to the "fields" of all of God's "precious and magnificent promises". (see note 2 Peter 1:3, 1:4)

Yet there they lie, untouched and of no value to the believer who does not reach out and lay hold of these precious provisions and promises from the very mouth and hand of God Himself! Unlike God's "fields", human owners could still refuse gleaning on his land. In the days of the Judges one would not be surprised if more than one landowner refused to allowed gleaning. Would Ruth be refused this privilege?

Devotional from Today in the Word

A 1980s British sitcom called To the Manor Born told the story of a woman living on an estate that had been in her family for generations. The problem was that the lady of the manor was basically penniless, although her financial condition wasn’t widely known. Many of the show’s episodes dealt with the woman’s attempts to keep the manor running and to hold on to her estate on a shoestring budget. This could have been Naomi’s story upon her return to Bethlehem with Ruth. Naomi was penniless, although apparently she was able to move back onto the family property in Bethlehem. That may have included a house and some land, but judging from the women’s financial condition, they had no way to make a real living.

AFTER ONE IN WHOSE SIGHT I MIGHT FIND FAVOR (GRACE):

"to gather leftover grain behind anyone who will let me do it" (NLT)

"in the field of anyone who will allow me that favor" (NAB)

"behind someone who permits me to do so" (NET)

"in the footsteps of some man who will look on me with favor" (NJB)

"after him in whose eyes I may have grace" (BBE)

"Favor" (02580) (chen/hen) means favor (acts which display one’s fondness or compassion for another), grace (acts of kindness displaying one’s pleasure with an object, which benefit the object of pleasure), acceptance. The basic meaning of chen is “favor.” Whatever is “pleasant and agreeable” can be described by this word.  Chen conveys a sense of acceptance or preference. The related verb chanan depicts a heartfelt response by someone who has something to give to one who has a need.

Forty-three of the 68 uses of chen are found in the phrase “to find favor in the sight of" as in our current verse.

Chen is translated in the Septuagint by the Greek word "charis" (click for in depth study) usually translated "grace" in the NT

The first use of chen was in Noah's day which was like "the days of the judges" for God saw that

"the wickedness of man was great on the earth, and that every intent of the thoughts of his heart was only evil continually. But Noah found favor (chen, LXX = charis = grace) in the eyes of the LORD". (Ge 6:5,6:8)

"Chen" is used three times in Ruth all three in Ruth 2 (here, verse 10 - "Why have I found favor in your sight" and in verse 13 -"I have found favor in your sight") Grace is favor bestowed on someone who doesn’t deserve it and can’t earn it.

As a woman, a poor widow, and an alien, Ruth was in need of grace and she sought it in the form of a field in which she could glean. This was completely an act of faith because, being a stranger, she didn’t know who owned the various parcels of ground that made up the fields. There were boundary markers for each parcel, but no fences or family name signs as seen on our farms today. Her great faith reminds us that

"without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who seek Him." (Heb 11:6)

C H Spurgeon draws a wonderful personal application from Ruth's appeal to Naomi...

"Downcast and troubled Christian, come and glean today in the broad field of promise. Here are abundance of precious promises, which exactly meet thy wants. Take this one: “He will not break the bruised reed, nor quench the smoking flax.” Doth not that suit thy case? A reed, helpless, insignificant, and weak, a bruised reed, out of which no music can come; weaker than weakness itself; a reed, and that reed bruised, yet, he will not break thee; but on the contrary, will restore and strengthen thee. Thou art like the smoking flax: no light, no warmth, can come from thee; but he will not quench thee; he will blow with his sweet breath of mercy till he fans thee to a flame.

Wouldst thou glean another ear? “Come unto me all ye that labour and are heavy laden, and I will give you rest.” What soft words! Thy heart is tender, and the Master knows it, and therefore he speaketh so gently to thee. Wilt thou not obey him, and come to him even now? Take another ear of corn: “Fear not, thou worm Jacob, I will help thee, saith the Lord and thy Redeemer, the Holy One of Israel.” How canst thou fear with such a wonderful assurance as this? Thou mayest gather ten thousand such golden ears as these! “I have blotted out thy sins like a cloud, and like a thick cloud thy transgressions.” Or this, “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.” Or this, “The Spirit and the Bride say, Come, and let him that is athirst come, and whosoever will let him take the water of life freely.”

Our Master’s field is very rich; behold the handfuls. See, there they lie before thee, poor timid believer! Gather them up, make them thine own, for Jesus bids thee take them. Be not afraid, only believe! Grasp these sweet promises, thresh them out by meditation and feed on them with joy. " (From C H Spurgeon's "Morning and Evening" - Morning, August 1)

AND SHE SAID TO HER "GO MY DAUGHTER":

Naomi granted Ruth's request and added an affectionate "my daughter" (8X in the book). No reason is given for Naomi not joining Ruth in the fields as might have been expected of one in her dire circumstances but note that Ruth does not complain

"I've got to stoop over in the hot sun all day. Why aren't you going?"

Ruth did "all things without grumbling or disputing" and proved herself "blameless and innocent," a child "of God above reproach in the midst of a crooked and perverse generation (the days of the judges), among whom" she appeared as a light. (see notes Philippians 2:14; 2:15)

One man certainly noticed her "light"!

Does your Christ-like non grumbling attitude make you a light like Ruth in your home, your family, your neighborhood, your workplace, your school, your church?

 

Ruth 2:3 So she departed and went and gleaned in the field after th