Text -- Ruth 2:7 (NET)

2:7 She asked, ‘May I follow the harvesters and gather grain among the bundles?’ Since she arrived she has been working hard from this morning until now– except for sitting in the resting hut a short time.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Rut 2:7

She did not boldly intrude herself, but modestly ask leave of us.

Wesley: Rut 2:7

She is not retired through idleness, for she hath been diligent and constant in her labours.

Wesley: Rut 2:7

In the little house or tent, which was set up in the fields at these times, and was necessary in those hot countries, where the labourers might retire for a little repose or repast. Being weary with her continued labours, she comes hither to take a little rest.

JFB: Rut 2:7

Various modes of reaping are practised in the East. Where the crop is thin and short, it is plucked up by the roots. Sometimes it is cut with the sickle. Whether reaped in the one way or the other, the grain is cast into sheaves loosely thrown together, to be subjected to the process of threshing, which takes place, for the most part, immediately after the reaping. Field labors were begun early in the morning--before the day became oppressively hot.

JFB: Rut 2:7

That is, the field tent, erected for the occasional rest and refreshment of the laborers.

Clarke: Rut 2:7

That she tarried a little in the house - It seems as if the reapers were now resting in their tent, and that Ruth had just gone in with them to take her rest also.

TSK: Rut 2:7

I pray : Pro 15:33, Pro 18:23; Mat 5:3; Eph 5:21; 1Pe 5:5, 1Pe 5:6

continued : Pro 13:4, Pro 22:29; Ecc 9:10; Rom 12:11; Gal 6:9

in the house : It seems that the reapers were now resting in a tent, erected for that purpose; and that Ruth had just gone in with them, to take her rest also.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rut 2:7

The house - The shed or booth where they took their meals, and were sheltered from the sun in the heat of the day (see Gen 33:17).

Poole: Rut 2:7

She said, I pray you, let me glean she did not boldly intrude herself, but modestly ask leave of us.

Hath continued even from the morning until now she is not retired though idleness, for she hath been diligent and constant in her labours.

In the house not in Naomi’ s house, as many understand it, as may be gathered from Rth 2:18,19 , but in the little house or tent, which was set up in the fields at these times, and was necessary in those hot countries, where the labourers or others might retire for a little repose or repast at fit times. Being weary with her continued labours she comes hither to take a little rest.

Haydock: Rut 2:7

Moment. Hebrew, "her tarrying in the house is but small, or till now, that she remains a little in the house." She entered the house with the reapers, during the excessive heat of the day, and to avoid the suspicion of taking more than was allowed, during their absence. (Calmet) ---

Septuagint, "she hath not discontinued to work in the field even a little." Her diligence and modesty attracted the notice of Booz. (Haydock).

Gill: Rut 2:7

And she said,.... These are the words of the servant continued, who goes on with the account of Ruth, and her conduct, since she had been in the field:

I pray you let me glean, and gather after the reapers among the sheaves: for though by the law of Israel she had a right, as a poor widow and stranger, to glean, yet as the owner of the field, and his servants, by his appointment, under him, might have power of fixing the time when such might glean, and of judging who were the proper persons to be admitted, Ruth in her great modesty and meekness did not choose to enter on this work without leave:

so she came; into the field and gleaned, having obtained leave:

and hath continued even from the morning until now; had been very diligent and industrious in gathering up the loose ears of corn among the sheaves, as she followed the reapers cutting down and binding up the corn in sheaves; she began pretty early in the morning, and had stuck close to it till that time, which may be supposed to be about noon, or pretty near it, for as yet it was not mealtime, Rth 2:14. The Septuagint version is therefore very wrong, which reads"from the morning until the evening,''for that was not yet come, Rth 2:17 but

she tarried a little in the house; not that she went home to the city, and stayed a little in the house of Naomi her mother, and then returned again, for she went not home until the evening, Rth 2:17, but the meaning of the passage is, that she had been constant and diligent in gleaning all the morning, only a very little time that she was in the house, which was in the field; either a farm house of Boaz adjoining to the field; or rather a cottage or booth, as Aben Ezra interprets it, which was in the field, whither the reapers betook themselves when they ate their meals; or to shelter themselves under the shade of it, as Abendana, from the heat of the sun at noonday; and here Ruth set herself down awhile for a little rest, and ease, and refreshment; and some think she was here when Boaz came, and therefore took the more notice of her.

Commentary -- Verse Notes / Footnotes

NET Notes: Rut 2:7

¹ tn Heb “said.” What follows is a question, so “asked” is used in the translation.

² tn On the use of the perfect with vav consecutive after the cohortative, see IBHS 530 §32.2.2b.

³ 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.

⁴ 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.

⁵ 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.

⁶ 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….”

⁷ 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.

⁸ 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).

⁹ 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.

Commentary -- Verse Range Notes

TSK Synopsis: Rut 2:1-23

1 Ruth gleans in the field of Boaz.

4 Boaz takes notice of her,

8 and shews her great favour.

18 That which she got, she carries to Naomi.

MHCC: Rut 2:4-16

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.

Matthew Henry: Rut 2:4-16

Now Boaz himself appears, and a great deal of decency there appears in his carriage both towards his own servants and towards this poor stranger.

I. Towards his own servants, and those that were employed for him in reaping and gathering in his corn. Harvest-time is busy time, many hands must then be at work. Boaz that had much, being a mighty man of wealth, had much to do, and consequently many to work under him and to live upon him. As goods are increased those are increased that eat them, and what good has the owner thereof save the beholding of them with his eyes? Boaz is here an example of a good master.

1. He had a servant that was set over the reapers, Rth 2:6. In great families it is requisite there should be one to oversee the rest of the servants, and appoint to each their portion both of work and meat. Ministers are such servants in God's house, and it is requisite that they be both wise and faithful, and show their Lord all things, as he here, Rth 2:6.

2. Yet he came himself to his reapers, to see how the work went forward, if he found any thing amiss to rectify it, and to give further orders what should be done. This was both for his own interest (he that wholly leaves his business to others will have it done by the halves; the master's eye makes a fat horse) and it was also for the encouragement of his servants, who would go on the more cheerfully in their work when their master countenanced them so far as to make them a visit. Masters that live at ease should think with tenderness of those that toil for them and bear the burden and heat of the day.

3. Kind and pious salutations were interchanged between Boaz and his reapers.

(1.) He said to them, The Lord be with you; and they replied, The Lord bless thee, Rth 2:4. Hereby they expressed, [1.] Their mutual respect to each other; he to them as good servants, and they to him as a good master. When he came to them he did not fall a chiding them, as if he came only to find fault and exercise his authority, but he prayed for them: " The Lord be with you, prosper you, and give you health and strength, and preserve you from any disaster."Nor did they, as soon as ever he was out of hearing, fall a cursing him, as some ill-natured servants that hate their master's eye, but they returned his courtesy: " The Lord bless thee, and make our labours serviceable to thy prosperity."Things are likely to go on well in a house where there is such good-will as this between master and servants. [2.] Their joint-dependence upon the divine providence. They express their kindness to each other by praying one for another. They show not only their courtesy, but their piety, and acknowledgement that all good comes from the presence and blessing of God, which therefore we should value and desire above any thing else both for ourselves and others.

(2.) Let us hence learn to use, [1.] Courteous salutations, as expressions of a sincere good-will to our friends. [2.] Pious ejaculations, lifting up our hearts to God for his favour, in such short prayers as these. Only we must take heed that they do not degenerate into formality, lest in them we take the name of the Lord our God in vain; but, if we be serious in them, we may in them keep up our communion with God, and fetch in mercy and grace from him. It appears to have been the usual custom thus to wish reapers good speed, Psa 129:7, Psa 129:8.

4. He took an account from his reapers concerning a stranger he met with in the field, and gave necessary orders concerning her, that they should not touch her (Rth 2:9) nor reproach her, Rth 2:15. 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 hurt. He also ordered them to be kind to her, and let fall some of the handfuls on purpose for her. Though it is fit that masters should restrain and rebuke their servants' wastefulness, yet they should not tie them up from being charitable, but give them allowance for that, with prudent directions.

II. Boaz was very kind to Ruth, and showed her a great deal of favour, induced to it by the account he had of her, and what he observed concerning her, God also inclining his heart to countenance her. Coming among his reapers, he observed this stranger among them, and got intelligence from his steward who she was, and here is a very particular account of what passed concerning her.

1. The steward gave to Boaz a very fair account of her, proper to recommend her to his favour, Rth 2:6, Rth 2:7. (1.) That she was a stranger, and therefore one of those that by the law of God were to gather the gleanings of the harvest, Lev 19:9, Lev 19:10. She is the Moabitish damsel. (2.) That she was allied to his family; she came back with Naomi, the wife of Elimelech, a kinsman of Boaz. (3.) That she was a proselyte, for she came out of the country of Moab to settle in the land of Israel. (4.) That she was very modest, and had not gleaned till she had asked leave. (5.) That she was very industrious, and had continued close to her work from morning even until now. And the poor that are industrious and willing to take pains are fit to be encouraged. Now, in the heat of the day, she tarried a little in the house or booth that was set up in the field for shelter from the weather to repose herself, and some suggest that it is probably she retired for her devotion. But she soon came back to her work, and, except that little intermission, kept close to it all day, though it was not what she had been used to. Servants should be just in the character and reports they give to their masters, and take heed they do not misrepresent any person, nor without cause discourage their master's charity.

2. Boaz was hereupon extremely civil to her in divers instances. (1.) He ordered her to attend his reapers in every field they gathered in and not to glean in the field of another, for she should not need to go any where else to better herself (Rth 2:8): Abide here fast by my maidens; for those of her own sex were the fittest company for her. (2.) He charged all his servants to be very tender of her and respectful to her, and no doubt they would be so to one to whom they saw their master kind. She was a stranger, and it is probably her language, dress, and mien differed much from theirs; but he charged them that they should not in any thing affront her, or be abusive to her, as rude servants are too apt to be to strangers. (3.) He bade her welcome to the entertainment he had provided for his own servants. He ordered her, not only to drink of the water which was drawn for them (for that seems to be the liquor he means, Rth 2:9, drawn from the famous well of Beth-lehem which was by the gate, the water of which David longed for, 2Sa 23:15), but at meal-time to come and eat of their bread (Rth 2:14), yea, and she should be welcome to their sauce too: Come, dip thy morsel in the vinegar, to make it savoury; for God allows us not only nourishing but relishing food, not for necessity only, but for delight. And for encouragement o her, and direction to the servants, he himself, happening to be present when the reapers sat down to meat, reached her parched corn to eat. It is no disparagement to the finest hand to be reached forth to the needy (Pro 31:20), and to be employed in serving the poor. Observe, Boaz was not scanty in his provision for his reapers, but sent them so much more than enough for themselves as would be entertainment for a stranger. Thus there is that scattereth and yet increaseth. (4.) He commended her for her dutiful respect to her mother-in-law, which, though he did not know her by sight, yet he had heard of (Rth 2:11): It has been fully shown me all that thou hast done unto thy mother-in-law. Note, Those that do well ought to have the praise of it. But that which especially he commended her for was that she had left her own country, and had become a proselyte to the Jewish religion; for so the Chaldee expounds it: "Thou hast come to be proselyted, and to dwell among a people whom thou knowest not. "Those that leave all, to embrace the true religion, are worthy of double honour. (5.) He prayed for her (Rth 2:12): The Lord recompense thy work. Her strong affection to the commonwealth of Israel, to which she was by birth an alien, was such a work of the divine grace in her as would certainly be crowned with a full reward by him under whose wings she had come to trust. Note, Those that by faith come under the wings of the divine grace, and have a full complacency and confidence in that grace, may be sure of a full recompence of reward for their so doing. From this expression, the Jews describe a proselyte to be one that is gathered under the wings of the divine majesty. (6.) He encouraged her to go on in her gleaning, and did not offer to take her off from that; for the greatest kindness we can do our poor relations is to assist and encourage their industry. Boaz ordered his servants to let her glean among the sheaves, where other gleaners were not allowed to come, and not to reproach her, that is, not to call her thief, or to suspect her of taking more than was allowed her, Rth 2:15. All this shows Boaz to have been a man of a generous spirit, and one that, according to the law, considered the heart of a stranger.

3. Ruth received his favours with a great deal of humility and gratitude, and conducted herself with as much propriety in her place as he did himself in his, but little thinking that she should shortly be the mistress of that field she was now gleaning in. (1.) She paid all possible respect to him, and gave him honour, according to the usage of the country (Rth 2:10): She fell on her face, and bowed herself to the ground. Note, Good breeding is a great ornament to religion; and we must render honour to whom honour is due. (2.) She humbly owned herself unworthy of his favours: " I am a stranger (Rth 2:10) and not like one of thy handmaids (Rth 2:13), not so well dressed nor so well taught, not so neat nor so handy."Note, It well becomes us all to think meanly of ourselves, and to take notice of that in ourselves which is diminishing, esteeming others better than ourselves. (3.) She gratefully acknowledged his kindness to her; though it was no great expense to him, nor much more than what he was obliged to by the divine law, yet she magnifies and admires it: Why have I found grace in thy eyes? Rth 2:10. (4.) She begs the continuance of his good-will: Let me find favour in they sight (Rth 2:13), and owns that what he had said had been a cordial to her: Thou hast comforted me, for that thou hast spoken friendly to me. Those that are great, and in high places, know not how much good they may do to their inferiors with a kind look or by speaking friendly to them; and so small an expense, one would think, they should not grudge, when it shall be put upon the score of their charity. (5.) When Boaz gave her her dinner with his reapers she only ate so much as would suffice her, and left the rest, and immediately rose up to glean, Rth 2:14, Rth 2:15. She did not, under pretence either of her want or of her labour, eat more than was convenient for her, nor so much as to unfit her for work in the afternoon. Temperance is a friend to industry; and we must eat and drink to strengthen us for business, not to indispose us to it.

Keil-Delitzsch: Rut 2:1-7

The account of this occurrence commences with a statementwhich was necessary in order to make it perfectly intelligible, namely thatBoaz, to whose field Ruth went to glean, was a relative of Naomi throughher deceased husband Elimelech. The Kethibh מידע is to be read מידּע ,an acquaintance (cf. Psa 31:12; Psa 55:14). The Keri מודע is theconstruct state of מודע , lit . acquaintanceship, then anacquaintance or friend (Pro 7:4), for which מודעת occursafterwards in Rth 3:2 with the same meaning. That the acquaintance orfriend of Naomi through her husband was also a relation, is evident fromthe fact that he was "of the family of Elimelech. "According to therabbinical tradition, which is not well established however, Boaz was anephew of Elimelech. The ל before אישׁהּ is used instead of thesimple construct state, because the reference is not to the relation, but to a relation of her husband; at the same time, the word מודע hastaken the form of the construct state notwithstanding this ל (compare Ewald , §292 , a ., with § 289, b .). חיל גּבּור generallymeans the brave man of war (Jdg 6:12; Jdg 11:1, etc.); but here it signifies aman of property. The name Boaz is not formed from עז בּו , in whom is strength, but from a root, בּעז , which does not occurin Hebrew, and signifies alacrity .

Rth 2:2-3

Ruth wished to go to the field and glean at (among) the ears, i.e.,whatever ears were left lying upon the harvest field (cf. Rth 2:7), אשׁר אחר , behind him in whose eyes she should find favour. TheMosaic law (Lev 19:9; Lev 23:22, compared with Deu 24:19) did indeedexpressly secure to the poor the right to glean in the harvest fields, andprohibited the owners from gleaning themselves; but hard-hearted farmersand reapers threw obstacles in the way of the poor, and even forbade theirgleaning altogether. Hence Ruth proposed to glean after him who shouldgenerously allow it. She carried out this intention with the consent ofNaomi, and chance led her to the portion of the field belonging to Boaz, arelation of Elimelech, without her knowing the owner of the field, or beingat all aware of his connection with Elimelech. מקרה ויּקר , lit., "her chance chanced to hit upon the field."

Rth 2:4-7

When Boaz came from the town to the field, and had greeted hisreapers with the blessing of a genuine Israelites, "Jehovah be with you," and had received from them a corresponding greeting in return, he said tothe overseer of the reapers, " Whose damsel is this? "to which he replied," It is the Moabitish damsel who came back with Naomi from the fields ofMoab, and she has said (asked), Pray, I will glean (i.e., pray allow me toglean) and gather among the sheaves after the reapers, and has come andstays (here) from morning till now; her sitting in the house that is little ." מאז , lit . a conjunction, here used as a preposition, is strongerthan מן , "from then," from the time of the morning onwards (see Ewald , §222, c.). It is evident from this answer of the servant who wasplaced over the reapers, (1) that Boaz did not prohibit any poor personfrom gleaning in his field; (2) that Ruth asked permission of the overseer ofthe reapers, and availed herself of this permission with untiring zeal fromthe first thing in the morning, that she might get the necessary support forher mother-in-law and herself; and (3) that her history was well known tothe overseer, and also to Boaz, although Boaz saw her now for the firsttime.

Constable: Rut 2:1--3:18

II. NAOMI AND RUTH'S PLANS chs. 2--3

Chapter 1 in a sense prepares for chapters 2-4 that constitute the heart of the book. Chapter 1 presents a problem, but chapters 2-4 provide the solution. The key to the solution on the human level was the planning of Naomi and Ruth.

There are really two plans, one to obtain food, the immediate physical need of the two women (ch. 2), and one to obtain a male heir, the long range covenant-related need of the women's extended family (3:1-4:17).

Constable: Rut 2:1-23

A. The plan to obtain food ch. 2

Chapter 2 has its own chiastic structure.⁴¹

A Ruth and Naomi (2:2-3)

B Boaz and the reapers (2:4-7)

C Boaz and Ruth (2:8-15a)

B' Boaz and the reapers (2:15b-16)

A' Naomi and Ruth (2:19-22)

Boaz's conversation with Ruth is the focus of this section.

Constable: Rut 2:1-7

1. God's providential guidance of Ruth 2:1-7

The motif of God's providence, His working out His own plan through the circumstances of life, which runs through the Book of Ruth, is especially strong in this pericope.

The writer introduced Boaz as a kinsman (lit. acquaintance or friend, Heb. myd') of Elimelech. Keil and Delitzsch believed Boaz's name means "alacrity," but J. Vernon McGee wrote that it meant "in whom is strength."⁴² Boaz was by virtue of his family relationship someone who was eligible to perpetuate Elimelech's line, the larger of Naomi and Ruth's needs. He was also wealthy so he could provide food and physical protection for Naomi and Ruth, their immediate need (v. 1). The same Hebrew words (ish gibbor), translated "man of wealth," described Gideon (Judg. 6:12).

Ruth's plan to secure favor (v. 2) was a plan to obtain food. She did not realize how favored she would become. God commanded farmers in Israel not to harvest the corners of their fields so the poor and needy, such as aliens, widows, and orphans, could glean food enough to live (Lev. 19:9-10; 23:22). The reapers were free Israelites who hired themselves out to do this work for a stipulated payment.⁴³ Ruth qualified for gleaning as an alien and as a widow. She submitted her plans for Naomi's approval and received her blessing.

She "happened" to glean in Boaz's field from the human viewpoint (v. 3), but as the story unfolds God's hand of blessing obviously guided Ruth's choice to go to that field (cf. Prov. 3:5-6).

Boaz's love for God and other people, those qualities most important in a human being from God's perspective (Deut. 6:5; Lev. 19:18; cf. Matt. 22:37-39), are obvious in this record of his dealing with his employees (v. 4). There was no labor management tension here since Boaz treated his workers with love.

"Significantly, the two greetings form a chiasm with the name Yahweh at its beginning and end. Hence, the exchange dropped a subtile hint which followed up the luck' of v. 3: in a simple, undramatic way, it affirmed the presence of Yahweh in this scene. . . . Thus, by this simple device the narrator reminded his audience that, though offstage, Yahweh was nevertheless within earshot"⁴⁴

Ruth's character too was of high quality as the reaper foreman reported (v. 7) and as Boaz later testified he had learned earlier (v. 11). We should probably understand the last part of verse 7 to mean that Ruth had rested only a short time.⁴⁵ In other words, Ruth was a hard worker.

Guzik: Rut 2:1-23

Ruth 2 - Ruth's Work as a Gleaner

A. Ruth gleans in Boaz's field.

1. (1) Naomi's kinsman: Boaz.

There was a relative of Naomi's husband, a man of great wealth, of the family of Elimelech. His name was Boaz.

a. Naomi had a kinsman: Naomi was related to this man Boaz through her deceased husband, Elimelech. We don't know exactly how he was related, but he was.

b. A man of great wealth: During the time of famine, when Elimelech, Naomi, and their whole family had left the Promised Land and went to Moab, Boaz had stayed behind - and God provided for him. In fact, God made Boaz a man of great wealth.

i. Naomi and her family made a choice ten years before and it was a choice made in a hard time - a time of famine. But they didn't have to make the wrong choice they did. The people of Bethlehem had not perished from hunger. They were still there. And they were blessed more than Naomi's family.

ii. Sometimes we justify wrong choices because of difficult circumstances. But God will strengthen us, and bless us, to make the right choice, even in difficult circumstances.

iii. "The exact expression rendered a mighty man of wealth is elsewhere translated 'a mighty man of valour' (e.g., Jdg. 11:1). We perhaps get the force of it by thinking of our word 'knight.' " (Morris)

c. A kinsman: This introduces an important word in the book of Ruth - the ancient Hebrew word goel. To say that Boaz was a goel (a kinsman) was more than saying he was a relative; it was saying that he was a special family representative. He was a chieftain in the family.

2. (2-3) Ruth happens upon Boaz's field.

So Ruth the Moabitess said to Naomi, "Please let me go to the field, and glean heads of grain after him in whose sight I may find favor." And she said to her, "Go, my daughter." Then she left, and went and gleaned in the field after the reapers. And she happened to come to the part of the field belonging to Boaz, who was of the family of Elimelech.

a. Please, let me go to the field, and glean heads of grain: Leviticus 19:9-10 commanded farmers in Israel that they should not completely harvest their fields. They were commanded to "cut corners" in harvesting, and always leave some behind. Also, if they happened to drop a bundle of grain, they were commanded to leave it on the ground and to not pick it up.

i. This was one of the social assistance programs in Israel. Farmers were not to completely harvest their fields, so the poor and needy could come and glean the remains for themselves.

ii. This is a wonderful way of helping the poor. It commanded the farmers to have a generous heart, and it commanded the poor to be active and work for their food - and a way for them to provide for their own needs with dignity.

b. Then she left: So Ruth, on her own initiative, set out to glean in the fields to support her and her mother-in-law Naomi. This showed a wonderfully hard-working spirit in Ruth, and it was spiritual also - she would not have been more spiritual to sit back at home and pray for food.

c. She happened to come to the part of the field belonging to Boaz: It says that Ruth happened to come to that place and certainly, that is how it seemed to her. But it was not how it actually came to pass. Ruth came to that field because God was guiding her.

i. This shows us some of the wonderful way that the invisible hand of God works. If Ruth would have stayed home and waited for a "spiritual" feeling, she probably might have waited a long time - and still probably would have gone to the wrong field. Instead, Ruth experienced the very natural moving of the supernatural hand of God.

ii. Many times when we are really walking in the Spirit, we can only see the invisible hand of God by looking back. If we spend too much time trying to look for His hand ahead of us, we can make problems for our self.

3. (4-7) Boaz learns of Ruth.

Now behold, Boaz came from Bethlehem, and said to the reapers, "The LORD be with you!" And they answered him, "The LORD bless you!" Then Boaz said to his servant who was in charge of the reapers, "Whose young woman is this?" So the servant who was in charge of the reapers answered and said, "It is the young Moabite woman who came back with Naomi from the country of Moab. And she said, 'Please let me glean and gather after the reapers among the sheaves.' So she came and has continued from morning until now, though she rested a little in the house."

a. The LORD be with you! This shows us something of the heart and character of Boaz. Apparently, his workers loved him and had a good relationship with him. You can often tell the real character of a man in authority by seeing how he relates to his staff and by how they think of him.

b. And she said, "Please let me glean and gather": As the supervisor reported to Boaz, he told of Ruth's submissive attitude. There is a sense in which the gleaning was hers by right - after all, she could have quoted Leviticus 19:9-10 back at him. But she kindly and properly asked for the right to gather in his field.

c. So she came and has continued from morning until now: Ruth may not have known it, but she was under inspection. The supervisor was looking at what kind of job she did and he was impressed that she did a good job. And the fact that she did a good job was important, because it made a good impression on Boaz.

i. We are under inspection also. At times when we don't know it, we are being watched by others to see how we will walk with God. And what they see will make a difference.

4. (8-9) Boaz speaks kindly to Ruth.

Then Boaz said to Ruth, "You will listen, my daughter, will you not? Do not go to glean in another field, nor go from here, but stay close by my young women. Let your eyes be on the field which they reap, and go after them. Have I not commanded the young men not to touch you? And when you are thirsty, go to the vessels and drink from what the young men have drawn."

a. Stay close by my young women: These were Boaz's female field workers, who tied together the cut stalks of grain. Boaz told Ruth to stay close to them, so she would be well taken care of.

b. Do not go to glean in another field: God was blessing Ruth already and all because He guided her to Boaz's field. Boaz knew that if Ruth stayed in his fields, she would be blessed and find:

· In Boaz's field, Ruth would find companionship (among the young women).

· In Boaz's field, Ruth would find protection (Have I not commanded the young men not to touch you?).

· In Boaz's field, Ruth would find refreshment (when you are thirsty).

i. The kindness of Boaz was wonderful. At this time, we have no indication of a romantic attraction between Boaz and Ruth and we have no idea how Ruth looked (even if she was pretty, she was probably pretty ragged from a whole day of hard work). Yet Boaz extended this kindness to her.

ii. We find it pretty easy to be kind to others when we can see a potential pay-off from the investment of our kindness. Yet true kindness is shown when we extend ourselves to others who, as far as we can see, have nothing to give us.

5. (10-13) Ruth thanks Boaz for his kindness.

So she fell on her face, bowed down to the ground, and said to him, "Why have I found favor in your eyes, that you should take notice of me, since I am a foreigner?" And Boaz answered and said to her, "It has been fully reported to me, all that you have done for your mother-in-law since the death of your husband, and how you have left your father and your mother and the land of your birth, and have come to a people whom you did not know before. The LORD repay your work, and a full reward be given you by the LORD God of Israel, under whose wings you have come for refuge." Then she said, "Let me find favor in your sight, my lord; for you have comforted me, and have spoken kindly to your maidservant, though I am not like one of your maidservants."

a. Why have I found favor in your eyes: Ruth's attitude was wonderful. Some of us would have said, "Well it's about time someone noticed! I've been working hard all day. Now God will give me the blessings that I deserve.

i. We never see Ruth asking why all the hard things have come upon her in life. Instead, she asks why this good thing has come. This is a significant difference in attitude.

b. Since I am a foreigner: This was constantly on Ruth's mind. She was a Moabitess, and not an Israelite. She knew that on the basis of national background, she didn't belong. This made Boaz's kindness to her all the more precious.

i. The Bible says that we should be kind to the strangers among us, but this also applies on another level. Since our society is no longer structured around the family, for many people, their most important circle of association is their friends. Sociologists call this "tribalization" - we become part of a little "tribe," a little circle of friends. The command to love the stranger means that we should not only associate with those of our own tribe, and that we should always welcome those outside of our tribe.

c. It has been reported to me: This is a dynamic of small-town life; everybody knows everybody else's business. Yet it also shows that Ruth's devotion to Naomi mattered - it was noticed.

d. The Lord repay your work and a full reward be given you by the LORD God of Israel: Fittingly, Boaz encouraged Ruth as if she were a new convert to the God of Israel. In many ways, Ruth stands as an example of a new convert.

· She put her trust in the God of Israel

· She has left her former associates

· She had come in among strangers

· She was very low in her own eyes

· She found protection under the wings of God

i. In the same way, older Christians should be like Boaz unto younger Christians who are like Ruth. "Observe that he saluted her with words of tender encouragement; for this is precisely what I want all the elder Christians among you to do to those who are the counterparts of Ruth. . . . I want you to make a point of looking out the young converts, and speaking to them goodly words, and comfortable words, whereby they may be cheered and strengthened." (Spurgeon)

ii. Significantly, though these words were said to Ruth, they were also a prayer unto God for Ruth. Christians should pray for one another, especially older Christians should pray for new converts.

e. The LORD God of Israel, under whose wings you have come for refuge: Boaz especially knew of Ruth's commitment to the God of Israel. This was his way of showing kindness and encouragement to a young believer in the LORD.

i. Under whose wings: This is a beautiful picture. "The imagery is probably that of a tiny bird snuggling under the wings of a foster-mother. It gives a picture of trust and security (cf. Ps. 17:8; 36:7; 63:7)." (Morris)

f. Let me find favor in your sight: This was a very polite way of saying "thank you" to Boaz. Ruth was almost overwhelmed by his kindness, and was polite enough to say "Thank you."

6. (14-16) Boaz continues to show great favor to Ruth.

Now Boaz said to her at mealtime, "Come here, and eat of the bread, and dip your piece of bread in the vinegar." So she sat beside the reapers, and he passed parched grain to her; and she ate and was satisfied, and kept some back. And when she rose up to glean, Boaz commanded his young men, saying, "Let her glean even among the sheaves, and do not reproach her. Also let grain from the bundles fall purposely for her; leave it that she may glean, and do not rebuke her."

a. Dip your bread in the vinegar: Perhaps now, we see the first hint of a romance. Boaz showed great kindness and favor to Ruth at mealtime. It would be enough to have just invited her, but he also invited her to share fully in the meal, even the privileged dipping.

b. She ate and was satisfied, and kept some back: Ruth also may be awakening to some romance towards Boaz; she kept some back. She did not eat all that was offered to her, meaning that she didn't want to seem like a greedy eater in front of Boaz, and that she was sensible enough to take some home to Naomi.

i. Ruth was satisfied, because she answered the generous invitation of Boaz. She was not one of the reapers, but she sat beside the reapers and ate as if she was one of them and she ate and was satisfied. In the same way, those outside the Kingdom of God and its promises can sit among the reapers, at the invitation of Jesus, and by faith they can eat and be satisfied.

ii. " 'She did eat, and was satisfied.' Your head shall be satisfied with the precious truth which Christ reveals; your heart shall be content with Jesus, as the altogether lovely object of affection; your hope shall be satisfied, for whom have you in heaven but Christ? Your desire shall be satiated, for what can even the hunger of your desire wish for more than 'to know Christ, and to be found in him.' You shall find Jesus fill your conscience, till it is at perfect peace; he shall fill your judgment, till you know the certainty of his teachings; he shall fill your memory with recollections of what he did, and fill your imagination with the prospects of what he is yet to do. You shall be 'satisfied.' " (Spurgeon)

c. Let her glean even among the sheaves: This was more generous than the command in Leviticus 19:9-10. Boaz would allow Ruth to take some from among the already gathered sheaves of grain.

d. Let some grain from the bundles fall purposefully for her: This was also beautiful. Boaz wanted to bless Ruth, but he didn't want to dishonor her dignity by making her a charity case. So he allowed some grain to fall, supposedly on accident, so that she could pick it up.

B. Ruth reports the day's events to Naomi.

1. (17-18) She brings home the day's fruits to Naomi.

So she gleaned in the field until evening, and beat out what she had gleaned, and it was about an ephah of barley. Then she took it up and went into the city, and her mother-in-law saw what she had gleaned. So she brought out and gave to her what she had kept back after she had been satisfied.

a. She gleaned in the field until evening, and beat out what she had gleaned: Yes, God blessed Ruth. Yes, people were generous to her. At the same time, she did work hard. This was a sun-up to sun-down day, and Ruth worked hard all day long.

i. We should use Ruth's example to glean everything we can from the Word of God:

· Ruth worked hard.

· Ruth had to stoop to gather every grain.

· Ruth could only pick up one grain at a time.

· Ruth had to hold on to each grain, and not immediately drop it.

· Ruth took the grain home and threshed it.

· Ruth took the threshed grain and winnowed it.

· Ruth was nourished by the grain.

b. It was about an ephah of barley: This was about a five-and-one-half gallon tub (22 liters) of barley - a wonderful day's work to people who had nothing.

c. Gave to her what she had kept back: Besides all the barley grain, Ruth brought Naomi the food left over from the meal with Boaz. This was obviously a blessing for Naomi.

2. (19-23) Naomi praises God for His goodness to her and Ruth.

And her mother-in-law said to her, "Where have you gleaned today? And where did you work? Blessed be the one who took notice of you." So she told her mother-in-law with whom she had worked, and said, "The man's name with whom I worked today is Boaz." Then Naomi said to her daughter-in-law, "Blessed be he of the LORD, who has not forsaken His kindness to the living and the dead!" And Naomi said to her, "This man is a relation of ours, one of our close relatives." Ruth the Moabitess said, "He also said to me, 'You shall stay close by my young men until they have finished all my harvest.' " And Naomi said to Ruth her daughter-in-law, "It is good, my daughter, that you go out with his young women, and that people do not meet you in any other field." So she stayed close by the young women of Boaz, to glean until the end of barley harvest and wheat harvest; and she dwelt with her mother-in-law.

a. Blessed be the name of the LORD, who has not forsaken His kindness to the living and the dead! Is this the same women who came into town saying, call me Mara, for the Almighty has dealt very bitterly with me (Ruth 1:20)? Is this the same woman who said, the Almighty has afflicted me (Ruth 1:21)? Of course it is! Now she sees more of God's plan unfolding, so she can see better how all things are working together for good for those who love God.

b. It is good, my daughter: Of course, Naomi told Ruth, "Stay with this man Boaz!" Not only was he generous, he was one of our near kinsmen - the importance of which will be unfolded in the coming chapters.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Ruth (Book Introduction)

RUTH is properly a supplement to the preceding book, to which, in fact, it was appended in the ancient Jewish canon. Although it relates an episode belonging to the time of the Judges, its precise date is unknown. It appears certain, however, that it could not have been written prior to the time of Samuel (see Rth 4:17-22), who is generally supposed to have been its author; and this opinion, in addition to other reasons on which it rests, is confirmed by Rth 4:7, where it is evident that the history was not compiled till long after the transactions recorded. The inspiration and canonical authority of the book is attested by the fact of Ruth's name being inserted by Matthew in the Saviour's genealogy [Mat 1:5].

JFB: Ruth (Outline)

• ELIMELECH, DRIVEN BY FAMINE INTO MOAB, DIES THERE. (Rth 1:1-5)
• NAOMI RETURNING HOME, RUTH ACCOMPANIES HER. (Rth 1:6-18)
• THEY COME TO BETH-LEHEM. (Rth 1:19-22)
• RUTH GLEANS IN THE FIELD OF BOAZ. (Rth 2:1-3)
• HE TAKES KNOWLEDGE OF HER, AND SHOWS HER FAVOR. (Rth. 2:4-23)
• BY NAOMI'S INSTRUCTIONS, RUTH LIES AT BOAZ'S FEET, WHO ACKNOWLEDGES THE DUTY OF A KINSMAN. (Rth 3:1-13)
• BOAZ CALLS INTO JUDGMENT THE NEXT KINSMAN. (Rth 4:1-5)
• HE REFUSES THE REDEMPTION. (Rth 4:6-8)
• HE MARRIES RUTH. (Rth 4:9-12)
• SHE BEARS OBED. (Rth 4:13-18)

TSK: Ruth (Book Introduction)

This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in Jdg 4:17-22. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour’s descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth’s industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgment of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented. there is too much of nature to admit anything of art.

TSK: Ruth 2 (Chapter Introduction)

Overview

Rth 2:1, Ruth gleans in the field of Boaz; Rth 2:4, Boaz takes notice of her, Rth 2:8, and shews her great favour; Rth 2:18, That which she got, she carries to Naomi.

Poole: Ruth 2 (Chapter Introduction)

CHAPTER 2

Ruth gleaning in the fields of Boaz, her deceased husband’ s near kinsman, h taketh knowledge of her, Rth 2:1-7 . He showeth her great kindness, and blesseth her, Rth 2:8-16 . That which she got she brings to Naomi; and telleth her what had befallen her. She giveth God thanks, and exhorteth Ruth to continue in the field, Rth 2:17-23 .

MHCC: Ruth (Book Introduction)

We find in this book excellent examples of faith, piety, patience, humility, industry, and loving-kindness, in the common events of life. Also we see the special care which God's providence take of our smallest concerns, encouraging us to full trust therein. We may view this book as a beautiful, because natural representation of human life; as a curious detail of important facts; and as a part of the plan of redemption.

MHCC: Ruth 2 (Chapter Introduction)

(Rth 2:1-3) Ruth gleans in the field of Boaz.

(Rth 2:4-16) The kindness of Boaz to Ruth.

(Rth 2:17-23) Ruth returns to her mother-in-law.

Matthew Henry: Ruth (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ruth

This short history of the domestic affairs of one particular family fitly follows the book of Judges (the events related here happening in the days of the judges), and fitly goes before the books of Samuel, because in the close it introduces David; yet the Jews, in their Bibles, separate it from both, and make it one of the five Megilloth , or Volumes, which they put together towards the latter end, in this order: Solomon's Song, Ruth, Lamentations, Ecclesiastes, and Esther. It is probable that Samuel was the penman of it. It relates not miracles nor laws, wars nor victories, nor the revolutions of states, but the affliction first and afterwards the comfort of Naomi, the conversion first and afterwards the preferment of Ruth. Many such events have happened, which perhaps we may think as well worthy to be recorded; but these God saw fit to transmit the knowledge of to us; and even common historians think they have liberty to choose their subject. The design of this book is, I. To lead to providence, to show us how conversant it is about our private concerns, and to teach us in them all to have an eye to it, acknowledging God in all our ways and in all events that concern us. See 1Sa 2:7, 1Sa 2:8; Psa 113:7-9. II. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book, whence it is fetched into Mt. 1. In the conversion of Ruth the Moabitess, and the bringing of her into the pedigree of the Messiah, we have a type of the calling of the Gentiles in due time into the fellowship of Christ Jesus our Lord. The afflictions of Naomi and Ruth we have an account of, ch. 1. Instances of their industry and humility, ch. 2. The bringing of them into an alliance with Boaz, ch. 3. And their happy settlement thereby, ch. 4. And let us remember the scene is laid in Bethlehem, the city where our Redeemer was born.

Matthew Henry: Ruth 2 (Chapter Introduction)

There is scarcely any chapter in all the sacred history that stoops so low as this to take cognizance of so mean a person as Ruth, a poor Moabitish widow, so mean an action as her gleaning corn in a neighbour's field, and the minute circumstances thereof. But all this was in order to her being grafted into the line of Christ and taken in among his ancestors, that she might be a figure of the espousals of the Gentile church to Christ, Isa 54:1. This makes the story remarkable; and many of the passages of it are instructive and very improvable. Here we have, I. Ruth's humility and industry in gleaming corn, Providence directing her to Boaz's field (Rth 2:1-3). II. The great favour which Boaz showed to her in many instances (Rth 2:4-16). III. The return of Ruth to her mother-in-law (Rth 2:18-23).

Constable: Ruth (Book Introduction)

Introduction

Title

This book received its title in honor of the heroine of the story. The name, Ruth, appears to have been Moabite and not Hebrew originally, though its etymological derivation is uncertain.¹ After Ruth entered Israel, and especially after the Book of Ruth circulated, the name became popular among the Jews and, later, Christians.

The same title appears over the book in its Hebrew (Masoretic), Greek (Septuagint), Latin (Vulgate), and modern language versions.

Date and Writer

It is safe to assume that the Book of Ruth was put in its final form after David became king in Hebron in 1011 B.C. since he is recognized as a very important figure in the genealogy (4:17, 22). How much later is hard to determine. The Babylonian Talmud attributed authorship of the book to Samuel.² This statement reflects ancient Jewish tradition. Modern critical scholars tend to prefer a much later date on the basis of their theories concerning the date of the writing of Deuteronomy, which many of them say was written during the Babylonian exile, and Joshua through 2 Kings, which they believe could not have been written before Deuteronomy. Most conservatives reject these theories as having no solid basis in the text or in history.

The writer is unknown to us, but he may have been Samuel or one of Samuel's contemporaries. Minor additions and changes may have taken place under the superintending ministry of the Holy Spirit after its original composition. However the structure and unity of the book argue for its being the product of one writer rather than a composite put together by many hands over a long time. A few writers have suggested that the writer was a woman since the story concerns two rather assertive women.³ However this suggestion is only speculation since there is no solid data to support it.

Scope

The writer said that the era in which the events recorded took place was during the period when the judges governed Israel (1:1). Many students of the book have concluded that the genealogy in 4:18-22 helps to identify when during this period Ruth lived. If the genealogy is complete, Boaz lived during the seventh generation after Perez, the son of Judah, and Boaz was King David's great-grandfather. Life spans during the patriarchal period were sometimes very long, so it may be safer to calculate back from David. Conservative dates for David's lifetime are about 1041-971 B.C.⁴ David was the seventh son born to his father (1 Chron. 2:15) who may have been born 35 years or more earlier. Boaz might have been born about 1150 B.C. and his son, Obed, by Ruth about 1100 B.C. Since most of the events recorded in Ruth took place shortly before Obed's birth we might conclude that these events happened around 1100 B.C. This would place Ruth in Israel during the judgeship of Samson (c. 1105-1085 B.C.) and the ministry of Samuel (c. 1115-1021 B.C.).⁵

The problem with these calculations is that four biblical genealogies also list Boaz as the son of Salmon, the husband of Rahab the harlot (Ruth 4:21; 1 Chron. 2:11; Matt. 1:5; Luke 3:32). Rahab was an adult when the conquest of the Promised Land began (c. 1406 B.C.). Boaz then may have been born shortly after that.⁶ This would mean that the three generations of Boaz, his son Obed, and his grandson Jesse covered about 360 years (c. 1400-1040 B.C.). This seems quite impossible.

Probably these genealogies are incomplete and record only the names of outstanding individuals in David's family tree.⁷ Consequently exactly when within the period of the judges the events of Ruth occurred remains a mystery.

"The Book of Ruth is a pearl in the swine pen of the judges."⁸

Message⁹

The Book of Ruth is one of the most fascinating and important short stories that anyone has ever written. As a piece of literature it is almost perfect. The German poet Goethe called it "the loveliest complete work on a small scale" ever written.¹⁰ Alexander Schroder, a literary critic, wrote, "No poet in the world has written a more beautiful short story."¹¹ Yet as a revelation from God it is equally impressive. I would like to point out some of the major revelations, some of the major values, and some of the major lessons of this book to introduce our study of it.

I believe that among many things the Book of Ruth reveals three that are of major significance.

First, Ruth reveals God's providence in providing a ruler for His people.

God had purposed to provide a ruler over His people. The first indication of this in Scripture is what God said to Abraham about His plans for his descendents. God's plan was to use Abraham's descendents to bring blessing to all humankind (Gen. 12:1-3). In the process Abraham's descendents would enjoy God's blessing themselves.

Later God told Abraham that kings would come from him (Gen. 17:6). Of course, many kings came from the lines of Ishmael and Esau. However other kings would come through the line of Abraham's descendents that God chose to use especially, namely Jacob's posterity.

When Jacob uttered his inspired blessing on each of his descendents who would become the heads of Israel's twelve tribes, he promised something special for Judah. A great king would come from Judah's branch of the family (Gen. 49:10). Judah would have the leadership among the tribes, and a king who would rule not only Israel but the world would come from him.

As history unfolded David proved to be the king God raised up from the tribe of Judah to lead His people and the nations round about Israel. Saul was not God's choice since he was from the tribe of Benjamin, though God allowed the people to place Saul on the throne. David was His chosen servant and son. David recognized this as is clear in 2 Samuel 7, 1 Chronicles 17, and Psalm 89.

Nevertheless David did not carry out the will of God completely. He was not entirely faithful to God. So later in history God raised up one of David's descendents. Matthew wrote his Gospel to show that Jesus Christ was the completely obedient Lion of the Tribe of Judah, the Messiah. He was the ultimate Son of God sent to rule Israel and to reign over all people.

The Book of Ruth reveals God's providence in providing David. Providence refers to God directing the circumstances of life so that His will is accomplished.

One of the major revelations of Ruth is the crucial characteristic in particular individuals that God uses to bring His will to pass. It is not their natural condition but their faith in Him. Even though Ruth was a Moabitess, a childless widow, and poor, God used her to accomplish His purpose. His purpose was to provide a ruler over His people. He used her because she trusted in and committed herself to Yahweh (1:16-17). Her faith, in spite of her natural condition, made her usable by God.

A second major revelation in the Book of Ruth is God's faithfulness in providing rest for His people.

God had purposed to provide rest for His people. At Mt. Sinai, God promised to lead His people out of the wilderness and into rest (Exod. 33:14).

Moses reminded the generation of Israelites who crossed the Jordan River and entered the Promised Land that when they had defeated the Canaanites God would give them rest (Deut. 3:19-20; 12:8-11; 25:19).

Joshua also reminded that generation that God had promised to give them rest (Josh. 1:13-15).

At the end of the conquest the Israelites were finally able to enjoy some rest (Josh. 21:44; 22:4; 23:1).

Unfortunately in the period of the judges, because of the Israelites' departure from God, they were not always at rest. Only when God raised up a judge and delivered their enemies into their hands did the Israelites enjoy rest. Often they lacked food, they were in danger, and their family lives underwent disruption.

That is the situation we discover in the Book of Ruth. Naomi and Ruth lacked food, they were vulnerable and in danger, and their families had broken up. It should be no surprise then when we read that Naomi desired rest for her daughters-in-law (1:9). She and Ruth devised a plan to obtain food and safety and so secure a degree of rest (2:2). Later having gained food and safety through Boaz's generosity they set about to secure full rest through the rebuilding of their family (3:1). Finally Ruth married Boaz and bore a son who would perpetuate the family of Judah as well as that of Boaz, Ruth, and Naomi.

Boaz was the source of rest for Ruth. As Ruth trusted in and committed herself to Yahweh, God provided rest for her through Boaz.

Ruth was the source of rest for Naomi and for all Israel ultimately. She became God's instrument of blessing for her mother-in-law by providing food, security, and descendents. Moreover she became God's instrument of blessing for all Israel and even the world by providing Obed from whom came David. Ruth became a model of what God intended Israel to be in the world: a blessing to others and blessed herself. God was faithful to bring this to pass because Ruth exercised faith in Him. Rest is God's reward for those who follow Him faithfully as Hebrews 3 and 4 make clear.

A third major revelation in Ruth is God's grace in providing a redeemer for His people.

God had also purposed to provide redemption for His people. He affected this for the nation of Israel as a whole in the Exodus from Egypt. There God purchased the nation for Himself.

God also made provision through the Mosaic Law whereby individual Israelites could experience redemption, that is, enjoy freedom from various conditions that enslaved them. One of these provisions was the kinsman redeemer law that allowed a close relative to pay a price to free his fellow Israelite from some enslaving condition. Another was the levirate marriage provision that enabled a widow to escape from her condition by remarrying her single brother-in-law. This man would then, under normal circumstances, raise up seed who would perpetuate the name and line of his deceased brother. Another provision was the redemption (buying back) of property that had passed out of the control of a family. In Ruth's case all of these provisions for redemption combined to set her free.

As history progressed, God's plan for the personal redemption of His own led to Jesus Christ, the ultimate redeemer, paying the ultimate price. He did this so we might be free from the ultimate slavery, our slavery to sin.

The Book of Ruth reveals God's grace in providing a redeemer. He provided Boaz to redeem Ruth and Naomi. Through Ruth He provided David to set Israel free. Through David He provided Jesus Christ to set the world free.

God did not have to provide redemption. He did it out of the love of His own heart. That is grace. Furthermore God did it all. There is nothing that the redeemed person could do to obtain his redemption but trust the person of his redeemer. That too is grace.

Putting all of these major revelations together I would summarize the message of the book as follows. God supernaturally works out His own purposes through human instruments. His purposes include a ruler, rest, and a redeemer. He brings these to reality supernaturally, sovereignly and providentially. He uses people to do so, people who trust in Him and commit themselves to Him.

Let me also point out three values of the Book of Ruth.

Historically the book ties the patriarchal period to the monarchical period of Israel's history. It does not just go back to the period of the judges or to the Mosaic era but all the way back to Perez the patriarch (4:18-22). This shows that the Davidic dynasty was a fulfillment of the promises of the Abrahamic Covenant. It did not rest on the conditional Mosaic Covenant. Because of this, David could function as a priest even though he was not a Levite. His authority superseded the Mosaic Law.

Morally the book demonstrates that faith and purity are possible even in a terrible moral environment. Ruth and Boaz's faith in God resulted in their excellent moral characters (2:1; 3:11). The power of their faith overcame their backgrounds and environments.

Doctrinally the book illustrates redemption. It also illuminates the character of God, particularly His providential working, His loyal love, and His boundless grace, as we have already pointed out.

Finally what are the major lessons we should learn from the Book of Ruth? Let me suggest three.

First, God uses people who trust Him and commit themselves to Him to be a blessing to others. Boaz and Ruth probably did not live to see David's greatness, much less Jesus Christ's. However, God found in them people whom He could use to produce a David. We are very results conscious in our society. We demand instant success and we grow impatient when we do not see God using us to bless others. We need to remember that we will not see all the fruit of our faith this side of heaven. G. Campbell Morgan wrote, "You may be God's foothold for things of which you cannot dream."¹²

Second, God blesses people who trust Him and commit themselves to Him. Ruth and Boaz were not only a blessing to others, but God personally blessed them. They received rest from God. God's blessing of Ruth came in the form of food, security, and a family. A loving and loyal wife of sterling character and a son to carry on the name of his family blessed Boaz's life. (I don't know whether he considered Naomi a blessing or not, though I believe she was.) He also obtained an added portion of the Promised Land. While God has not promised Christians the same kinds of blessings He promised the Israelites, He has promised to bless us. Our blessings are presently mainly spiritual (forgiveness, peace, joy, etc.), but we will receive both spiritual and physical blessings at the judgment seat of Christ. God will reward your faith as He rewarded the faith of Boaz and Ruth.

Third, circumstances do not make or break a believer. Faith does. Boaz was a wealthy man living in a spiritually apostate, morally corrupt environment. Nevertheless he overcame his temptations by faith in God. Ruth was a poor Moabite woman and extremely vulnerable. Yet she overcame her temptations by faith, too. From this we learn that circumstances are not determinative. They do not determine our spirituality. Our attitude and relationship to God do. No matter what circumstances you are up against you can be an overcomer like Boaz and Ruth by trusting in and committing yourself to God.

Constable: Ruth (Outline)

Outline

I. Naomi's predicament ch. 1

A. The deaths of Naomi's husband and sons 1:1-5

B. Naomi's inability to provide husbands for Ruth and Orpah 1:6-14

C. Ruth's profession of faith in Yahweh 1:15-18

D. Naomi's weak faith 1:19-21

E. Hope for the future 1:22

II. Naomi and Ruth's plans chs. 2-3

A. The plan to obtain food ch. 2

1. God's providential guidance of Ruth 2:1-7

2. The maidservant of Boaz 2:8-13

3. Ruth's privileges and responsibility 2:14-16

4. Ruth's blessing of Naomi physically 2:17-23

B. The plan to obtain rest ch. 3

1. Naomi's plan to secure rest for Ruth 3:1-5

2. Ruth's encouragement and Boaz's response 3:6-13

3. Ruth's return to Naomi 3:14-18

III. God's provision ch. 4

A. The nearer kinsman's decision 4:1-6

B. Boaz's securing of the right to marry Ruth 4:7-12

C. God's provision of a son 4:13-17

D. The genealogical appendix 4:18-22

Constable: Ruth

Ruth

Bibliography

Ap-Thomas, D. R. "The Book of Ruth." Expository Times 79 (October-September 1968):369-73.

Archer, Gleason L. Encyclopedia of Bible Difficulties. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Atkinson, David. The Message of Ruth. The Bible Speaks Today series. Leicester, England and Downers Grove: InterVarsity Press, 1983.

Berlin, A. Poetics and Interpretation of Biblical Narrative. Bible and Literature series. Sheffield: Almond, 1983.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Campbell, E. F., Jr. Ruth. Anchor Bible series. Garden City: Doubleday, 1975.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, August 1967.

_____. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, E. W. "Ruth 4:5 and the Duties of the go'el." Vetus Testamentum 33 (1983):231-34.

Davis, John J. "Conquest and Crisis." In A History of Israel by John J. Davis and John C. Whitcomb. Reprint ed. Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dictionary of the Bible. Edited by James Hastings. 1915 ed. S.v. "Ruth, Book of," by H. A. Redpath.

Fewell, Danna Nolan, and Gunn, David Miller. Compromising Redemption: Relating Characters in the Book of Ruth. Literary Currents in Biblical Interpretation series. Louisville: Westminster/John Knox Press, 1990.

Fisch, Harold. "Ruth and the Structure of Covenant History." Vetus Testamentum 32:4 (1982):425-37.

Fuerst, W. The Books of Ruth, Esther, Ecclesiastes, the Song of Songs, Lamentations. Cambridge and New York: Cambridge University Press, 1975.

Gardiner, George E. The Romance of Ruth. Grand Rapids: Kregel Publications, 1977.

Gottwald, Norman. The Hebrew Bible--A Socio-Literary Introduction. Reprint ed. Philadelphia: Fortress Press, 1985.

Grant, Reg. "Literary Structure in the Book of Ruth." Bibliotheca Sacra 148:592 (October-December 1991):424-41.

Gray, John. Joshua, Judges and Ruth. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Basingstoke, England: Marshall Morgan and Scott Publications, 1986.

Green, Barbara. "The Plot of the Biblical Story of Ruth." Journal for the Study of the Old Testament 23 (July 1982):55-68.

Hals, Ronald. The Theology of the Book of Ruth. Philadelphia: Fortress Press, 1969.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Henry, Matthew. Commentary on the Whole Bible. Edited by Leslie F. Church. Grand Rapids: Zondervan Publishing House, 1961.

Hongisto, Lief. "Literary Structure and Theology in the Book of Ruth." Andrews University Seminary Studies 23:1 (Spring 1985):19-28.

Hubbard, Robert L., Jr. The Book of Ruth. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Huey, F. B., Jr. "Ruth." In Deuteronomy-2 Samuel. Vol. 3 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

International Standard Bible Encyclopedia. Edited by James Orr. 1957 ed. S.v. "Ruth, Book of," by A. S. Geden.

Jamieson, Robert; Fausset, A. R.; and Brown, David. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F., and Delitzsch, Franz. Joshua, Judges, Ruth. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n. d.

Lacheman, Ernest R. "Note on Ruth 4:7-8" Journal of Biblical Literature 56 (1937):53-56.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers--Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A. Gosman, George R. Bliss, and P. H. Steenstra.

Leggett, Donald A. The Levirate and Goel Institutions in the Old Testament with Special Attention to the Book of Ruth. Cherry Hill, NJ: Mack Publishing Co., 1974.

Lewis, Arthur H. Judges and Ruth. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

Loretz, Oswald. "The Theme of the Ruth Story." Catholic Biblical Quarterly 22 (1960):391-99.

Luter, A. Boyd, and Rigsby, Richard O. "An Adjusted Symmetrical Structuring of Ruth." Journal of the Evangelical Theological Society 39:1 (March 1996):15-28.

Manor, Dale W. "A Brief History of Levirate Marriage As It Relates to the Bible." Near East Archaeological Society Bulletin NS20 (Fall 1982):33-52.

McGee, J. Vernon. Ruth: The Romance of Redemption. 1943. Reprint ed. Nashville: Thomas Nelson Publishers, 1981.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. "Ruth." In Judges and Ruth by Arthur E. Cundall and Leon Morris. Tyndale Old Testament Commentaries series. Downers Grove: InterVarsity Press, 1968.

Myers, Jacob M. The Linguistic and Literary Form of the Book of Ruth. Leiden: E. J. Brill, 1955.

New Bible Dictionary. 1962 ed. S.v. "Marriage," by J. S. Wright and J. A. Thompson.

Pfeiffer, Charles F. "Ruth." In Wycliffe Bible Commentary, pp. 267-72. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Porten, B. "The Scroll of Ruth: A Rhetorical Study." Gratz College Annual 7 (1978):23-49.

Prinsloo, W. S. "The Theology of the Book of Ruth." Vetus Testamentum 30:3 (July 1980):330-41.

Reed, John W. "Ruth." In Bible Knowledge Commentary: Old Testament, pp. 415-29. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Robertson, E. "The Plot of the Book of Ruth." Bulletin of the John Rylands Library 32 (1950):207-28.

Ross, Allen P. "The Daughters of Lot and the Daughter-in-Law of Judah: Hubris or Faith in the Struggle for Women's Rights." Exegesis and Exposition 2:1 (Summer 1987):71-82.

Rowley, H. H. "The Marriage of Ruth." In The Servant of the Lord, pp. 171-94. 1952. Second ed. revised. Oxford: Basil Blackwell, 1965.

Sacon, K. "The Book of Ruth--Its Literary Structure and Themes." Annual of the Japanese Biblical Institute 4 (1978):3-22.

Sasson, Jack. "The Issue of Ge'ullah in Ruth." Journal for the Study of the Old Testament 5 (January 1978):52-64.

Thompson, J. A. Deuteronomy. Tyndale Old Testament Commentaries series. Downers Grove: InterVarsity Press, 1974.

Trible, P. "Two Women in a Man's World: A Reading of the Book of Ruth." Soundings 59 (1976):252-79.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Copyright 2003 by Thomas L. Constable

Haydock: Ruth (Book Introduction)

INTRODUCTION.

This Book is called Ruth , from the name of the person whose history is here recorded; who, being a Gentile, became a convert to the true faith, and marrying Booz, the great-grandfather of David, was one of those from whom Christ sprang according to the flesh, and an illustrious figure of the Gentile church. It is thought this book was written by the prophet Samuel. (Challoner) --- The Holy Ghost chose that the genealogy of David, and of the Messias, should be thus more clearly ascertained. (Theodoret) --- Christ proceeded from the Gentiles, as well as from the Jews, and his grace is given to both. (Worthington) --- Send forth, 0 Lord, the lamb, the ruler of the earth, from Petra, Isaias xvi. This was the capital city of Arabia Petrea, where Ruth is supposed to have lived, (Tostat) being, according to the Chaldean, &c., the daughter of Eglon, king of Moab. The Jews also pretend that Booz was the same person as Abesan, the judge. But it is by no means certain to what period this history belongs. Usher places it under Samgar, about 120 years after Josue. (Calmet) --- Salien believes that the famine, which obliged Elimelech to leave Bethlehem, happened under Abimelech, and that Noemi returned in the 7th year of Thola, A.C. 1243.[1243 B.C.] This event certainly took place under some of the judges; so that we may consider this book as an appendix to the preceding, like the last chapters, (Judges xvii.; &c.; Haydock) and a preface to the history of the kings. (Calmet)

Gill: Ruth (Book Introduction)

INTRODUCTION TO RUTH

This book is called Ruth, not because she was the author of it, but because she is the principal subject of it. In the Syriac and Arabic versions, it is called the Book of Ruth the Moabitess, which describes her by the country of which she was. Her name, according to Hillerus ^l, signifies beautiful, of a good aspect, the same with Calliope in Greek. As to the author of this book, some attribute it to Eli the priest, who seems to have been too soon to give an account of the birth of David; others to Gad or Nathan; some to Hezekiah, and others to Ezra; but what the Talmudists assert, which is most generally received, and most probable, is, that it was written by Samuel; so they say Samuel ^m wrote his own book, Judges, and Ruth; and it is commonly said that this book is an appendix to that of the Judges, and the introduction to Samuel, and is fitly placed between them both. According to Eusebius ⁿ, with the Hebrews, Judges and Ruth make one book they call Shophetim, or Judges; the principal design of it is to give the genealogy of David, whom Samuel had anointed to be king of Israel, and from whom the Messiah was to come, and who therefore may be said to be the aim and scope of it, as he is of all Scripture; and whereby it appears that he sprung both from Jews and Gentiles, and is the Saviour of both, and there is a good foundation for both to hope in him; and the call and conversion of Ruth the Moabitess may be considered as a shadow, emblem, and pledge of the conversion of the Gentiles. Manythings besides may be learnt from this little book, as the different circumstances of good people in this life, and the particular providence of God respecting them. It furnishes out examples of bearing afflictions patiently, of industry, courteousness, kindness to strangers, and young converts; and none can doubt of the divine authority of this book, that considers the use made of it in the genealogies of Christ by the Evangelists Matthew and Luke.

Gill: Ruth 2 (Chapter Introduction)

INTRODUCTION TO RUTH 2

In this chapter we have an account of Ruth's gleaning corn in the fields of Boaz, a relation of Naomi, Rth 2:1, and of Boaz coming to his reapers, whom he saluted in a very kind manner; and observing a woman gleaning after them, inquired of them who she was, and they informed him, Rth 2:4, upon which he addressed himself to her, and gave her leave to glean in his field, and desired her to go nowhere else, and bid her eat and drink with his servants, Rth 2:8 and gave directions to his servants to let her glean, and to let fall some of the handfuls on purpose, that she might gather them up, Rth 2:15 and then an account is given of her returning to her mother-in-law with her gleanings, to whom she related where she had gleaned, who was owner of the field, and what he had said to her, upon which Naomi gave her advice, Rth 2:18.