RUTH 2

 

Verse 1: Boaz “was a godly man in a spiritually dreary era...” The Targum (ancient Jewish commentaries) calls him “a powerful man, strong in the law.” That is probably overdoing it, but Ulrich concludes from his actions that “Boaz knew the law and followed it, even at a personal cost.”

Verse 2: Finding favor in someone's eyes appears twice more in this chapter (v. 10 and 12), each time with a slightly different meaning. It always is employed (usually in a speech) by an inferior in relation to someone of superior status. Here it probably refers to Ruth getting permission from the harvesters. (Campbell) This verse indicates that at least Naomi had taught Ruth about the Mosaic laws regarding gleaning.

Verse 3: She found herself “Rather than emphasizing the accidental nature of this event, the expression highlights the lack of human intent. This event happened to Ruth, not because of her.” So this indicates divine involvement. (Grisanti) Block suggests the translation: “by a stroke of luck.” The Hebrew literally reads “Her chance chanced the portion of the field belonging to Boaz.” “The writer did not believe in luck but rather to get the reader thinking about the providential activity of God...” (D. Ulrich)

Verse 5: From here to 3:2 are numerous references to young people. The impact will be seen in 3:10.

Verse 7: Campbell says that everything in this verse that follows “May I glean” is too obscure to translate. (Compare different translations.) He summarizes six different previous approaches to the problem and then adds his own. The last four words in the verse literally translate as “this her remaining at home little.”

Hadley discusses the word “stopping” in the verse, which is obscure in meaning. He notes that a very similar word also appears in a rare ostracon (a piece of broken pottery used as a writing surface) dating to about the time of the events in Ruth and dealing with the subject of harvesting. From this, he translates it as “without resting at all” or “before the end of the work day” Hurvitz suggests that the words “reflected no textual corruption but were an attempt to convey the foreman's confused, emotional uncertainty about Boaz's approval of his actions [in letting Ruth glean].”

In conclusion, one should probably not read too much into any one translation of this verse.

Verse 12: Later he will actually be the means of answering his own prayer for her. This is a valuable lesson to us for when we pray to God for others. Maybe we could be God's solution to their problem. Note the word “wings” (kanap), which will appear again in Chapter 3.

Verse 13: There are two words for maidservant. In this verse, she uses sipha, which denotes someone of low status such as a laborer. However, later in 3:9 she calls herself ama, which indicates not only a higher status, but a personal one as well. (R. Schultz). In contrast, Boaz calls her a young woman (v. 5) and “my daughter” in v. 8. “...he affirmed her personhood and elevated her status in the group.” (Ulrich)

Verse 14: The exact nature of the drink is not known except that it is sour. And it may actually be a vinegar-based sauce for the bread instead of a drink. (Hubbard)

Verse 15: Between the sheaves, i.e., the piles of harvested grain. Boaz's command may mean “do not molest her” or “do not deter her.”

Verse 17: Estimates of the weight of the grain vary. Campbell says it would have been a little less than 50 pounds while Hubbard calculates it to be 30 pounds. Reasoning from a ration list from Mesopotamia that indicates a one liter daily intake of barley, Ruth's first day of gleaning would have yielded enough for her and Naomi to last one week. At that rate, they would have had almost enough by the end of the harvesting season to last until the following year's harvest. (E. Moore)

Verse 20: It is ambiguous who has shown the loving-kindness, God or Boaz. Perhaps both are intended.

Verse 23: The chapter ends on a note of expectancy since Ruth is still living with her mother-in-law and Boaz has apparently exited the scene.