TEXT [Commentary]

II.   Ruth Provides for Naomi (2:1-23)

A.   Ruth Happens upon the Field of Boaz (2:1-3)

1 Now there was a wealthy and influential man in Bethlehem named Boaz, who was a relative of Naomi’s husband, Elimelech.

2 One day Ruth the Moabite said to Naomi, “Let me go out into the harvest fields to pick up the stalks of grain left behind by anyone who is kind enough to let me do it.”

Naomi replied, “All right, my daughter, go ahead.” 3 So Ruth went out to gather grain behind the harvesters. And as it happened, she found herself working in a field that belonged to Boaz, the relative of her father-in-law, Elimelech.

NOTES

2:1 wealthy and influential man. Boaz is called a gibbor khayil [TH1368/2428, ZH1475/2657]. This term often refers to a war hero (e.g., 2 Sam 17:8) but can also refer to a “capable” person (e.g., 1 Kgs 11:28) or to a “rich” person (e.g., 2 Kgs 15:20). In the context of Ruth, no references to soldiering are to be found, leading to the obvious conclusion that this term designates Boaz as “wealthy and influential.” Although this man was well-known to Naomi (cf. Hubbard 1988:132-133), Sakenfeld (1999:38) correctly notes that this description places him at a “great social distance” from Ruth and Naomi. Thus, in 2 Kgs 24:14 the “best of the soldiers” (gibbor khayil) are taken, while the “poorest people” remain. In light of 3:11, where the term is used of Ruth, it is likely that khayil refers to Boaz’s status and connotes his virtuous character.

Bethlehem. The repetition of the town’s name up to this point (cf. 1:1, 2, 19, 22) has the effect of heightening one’s awareness of the question of survival: Will Naomi and Ruth find bread in the “house of bread” (i.e., Bethlehem)? See note on 1:1.

Boaz. The Targum to Ruth identified Boaz as the lesser-known Judge, Izban or Azban (Judg 12:8-10), but this seems unlikely in the context of the canonical book.

2:2 One day. These words do not appear in the Hebrew text. The verbal form there may imply some passage of time, as in the words “one day” (cf. NLT, NET), or it may be rendered simply with “and” (cf. NIV, KJV). Here, however, another option is probably preferable: to render this wayyiqtol form as a past perfect (or pluperfect): “And Ruth . . . had said” (cf. Waltke and O’Connor 1990:552 [§33.2.3]). The narrator breaks from the sequence of events to give us information about Boaz, and when we return to the story, Ruth has already gotten permission to go out gleaning, which she does in 2:3.

2:3 as it happened. The narrator shifts to Ruth’s point of view here (Chisholm 1998:160); though this event was mere chance to her at the time, the narrator recognizes (as Ruth presumably does after ch 4) that her choice of Boaz’s field was in fact the Lord’s plan. This serves to highlight the beauty of God’s sovereignty and providence, much as Joseph’s statement about his brothers’ actions in retrospect (Gen 45:5; 50:20).

relative of her father-in-law, Elimelech. Here and in 2:1, literally, “from the family of Elimelech.”

COMMENTARY [Text]

This short scene introduces Boaz and sets the stage for how Ruth and Boaz meet and how the immediate need of Naomi and Ruth for food will be provided for. The timing of Ruth and Naomi’s return proves critical—the barley harvest is the context that allows the women to interact with Boaz directly (cf. Matthews 2004:225).

Ruth, as a part of Naomi’s family, asked permission to go out and glean so they could have some food. Naomi’s response is a flat “yes”; one is left to think that her character sits rather despondently in the shade of her tent, disinterested in life or attempting to find food. In contrast, Ruth sought to provide for herself and Naomi.

Ruth’s request of Naomi and the narrator’s comment in 2:3 both draw attention to God’s providential role in Ruth coming to Boaz’s field. In her request, Ruth mentions “anyone who is kind enough to let me [glean],” indicating that she has no specific plan or goal other than seeing what leftovers may be had. In 2:3, the narrator reinforces Ruth’s perspective, saying that she simply chanced upon Boaz’s field. Only in retrospect would Ruth and Naomi have discerned God’s providence in which field Ruth came to.

Gleaning (NLT, “to pick up the stalks of grain left behind”) was a provision for the poor mandated in the Torah (Lev 19:9-10; 23:22; Deut 24:19, 21). It was applicable to the grape harvest, as well as the grain harvest, and may have been traditionally practiced with all crops (cf. m. Peah 1:4-5; 3:4).

Boaz was introduced as a wealthy and influential man (2:1)—quite the opposite of Naomi and Ruth in terms of social status. Yet twice in these three verses, Boaz is connected to the family of Elimelech. This is important to the story both in terms of his concern for these two women and his potential to be in a position to care for them. Just as the reader was left at the end of chapter 1 expecting Ruth to be part of the resolution of Naomi’s situation, the reader is led to expect that Boaz will also be important in resolving the situation. But how? How is he related, and what sort of wealthy man is he? In the next scene the narrator demonstrates what sort of person Boaz is.