Ruth 2:1

Translation
King James Version
¶ And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz.
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KJV (with Strong's)
And Naomi H5281 had a kinsman H4129 H3045 of her husband's H376, a mighty H1368 man H376 of wealth H2428, of the family H4940 of Elimelech H458; and his name H8034 was Boaz H1162.
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Complete Jewish Bible
Na'omi had a relative on her husband's side, a prominent and wealthy member of Elimelekh's clan, whose name was Bo'az.
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Berean Standard Bible
Now Naomi had a relative on her husband’s side, a prominent man of noble character from the clan of Elimelech, whose name was Boaz.
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American Standard Version
And Naomi had a kinsman of her husband’s, a mighty man of wealth, of the family of Elimelech, and his name was Boaz.
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World English Bible Messianic
Naomi had a kinsman of her husband’s, a mighty man of wealth, of the family of Elimelech, and his name was Boaz.
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Geneva Bible (1599)
Then Naomis husband had a kinsman, one of great power of the familie of Elimelech, and his name was Boaz.
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Young's Literal Translation
And Naomi hath an acquaintance of her husband's, a man mighty in wealth, of the family of Elimelech, and his name is Boaz.
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See also
Ruth 4:21Ruth 3:12Ruth 3:2Matthew 1:5Ruth 1:21 Chronicles 2:101 Chronicles 2:12
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In the KJVVerse 7,151 of 31,102

Study This Verse

SUMMARY

Ruth 2:1 serves as a pivotal introduction to Boaz, a prominent and capable kinsman of Naomi's deceased husband, Elimelech. Following the desolate return of Naomi and Ruth to Bethlehem, this verse immediately shifts the narrative's tone from one of destitution and despair to one of potential provision and hope. By revealing the existence of a significant family connection through a man of standing, it subtly hints at God's providential care and sets the stage for the unfolding story of redemption and restoration that will define the rest of the Book of Ruth.

CONTEXT

  • Literary Context: Ruth 2:1 immediately follows the sorrowful arrival of Naomi and Ruth in Bethlehem at the beginning of the barley harvest, as detailed in Ruth 1:22. The preceding chapter concludes with Naomi's bitter declaration that the Almighty had dealt very bitterly with her, emphasizing their destitution and despair, encapsulated by her self-identification as "Mara" (bitter) and her statement of having returned "empty" in Ruth 1:20-21. The abrupt introduction of Boaz in this verse provides a divinely orchestrated glimmer of hope, marking a crucial turning point. It transitions the narrative from loss and emptiness to one of potential provision and eventual restoration, setting the stage for Ruth's encounter with Boaz in the fields and the subsequent development of their relationship. This shift underscores the overarching theme of God's unseen hand at work, even amidst human suffering.
  • Historical & Cultural Context: Ancient Israelite society was deeply structured around family lineage, land ownership, and the concept of the kinsman-redeemer (go'el). Land was considered a perpetual inheritance from God, not to be permanently sold outside the family, as articulated in Leviticus 25:23-28. If a family faced destitution or loss of land, a close male relative had the right and responsibility to redeem the land, buy back family members sold into slavery, or raise up an heir for a deceased relative through levirate marriage, as mandated in Deuteronomy 25:5-10. The mention of Boaz as "a kinsman of her husband's, of the family of Elimelech" immediately signals his potential role as a go'el, a concept central to the book's resolution. The setting at the "beginning of barley harvest" is also significant, as it was a time of labor but also of potential provision for the poor through gleaning, a practice mandated by Mosaic Law in Leviticus 19:9-10.
  • Key Themes: This verse introduces several key themes that permeate the Book of Ruth. Firstly, Divine Providence is subtly highlighted; the seemingly coincidental existence and introduction of Boaz, a man of standing, immediately after Naomi and Ruth's desperate return, underscores God's unseen hand orchestrating events for their good. Secondly, the verse emphasizes the Significance of Family and Lineage, particularly in the context of the go'el tradition, which is foundational to the narrative's resolution and the broader biblical story of redemption. Thirdly, it introduces the theme of Hope Amidst Despair, as the presence of such a kinsman provides a tangible source of potential relief for Naomi and Ruth, who had returned to Bethlehem "empty," as Naomi herself states in Ruth 1:21. Finally, Boaz's character as a "mighty man of wealth" foreshadows the theme of Generosity and Righteousness, qualities that will define his interactions with Ruth and Naomi throughout the story, ultimately leading to their restoration and the continuation of Elimelech's lineage, which culminates in the birth of King David and ultimately Jesus Christ, as affirmed in Matthew 1:5.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Kinsman (Hebrew, môwdaʻ, H4129): The Hebrew word מוֹדַע (môwdaʻ, H4129) refers to a "known acquaintance" or "relative." While not as specific as go'el (kinsman-redeemer), its use here establishes a familial connection that is recognized and significant. It implies a degree of familiarity and relationship, setting the stage for Boaz's potential role within the family structure, particularly concerning the laws of inheritance and redemption. The fact that he is "of her husband's" family further solidifies this legal and social connection.
  • Mighty man of wealth (Hebrew, gibbôwr chayil, H1368): This powerful phrase, גִּבּוֹר חַיִל (gibbôwr chayil), is often translated simply as "man of wealth," but its meaning is far richer. Gibbôwr (גִּבּוֹר, H1368) means "powerful," "strong," or "valiant," often used for warriors or men of great strength and courage. Chayil (חַיִל, H2428) is a multifaceted word encompassing strength, ability, valor, virtue, and substance. When combined, gibbôwr chayil describes a man who is not only materially prosperous but also possesses great character, influence, integrity, and capability. He is a man of standing, respected in his community, and capable of decisive action. This description immediately elevates Boaz beyond a mere rich man, presenting him as a virtuous and powerful figure.
  • Boaz (Hebrew, Bôʻaz, H1162): The name בֹּעַז (Bôʻaz, H1162) is derived from an unused root of uncertain meaning according to Strong's data. However, it is commonly thought to mean "in him is strength" or "quickness," perhaps related to a root meaning "to be strong" or "to be swift." This interpretation aligns perfectly with the description of him as a gibbôwr chayil, emphasizing his inherent strength, capability, and perhaps the swiftness with which he will act to redeem Naomi and Ruth. His name itself foreshadows his role as a pillar of strength and redemption for the family.

Verse Breakdown

  • "And Naomi had a kinsman of her husband's": This opening clause immediately introduces a new character crucial to the narrative. The existence of a "kinsman" (môwdaʻ) of Elimelech, Naomi's deceased husband, is a vital piece of information. It establishes a familial link that, within Israelite society, carried specific rights and responsibilities, particularly concerning the family line and property. This is the first hint of a potential solution to Naomi and Ruth's desperate situation, suggesting that their future may not be as bleak as Naomi herself perceived.
  • "a mighty man of wealth": This phrase describes the character and standing of this kinsman. As discussed in the Key Word Analysis, "mighty man of wealth" (gibbôwr chayil) signifies not just material riches but also strength, valor, integrity, and influence. This description immediately establishes Boaz as a man of significant stature and capability, someone who is not only able but also worthy to undertake the task of redemption. It assures the reader that this individual possesses the necessary resources and character to alter the dire circumstances of Naomi and Ruth.
  • "of the family of Elimelech": This reiterates and reinforces the direct familial connection to Naomi's deceased husband. This specific lineage is critical because it identifies Boaz as a potential kinsman-redeemer (go'el), the one who, according to Mosaic Law, would have the right and responsibility to restore the family's land and lineage. This detail is essential for understanding the legal and social framework within which the rest of the story unfolds, highlighting the providential nature of his existence.
  • "and his name [was] Boaz": The verse culminates with the formal introduction of the character by name. The name "Boaz" itself, potentially meaning "in him is strength," reinforces the earlier description of him as a "mighty man." This formal naming signals his importance and prepares the reader for his central role in the unfolding narrative of God's providence and redemption, marking him as the key figure through whom God's plan will be realized.

Literary Devices

Ruth 2:1 masterfully employs several literary devices to set the stage for the narrative. The most prominent is Foreshadowing. The detailed description of Boaz as "a mighty man of wealth" and "of the family of Elimelech" heavily foreshadows his crucial role as the kinsman-redeemer (go'el) and the source of provision and restoration for Naomi and Ruth. This seemingly simple introduction carries immense narrative weight, hinting at the resolution to the despair presented in chapter 1. There is also a powerful element of Contrast or Juxtaposition; the verse immediately follows the bleakness of Naomi's return, where she declares herself "empty," and instantly introduces a figure of strength, wealth, and connection, thereby contrasting their present destitution with a glimmer of future hope. Furthermore, the verse functions as a direct Character Introduction, but it is more than just a naming; it is an immediate characterization that establishes Boaz's significance, virtue, and capability before he even appears in the narrative proper, building anticipation for his actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ruth 2:1 is a profound testament to God's sovereign providence, even when His hand is not explicitly mentioned. In a narrative that begins with famine, death, and despair, the seemingly mundane introduction of a wealthy kinsman is, in fact, the first visible thread of God's redemptive plan being woven into the lives of Naomi and Ruth. It highlights that God often works through ordinary human connections and established societal structures (like the kinsman-redeemer law) to bring about His extraordinary purposes. The existence of Boaz, a man of character and means, at precisely the right moment, underscores the theological truth that God cares for the vulnerable and orchestrates circumstances to provide for His people, transforming emptiness into fullness. This verse reminds us that God's faithfulness is not always overtly miraculous but often subtly woven into the fabric of daily life and human relationships.

REFLECTION AND APPLICATION

Ruth 2:1 offers a powerful message of hope and divine orchestration for believers today. In moments of profound loss, uncertainty, or despair, when our circumstances seem bleak and our resources depleted, this verse reminds us that God is often working behind the scenes, preparing a way forward through unexpected connections and seemingly ordinary individuals. Just as Naomi and Ruth returned to Bethlehem "empty," yet God had already positioned Boaz, a "mighty man of wealth," within their family line, so too does God providentially arrange people and circumstances in our lives. This encourages us to cultivate a posture of trust, even when we cannot see the full picture of God's provision or the next step. It challenges us to recognize that God's faithfulness is not dependent on our immediate understanding but on His unchanging character, and He often uses His people—those of good character and means—to be agents of His grace and provision in the world, embodying His compassion and generosity.

Questions for Reflection

  • How does the introduction of Boaz in this verse challenge any feelings of hopelessness or despair you might be experiencing in your own life circumstances?
  • In what ways might God be working through "ordinary" people or seemingly "coincidental" connections in your life to bring about His purposes?
  • How does Boaz's description as a "mighty man of wealth" (gibbôwr chayil) inspire you to consider what true "wealth" or "strength" means in a spiritual sense?
  • What does this verse teach us about trusting God's timing and His hidden hand, even when His presence is not explicitly stated?

FAQ

What is the significance of Boaz being a "kinsman of her husband's"?

Answer: The phrase "kinsman of her husband's" is highly significant because it immediately identifies Boaz as a potential go'el, or kinsman-redeemer. In ancient Israel, this was a specific legal and social role. A go'el had the right and responsibility to redeem family land that had been sold due to poverty, to buy back family members who had been sold into slavery, and crucially, to marry a deceased kinsman's widow (levirate marriage, as outlined in Deuteronomy 25:5-10) to raise up an heir for the deceased, thus preserving the family name and inheritance. This connection sets the entire legal and social framework for the unfolding narrative of Ruth's redemption and the continuation of Elimelech's lineage.

What does "mighty man of wealth" truly mean in this context?

Answer: The Hebrew phrase translated "mighty man of wealth" is gibbôwr chayil (גִּבּוֹר חַיִל). While it certainly implies material prosperity, chayil is a much broader term. It encompasses strength, valor, ability, virtue, and character. Therefore, Boaz is presented not merely as a rich man, but as a man of considerable standing, integrity, and influence in his community. He is a person of substance, capable of decisive and righteous action. This description is vital because it assures the reader that Boaz possesses not only the financial means but also the moral character and social standing necessary to fulfill the demanding role of a kinsman-redeemer for Naomi and Ruth. This concept of chayil is also famously used to describe the "virtuous woman" in Proverbs 31:10.

How does this verse introduce hope after the despair of chapter 1?

Answer: Ruth 2:1 introduces hope through the principle of divine providence. Chapter 1 concludes with Naomi's bitter lament, declaring that the Lord had dealt "very bitterly" with her and that she had returned "empty," as seen in Ruth 1:21. The sudden and specific mention of Boaz, a wealthy and influential kinsman, immediately after this despair, serves as a narrative turning point. It's the first tangible sign that God has not abandoned them. Though God's name is not explicitly mentioned as the orchestrator in this verse, the reader understands that His unseen hand is at work, preparing a way for their provision and restoration through this specific individual. Boaz's existence and character provide the initial glimmer of light in what was previously a story steeped in darkness and loss.

CHRIST-CENTERED FULFILLMENT

The introduction of Boaz as a "kinsman of her husband's, a mighty man of wealth," is a profound foreshadowing of Jesus Christ, our ultimate Kinsman-Redeemer. Boaz, a man of strength, virtue, and means, willingly steps into the legal and social role of go'el to redeem Naomi and Ruth, restoring their lineage and inheritance. In a far greater sense, Jesus Christ became our Kinsman by taking on human flesh, identifying with us in our brokenness and poverty, as described in Hebrews 2:14-15. He is the true "mighty man of wealth," not in earthly riches, but in divine power, perfect righteousness, and infinite grace. Through His sacrificial death and resurrection, Christ paid the ultimate price to redeem us from the slavery of sin and death, restoring our lost inheritance in God's kingdom, as celebrated in Ephesians 1:7 and Galatians 4:4-5. Just as Boaz's actions secured a future for Naomi's family, leading to the lineage of King David and ultimately Christ himself, as genealogies like Matthew 1:5 affirm, so Christ's redemptive work secures our eternal future, bringing us into God's family and granting us an imperishable inheritance. Boaz's character and role in Ruth 2:1 thus serve as a beautiful, albeit incomplete, portrait of the gracious and powerful redemption found fully in Jesus Christ.

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Commentary on Ruth 2 verses 1–3

Naomi had now gained a settlement in Bethlehem among her old friends; and here we have an account,

I. Of her rich kinsman, Boaz, a mighty man of wealth, Rut 2:1. The Chaldee reads it, mighty in the law. If he was both, it was a most rare and excellent conjunction, to be mighty in wealth and mighty in the scriptures too; those that are so are mighty indeed. He was grandson of Nahshon, who was prince of the tribe of Judah in the wilderness, and son of Salmon, probably a younger son, by Rahab, the harlot of Jericho. He carries might in his name, Boaz - in him is strength; and he was of the family of Elimelech, that family which was now reduced and brought so low. Observe, 1. Boaz, though a rich and great man, had poor relations. Every branch of the tree is not a top-branch. Let not those that are great in the world be ashamed to own their kindred that are mean and despised, lest they be found therein proud, scornful, and unnatural. 2. Naomi, though a poor contemptible widow, had rich relations, whom yet she boasted not of, nor was burdensome to, nor expected any thing from when she returned to Bethlehem in distress. Those that have rich relations, while they themselves are poor, ought to know that it is the wise providence of God that makes the difference (in which we ought to acquiesce), and that to be proud of our relation to such is a great sin, and to trust to it is great folly.

II. Of her poor daughter-in-law, Ruth. 1. Her condition was very low and poor, which was a great trial to the faith and constancy of a young proselyte. The Bethlehemites would have done well if they had invited Naomi and her daughter-in-law first to one good house and then to another (it would have been a great support to an aged widow and a great encouragement to a new convert); but, instead of tasting the dainties of Canaan, they have no way of getting necessary food but by gleaning corn, and otherwise, for aught that appears, they might have starved. Note, God has chosen the poor of this world; and poor they are likely to be, for, though God has chosen them, commonly men overlook them. 2. Her character, in this condition, was very good (Rut 1:2): She said to Naomi, not, "Let me now go to the land of Moab again, for there is no living here, here there is want, but in my father's house there is bread enough." No, she is not mindful of the country from which she came out, otherwise she had now a fair occasion to return. The God of Israel shall be her God, and, though he slay her, yet will she trust in him and never forsake him. But her request is, Let me go to the field, and glean ears of corn. Those that are well born, and have been well brought up, know not what straits they may be reduced to, nor what mean employments they may be obliged to get their bread by, Lam 4:5. When the case is thus melancholy, let Ruth be remembered, who is a great example, (1.) Of humility. When Providence had made her poor she did not say, "To glean, which is in effect to beg, I am ashamed," but cheerfully stoops to the meanness of her circumstances and accommodates herself to her lot. High spirits can more easily starve than stoop; Ruth was none of those. She does not tell her mother she was never brought up to live upon crumbs. Though she was not brought up to it, she is brought down to it, and is not uneasy at it. Nay, it is her own motion, not her mother's injunction. Humility is one of the brightest ornaments of youth, and one of the best omens. Before Ruth's honour was this humility. Observe how humbly she speaks of herself, in her expectation of leave to glean: Let me glean after him in whose sight I shall find grace. She does not say, "I will go and glean, and surely nobody will deny me the liberty," but, "I will go and glean, in the hope that somebody will allow me the liberty." Note, Poor people must not demand kindness as a debt, but humbly ask it, and take it as a favour, though in ever so small a matter. It becomes the poor to use entreaties. (2.) Of industry. She does not say to her mother-in-law, "Let me now go a visiting to the ladies of the town, or go a walking in the fields to take the air and be merry; I cannot sit all day moping with you." No, it is not sport, but business, that her heart is upon: "Let me go and glean ears of corn, which will turn to some good account." She was one of those virtuous women that love not to eat the bread of idleness, but love to take pains. This is an example to young people. Let them learn betimes to labour, and, what their hand finds to do, do it with their might. A disposition to diligence bodes well both for this world and the other. Love not sleep, love not sport, love not sauntering; but love business. It is also an example to poor people to work for their living, and not beg that which they are able to earn. We must not be shy of any honest employment, though it be mean, ergon ouden oneidos - No labour is a reproach. Sin is a thing below us, but we must not think any thing else so That Providence calls us to. (3.) Of regard to her mother. Though she was but her mother-in-law, and though, being loosed by death from the law of her husband, she might easily suppose herself thereby loosed from the law of her husband's mother, yet she is dutifully observant of her. She will not go out without letting her know and asking her leave. This respect young people ought to show to their parents and governors; it is part of the honour due to them. She did not say, "Mother, if you will go with me, I will go glean:" but, "Do you sit at home and take your ease, and I will go abroad, and take pains." Juniores ad labores - Youth should work. Let young people take advice from the aged, but not put them upon toil. (4.) Of dependence upon Providence, intimated in that, I will glean after him in whose sight I shall find grace. She knows not which way to go, nor whom to enquire for, but will trust Providence to raise her up some friend or other that will be kind to her. Let us always keep us good thoughts of the divine providence, and believe that while we do well it will do well for us. And it did well for Ruth; for when she went out alone, without guide or companion, to glean, her hap was to light on the field of Boaz, Rut 2:3. To her it seemed casual. She knew not whose field it was, nor had she any reason for going to that more than any other, and therefore it is said to be her hap; but Providence directed her steps to this field. Note, God wisely orders small events; and those that seem altogether contingent serve his own glory and the good of his people. Many a great affair is brought about by a little turn, which seemed fortuitous to us, but was directed by Providence with design.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–3. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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