Rute 2
Bob Utley · You Can Understand the Bible
Rute 2
NJB (MT versing) Ruth Gleans Boaz' Field Ruth Meets Boaz Ruth and Boaz Ruth Works in the Field of Boaz Ruth in the Fields of Boaz 2:1-7 2:1-7 2:1-7 2:1-2a 2:1 2:2-7 2:2b 2:3 2:4 2:5 2:6-7 2:8-13 2:8-13 2:8-13 2:8-9 2:8-13 2:10 2:11-12 2:13 2:14-16 2:14-16 2:14-16 2:14-16 2:14-17 2:17-23 2:17-23 2:17-23 2:17-19a 2:18-23 2:19b 2:20 2:21 2:22-23 Etc.
Rute 2:1-7
2:1 "Now Naomi had a kinsman of her husband, a man of great wealth, of the family of Elimelech" The exact relationship between Naomi and Boaz is not specified (i.e., Kethiv, מידע, "friend," while Qere has "relative," מודע ). The Hebrew kinship terms are rather loose in their specificity. It seems that Boaz was somehow related to Elimelech. The fact that Boaz was a man of great wealth probably meant that Elimelech was a man of considerable wealth also. The phrase, "a man of great wealth" is literally "a mighty man of valor." This phrase can be used of military valor social position (i.e., respected elder or tribal leader) wealth (i.e., land) ▣ "Boaz" Although the etymology of the word "Boaz" (BDB 126) is somewhat uncertain, many believe that it can be derived from the name of one of the bronze pillars in the temple (BDB 126, cf. 1 Kgs. 7:21; 2 Chr. 3:17). If this is true, it could mean "in whom is strength" (LXX). He is included in Jesus' genealogy (cf. Matt. 1:5; Luke 3:32). Modern scholarship has supposed a homonym for the name "Boaz" from an Arabic root (bagz) which means "quickness" (see UBS Handbook for Translators, p. 83, #4). 2:2 Ruth asks permission from Naomi. please let me go to the field ‒ BDB 229, KB 246, Qal COHORTATIVE please let me glean ‒ BDB 544, KB 535, Piel COHORTATIVE Naomi responds with a Qal IMPERATIVE of #1. These women had no means of support. They had to act (cf. Ruth 2:7). ▣ "glean" This refers to an OT law where the poor, the widowed, and the alien could go into a grain field and reap the corners to sustain themselves. The practice is described in Lev. 19:9-10; 23:22 and Deut. 24:19. It was one of many ways that the Mosaic Law took notice of and provided care for the socially ostracized or impoverished. ▣ "after one in whose sight I may find favor" This is a rather ambiguous phrase which may imply that Ruth was just going to the field where she had the least resistance from the locals possibly, as other parts of the book of Ruth, Divine planning and foreknowledge would help her to know where she should go (i.e., "she happened to come. . .") Naomi and she had plans to lure Boaz (Ruth 2:7) ▣ "Go, my daughter" This was a common idiom (Ruth 2:8). 2:3 "she happened to come to the portion of the field belonging to Boaz" In the ancient world every village had a large, common grain field. Within that large field, each individual field was marked off by stones. The whole field would have been ready to be harvested about the same time. The Hebrew text implies that it was by chance that she came upon the field of Boaz, but the theology of the book of Ruth shows the sovereignty of God in this entire matter. 2:4 "Boaz came from Bethlehem" It was not uncommon for the owner of the field to come and supervise the reaping and threshing of his crop. It was very significant that he gave the YHWHistic greeting to his workers and they did the same in return. This could refer to a normal greeting of the day a theological implication of the faith of all who were involved 2:5 "Boaz said. . . 'Whose young woman is this?'" This is not to be a disparaging comment about women in the ancient world. All women were the property of some male. It may have been a father, brother, or husband. Boaz was simply asking a question about Ruth's relatives. Apparently, even at this point, he was somewhat physically attracted to her. 2:7 "And she said, 'Please let me glean and gather after the reapers among the sheaves'" The law demanded that she be allowed along the edges and corners of the field, but to glean among the sheaves was something that the foreman could not permit. This was not a part of the Deuteronomic law. Later in the chapter, Boaz will specifically allow her to do this. The MT is ambiguous. It is possible that it refers to her making her own "sheaves," which she will have to beat the heads of the grain out later (cf. Ruth 2:17). ▣ "she has been sitting in the house for a little while" "though she rested a little in the house" "without resting even for a moment" "and has just now stopped to rest a while under the shelter" "with hardly a rest from morning until now" "she has rested but little in the hut" "she has hardly had a moment's rest in the shelter" "she did not rest a bit in the field" "not even for a moment has she returned to the house" As is obvious, there are two ways to interpret this phrase. NASB ‒ she has been resting for a long time (i.e., she is exhausted) NRSV ‒ she has worked all day without rest (i.e., a very strong woman) This is a very unusual Hebrew phrase and scholars are not exactly sure of its meaning. The word "house" (BDB 108) has several possible meanings. The theories are it was a field house basically for the workers to go and sit in the shade to recuperate it was a field toilet Ruth returned to Naomi's house periodically for rest The context implies that #1 is the best possibility.
Rute 2:8-13
2:8 The VERBS in this verse are all IMPERFECTS, but several could be used in a JUSSIVE sense. do not go do not leave stay here It was dangerous during the harvest time for unaccompanied women (cf. Ruth 2:22). 2:9 "I have commanded my servants not to touch you" A single woman out in the field during harvest was possibly in physical danger. This danger may have been from sexual abuse or from the harassment of those who were working for the owner. This same concern for her safety can be seen also in Ruth 2:15-16, 22. ▣ "When you are thirsty" Boaz even provided her physical needs (i.e., water/shade here and food in Ruth 2:14). 2:10 "Why have I found favor in your sight" We can see something of the boldness in Ruth here, by her asking this very specific question of Boaz. We also see from his response in Ruth 2:11, that he knew all about her and her return with Naomi. The implication of 2:11 is that she had become a full proselyte of Judaism (cf. Ruth 2:12) and was held in high regard of the citizens of Bethlehem. 2:11 The phrase, "has been fully reported to me," is in an emphatic form (i.e., a Hophal INFINITIVE ABSOLUTE and a Hophal PERFECT VERB of the same root, BDB 616, KB 665). 2:12 "May the Lord reward your work. . .under whose wings you have come to seek refuge" The fact of YHWH's name and the mention of the idiom, "under His wing", seems to reflect Exod. 19:4, God bearing Israel on eagle's wings. It is also the metaphor of a mother bird under whose wings the little ones find care (cf. Matt. 23:37). This speaks of the fact that Ruth had become a full proselyte. Boaz praises her for that by invoking a blessing (i.e., Piel IMPERFECT used in a JUSSIVE sense and a Qal JUSSIVE). SPECIAL TOPIC: SHADOW AS A METAPHOR FOR PROTECTION AND CARE ▣ "the Lord, the God of Israel" These are two of the special names for Deity. YHWH Eloah (SINGULAR form of Elohim) SPECIAL TOPIC: NAMES FOR DEITY, C and D. 2:13 The term adon appears in Ruth 2:13a. Notice the compliments Ruth gives to Boaz. she found favor in his sight he comforted her he spoke kindly to her All of this, even though she was a foreigner. SPECIAL TOPIC: LORD (kurios)
Rute 2:14-16
2:14 NASB, NKJV, NJB, JPSOA "vinegar" "sour wine" "sauce" "wine vinegar" "milk" The MT has "in the wine" (BDB 330). BDB calls it "a common condiment." KB 329 I takes it from the root for "sour" or Arabic "acid" and sees it as "wine vinegar." The Jewish Study Bible, p. 1582, calls it "a refreshing drink of sour wine and oil." The UBS Handbook for Translators, p. 86, #44, explains the Peshitta's "milk" as a scribal error. milk in Syriac was chalba vinegar in Syriac was challa ▣ "he served her roasted grain, and she ate and was satisfied and had some left" The Septuagint's translation implies that he gave her far more than she could eat. Eating roasted grain in the field was a delicacy for the reapers. Boaz is showing something either of his growing love for Ruth or his sense of care for Naomi in the fact that he provided extra grain which he knew Ruth would take to Naomi (Ruth 2:18). It is interesting to note that the Septuagint adds to Ruth 2:1 that Boaz gave Naomi a widow's house in which to live. Because of the content of this verse, this seems to be a real possibility. 2:15-16 These verses show Boaz's extra care for Ruth and Naomi. she was allowed to glean behind the reapers, not only in the corners of the field Boaz's servants were not to rebuke her (twice, Ruth 2:15, 16) Boaz's servants were to "purposely pull out" some grain for her (this is an intensified form, a Qal INFINITIVE ABSOLUTE and Qal IMPERFECT VERB of the same root, BDB 1021, KB 1531)
Rute 2:17-23
2:17 "ephah of barley" There were different "ephahs" in the ancient world, and we are uncertain as to this exact measurement. It is about five to eight gallons, which would be quite heavy, but a young woman like Ruth could carry it home. SPECIAL TOPIC: ANCIENT NEAR EASTERN WEIGHTS AND VOLUMES 2:19 "The name of the man with whom I worked today is Boaz" This implies that Naomi did not know where Ruth was going to reap and that she did not plan to go to Boaz's field, but this was the hand of God, unseen behind this entire account. 2:20 "Naomi said to her daughter-in-law, "May he be blessed of the Lord who has not withdrawn his kindness to the living and to the dead'" In context this may refer to Boaz (i.e., YHWH's agent), who showed kindness to Ruth and, therefore, to Naomi the theological implication that Naomi is seeing the hand of YHWH (LORD) in her life again The fact that the word "kindness" is the special covenant word, hesed, shows that YHWH is the focus of the statement. However, the immediate context seems to be Boaz. The ambiguity may be reflected as God's care through Boaz! SPECIAL TOPIC: LOVINGKINDNESS (hesed) ▣ "The man is our relative, he is one of our closest relatives" The New American Standard translation conceals the fact that we have the term go'el here. It is often translated "the kinsman redeemer" or "the kinsman avenger." It is the closest relative who bore responsibility for the extended family. It is one of those family activities that God chooses to describe Himself to mankind. It is possible (LXX of Ruth 2:1) that Boaz had already provided a house for Naomi and Ruth to use. SPECIAL TOPIC: RANSOM/REDEEM 2:23 "the end of the barley harvest and the wheat harvest" This shows an extended time of care during both the harvests. Ruth gleaned daily in the field and the implication is that Boaz saw her there from time to time.