What number verse is Ruth 2:5 in the Bible?

Ruth 2:5 is the 7,155th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Ruth 2:5 sits at position 7,155.

Translation

King James Version

Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?

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KJV (with Strong's)

Then said ^H559 Boaz ^H1162 unto his servant ^H5288 that was set ^H5324 over the reapers ^H7114, Whose damsel ^H5291 is this?

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Complete Jewish Bible

Then Bo'az asked his servant supervising the reapers, "Whose girl is this?"

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Berean Standard Bible

And Boaz asked the foreman of his harvesters, “Whose young woman is this?”

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American Standard Version

Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?

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World English Bible Messianic

Then Boaz said to his servant who was set over the reapers, “Whose young lady is this?”

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Geneva Bible (1599)

Then saide Boaz vnto his seruant that was appointed ouer the reapers, Whose maide is this?

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Young's Literal Translation

And Boaz saith to his young man who is set over the reapers, `Whose is this young person?'

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Study This Verse

SUMMARY

Ruth 2:5 serves as the pivotal moment of introduction between Boaz, a prominent and righteous landowner in Bethlehem, and Ruth, the Moabite widow who has come to glean in his fields. This verse captures Boaz's observant inquiry to his foreman, "Whose damsel is this?", signaling his immediate notice of her presence. This seemingly simple question is the divinely orchestrated catalyst that sets in motion a sequence of events leading to Ruth's provision, protection, and her ultimate integration into the lineage of Israel's greatest king, David, and subsequently, the Messiah.

CONTEXT

Literary Context: Ruth 2:5 is strategically placed within the narrative, immediately following Ruth's diligent work gleaning in Boaz's field. The preceding verses Ruth 2:1-3 establish Ruth's proactive steps to provide for herself and Naomi, culminating in her "happening" upon Boaz's field—a clear instance of divine providence guiding her steps. This verse marks the crucial transition from Ruth's independent action and the general setting of the harvest to the direct, albeit initially indirect, interaction between the two main protagonists. Boaz's inquiry shifts the narrative focus from Ruth's vulnerability and labor to his benevolent oversight, setting the stage for his role as a protector and potential kinsman-redeemer. It is the narrative's first direct indication of Boaz's character and his awareness of the vulnerable stranger in his midst.
Historical & Cultural Context: The story unfolds during the tumultuous period of the Judges, a time often marked by moral decay, yet also by pockets of faithfulness and adherence to God's law. The practice of gleaning, which Ruth undertakes, was a specific provision of the Mosaic Law for the poor, the sojourner, and the widow Leviticus 19:9-10 and Deuteronomy 24:19-22. Landowners were commanded to leave the corners of their fields unharvested and not to gather fallen produce, ensuring sustenance for the needy. Boaz's question in Ruth 2:5 not only reflects his active management of his estate and workers but also hints at a responsible and compassionate landowner who notices deviations from the norm. In ancient Israelite society, a young woman, especially a foreign one like Ruth, working alone in a field would have been unusual and potentially vulnerable, making Boaz's inquiry about her identity and affiliation a culturally significant act of concern.
Key Themes: This verse is foundational for several overarching themes in the Book of Ruth. Firstly, it powerfully illustrates Divine Providence, as Ruth's seemingly random arrival at Boaz's field Ruth 2:3 is revealed as God's meticulous guidance, positioning her precisely where she would receive blessing and protection. Secondly, it introduces and underscores Boaz's Righteous Character and Attentiveness. His immediate notice of an unfamiliar worker among his reapers highlights his diligent oversight, integrity, and foreshadows his subsequent acts of extraordinary kindness and generosity, demonstrating his adherence to the spirit of the Law. Thirdly, this simple question marks the Beginning of a Redemptive Relationship. It is the initial spark for the unfolding narrative of loyalty, love, and redemption that culminates in the marriage of Ruth and Boaz, securing Naomi's lineage and ultimately contributing to the messianic line, as explicitly stated in the genealogy of Ruth 4:18-22. The theme of the Kinsman-Redeemer (Go'el) is subtly but significantly introduced here, as Boaz's initial interest in Ruth sets the stage for his eventual fulfillment of this vital role.

EXPOSITION AND ANALYSIS

Key Word Analysis

Boaz (Hebrew, Bôʻaz', H1162): From an unused root of uncertain meaning; Boaz, the ancestor of David; also the name of a pillar in front of the temple. The name Boaz, often interpreted as "in him is strength" or "swiftness," aptly describes the character introduced in this verse. He is presented as a man of substance, influence, and capability, overseeing his harvest. His actions throughout the narrative consistently demonstrate this strength, not only in his wealth and position but, more importantly, in his moral fortitude and his willingness to act decisively and righteously according to the Law and custom.
Servant (Hebrew, naʻar', H5288): From נָעַר; (concretely) a boy (as active), from the age of infancy to adolescence; by implication, a servant; also (by interch. of sex), a girl (of similar latitude in age). In this context, "servant" refers specifically to the foreman or overseer of the reapers. Boaz's direct address to this individual indicates his organized management style and his reliance on trusted personnel to efficiently run his agricultural operations. It highlights a structured and hierarchical management system within his estate.
Damsel (Hebrew, naʻărâh', H5291): Feminine of נַעַר; a girl (from infancy to adolescence). This term denotes a young woman or girl. Its use here emphasizes Ruth's youth and, by implication, her vulnerability as a foreign widow. Boaz's question about "whose" damsel she is indicates his concern for her identity, her familial connections, and her social standing, which were crucial for a woman's protection and place in ancient Israelite society. It immediately flags her as an outsider, not readily recognizable as belonging to one of the Bethlehem families.

Verse Breakdown

"Then said Boaz unto his servant that was set over the reapers": This opening clause immediately establishes Boaz's authority and his active role in managing his harvest. His direct address to his foreman, the one "set over the reapers," highlights a structured and efficient management style. Boaz is not merely observing from a distance; he is actively engaged with his workforce through his appointed leaders, demonstrating responsible oversight of his considerable estate. This interaction also sets a formal tone, indicating Boaz's position of leadership.
"Whose damsel [is] this?": This is the pivotal question that initiates the direct interaction between Boaz and Ruth's circumstances. The inquiry about "whose" she is reveals Boaz's immediate concern for her identity, her familial connections, and her social status. For a foreign widow like Ruth, such questions were critical, as her belonging determined her protection and standing. While a practical inquiry, it also hints at a deeper, compassionate interest in her welfare, setting the stage for Boaz's subsequent acts of kindness, provision, and protection. It is a question that seeks to understand her place and, by extension, her need.

Literary Devices

Ruth 2:5 masterfully employs Dialogue to advance the plot and reveal character. Boaz's direct question to his foreman serves as the immediate catalyst for the narrative's progression, establishing his observant and authoritative presence. There is significant Foreshadowing in Boaz's inquiry; his interest in "whose" Ruth is subtly hints at his eventual role in making her "his" through marriage and redemption, thereby integrating her fully into his household and the community. The narrative also uses Divine Irony in the context of Ruth 2:3; Ruth "happened" to come to Boaz's field, yet Boaz's immediate and specific notice of her underscores that her presence was not accidental but divinely orchestrated. This highlights the theme of Divine Providence working through seemingly ordinary human interactions. Finally, Boaz's Attentiveness through his question is a key aspect of his righteous character, which is further developed throughout the book, portraying him as a vigilant and compassionate leader.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ruth 2:5 serves as a profound illustration of God's sovereign providence working through human agency. What appears to be a routine management inquiry from Boaz is, in the grand theological narrative, the precise moment God begins to unfold His meticulous plan for Ruth, Naomi, and ultimately, the lineage of King David and the Messiah. Boaz's character, marked by his attentiveness, integrity, and righteousness, becomes the willing vessel through which God's covenant faithfulness is demonstrated to the vulnerable and the outsider. This verse underscores the biblical truth that God often works through seemingly ordinary circumstances and the conscientious, obedient actions of His people to bring about extraordinary outcomes, ensuring provision and protection for those in need, even when they are unaware of His guiding hand.

REFLECTION AND APPLICATION

Ruth 2:5 invites us to reflect on the profound significance of seemingly small moments and the transformative power of observant compassion. Boaz, a man of considerable wealth and standing, did not merely overlook a new, unfamiliar face in his fields. His question, "Whose damsel is this?", reveals a leader who is deeply engaged, highly aware, and personally responsible for the welfare of those under his care, even those on the fringes of society. This challenges us to cultivate a similar attentiveness in our own lives: to notice the "new faces," the "vulnerable," or the "outsiders" in our communities, workplaces, or churches. Are we quick to observe, to inquire with genuine interest, and to understand the circumstances of those around us, rather than remaining indifferent? Furthermore, this verse powerfully reminds us that God's providence often operates through the ordinary, through diligent work, and through the integrity and compassionate actions of individuals. We may not always perceive God's hand in our "happenings" or daily interactions, but this story assures us that He is meticulously weaving together the threads of our lives for His greater purposes and our ultimate good, often using the faithfulness of His people as His instruments.

Questions for Reflection

In what specific ways can I cultivate a greater sense of awareness and attentiveness to the needs and presence of others, particularly those who might be new, vulnerable, or marginalized in my sphere of influence?
How does Boaz's example of responsible oversight and compassionate inquiry challenge my own approach to leadership, stewardship, or simply daily interactions with others?
Can I identify "coincidences" or "happenings" in my own life where, in retrospect, God's providential hand might have been at work, guiding me to a specific person, place, or situation?
How does the seemingly simple question in this verse ultimately contribute to a grander, redemptive narrative, and what does this teach me about God's use of ordinary moments?

FAQ

Why was Boaz's question, "Whose damsel is this?", significant?

Answer: Boaz's question was profoundly significant for several reasons. Firstly, it demonstrated his diligent oversight of his fields and workers, indicating his responsible stewardship as a landowner. He noticed a new person among his reapers, which was not a given. Secondly, it was a crucial question of identity and belonging. In ancient Israelite society, a woman's identity and protection were often tied to her family or husband. Ruth was a foreign widow, and her presence would have been unusual and potentially precarious. Boaz's inquiry sought to understand her background and connection, which was vital for her social standing and safety. This initial, observant interest paved the way for his subsequent acts of kindness, provision, and protection, ultimately leading to her integration into the community and, remarkably, into the lineage of King David, as seen in Ruth 4:18-22.

Does this verse suggest Ruth was intentionally seeking Boaz's field?

Answer: The text in Ruth 2:3 states that Ruth "happened to come to the part of the field belonging to Boaz." From a purely human perspective, this phrasing suggests a seemingly random or coincidental occurrence. Ruth was simply seeking any field where she could glean to provide for herself and Naomi. However, from a theological viewpoint, this "happening" is universally understood as a clear instance of divine providence. God sovereignly guided Ruth's steps to the field of Boaz, a kinsman-redeemer who would play a crucial role in her future, Naomi's redemption, and the unfolding of God's redemptive plan for Israel. It was not Ruth's intentional seeking of Boaz specifically, but God's intentional leading of Ruth to Boaz.

CHRIST-CENTERED FULFILLMENT

Ruth 2:5, in its introduction of Boaz's observant and compassionate character, subtly yet powerfully points forward to the ultimate Kinsman-Redeemer, Jesus Christ. Boaz's question, "Whose damsel is this?", initiates a process of identification and inclusion for Ruth, a foreign outsider who was vulnerable and without family protection. Similarly, Christ, the greater Boaz, notices humanity in its lost, vulnerable, and alienated state, asking, in a spiritual sense, "Whose are these, separated from God?" He then actively seeks to redeem and include those who were once strangers and foreigners, bringing them into His family and inheritance. Just as Boaz provided for and protected Ruth, offering her shelter and sustenance in his fields Ruth 2:8-16, Jesus provides ultimate sustenance and security for His people, offering the true bread of life and guarding them from all harm John 6:35 and John 10:28. Boaz's attentive care foreshadows Christ's intimate knowledge of His flock, knowing each one by name and seeking out the lost sheep John 10:14 and Luke 15:4-7. Ultimately, the union of Boaz and Ruth, initiated by this simple question, prefigures the spiritual union between Christ and His Church, where believers, once outsiders and aliens, are brought near by His blood and become fellow citizens with the saints and members of God's household Ephesians 2:19 and co-heirs with Him in His glorious inheritance Romans 8:17.

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Commentary on Ruth 2 verses 4–16

4 ¶ And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.

5 Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?

6 And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country of Moab:

7 And she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house.

8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens:

9 Let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn.

10 Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?

11 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.

12 The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust.

13 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.

14 And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left.

15 And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not:

16 And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not.

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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