Ruth 2:11

Translation
King James Version
And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.
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KJV (with Strong's)
And Boaz H1162 answered H6030 and said H559 unto her, It hath fully H5046 been shewed H5046 me, all that thou hast done H6213 unto thy mother in law H2545 since H310 the death H4194 of thine husband H376: and how thou hast left H5800 thy father H1 and thy mother H517, and the land H776 of thy nativity H4138, and art come H3212 unto a people H5971 which thou knewest H3045 not heretofore H8543 H8032.
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Complete Jewish Bible
Bo'az answered her, "I've heard the whole story, everything you've done for your mother-in-law since your husband died, including how you left your father and mother and the land you were born in to come to a people about whom you knew nothing beforehand.
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Berean Standard Bible
Boaz replied, “I have been made fully aware of all you have done for your mother-in-law since the death of your husband, how you left your father and mother and the land of your birth, and how you came to a people you did not know before.
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American Standard Version
And Boaz answered and said unto her, It hath fully been showed me, all that thou hast done unto thy mother-in-law since the death of thy husband; and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people that thou knewest not heretofore.
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World English Bible Messianic
Boaz answered her, “It has fully been shown me, all that you have done to 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 that you didn’t know before.
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Geneva Bible (1599)
And Boaz answered, and said vnto her, All is told and shewed me that thou hast done vnto thy mother in lawe, since the death of thine husband, and how thou hast left thy father and thy mother, and ye land where thou wast borne, and art come vnto a people which thou knewest not in time past.
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Young's Literal Translation
And Boaz answereth and saith to her, `It hath thoroughly been declared to me all that thou hast done with thy mother-in-law, after the death of thy husband, and thou dost leave thy father, and thy mother, and the land of thy birth, and dost come in unto a people which thou hast not known heretofore.
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See also
Luke 14:33Luke 18:29Luke 18:30Luke 5:11Psalms 45:10Ruth 1:14Ruth 1:22
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In the KJVVerse 7,161 of 31,102

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SUMMARY

Ruth 2:11 captures a pivotal moment where Boaz, a prominent and respected figure in Bethlehem, directly addresses Ruth, expressing his profound awareness and commendation of her extraordinary character. His words reveal that Ruth's self-sacrificial devotion to her mother-in-law, Naomi, and her courageous decision to abandon the security of her homeland and family for an unknown future among a foreign people, had not only been observed but widely reported and highly esteemed within the community. This verse highlights the deep impression Ruth's faithfulness had made, setting the stage for Boaz's subsequent acts of kindness and the unfolding of God's redemptive plan through her.

CONTEXT

  • Literary Context: Ruth 2:11 occurs at a crucial juncture in the narrative, immediately following Ruth's arrival in Bethlehem with Naomi and her decision to glean in the fields for their sustenance. The preceding verses Ruth 2:1-7 detail Ruth's humble request to glean, her "chance" encounter in Boaz's field, and Boaz's initial inquiry about her identity and background to his foreman. Boaz's commendation in this verse is a direct response to his foreman's positive report and his own observation of Ruth's diligence. This verse transitions the narrative from Ruth's quiet, diligent labor to Boaz's active recognition and favor, initiating the direct interaction between the two protagonists that will drive the rest of the book. It sets the stage for Boaz's protective instructions and generous provisions in Ruth 2:8-10 and his subsequent blessing in Ruth 2:12.
  • Historical & Cultural Context: The setting is Bethlehem during the time of the Judges, a period often marked by moral decline and instability in Israel, yet also by instances of profound faithfulness. The practice of gleaning, as seen in the Mosaic Law (Leviticus 19:9-10 and Deuteronomy 24:19-22), was a divinely mandated provision for the poor, the sojourner, and the widow. Ruth, as a Moabite widow, was particularly vulnerable and dependent on such provisions. Her decision to leave her "father and mother, and the land of thy nativity" (Moab) was an immense cultural and personal sacrifice. In ancient Near Eastern societies, one's identity, security, and future were inextricably linked to their family and ancestral land. To abandon these was to enter a state of extreme vulnerability, relying entirely on the hospitality and charity of strangers. Ruth's choice, therefore, demonstrated extraordinary loyalty to Naomi and a profound commitment to the God of Israel, whom Naomi served, echoing the faith of Abraham who left his homeland at God's command.
  • Key Themes: This verse powerfully underscores several key themes woven throughout the Book of Ruth. Firstly, Covenant Loyalty (Hesed): Boaz's recognition of Ruth's actions highlights her exceptional loyalty to Naomi, a commitment that goes beyond mere duty and embodies the deep, steadfast love known as hesed. This loyalty is particularly striking given Ruth's foreign origin. Secondly, Sacrifice and Selflessness: Ruth's willingness to forsake her family, culture, and security for Naomi's sake demonstrates profound self-sacrifice and trust in the unknown. This act of leaving her past behind for a new future with Naomi and her God is a central element of Ruth's character. Thirdly, Reputation and Recognition: The phrase "it hath fully been shewed me" emphasizes that Ruth's virtuous deeds had gained widespread recognition. Her character, marked by kindness and diligence, served as a powerful testimony, demonstrating that genuine righteousness does not go unnoticed, even in a foreign land. Finally, Divine Providence: While Boaz attributes his knowledge to human report, the overarching narrative of Ruth reveals God's sovereign hand orchestrating events. Boaz's awareness of Ruth's character is a crucial step in God's plan to provide for Naomi and Ruth, ultimately leading to the lineage of David and the Messiah, as foreshadowed in Ruth 4:18-22.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Shewed (Hebrew, נָגַד, nagad', H5046): The KJV translates "it hath fully been shewed me" from the Niphal stem of nagad. According to the Strong's data, nagad means "to front, i.e. stand boldly out opposite; by implication (causatively), to manifest; figuratively, to announce (always by word of mouth to one present); specifically, to expose, predict, explain, praise." The Niphal stem here implies a passive yet intensive sense, suggesting that the information about Ruth's actions was not merely heard in passing but had been thoroughly and widely reported, making her reputation well-established and undeniable. It conveys the idea that her deeds were made known publicly and comprehensively, underscoring the strong positive impression she had made on the community.
  • Left (Hebrew, עָזַב, ʻazav', H5800): This verb means "to loosen, i.e. relinquish, permit, etc.; commit self, fail, forsake, fortify, help, leave (destitute, off), refuse." Its use here emphasizes the profound and deliberate nature of Ruth's decision. She didn't merely "depart" but actively "left" behind everything familiar and secure: her immediate family ("father and mother"), her extended kin, and her cultural homeland ("the land of thy nativity"). This act of ʻazav signifies a complete severance from her past life for the sake of Naomi and, implicitly, for the God of Israel. It highlights the immense cost of her loyalty and the depth of her commitment.
  • Nativity (Hebrew, מוֹלֶדֶת, môwledeth', H4138): This noun refers to one's "birthplace," "homeland," or "kin." Specifically, it denotes the place and people of one's origin, including "lineage, native country; also offspring, family." By mentioning "the land of thy nativity" (Moab), Boaz underscores the foreignness of Ruth and the magnitude of her sacrifice. Leaving one's môwledeth was an act of profound vulnerability and trust in ancient society, as it meant abandoning the social, economic, and familial safety nets. Ruth's departure from her môwledeth to come to an unknown people in Judah signifies a radical shift in allegiance and a profound act of faith.

Verse Breakdown

  • "And Boaz answered and said unto her": This phrase marks the first direct verbal interaction between Boaz and Ruth. Up until this point, Boaz had inquired about her and given instructions regarding her, but this is his personal address. It signifies his direct engagement with her, moving beyond mere observation or secondhand reports to a personal acknowledgment of her.
  • "It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband": Boaz immediately establishes that he is fully aware of Ruth's exceptional character and actions. The "fully been shewed me" implies widespread knowledge and confirmation of her deeds. He specifically highlights her devotion to Naomi, emphasizing the period "since the death of thine husband," which underscores the challenging circumstances under which Ruth's loyalty was tested and proven. This part of the verse commends her hesed within the family unit.
  • "and [how] thou hast left thy father and thy mother, and the land of thy nativity": This clause details the immense personal sacrifice Ruth made. Boaz recognizes that her loyalty extended beyond merely caring for Naomi; it involved a radical severance from her entire past. Leaving one's parents and homeland was an act of profound vulnerability in the ancient world, signifying a complete break from all that was familiar and secure. This highlights the depth of her commitment and the cost of her devotion.
  • "and art come unto a people which thou knewest not heretofore": This final clause emphasizes Ruth's courageous step into the unknown. She came to a foreign land and a foreign people, without pre-existing connections or assurances. This act speaks to her trust, her willingness to embrace a new identity, and implicitly, her embrace of the God of Israel. It underscores her complete reliance on divine providence and human kindness in a land where she was a stranger.

Literary Devices

The verse employs several significant literary devices. Recognition is central, as Boaz's words serve as the first explicit acknowledgment of Ruth's exceptional character from a prominent figure in Bethlehem. This public recognition validates Ruth's silent acts of hesed and sets the stage for her acceptance into the community. Contrast is powerfully used, juxtaposing the security of Ruth's "father and mother, and the land of thy nativity" with the vulnerability of coming "unto a people which thou knewest not heretofore." This contrast highlights the immense sacrifice Ruth made and magnifies the depth of her loyalty and faith. Furthermore, the verse contains an element of Foreshadowing, as Boaz's detailed knowledge and commendation of Ruth's character indicate his growing interest and sets the stage for his role as her kinsman-redeemer, hinting at the divine plan unfolding through their interaction.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ruth 2:11 is a profound theological statement on the nature of true devotion and its recognition by God and humanity. Ruth's actions—her unwavering loyalty to Naomi and her radical decision to abandon her pagan homeland for an unknown future among God's people—embody the purest form of hesed, or covenant love and faithfulness. This self-sacrificial love, extended to a vulnerable family member and expressed through a courageous leap of faith, stands in stark contrast to the often-selfish and faithless behavior depicted in the contemporary Book of Judges. Boaz's commendation signifies that such genuine acts of righteousness, even when performed by an outsider, are seen and celebrated, reflecting God's own character of seeing and rewarding faithfulness. It teaches that true faith often requires costly sacrifice and a willingness to step out of comfort into the unfamiliar, trusting in God's provision and the community He provides.

REFLECTION AND APPLICATION

Ruth 2:11 serves as a powerful reminder that acts of genuine kindness, unwavering loyalty, and profound sacrifice, especially when performed without expectation of reward, are deeply seen and valued—not only by God but often by those around us. Ruth's story challenges believers to consider the reputation they are building through their actions, particularly in how they care for family, the vulnerable, and those in need. Her courage to step out of her comfort zone, leaving behind all that was familiar for the sake of devotion and a new path of faith, encourages us to trust that God sees our hidden acts of faithfulness and will provide. Boaz's commendation illustrates how faithfulness is often met with divine favor and human kindness, demonstrating that our character can open doors and create opportunities we never anticipated. It calls us to live lives of integrity and selfless love, knowing that our deeds are a testimony that can impact others and advance God's purposes.

Questions for Reflection

  • What does Ruth's willingness to leave her "father and mother, and the land of thy nativity" teach us about the nature of true commitment and sacrifice?
  • How might our "reputation" for kindness and loyalty, like Ruth's, serve as a powerful testimony in our communities today?
  • In what areas of your life might God be calling you to step out of your comfort zone and trust Him in an unfamiliar situation, much like Ruth did?
  • How does Boaz's recognition of Ruth's actions encourage you regarding God's awareness of your own unseen acts of faithfulness?

FAQ

Why was it such a significant sacrifice for Ruth to leave her homeland and family?

Answer: In the ancient Near East, one's identity, security, and future were fundamentally tied to their family (father's house) and ancestral land. Leaving these meant severing all social, economic, and protective ties, becoming an outsider with no inherent rights or support system. Ruth, as a Moabite widow, was already doubly vulnerable. Her decision to leave her "father and mother, and the land of thy nativity" (Moab) for Judah meant abandoning her entire past and stepping into a foreign culture with no guarantee of acceptance or provision. This act demonstrated extraordinary loyalty to Naomi and profound trust in the God of Israel, whom she was choosing to follow, making her sacrifice truly immense and noteworthy. It echoes the call to Abraham to leave his country, kindred, and father's house to go to a land God would show him.

How did Boaz know so much about Ruth's actions?

Answer: Boaz explicitly states, "It hath fully been shewed me." This indicates that Ruth's actions, particularly her devoted care for Naomi and her courageous decision to come to Judah, had become widely known and reported within the community of Bethlehem. Before this verse, Boaz had already inquired about Ruth from his foreman (Ruth 2:6), who likely relayed the general sentiment and specific details of her arrival and character. Ruth's diligent gleaning and her humble demeanor would have also been observable. Her exceptional hesed (covenant loyalty) was so remarkable that it became a public testimony, ensuring that her virtuous deeds did not go unnoticed. This widespread knowledge underscores the impact of genuine character and selfless acts.

CHRIST-CENTERED FULFILLMENT

Ruth 2:11, with Boaz's commendation of Ruth's self-sacrificial loyalty, powerfully foreshadows the ultimate act of hesed demonstrated in Jesus Christ. Ruth "left her father and her mother, and the land of her nativity" to come to a people she did not know, embracing vulnerability and an unknown future out of love and faithfulness. This mirrors Christ, who, though "in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men" (Philippians 2:6-7). He left the glory of His heavenly "nativity" and the perfect communion with His Father to "come unto a people which thou knewest not heretofore"—humanity alienated by sin. His incarnation was the ultimate act of leaving the familiar and secure to enter the unknown and hostile world for our sake. Ruth's embrace of a new people and a new God, through faith, prefigures the new covenant community, the Church, where Gentiles are welcomed into God's family through Christ's sacrifice, becoming "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). Just as Boaz saw and commended Ruth's costly devotion, God the Father saw and honored the perfect obedience and sacrifice of His Son, leading to His exaltation and the redemption of all who believe (Philippians 2:9-11).

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Commentary on Ruth 2 verses 4–16

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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, Rut 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, Rut 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, Rut 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 (Rut 2:9) nor reproach her, Rut 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, Rut 2:6, Rut 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 (Rut 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, Rut 2:9, drawn from the famous well of Beth-lehem which was by the gate, the water of which David longed for, Sa2 23:15), but at meal-time to come and eat of their bread (Rut 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 (Rut 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 (Rut 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, Rut 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 (Rut 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 (Rut 2:10) and not like one of thy handmaids (Rut 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? Rut 2:10. (4.) She begs the continuance of his good-will: Let me find favour in they sight (Rut 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, Rut 2:14, Rut 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–16. 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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