Ruth 2:13

Translation
King James Version
Then she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.
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KJV (with Strong's)
Then she said H559, Let me find H4672 favour H2580 in thy sight H5869, my lord H113; for that thou hast comforted H5162 me, and for that thou hast spoken H1696 friendly H3820 unto thine handmaid H8198, though I be not like unto one H259 of thine handmaidens H8198.
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Complete Jewish Bible
She said, "My lord, I hope I continue pleasing you. You have comforted and encouraged me, even though I'm not one of your servants."
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Berean Standard Bible
“My lord,” she said, “may I continue to find favor in your eyes, for you have comforted and spoken kindly to your maidservant, though I am not like one of your servant girls.”
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American Standard Version
Then she said, Let me find favor in thy sight, my lord, for that thou hast comforted me, and for that thou hast spoken kindly unto thy handmaid, though I be not as one of thy handmaidens.
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World English Bible Messianic
Then she said, “Let me find favor in your sight, my lord, because you have comforted me, and because you have spoken kindly to your handmaid, though I am not as one of your handmaidens.”
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Geneva Bible (1599)
Then she saide, Let me finde fauour in thy sight, my lord: for thou hast comforted mee, and spoken comfortably vnto thy mayde, though I be not like to one of thy maydes.
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Young's Literal Translation
And she saith, `Let me find grace in thine eyes, my lord, because thou hast comforted me, and because thou hast spoken unto the heart of thy maid-servant, and I--I am not as one of thy maid-servants.'
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See also
1 Samuel 1:18Genesis 33:8Genesis 34:3Genesis 33:15Philippians 2:3Genesis 43:141 Samuel 25:41
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SUMMARY

Ruth 2:13 beautifully encapsulates Ruth's profound humility and deep gratitude in response to Boaz's extraordinary and unexpected kindness. Having received unmerited favor, protection, and comforting words in his fields, Ruth expresses heartfelt appreciation, acknowledging her identity as a foreign outsider and highlighting the immense value she places on Boaz's compassionate actions. Her response underscores the transformative power of genuine benevolence and sets the stage for the unfolding narrative of divine providence, redemption, and inclusion for the marginalized.

CONTEXT

  • Literary Context: This verse is the culmination of a pivotal dialogue between Ruth and Boaz, immediately following Boaz's remarkable display of generosity and protection. Earlier, in Ruth 2:8-9, Boaz had proactively instructed Ruth to remain in his field, drink from his servants' water, and ensured her safety from harassment. Ruth's initial response in Ruth 2:10 was one of prostration and a bewildered question as to why she, a foreign Moabite, had found such unmerited favor. Boaz then explained his actions in Ruth 2:11-12, affirming her loyalty to Naomi and invoking a divine blessing upon her for seeking refuge under the wings of the God of Israel. Ruth's humble and grateful reply in Ruth 2:13 serves as a direct, appreciative continuation of this exchange, solidifying her acceptance and paving the way for the deepening relationship that will eventually lead to marriage and the continuation of Naomi's family line, demonstrating a reciprocal respect and burgeoning trust.
  • Historical & Cultural Context: The practice of gleaning was a divinely instituted provision for the poor, the sojourner, the fatherless, and the widow, as mandated in Leviticus 19:9-10 and Deuteronomy 24:19-22. While gleaners were permitted to gather what was left, Boaz's actions far exceeded these legal requirements. He not only allowed Ruth to glean but provided protection, water, food, and explicitly instructed his reapers to leave extra for her. Ruth, as a Moabite, was an outsider, often viewed with suspicion or even outright hostility due to historical animosity between Israel and Moab, as evidenced by the prohibitions in Deuteronomy 23:3-6. Her vulnerability as a foreign widow in a new, potentially unwelcoming land makes Boaz's unreserved kindness and protective actions all the more remarkable and culturally significant, highlighting a profound act of compassion that transcended societal norms.
  • Key Themes: This verse powerfully reinforces several central themes within the Book of Ruth. Firstly, Humility and Gratitude are profoundly evident in Ruth's self-abasement and her immediate, heartfelt expression of thanks for Boaz's unexpected generosity. She does not demand but receives with grace. Secondly, Divine Providence and Kindness are highlighted, as Boaz's actions are presented as a tangible manifestation of God's care for Ruth, echoing his own blessing upon her in Ruth 2:12. Ruth recognizes that his "comfort" and "friendly" words are a direct source of solace in her difficult circumstances. Thirdly, the theme of Inclusion and Redemption for the Marginalized is central. Ruth's explicit statement, "though I be not like unto one of thine handmaidens," underscores her foreign status and the profound nature of Boaz's acceptance, foreshadowing the broader message of God's grace extending beyond the boundaries of Israel to embrace all who seek refuge in Him.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Favour (Hebrew, chên', H2580): This word denotes graciousness, kindness, or unmerited acceptance. Ruth's plea, "Let me find favour in thy sight," is not a demand but a humble request for continued goodwill, recognizing that Boaz's previous actions were not obligatory but flowed from his benevolent character. It implies a desire for ongoing acceptance and a positive disposition from him, acknowledging that any kindness shown is a gift, not a right.
  • Spoken (Hebrew, dâbar', H1696): This primitive root means "to speak," but carries a broader sense of arranging, declaring, or commanding. In this context, it refers to Boaz's verbal communication. The significance here is not merely that he spoke, but how he spoke, which leads to the next key word. It emphasizes the intentionality and weight of his words, which were not idle but purposeful and impactful.
  • Friendly (Hebrew, lêb', H3820): This word literally means "heart," but is used figuratively and widely for feelings, will, intellect, and even the center of anything. The phrase "spoken friendly unto thine handmaid" is literally "spoken to the heart of your handmaid." This conveys that Boaz's words were deeply comforting, encouraging, and empathetic, rather than merely polite or formal. His communication resonated with Ruth's inner being, bringing genuine solace and reassurance to her vulnerable and anxious spirit, highlighting the profound impact of compassionate and intentional communication.

Verse Breakdown

  • "Then she said, Let me find favour in thy sight, my lord;": Ruth's immediate response is one of profound humility and deference. Her request for "favour" (חֵן, chên) indicates her acute awareness of her low social status as a foreign gleaner and her deep appreciation for the unmerited kindness she has already received. Addressing Boaz as "my lord" reinforces her respect for his superior social position and authority, acknowledging his benevolent power over her circumstances.
  • "for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid,": Here, Ruth articulates the specific reasons for her gratitude, moving beyond mere material provision. Boaz has not only provided physical aid (allowing her to glean, offering water and food) but has also offered profound emotional and spiritual solace ("comforted me"). The phrase "spoken friendly" (literally, "spoken to the heart," עַל־לֵב, al-lêb) emphasizes the deep, empathetic, and reassuring nature of his words, which brought genuine peace, dignity, and affirmation to her. She identifies herself as "thine handmaid," further underscoring her humble status and willingness to serve.
  • "though I be not like unto one of thine handmaidens.": This concluding clause is crucial for understanding Ruth's perspective and the magnitude of Boaz's kindness. Ruth explicitly acknowledges her foreignness (Moabite) and her perceived unworthiness of such exceptional treatment. She highlights the social and cultural chasm between herself, a vulnerable widow from an enemy nation, and even the lowest of Boaz's Israelite servants. This statement magnifies Boaz's grace, demonstrating that his favor transcends conventional social boundaries and expectations, making his compassion truly remarkable.

Literary Devices

The verse employs powerful Contrast to highlight Boaz's extraordinary kindness against Ruth's perceived low status. Ruth's declaration, "though I be not like unto one of thine handmaidens," starkly contrasts her foreign, vulnerable, and outsider position with the privileged status of even the lowest Israelite servant. This contrast magnifies Boaz's grace and profoundly emphasizes the theme of radical inclusion for the outsider. Furthermore, the phrase "spoken friendly" (literally, "to the heart") serves as a poignant example of Metonymy, where the action (speaking) is described by its profound effect (comforting the heart), underscoring the deep emotional and spiritual impact of Boaz's words. There is also an element of Irony in Ruth's humble self-assessment, as her unwavering loyalty to Naomi and her diligent character, which Boaz has already recognized and commended, are far superior to what her social status as a foreign gleaner would suggest.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ruth's response in this verse is a powerful testament to the transformative power of grace and the profound importance of humble gratitude. Her recognition that Boaz's kindness goes beyond mere obligation, "speaking to her heart" and comforting her, mirrors the divine grace extended to humanity. Just as Ruth, an outsider and a widow, finds unmerited favor and acceptance, so too does God extend His loving-kindness (חֶסֶד, hesed) to those who are undeserving, drawing them into His covenant family. This interaction foreshadows the broader biblical narrative of God's redemptive plan to include all nations, not just Israel, into His fold, demonstrating His boundless compassion for the vulnerable and marginalized. It teaches that true favor is not earned but freely given, evoking a response of deep appreciation and trust.

REFLECTION AND APPLICATION

Ruth's humble and grateful response to Boaz's kindness offers profound lessons for contemporary believers. In a world often characterized by entitlement, complaint, and a lack of genuine appreciation, Ruth's immediate, specific, and heartfelt thanks stand out as a powerful example. Her words remind us that true gratitude acknowledges not only the gift but also the compassionate heart of the giver, especially when kindness is extended to those who feel overlooked, unworthy, or marginalized. We are called to be both humble recipients and generous dispensers of such grace. Just as Boaz's "friendly" words brought deep comfort to Ruth's heart, our words and actions have the immense power to affirm, encourage, and bring solace to others, particularly those who are vulnerable, struggling, or feeling like outsiders. This verse challenges us to cultivate a spirit of genuine appreciation for every kindness received and to actively seek opportunities to extend compassion that goes beyond mere duty or expectation, recognizing that such acts can bring unexpected hope, foster deep connections, and pave the way for God's greater blessings in the lives of others and ourselves.

Questions for Reflection

  • How does Ruth's profound humility in this verse challenge our own tendencies toward entitlement or pride in our interactions?
  • In what specific ways can we "speak friendly" (to the heart) to those around us, bringing genuine comfort and affirmation rather than just polite conversation?
  • Reflect on a time when you experienced unmerited favor from another person or from God. How did you respond with gratitude, and how might you have responded more deeply?
  • How does Boaz's radical kindness to an "outsider" like Ruth inform and inspire our approach to those who are different, marginalized, or new in our own communities, churches, or workplaces?

FAQ

Why does Ruth emphasize that she is "not like unto one of thine handmaidens"?

Answer: Ruth emphasizes her status as "not like unto one of thine handmaidens" to underscore her foreignness and perceived unworthiness of Boaz's extraordinary kindness. As a Moabite, she was an outsider in Israel, a nation with a history of animosity towards Moab. Her status as a widow further compounded her vulnerability and social precariousness. By highlighting this contrast, she is expressing profound humility and deep gratitude, acknowledging that Boaz's generosity goes far beyond what she, as a non-Israelite and a mere gleaner, could ever expect or demand. It magnifies the extent of his grace and demonstrates her deep appreciation for his acceptance, which transcends the social and ethnic barriers of the time. This statement also serves a crucial narrative purpose in the Book of Ruth, setting the stage for the broader theological theme of God's redemptive plan including outsiders, a theme powerfully illustrated throughout the book and culminating in the lineage of David and ultimately, Jesus Christ.

CHRIST-CENTERED FULFILLMENT

Ruth 2:13, with its portrayal of unmerited favor extended to an undeserving outsider, powerfully foreshadows the radical grace of Christ. Ruth, a Moabite, represents humanity alienated from God, yet through Boaz's kindness, she finds comfort, acceptance, and a pathway to belonging. This mirrors how Christ, our ultimate Kinsman-Redeemer, extends His grace to us, "though we be not like unto one of thine handmaidens" but rather sinners alienated from God, utterly undeserving of His love (Romans 5:8). Just as Boaz "spoke friendly" (literally, "to the heart") to Ruth, bringing her profound solace and affirmation, so Jesus speaks words of life, comfort, and forgiveness that penetrate the deepest parts of our being, healing our brokenness, and offering us eternal peace (John 6:63). Ruth's humble gratitude for Boaz's unmerited favor serves as a model for our response to God's boundless love in Christ, who, though we were His enemies, reconciled us to Himself through His sacrificial death (Colossians 1:21-22). Through Christ, the outsider is brought into the family of God, the alienated are adopted as children, and the undeserving receive the ultimate favor, becoming co-heirs with Him in His glorious inheritance (Romans 8:17).

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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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