Ruth 2:3-7

2:3 So Ruth ¹  went and gathered grain in the fields ²  behind the harvesters. Now she just happened to end up ³  in the portion of the field belonging to Boaz, who was from the clan of Elimelech.

Boaz and Ruth Meet

2:4 Now at that very moment, ⁴  Boaz arrived from Bethlehem ⁵  and greeted ⁶  the harvesters, “May the Lord be with you!” They replied, ⁷  “May the Lord bless you!” 2:5 Boaz asked ⁸  his servant ⁹  in charge of the harvesters, “To whom does this young woman belong?” ¹⁰  2:6 The servant in charge of the harvesters replied, “She’s the young Moabite woman who came back with Naomi from the region of Moab. 2:7 She asked, ¹¹  ‘May I follow the harvesters and gather ¹²  grain among the bundles?’ ¹³  Since she arrived she has been working hard ¹⁴  from this morning until now ¹⁵  – except for ¹⁶  sitting ¹⁷  in the resting hut ¹⁸  a short time.” ¹⁹ 

Ruth 2:15-23

2:15 When she got up to gather grain, Boaz told ²⁰  his male servants, “Let her gather grain even among ²¹  the bundles! Don’t chase her off! ²²  2:16 Make sure you pull out ²³  ears of grain for her and drop them so she can gather them up. Don’t tell her not to!” ²⁴  2:17 So she gathered grain in the field until evening. When she threshed ²⁵  what she had gathered, it came to about thirty pounds ²⁶  of barley!

Ruth Returns to Naomi

2:18 She carried it back to town, and her mother-in-law saw ²⁷  how much grain ²⁸  she had gathered. Then Ruth ²⁹  gave her the roasted grain she had saved from mealtime. ³⁰  2:19 Her mother-in-law asked her, ³¹  “Where did you gather grain today? Where did you work? May the one who took notice of you be rewarded!” ³²  So Ruth ³³  told her mother-in-law with whom she had worked. She said, “The name of the man with whom I worked today is Boaz.” 2:20 Naomi said to her daughter-in-law, “May he be rewarded by the Lord because he ³⁴  has shown loyalty to the living on behalf of the dead!” ³⁵  Then Naomi said to her, “This man is a close relative of ours; he is our guardian.” ³⁶  2:21 Ruth the Moabite replied, “He even ³⁷  told me, ‘You may go along beside my servants ³⁸  until they have finished gathering all my harvest!’” ³⁹  2:22 Naomi then said to her daughter-in-law Ruth, “It is good, my daughter, that you should go out to work with his female servants. ⁴⁰  That way you will not be harmed, which could happen in another field.” ⁴¹  2:23 So Ruth ⁴²  worked beside ⁴³  Boaz’s female servants, gathering grain until the end of the barley harvest as well as the wheat harvest. ⁴⁴  After that she stayed home with her mother-in-law. ⁴⁵ 

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¹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

² tn Heb “and she went and entered [a field] and gleaned in the field behind the harvesters.” Cf. KJV, NASB, NRSV “the reapers”; TEV “the workers.”

³ sn The text is written from Ruth’s limited perspective. As far as she was concerned, she randomly picked a spot in the field. But God was providentially at work and led her to the portion of the field belonging to Boaz, who, as a near relative of Elimelech, was a potential benefactor.

⁴ tn Heb “and look”; NIV, NRSV “Just then.” The narrator invites the audience into the story, describing Boaz’s arrival as if it were witnessed by the audience.

⁵ map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.

⁶ tn Heb “said to.” Context indicates that the following expression is a greeting, the first thing Boaz says to his workers.

⁷ tn Heb “said to him.” For stylistic reasons “replied” is used in the present translation.

⁸ tn Heb “said to.” Since what follows is a question, “asked” is appropriate in this context.

⁹ tn Heb “young man.” Cf. NAB “overseer”; NIV, NLT “foreman.”

¹⁰ sn In this patriarchal culture Ruth would “belong” to either her father (if unmarried) or her husband (if married).

¹¹ tn Heb “said.” What follows is a question, so “asked” is used in the translation.

¹² tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 §32.2.2b.

¹³ tn Heb “May I glean and gather among the bundles behind the harvesters?” Others translate, “May I glean and gather [grain] in bundles behind the harvesters?” (cf. NAB; see F. W. Bush, Ruth, Esther [WBC], 117). For discussion of the terminology and process of harvesting, see O. Borowski, Agriculture in Iron Age Israel, 59-61.

¹⁴ tn Heb “and she came and she has persisted.” The construction וַתָּבוֹא וַתַעֲמוֹד (vattavo’ vata’amod) forms a dependent temporal sequence: “since she came, she has persisted.” Because עָמַד (’amad, “to stand, remain, persist”; BDB 764 s.v. עָמַד; HALOT 840-42 s.v. עמד) has a broad range of meanings, וַתַעֲמוֹד has been understood in various ways: (1) Ruth had stood all morning waiting to receive permission from Boaz to glean in his field: “she has stood (here waiting)”; (2) Ruth had remained in the field all morning: “she has remained here” (NAB, NASB, NCV); and (3) Ruth had worked hard all morning: “she has worked steadily” (REB), “she has been working” (TEV, CEV), “she has been on her feet (all morning)” (JPS, NJPS, NRSV). For discussion, see F. W. Bush, Ruth, Esther (WBC), 118-19.

¹⁵ tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward and the meaning uncertain. For discussion see F. W. Bush, Ruth, Esther (WBC), 118-19.

¹⁶ tn Heb “except this.” The function and meaning of the demonstrative adjective זֶה (zeh, “this”) is difficult: (1) MT accentuation joins זֶה withשִׁבְתָּהּ (shivtah, “this her sitting”), suggesting that זֶה שִׁבְתָּהּ functions as subject complement (see BDB 261 s.v. זֶה 2.a and Josh 9:12). (2) Others suggest that זֶה functions as an emphasizing adverb of time (“just now”; BDB 261 s.v. 4.h) and connect it with עַתָּה (’attah, “now”) to form the idiom עַתָּה זֶה (zeh ’attah, “now, just now”; BDB 261 s.v. 4.h; GKC 442-43 §136.d; see F. W. Bush, Ruth, Esther [WBC], 118-19). The entire line is translated variously: KJV “until now, (+ save ASV) that she tarried a little in the house”; NASB “she has been sitting in the house for a little while”; NIV “except for a short rest in the shelter”; NJPS “she has rested but little in the hut”; “her sitting (= resting) in the house (has only been) for a moment.” A paraphrase would be: “She came and has kept at it (= gleaning) from this morning until now, except for this: She has been sitting in the hut only a little while.” The clause as a whole is an exceptive clause: “except for this….”

¹⁷ tc The MT vocalizes consonantal שבתה as שִׁבְתָּהּ (shivtah, “her sitting”; Qal infinitive construct from יָשַׁב (yashav), “to sit” + 3rd person feminine singular suffix), apparently taking the 3rd person feminine singular suffix as a subjective genitive: “she sat [in the hut only a little while]” (so KJV, ASV, NASB, NIV, REB, TEV, NCV, NJPS). On the other hand, LXX κατέπαυσεν (“she rested”) reflects the vocalization שָׁבְתָה (shavtah, “she rested”; Qal perfect 3rd person feminine singular from שָׁבַת (shavat), “to rest”): “she rested [in the hut only a little while]” (so RSV, NRSV, NAB, CEV, NJB, JPS). The MT reading is more difficult and is therefore probably original.

tn Heb “and she came and she stood, from then, the morning, and until now, this, her sitting [in] the house a little.” The syntax of the Hebrew text is awkward here and the meaning uncertain. F. W. Bush (Ruth, Esther [WBC], 118-19) takes עָמַד (’amad, “to stand”) in the sense “to stay, remain,” connects זֶה (zeh, “this”) with the preceding עַתָּה (’attah, “now”) as an emphasizing adverb of time (“just now”), and emends שִׁבְתָּהּ הַבַּיִת (shivtah habbayit, “her sitting [in] the house”) to שָׁבְתָה (shavtah, “she rested”), omitting הַבַּיִת (habbayit) as dittographic. Another option is to translate, “She came and has stood here from this morning until now. She’s been sitting in the house for a short time.” According to this view the servant has made Ruth wait to get permission from Boaz. It is difficult, however, to envision a “house” being in the barley field.

¹⁸ tc Several English versions (NAB, NEB, RSV, NRSV, JB, CEV) suggest deleting MT הַבַּיִת (habbayit, lit. “the house”) due to dittography with בתה in שִׁבְתָּהּ (shivtah) which precedes; however, several ancient textual witnesses support the MT (medieval Hebrew manuscripts, Syriac, Targum). The LXX reading ἐν τῷ ἀργῷ (en tw argw, “in the field”) probably does not represent an alternate Hebrew textual tradition, but merely the translator’s attempt to smooth out a difficult Hebrew text.

tn “[in] the house.” The noun הַבַּיִת (lit. “the house”) functions as an adverbial accusative of location, and probably refers to a “hut, shelter,” providing shade for workers in the field, such as those still used by harvesters in modern Israel (H. A. Hoffner, TDOT 2:111-15). This kind of structure is probably referred to using different terms in Isaiah 1:8, “like a shelter (כְּסֻכָּה, kÿsukkah) in a vineyard, like a hut (כִּמְלוּנָה, kimlunah) in a field of melons.” Some translations render הַבַּיִת (habbayit) literally as “the house” (KJV, NKJV, NASB), while others nuance it as “the shelter” (NIV, NCV, TEV, NLT).

¹⁹ tn Heb “a little while.” The adjective מְעָט (me’at) functions in a temporal sense (“a little while”; e.g., Job 24:24) or a comparative sense (“a little bit”); see BDB 589-90 s.v. The foreman’s point is that Ruth was a hard worker who only rested a short time.

²⁰ tn Or “commanded” (so KJV, NASB, NCV).

²¹ tn Heb “even between”; NCV “even around.”

²² tn Heb “do not humiliate her”; cf. KJV “reproach her not”; NASB “do not insult her”; NIV “don’t embarrass her.” This probably refers to a verbal rebuke which would single her out and embarrass her (see v. 16). See R. L. Hubbard, Jr., Ruth (NICOT), 176-77, and F. W. Bush, Ruth, Esther (WBC), 126.

²³ tn The infinitive absolute precedes the finite verb for emphasis. Here שָׁלַל (shalal, “pull out”) is a homonym of the more common Hebrew verb meaning “to plunder.” An Arabic cognate is used of drawing a sword out of a scabbard (see BDB 1021 s.v.).

²⁴ tn Heb “do not rebuke her” (so NASB, NRSV); CEV “don’t speak harshly to her”; NLT “don’t give her a hard time.”

²⁵ tn Heb “she beat out” (so NAB, NASB, NRSV, NLT). Ruth probably used a stick to separate the kernels of grain from the husks. See O. Borowski, Agriculture in Iron Age Israel, 63.

²⁶ tn Heb “there was an ephah.” An ephah was a dry measure, equivalent to one-tenth of a homer (see HALOT 43 s.v. אֵיפָה). An ephah was equivalent to a “bath,” a liquid measure. Jars labeled “bath” found at archaeological sites in Israel could contain approximately 5.8 gallons, or one-half to two-thirds of a bushel. Thus an ephah of barley would have weighed about 29 to 30 pounds (just over 13 kg). See R. L. Hubbard, Jr., Ruth (NICOT), 179.

sn This was a huge amount of barley for one woman to gather in a single day. It testifies both to Ruth’s industry and to Boaz’s generosity.

²⁷ tc MT vocalizes ותרא as the Qal verb וַתֵּרֶא (vattere’, “and she saw”), consequently of “her mother-in-law” as subject and “what she gathered” as the direct object: “her mother-in-law saw what she gathered.” A few medieval Hebrew mss (also reflected in Syriac and Vulgate) have the Hiphil וַתַּרְא (vattar’, “and she showed”), consequently taking “her mother-in-law” as the direct object and “what she gathered” as the double direct-object: “she showed her mother-in-law what she had gathered” (cf. NAB, TEV, CEV, NLT). Although the latter has the advantage of making Ruth the subject of all the verbs in this verse, it would be syntactically difficult. For one would expect the accusative sign אֶת (’et) before “her mother-in-law” if it were the direct object of a Hiphil verb in a sentence with a double direct object introduced by the accusative sign אֶת, e.g., “to show (Hiphil of רָאָה, ra’ah) your servant (direct object marked by accusative sign אֶת) your greatness (double direct object marked by accusative sign אֶת) (Deut 3:24). Therefore the MT reading is preferred.

²⁸ tn Heb “that which”; the referent (how much grain) has been specified in the translation for clarity.

²⁹ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

³⁰ tn Heb “and she brought out and gave to her that which she had left over from her being satisfied.”

³¹ tn Heb “said to her.” Since what follows is a question, the translation uses “asked her” here.

³² tn Or “blessed” (so NAB, NIV, NRSV). The same expression occurs in the following verse.

³³ tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

³⁴ tn Many English versions translate this statement, “May he [Boaz] be blessed by the Lord, who has not abandoned his loyalty to the living and dead.” In this case the antecedent of אֲשֶׁר (’asher, “who”) would be the immediately preceding “the Lord.” However, this understanding of the construction is not accurate. The antecedent of אֲשֶׁר is Boaz, not the Lord. Elsewhere when אֲשֶׁר follows the blessing formula בָּרוּךְ (barukh, Qal passive participle) + proper name/pronoun, it always introduces the reason the recipient of the blessing deserves a reward. (For this reason one could analyze אֲשֶׁר as a causal conjunction in this construction.) If אֲשֶׁר refers to the Lord here, then this verse, unlike others using the construction, gives no such reason for the recipient being blessed. 2 Sam 2:5, which provides the closest structural parallel to Ruth 2:20, supports this interpretation: בְּרֻכִים אַתֶּם לַיהוָה אֲשֶׁר עֲשִׂיתֶם הַחֶסֶד הַזֶּה עִם־אֲדֹנֵיכֶם עִם־שָׁאוּל, “May you [plural] be blessed by the Lord, you who [plural]/because you [plural] have extended such kindness to your master Saul.” Here אֲשֶׁר refers back to the second plural pronoun אַתֶּם (’atem, “you”) in the formula, as the second plural verb עֲשִׂיתֶם(’asitem) after אֲשֶׁר indicates. Though יְהוָה (yÿhvah) is in closer proximity to אֲשֶׁר, it is not the antecedent. The evidence suggests that Ruth 2:20 should be translated and interpreted as follows: “May he [Boaz] be blessed by the Lord, he who [i.e., Boaz]/because he [i.e., Boaz] has not abandoned his loyalty to the living and dead.” Cf. NIV, NCV, CEV, NLT. See B. A. Rebera, “Yahweh or Boaz? Ruth 2.20 Reconsidered,” BT 36 (1985): 317-27, and F. W. Bush, Ruth, Esther (WBC), 134-36. By caring for the impoverished widows’ physical needs, Boaz had demonstrated loyalty to both the living (the impoverished widows) and the dead (their late husbands). See R. B. Chisholm, From Exegesis to Exposition, 72.

³⁵ tn Heb “to the living and the dead” (so KJV, NASB).

³⁶ tn The Hebrew term גָּאַל (ga’al) is sometimes translated “redeemer” here (NIV “one of our kinsman-redeemers”; NLT “one of our family redeemers”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen.

³⁷ tn On the force of the phrase גָּם כִּי (gam ki) here, see F. W. Bush, Ruth, Esther (WBC), 138-39.

³⁸ tn Heb “with the servants who are mine you may stay close.” The imperfect has a permissive nuance here. The word “servants” is masculine plural.

³⁹ tn Heb “until they have finished all the harvest which is mine”; NIV “until they finish harvesting all my grain.”

⁴⁰ tn Naomi uses the feminine form of the word “servant” (as Boaz did earlier, see v. 8), in contrast to Ruth’s use of the masculine form in the preceding verse. Since she is concerned for Ruth’s safety, she may be subtly reminding Ruth to stay with the female workers and not get too close to the men.

⁴¹ tn Heb “and they will not harm you in another field”; NRSV “otherwise you might be bothered in another field.”

⁴² tn Heb “she”; the referent (Ruth) has been specified in the translation for clarity.

⁴³ tn Heb “and she stayed close with”; NIV, NRSV, CEV “stayed close to”; NCV “continued working closely with.”

⁴⁴ sn Barley was harvested from late March through late April, wheat from late April to late May (O. Borowski, Agriculture in Ancient Israel, 88, 91).

⁴⁵ tn Heb “and she lived with her mother-in-law” (so NASB). Some interpret this to mean that she lived with her mother-in-law while working in the harvest. In other words, she worked by day and then came home to Naomi each evening. Others understand this to mean that following the harvest she stayed at home each day with Naomi and no longer went out looking for work (see F. W. Bush, Ruth, Esther [WBC], 140). Others even propose that she lived away from home during this period, but this seems unlikely. A few Hebrew mss (so also Latin Vulgate) support this view by reading, “and she returned to her mother-in-law.”