TRV
Translation
King James Version
And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech.
Complete Jewish Bible
So she set out, arrived at the field and gleaned behind the reapers. She happened to be in the part of the field that belonged to Bo'az from Elimelekh's clan,
Berean Standard Bible
So Ruth departed and went out into the field and gleaned after the harvesters. And she happened to come to the part of the field belonging to Boaz, who was from the clan of Elimelech.
American Standard Version
And she went, and came and gleaned in the field after the reapers: and her hap was to light on the portion of the field belonging unto Boaz, who was of the family of Elimelech.
World English Bible Messianic
She went, and came and gleaned in the field after the reapers: and she happened to come to the portion of the field belonging to Boaz, who was of the family of Elimelech.
Geneva Bible (1599)
And she went, and came and gleaned in the fielde after the reapers, and it came to passe, that she met with the portion of the fielde of Boaz, who was of the familie of Elimelech.
Young's Literal Translation
And she goeth and cometh and gathereth in a field after the reapers, and her chance happeneth--the portion of the field is Boaz's who is of the family of Elimelech.
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In the KJVVerse 7,153 of 31,102
Study This Verse
Commentary on Ruth 2 verses 1–3
1 ¶ And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz.
2 And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter.
3 And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech.
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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SUMMARY
Ruth 2:3 marks a pivotal moment in the narrative, detailing Ruth's diligent initiative to glean in the fields for sustenance and, seemingly by chance, her arrival at a portion of the field belonging to Boaz, a prominent and wealthy relative of her late father-in-law, Elimelech. This verse masterfully intertwines Ruth's proactive effort with divine providence, setting the stage for her encounter with her future kinsman-redeemer and the unfolding of God's redemptive plan for her and Naomi.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ruth 2:3 is rich in literary artistry, primarily employing Irony and Foreshadowing. The central irony lies in the phrase "her hap was to light on," which suggests a random occurrence. Yet, the entire narrative of Ruth, from its opening to its conclusion, consistently points to God's meticulous and sovereign control over events. What appears as human chance is revealed as divine design, creating a profound theological irony that underscores God's active involvement in the seemingly mundane details of life. This also functions as a form of Divine Sovereignty as a narrative device, where the author subtly guides the reader to see God's hand without explicitly stating it. Furthermore, the identification of Boaz as "of the kindred of Elimelech" serves as potent Foreshadowing. This detail, delivered early in the narrative, immediately signals to the informed reader the potential for a goel (kinsman-redeemer) to emerge, setting up the expectation for the dramatic and redemptive resolution that will unfold in later chapters. The verse also subtly uses Contrast between Ruth's humble, arduous labor and the grand, providential outcome that begins to unfold.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 2:3 stands as a profound testament to the interplay of divine sovereignty and human responsibility. While Ruth diligently undertakes the arduous task of gleaning, demonstrating initiative and a strong work ethic, the narrative emphasizes that her arrival at Boaz's field was not merely a result of her effort but a divinely orchestrated "hap." This teaches us that God often works through ordinary circumstances and the faithful actions of His people, guiding their steps in ways they may not immediately perceive. It assures believers that even in seemingly random or difficult situations, God's hand is at work, directing events toward His ultimate purposes and the good of His children. This subtle, yet powerful, demonstration of providence builds trust in a God who is intimately involved in the details of our lives, orchestrating seemingly small events for grand redemptive purposes.
REFLECTION AND APPLICATION
Ruth 2:3 offers a powerful model for how believers can navigate life with both diligence and trust. Ruth's proactive decision to glean, even in a humble and demanding role, demonstrates a commendable work ethic and a refusal to succumb to despair. She didn't wait for a miraculous intervention but actively sought to provide for her household within the available means. Yet, the narrative reminds us that her efforts were not in vain, precisely because God's sovereign hand was guiding her steps to the precise field where her future would begin to unfold. This encourages us to be faithful and diligent in our present circumstances, no matter how ordinary or challenging they may seem, trusting that God is working behind the scenes. Our "haps" and "chances" are often His divine appointments, orchestrating events for our good and His glory. We are called to work as if everything depends on us, while trusting as if everything depends on God, knowing that our obedience, however small, can be the very path God uses to unfold His magnificent plans.
Questions for Reflection
FAQ
Does "her hap" in Ruth 2:3 imply that God's plan is subject to chance or luck?
Answer: No, the phrase "her hap was to light on" (Hebrew: miqreh) does not imply that God's plan is subject to chance or luck. While the word miqreh can indeed mean "chance" or "accident" in a general sense, in the biblical narrative, it often describes events that appear random from a human perspective but are, in fact, divinely orchestrated. The Book of Ruth, in particular, is a masterful display of divine providence, where seemingly coincidental events are woven together by God's sovereign hand to achieve His purposes. Ruth's arrival at Boaz's field was not a mere stroke of luck, but a precise step in God's meticulous plan to bring about the redemption of Naomi's family line and to include Ruth, a Moabite, in the lineage of the Messiah. This concept is beautifully echoed in Proverbs 16:33, which states, "The lot is cast into the lap; but the whole disposing thereof is of the LORD." God uses even what appears to be "chance" to fulfill His will, demonstrating His ultimate control over all circumstances.
CHRIST-CENTERED FULFILLMENT
Ruth 2:3, though seemingly a simple narrative detail, profoundly foreshadows the grander story of Christ's redemptive work. Ruth's "hap" to light upon the field of Boaz, who was "of the kindred of Elimelech," is a beautiful type of God's providential leading of humanity to Christ. Just as Ruth, a destitute foreigner, was led by divine orchestration to Boaz, her kinsman-redeemer who would ultimately restore her and Naomi, so too are all believers, spiritual foreigners by nature, led by divine grace to Jesus Christ, our ultimate Kinsman-Redeemer. Boaz, in his wealth, generosity, and willingness to redeem, prefigures Christ, who, though rich, became poor for our sakes (2 Corinthians 8:9) and willingly paid the ultimate price to redeem us from the curse of the law and the bondage of sin (Galatians 3:13). Ruth's diligent gleaning, though humble, was the path to her provision and future; similarly, our faithful obedience and seeking of God, though imperfect, are the means through which we encounter the abundant grace and life offered by Christ (Matthew 6:33). The inclusion of Ruth, a Moabite, into the lineage of David and eventually Christ (Matthew 1:5), initiated by this "chance" encounter, powerfully illustrates God's expansive redemptive plan to bring all nations into His family through faith in the Lamb of God (Revelation 5:9).