Ruth 2:8

Translation
King James Version
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:
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KJV (with Strong's)
Then said H559 Boaz H1162 unto Ruth H7327, Hearest H8085 thou not, my daughter H1323? Go H3212 not to glean H3950 in another H312 field H7704, neither go H5674 from hence, but abide H1692 here fast by my maidens H5291:
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Complete Jewish Bible
Bo'az said to Rut, "Did you hear that, my daughter? Don't go to glean in another field, don't leave this place, but stick here with my working girls.
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Berean Standard Bible
Then Boaz said to Ruth, “Listen, my daughter. Do not go and glean in another field, and do not go away from this place, but stay here close to my servant girls.
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American Standard Version
Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither pass from hence, but abide here fast by my maidens.
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World English Bible Messianic
Then Boaz said to Ruth, “Listen, my daughter. Don’t go to glean in another field, and don’t go from here, but stay here close to my maidens.
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Geneva Bible (1599)
Then said Boaz vnto Ruth, Hearest thou, my daughter? goe to none other fielde to gather, neither goe from hence: but abide here by my maydens.
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Young's Literal Translation
And Boaz saith unto Ruth, `Hast thou not heard, my daughter? go not to glean in another field, and also, pass not over from this, and thus thou dost cleave to my young women:
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See also
2 Kings 5:13Song of Solomon 1:7Song of Solomon 1:8Matthew 9:221 Samuel 3:61 Samuel 3:16Matthew 9:2
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In the KJVVerse 7,158 of 31,102

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SUMMARY

Ruth 2:8 marks a pivotal and tender moment in the narrative, as Boaz, a wealthy and respected kinsman of Naomi's late husband, directly addresses Ruth for the first time. This verse immediately initiates Boaz's protective care and generous provision for the young Moabite widow, inviting her to remain exclusively within the safety and abundance of his fields. By instructing her to stay closely with his female workers, Boaz not only ensures her security and access to the best gleanings but also sets the stage for the unfolding of divine providence, the demonstration of hesed (covenant loyalty), and the eventual redemption of Naomi's lineage through Ruth.

CONTEXT

  • Literary Context: Ruth 2:8 follows Ruth's diligent and humble gleaning in Boaz's field, an act of profound loyalty and self-sacrifice for her mother-in-law, Naomi. The narrative has subtly highlighted divine orchestration, as Ruth "happened" upon this specific field, though the narrator presents it as a seemingly coincidental event (Ruth 2:3). Boaz, having heard of Ruth's unwavering devotion to Naomi and her courageous return to Bethlehem, takes the initiative to speak to her. His words in this verse represent the first direct, personal interaction between them, signifying a crucial shift from Ruth's independent labor to Boaz's active benevolence and oversight. This direct address immediately elevates Ruth's status from an anonymous gleaner to someone under the personal and protective care of the prominent landowner, setting the trajectory for their developing relationship.
  • Historical & Cultural Context: The practice of gleaning was a divinely mandated provision for the poor, the sojourner, and the widow in ancient Israel, as stipulated in the Mosaic Law (Leviticus 19:9-10). Farmers were commanded to leave the edges of their fields unharvested and not to pick up fallen grain or grapes, allowing the needy to gather what remained. For Ruth, a Moabite woman and a widow, gleaning was her only legitimate means of survival in a foreign land. However, gleaning fields could be dangerous, as vulnerable women were susceptible to harassment or exploitation from male reapers. Boaz's specific instruction for Ruth to stay "fast by my maidens" (female workers) demonstrates his acute awareness of these dangers and his commitment to her safety, going far beyond the legal requirements of gleaning to offer exceptional protection and preferential access to the best parts of the harvest. This act of kindness also powerfully reflects the cultural value placed on hospitality, compassion, and care for the vulnerable, particularly widows and foreigners.
  • Key Themes: This verse powerfully contributes to several overarching themes in the Book of Ruth. It profoundly underscores Divine Providence, illustrating how God orchestrates seemingly ordinary events—like Ruth's "chance" arrival at Boaz's field—to bring about His purposes of provision and redemption (Ruth 2:3). It highlights Boaz's Benevolence and Righteousness, portraying him as a man of integrity, compassion, and generosity, who embodies the spirit of the Law in caring for the vulnerable. His paternal address, "my daughter," immediately establishes a tone of care and protection, foreshadowing his later role as kinsman-redeemer (Ruth 4). The verse also subtly touches upon Ruth's Humility and Diligence, as Boaz's favor is a direct response to her commendable character and hard work, which had been reported to him (Ruth 2:11). Finally, it signals Acceptance and Integration for Ruth, a foreign woman, into the community of Israel, a testament to her faith and God's inclusive grace.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • "daughter" (Hebrew, bath'): (H1323) This term, literally "daughter," is a significant expression of endearment, respect, and paternal care. Used by an elder male to a younger woman, it immediately establishes a compassionate and authoritative relationship, transcending a mere employer-employee dynamic. It conveys a profound sense of responsibility and protection, signaling Boaz's benevolent intentions toward Ruth from their very first direct interaction. This address is crucial in setting the tone for their developing relationship, moving beyond the transactional nature of gleaning to a deeper, familial concern that foreshadows his role as a kinsman-redeemer.
  • "glean" (Hebrew, lâqaṭ'): (H3950) A primitive root meaning "to pick up" or "to gather," specifically "to glean." This word underscores Ruth's vulnerable position as a poor, foreign widow relying on the provisions of the Mosaic Law. Boaz's command "Go not to glean in another field" directly addresses her primary means of survival, offering an exclusive and superior alternative. This prohibition is an act of proactive provision, ensuring Ruth's needs are met within his sphere of influence, removing the necessity for her to seek sustenance elsewhere, which might expose her to less favorable conditions or greater dangers.
  • "abide here fast" (Hebrew, dâbaq'): (H1692) A primitive root meaning "to impinge, i.e. cling or adhere." This word is notably used elsewhere in the Bible to describe the covenant union between a husband and wife (Genesis 2:24) or the steadfast devotion to God (Deuteronomy 10:20). In Ruth 2:8, Boaz's instruction for Ruth to "cling" to his maidens emphasizes the importance of remaining in a safe, protected, and advantageous environment. It's not merely a suggestion to stay, but a strong directive to maintain close proximity and association, ensuring her security and continued access to the best gleanings, away from potential harm or less favorable conditions in other fields. This choice of word subtly foreshadows the deeper "cleaving" that will eventually occur between Ruth and Boaz in marriage.

Verse Breakdown

  • "Then said Boaz unto Ruth,": This opening clause marks the inaugural direct dialogue between Boaz and Ruth. Up until this point, Boaz had observed Ruth and inquired about her, but this moment signifies his personal engagement and intervention, shifting the narrative from passive observation to active, benevolent interaction.
  • "Hearest thou not, my daughter?": This is a gentle yet firm rhetorical question, designed to capture Ruth's full attention and impress upon her the gravity and importance of his forthcoming instructions. The accompanying address, "my daughter," immediately establishes a tone of paternal affection and authority, indicating that Boaz is speaking not merely as a landowner to a laborer, but as a protector and benefactor deeply concerned for her well-being.
  • "Go not to glean in another field,": This is Boaz's first explicit command, a clear prohibition against Ruth seeking sustenance elsewhere. It is an act of exclusive provision, ensuring that Ruth will remain under his direct care and benefit from the abundance of his fields, rather than risking the uncertainties, dangers, or potentially meager gleanings of other properties.
  • "neither go from hence,": This reinforces the previous command, emphasizing the importance of her staying precisely where she is, within the secure and bountiful boundaries of his property. It underscores the stability and security he is offering, contrasting sharply with the precariousness of her previous situation as a foreign widow.
  • "but abide here fast by my maidens:": This final instruction provides the positive directive, specifying exactly where Ruth is to remain. By instructing her to "cling" or "cleave" to his female workers, Boaz not only ensures her physical safety from potentially aggressive male reapers but also guarantees her access to the best gleanings, as the maidens would likely be working in the most productive areas of the field. This highlights Boaz's meticulous care, foresight, and profound generosity.

Literary Devices

The passage employs several significant literary devices that enrich its meaning and narrative impact. Dialogue is paramount here, as Boaz's direct address to Ruth marks a critical turning point in the narrative. His words are not merely informative but performative, initiating a new phase of their relationship and the unfolding plot. The use of Paternal Language, specifically "my daughter," functions as a powerful form of Characterization, immediately revealing Boaz's benevolent, protective, and honorable nature. This phrase also serves as potent Foreshadowing, hinting at the familial relationship that will eventually develop between them, transcending a mere employer-employee dynamic to a deeper, covenantal bond. Furthermore, the entire interaction, particularly Boaz's unsolicited generosity and protective commands, operates as Divine Irony or Providence in Action. What appears to be a chance encounter and a kind gesture is, from a theological perspective, God's unseen hand orchestrating the provision and redemption for Ruth and Naomi, transforming a vulnerable Moabite widow into an ancestor of the Messiah. Boaz's field itself can be seen as Symbolic of a place of refuge, provision, and ultimately, redemption, mirroring the spiritual blessings found in God's covenant and the security found in His care.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ruth 2:8 beautifully illustrates the proactive nature of God's providence, often working through the kindness and righteousness of human agents. Boaz, a man who clearly embodies the principles of the Mosaic Law concerning care for the poor and the sojourner, becomes the tangible expression of God's faithfulness to Ruth. His unsolicited protection and provision for a vulnerable foreign woman reflect divine compassion and the covenant loyalty (חֶסֶד, hesed) that Ruth herself had shown to Naomi (Ruth 1:16). This verse underscores the biblical truth that God cares for the marginalized and often uses those in positions of influence to extend His grace, transforming seemingly ordinary circumstances into extraordinary demonstrations of His care and redemptive plan. It reminds us that God's care is not abstract but often manifests through the concrete actions of His people.

REFLECTION AND APPLICATION

Boaz's actions in Ruth 2:8 provide a profound model for how believers are called to interact with the vulnerable and those in need. His initiative, generosity, and protective care for Ruth, an outsider with no claim on him, exemplify a proactive love that goes beyond mere obligation. For us today, this challenges us to look beyond our immediate circles and consider how we can extend practical compassion and protection to those who are marginalized, struggling, or new to our communities. It reminds us that God often works through our willingness to be His hands and feet, transforming lives through simple acts of kindness and intentional provision. Just as Ruth found safety and blessing by heeding Boaz's counsel and remaining within his protective sphere, we are encouraged to seek wise guidance and to remain in environments—whether spiritual, relational, or physical—where we are protected, nurtured, and can flourish under God's watchful eye. Our diligence in our daily tasks, like Ruth's gleaning, can often open doors to unexpected divine favor and provision, demonstrating that faithfulness in small things can lead to great blessings.

Questions for Reflection

  • In what ways can I, like Boaz, proactively extend kindness and protection to those who are vulnerable or marginalized in my community, even if they have no direct claim on me?
  • How does Ruth's diligence and faithfulness in gleaning, even before Boaz's intervention, encourage me to faithfully carry out my own responsibilities and trust God's timing?
  • Are there "fields" or environments in my life where I need to "abide fast" for my safety and spiritual flourishing, and conversely, places or influences I need to avoid for my well-being?
  • How does the seemingly "coincidental" meeting of Ruth and Boaz in this chapter deepen my understanding of divine providence and God's sovereign hand at work in the seemingly ordinary circumstances of my own life?

FAQ

Why did Boaz call Ruth "my daughter" if he wasn't her biological father?

Answer: The address "my daughter" (Hebrew: bath, H1323) was a common term of endearment and respect used by an older, authoritative male figure towards a younger woman in ancient Israel, even if there was no biological familial relationship. It conveyed a strong sense of paternal care, protection, and benevolence. In this context, Boaz, as a wealthy and respected landowner, immediately establishes a compassionate and protective relationship with Ruth. This address signals his good intentions and his desire to care for her, much like a father would for his child, setting a tone of familial concern rather than mere transactional interaction. This highlights Boaz's righteous character and his profound concern for Ruth's well-being, foreshadowing his later role as her kinsman-redeemer.

CHRIST-CENTERED FULFILLMENT

Ruth 2:8, with Boaz's gracious and protective invitation, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. Boaz, as the benevolent kinsman-redeemer, serves as a beautiful type of Christ. Just as Boaz proactively seeks out and provides for Ruth, a foreign outsider with no claim on his generosity, so too does Christ extend His unmerited grace to us, who were once "strangers and aliens" (Ephesians 2:19) to the covenant of promise, offering us adoption into His family. Boaz's command for Ruth to "abide here fast by my maidens" powerfully mirrors Christ's invitation to "abide in me" (John 15:4), promising not only safety and provision but also spiritual fruitfulness and intimacy within His protective care. The field of Boaz, where Ruth finds refuge and sustenance, becomes a potent symbol of the spiritual blessings and security found in Christ, the true "field" of redemption and abundant life. Through His ultimate sacrifice, Jesus, our divine Kinsman-Redeemer, has purchased us from the slavery of sin and welcomed us into His eternal family, offering not just physical provision but eternal life, belonging, and an inheritance, just as Boaz's actions ultimately led to Ruth's full integration and a place in the lineage of David and Christ (Matthew 1:5).

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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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