Ruth 2
ืจืืช ืคืจืง ืืณ
Section: ืืชืืืื ยท ืืืฉ ืืืืืืช | Book: Ruth | Chapter: 2 of 4 | Day: 613 of 742
Date: October 17, 2027
ืงืืืื ืขื ืื ืดื
Ruth 2 is a chapter built around a single, theologically charged word: mikreh. The narrator frames Ruthโs first day of gleaning with the deliberately paradoxical phrase โvayiker mikreha chelkat ha-sadeh le-Voazโ โ โher chance chanced upon the portion of field belonging to Boaz.โ In a book that elsewhere names God sparingly and lets its characters invoke Him through blessings rather than receive direct theophanies, this doubled root k-r-h is the authorโs quiet declaration that the action unfolding is anything but random. The structure of the chapter reinforces the point. It opens with a birdโs-eye narratorial introduction of Boaz as an ish gibbor chayil of Elimelechโs family, then narrows to Ruthโs request to go glean, then zooms into the field itself, tracks Ruth and Boaz through a single day of harvest, and finally returns to the domestic space where Naomi receives both the barley and the news. The chapter is a narrative chiasm whose fulcrum is the encounter between Ruth and Boaz at the seudah, and whose opening and closing frame is the relationship of Ruth and Naomi.
The halachic infrastructure underneath the story is Vayikra 19:9-10 and Devarim 24:19 โ the laws of leket, shikhchah, and peah. Ruth is a Moabite widow, but she is also one of the aniyim to whom the Torah grants legal entitlement to the corners and droppings of the field. Chazalโs insistence that Ruth converted fully is not a pious overlay on the text; it is the legal precondition for the entire chapter. Rashi, citing Shabbat 113b, reads Ruthโs gleaning conduct as a sustained portrait of tzniut and refinement โ she took only two stalks at a time, gathered standing ears while standing but bent to sitting for fallen ones, refused to lift her skirts. Boazโs foreman reports this refinement to him (โand she has come and stood from the morning until now, this her sitting in the house a littleโ), and it is this โ not her striking appearance, which the text pointedly does not mention โ that draws Boazโs attention. The chapter thus dramatizes a Torah ideal: the halachic structures of poor-relief are not shameful handouts but the dignified medium through which chesed flows between classes and between nations.
The dialogue between Ruth and Boaz is the heart of the chapter, and it is structured as a meeting of two forms of chesed. Ruthโs is chesed toward the living and the dead, expressed in her cleaving to Naomi and to Naomiโs God (1:16-17). Boazโs is chesed toward a stranger, expressed in expansive hospitality that quietly overrides normal gleaner protocol: he calls her โbiti,โ offers her drawn water (ordinarily the drawersโ privilege), feeds her parched grain from his own hand, and instructs his workers to leave stalks for her deliberately among the bundles. His blessing โ โyeshalem Hashem paโaleych u-tehi maskurtekh shleimah me-im Hashem Elohei Yisrael asher bat lachasot tachat kenafavโ โ is one of the great theological sentences in Nach. It names God as the paymaster, casts Ruthโs conversion as a deliberate seeking of shelter, and deploys the image of wings that Chazal will later read both as the wings of the Shekhinah and as a premonition of the kanfei kanaf of the tallit under which the convert literally stands. Rashi, drawing on Bava Batra 91a, identifies Boaz with Ivtzan the judge, which is why Chazal (Berakhot 63a) can attribute to him the beit-din-level innovation of greeting with Godโs name: โHashem imakhem.โ In a period described by Sefer Shoftim as one in which every man did what was right in his own eyes, Boazโs greeting places God back at the center of ordinary social exchange.
The chapterโs closing movement is equally deliberate. Ruth returns to the city with an ephah of barley โ a striking quantity that Ibn Ezra pauses over and that the Midrash reads as itself a signal of providential abundance. She gives Naomi her leftover kali from the meal, a small gesture of honoring the mother-in-law that mirrors in miniature the dayโs larger economy of chesed. Naomiโs response is one of the bookโs climactic blessings: โBarukh hu la-Hashem asher lo azav chasdo et ha-chayyim ve-et ha-metim.โ Here Naomi does two crucial things. She identifies Boazโs human chesed as a vehicle of Godโs chesed โ the same God whom in chapter 1 she had accused of dealing bitterly with her now returns to her speech as a God who has not abandoned His loyalty. And she introduces for the first time the word that will drive the plot forward: โkarov lanu ha-ish, mi-goโaleinu hu.โ The seed of geulah is planted. Naomiโs practical correction of Ruthโs gender confusion at the end โ not neโarim but naโarot, lest she be molested in another field โ is both halachically precise and narratively poignant: the Moabite is still learning the contours of Israelite life, and Naomi is her guide. The final verse, โva-teshev et chamotah,โ returns the narrative to the mother-in-law whose loyalty Ruth chose in chapter 1, setting the stage for the midnight initiative that Naomi will launch in chapter 3.
ืงืืืื ืขื ืืืืืโื
Malbim approaches Ruth 2 with his characteristic assumption that the biblical text contains no waste and no true repetition, and that apparent redundancy is always a window into precision. The chapterโs opening verse โ โulnaomi moda le-ishah, ish gibbor chayilโ โ he reads as the narrator preempting a question the attentive reader would otherwise raise: if Naomi had a wealthy relative, why is she letting her daughter-in-law go out to glean with the poor? Malbimโs answer recasts Naomiโs silence as a double dignity. She refuses to impose on Boaz as a petitioner; she prefers to receive from God through the Torah-mandated channel of leket rather than from Boaz through the socially compromising channel of charity; and she may well suspect that Boazโs ultimate role will be as goโel, not as almoner. From this single hermeneutical move Malbim establishes the key he will use throughout the chapter: every apparent silence or redundancy is a calibration, and the calibration is almost always halachic. When Ruth asks permission to glean โba-sadehโ (the field, not a vineyard, no dangerous climbing), โba-shibolimโ (leket, not the scrum of peah), โafter one in whose eyes I find favorโ (only where welcomed, not where exposed to abuse), Malbim reads each qualifier as a deliberate self-protective filter drawn up by a woman โ in Chazalโs account, a Moabite princess โ who has voluntarily taken on the posture of the poor and is calibrating how to do so without losing either dignity or safety.
Malbimโs theological signature in this chapter is his reading of โvayiker mikreha.โ Mikreh, he stipulates, is technically that which is not necessitated by the ordinary chain of causes โ the very category that a rigorous philosophical theology might deny exists. Yet the narrator names it as mikreh precisely to flag that this is hashgachah operating outside the normal causal web, the same theological genre signaled by Eliezerโs โhakreh na lefanai ha-yom.โ When God intends an outcome of national and messianic magnitude โ here the birth of the Davidic line through the meeting of Ruth and Boaz โ He sometimes bypasses the chain of secondary causes and produces the outcome as sheer โchance.โ The word mikreh thus becomes, in Malbimโs reading, a technical term of hashgachic grammar, and Ruth 2 becomes a case study in how providence wears the costume of coincidence. This framing illuminates everything that follows. Boazโs โHashem imakhemโ is a halachic enactment by his beit din (Malbim, with the Gemara in Berakhot, makes Boaz the legislator); the greeting carries Godโs name precisely because, in an era in which โish ha-yashar be-einav yaโaseh,โ re-anchoring every social encounter to God was the parnasโs task. His careful instructions to Ruth are parsed by Malbim as three distinct halachic concessions: โdo not rebuke herโ releases her from suspicion of theft even when she gleans among sheaves; โshol tashollu lah min ha-tzevatimโ instructs the workers to deliberately leave stalks in the guise of shikhchah so that what is functionally charity becomes legally her gleanerโs entitlement; โal tigโaru vahโ preserves her dignity in the manner of her gathering. Boaz is engineering halachic cover for generosity so that Ruth receives as an insider, not as a dependent.
The payoff of Malbimโs method is his reading of Boazโs blessing in verse 12. โYeshalem Hashem paโaleychโ and โutehi maskurtekh shleimahโ are not poetic doubling but two precisely distinguished wages: the first is the piecework wage of the poโel for the specific deed of chesed to Naomi, the second the standing wage of a sakhir who has contracted herself for a term of service โ which, in Ruthโs case, is her conversion, by which she indentured herself to God โkol yameha.โ Malbim then steps back into meta-reflection: why does the Torah speak of reward at all, when the mitzvah is its own reward? Because most people do not yet perceive the intrinsic joy of the act, and reward is the scaffolding that lifts them to that perception. โAsher bat lachasot tachat kenafavโ is, then, not the means to a reward but itself the rewardโs full content โ to have sheltered under Godโs wings IS the maskuret shleimah. In the same precise register Malbim reads the meal (โgoshi halomโ denoting elevation, Boaz offering whole lechem rather than broken pat so she can take some home, Ruth humbly sitting below rather than where he invited her) and even the closing mistranslation between neโarim and naโarot, which he reads as Ruthโs residual Moabite sensibility not yet schooled in Jewish norms of tzniut โ hence the narratorโs pointed use of โRuth ha-Moaviahโ at that very moment, and hence Naomiโs gentle correction. By chapterโs end Malbim has turned Ruth 2 into something more than a beautiful story of chesed encountering chesed: it is a treatise on the mechanics of providence, showing how hashgachah operates through the deliberate halachic conduct of refined people, with the word mikreh on the surface and the hand of the God of Israel beneath.
ืคืจืง ืืณ ยท Chapter 2
ืคืกืืง ืืณ ยท Verse 1
Hebrew:
ืึผืึฐื ืืขึณืึดึื ืืึนืึธึฃืข ืึฐืึดืืฉึธืึืึผ ืึดึืืฉื ืึดึผืึผึฃืึนืจ ืึทึืึดื ืึดืึดึผืฉึฐืืคึทึผึืึทืช ืึฑืึดืืึถึืึถืึฐ ืึผืฉึฐืืึืึน ืึนึผึฝืขึทืื
English:
Now Naomi had a kinsman on her husbandโs side, a man of substance, of the family of Elimelech, whose name was Boaz.
ืคืกืืง ืืณ ยท Verse 2
Hebrew:
ืึทืชึนึผืืึถืจ ืจืึผืช ืึทืึผืึนืึฒืึดืึธึผื ืึถืึพื ืืขึณืึดื ืึตืึฐืึธืึพื ึธึผื ืึทืฉึธึผืืึถื ืึทืึฒืึทืงึณึผืึธื ืึทืฉึดึผืืึณึผืึดืื ืึทืึทืจ ืึฒืฉึถืืจ ืึถืึฐืฆึธืึพืึตื ืึฐึผืขึตืื ึธืื ืึทืชึนึผืืึถืจ ืึธืึผ ืึฐืึดื ืึดืชึดึผืื
English:
Ruth the Moabite said to Naomi, โI would like to go to the fields and glean among the ears of grain, behind someone who may show me kindness.โ โYes, daughter, go,โ she replied;
ืคืกืืง ืืณ ยท Verse 3
Hebrew:
ืึทืชึตึผืึถืึฐ ืึทืชึธึผืืึนื ืึทืชึฐึผืึทืงึตึผื ืึทึผืฉึธึผืืึถื ืึทืึฒืจึตื ืึทืงึนึผืฆึฐืจึดืื ืึทืึดึผืงึถืจ ืึดืงึฐืจึถืึธ ืึถืึฐืงึทืช ืึทืฉึธึผืืึถื ืึฐืึนืขึทื ืึฒืฉึถืืจ ืึดืึดึผืฉึฐืืคึทึผืึทืช ืึฑืึดืืึถืึถืึฐื
English:
and off she went. She came and gleaned in a field, behind the reapers; and, as luck would have it, it was the piece of land belonging to Boaz, who was of Elimelechโs family.
ืคืกืืง ืืณ ยท Verse 4
Hebrew:
ืึฐืึดื ึตึผืึพืึนืขึทื ืึธึผื ืึดืึตึผืืช ืึถืึถื ืึทืึนึผืืึถืจ ืึทืงึผืึนืฆึฐืจึดืื ืึฐืึนืึธื ืขึดืึธึผืึถื ืึทืึนึผืืึฐืจืึผ ืืึน ืึฐืึธืจึถืึฐืึธ ืึฐืึนืึธืื
English:
Presently Boaz arrived from Bethlehem. He greeted the reapers, โGod be with you!โ And they responded, โGod bless you!โ
ืคืกืืง ืืณ ยท Verse 5
Hebrew:
ืึทืึนึผืืึถืจ ืึนึผืขึทื ืึฐื ึทืขึฒืจืึน ืึทื ึดึผืฆึธึผื ืขึทืึพืึทืงึผืึนืฆึฐืจึดืื ืึฐืึดื ืึทื ึทึผืขึฒืจึธื ืึทืึนึผืืชื
English:
Boaz said to the servant who was in charge of the reapers, โWhose girl is that?โ
ืคืกืืง ืืณ ยท Verse 6
Hebrew:
ืึทืึทึผืขึทื ืึทื ึทึผืขึทืจ ืึทื ึดึผืฆึธึผื ืขึทืึพืึทืงึผืึนืฆึฐืจึดืื ืึทืึนึผืืึทืจ ื ึทืขึฒืจึธื ืืึนืึฒืึดืึธึผื ืึดืื ืึทืฉึธึผืืึธื ืขึดืึพื ืืขึณืึดื ืึดืฉึฐึผืืึตื ืืึนืึธืื
English:
The servant in charge of the reapers replied, โShe is a Moabite who came back with Naomi from the country of Moab.โ
ืคืกืืง ืืณ ยท Verse 7
Hebrew:
ืึทืชึนึผืืึถืจ ืึฒืึทืงึณึผืึธืึพื ึธึผื ืึฐืึธืกึทืคึฐืชึดึผื ืึธืขึณืึธืจึดืื ืึทืึฒืจึตื ืึทืงึผืึนืฆึฐืจึดืื ืึทืชึธึผืืึนื ืึทืชึทึผืขึฒืืึนื ืึตืึธื ืึทืึนึผืงึถืจ ืึฐืขึทืึพืขึทืชึธึผื ืึถื ืฉึดืืึฐืชึธึผืึผ ืึทืึทึผืึดืช ืึฐืขึธืื
English:
โShe said, โPlease let me glean and gather among the sheaves behind the reapers.โ She has been on her feet ever since she came this morning. She has hardly rested at all in the hut.โ
ืคืกืืง ืืณ ยท Verse 8
Hebrew:
ืึทืึนึผืืึถืจ ืึนึผืขึทื ืึถืึพืจืึผืช ืึฒืืึนื ืฉึธืืึทืขึทืชึฐึผ ืึดึผืชึดึผื ืึทืึพืชึตึผืึฐืึดื ืึดืึฐืงึนื ืึฐึผืฉึธืืึถื ืึทืึตืจ ืึฐืึทื ืึนื ืชึทืขึฒืืึผืจึดื ืึดืึถึผื ืึฐืึนื ืชึดืึฐืึธึผืงึดืื ืขึดืึพื ึทืขึฒืจึนืชึธืื
English:
Boaz said to Ruth, โListen to me, daughter. Donโt go to glean in another field. Donโt go elsewhere, but stay here close to my maidservants.โ
ืคืกืืง ืืณ ยท Verse 9
Hebrew:
ืขึตืื ึทืึดืึฐ ืึทึผืฉึธึผืืึถื ืึฒืฉึถืืจึพืึดืงึฐืฆึนืจืึผื ืึฐืึธืึทืึฐืชึฐึผ ืึทืึฒืจึตืืึถื ืึฒืืึนื ืฆึดืึดึผืืชึดื ืึถืชึพืึทื ึฐึผืขึธืจึดืื ืึฐืึดืึฐืชึดึผื ื ืืึฐืขึตืึฐ ืึฐืฆึธืึดืช ืึฐืึธืึทืึฐืชึฐึผ ืึถืึพืึทืึตึผืึดืื ืึฐืฉึธืืชึดืืช ืึตืึฒืฉึถืืจ ืึดืฉึฐืืึฒืืึผื ืึทื ึฐึผืขึธืจึดืืื
English:
โKeep your eyes on the field they are reaping, and follow them. I have ordered the workers not to harass you. And when you are thirsty, go to the jars and drink some of [the water] that the workers have drawn.โ
ืคืกืืง ืืณ ยท Verse 10
Hebrew:
ืึทืชึดึผืคึนึผื ืขึทืึพืคึธึผื ึถืืึธ ืึทืชึดึผืฉึฐืืชึทึผืืึผ ืึธืจึฐืฆึธื ืึทืชึนึผืืึถืจ ืึตืึธืื ืึทืึผืึผืขึท ืึธืฆึธืืชึดื ืึตื ืึฐึผืขึตืื ึถืืึธ ืึฐืึทืึดึผืืจึตื ึดื ืึฐืึธื ึนืึดื ื ืืึฐืจึดืึธึผืื
English:
She prostrated herself with her face to the ground, and said to him, โWhy are you so kind as to single me out, when I am a foreigner?โ
ืคืกืืง ืืดื ยท Verse 11
Hebrew:
ืึทืึทึผืขึทื ืึนึผืขึทื ืึทืึนึผืืึถืจ ืึธืึผ ืึปืึตึผื ืึปืึทึผื ืึดื ืึนึผื ืึฒืฉึถืืจึพืขึธืฉึดืืืช ืึถืชึพืึฒืืึนืชึตืึฐ ืึทืึฒืจึตื ืืึนืช ืึดืืฉึตืืึฐ ืึทืชึทึผืขึทืึฐืึดื ืึธืึดืืึฐ ืึฐืึดืึตึผืึฐ ืึฐืึถืจึถืฅ ืืึนืึทืึฐืชึตึผืึฐ ืึทืชึตึผืึฐืึดื ืึถืึพืขึทื ืึฒืฉึถืืจ ืึนืึพืึธืึทืขึทืชึฐึผ ืชึฐึผืืึนื ืฉึดืืึฐืฉืืึนืื
English:
Boaz said in reply, โI have been told of all that you did for your mother-in-law after the death of your husband, how you left your father and mother and the land of your birth and came to a people you had not known before.โ
ืคืกืืง ืืดื ยท Verse 12
Hebrew:
ืึฐืฉึทืืึตึผื ืึฐืึนืึธื ืคืึผืขึณืึตืึฐ ืึผืชึฐืึดื ืึทืฉึฐืืึปึผืจึฐืชึตึผืึฐ ืฉึฐืืึตืึธื ืึตืขึดื ืึฐืึนืึธื ืึฑืึนืึตื ืึดืฉึฐืืจึธืึตื ืึฒืฉึถืืจึพืึธึผืืช ืึทืึฒืกืึนืช ืชึทึผืึทืชึพืึฐึผื ึธืคึธืืื
English:
โMay God reward your deeds. May you have a full recompense from the Eternal, the God of Israel, under whose wings you have sought refuge!โ
ืคืกืืง ืืดื ยท Verse 13
Hebrew:
ืึทืชึนึผืืึถืจ ืึถืึฐืฆึธืึพืึตื ืึฐึผืขึตืื ึถืืึธ ืึฒืึนื ึดื ืึดึผื ื ึดืึทืึฐืชึธึผื ึดื ืึฐืึดื ืึดืึทึผืจึฐืชึธึผ ืขึทืึพืึตื ืฉึดืืคึฐืึธืชึถืึธ ืึฐืึธื ึนืึดื ืึนื ืึถืึฐืึถื ืึฐึผืึทืึทืช ืฉึดืืคึฐืึนืชึถืืึธื
English:
She answered, โYou are most kind, my lord, to comfort me and to speak gently to your maidservant โ though I am not so much as one of your maidservants.โ
ืคืกืืง ืืดื ยท Verse 14
Hebrew:
ืึทืึนึผืืึถืจ ืึธืึผ ืึนืขึทื ืึฐืขึตืช ืึธืึนืึถื ืึนึผืฉึดืื ืึฒืึนื ืึฐืึธืึทืึฐืชึฐึผ ืึดืึพืึทืึถึผืึถื ืึฐืึธืึทืึฐืชึฐึผ ืคึดึผืชึตึผืึฐ ืึทึผืึนืึถืฅ ืึทืชึตึผืฉึถืื ืึดืฆึทึผื ืึทืงึนึผืฆึฐืจึดืื ืึทืึดึผืฆึฐืืึผืึพืึธืึผ ืงึธืึดื ืึทืชึนึผืืึทื ืึทืชึดึผืฉึฐืืึทึผืข ืึทืชึนึผืชึทืจื
English:
At mealtime, Boaz said to her, โCome over here and partake of the meal, and dip your morsel in the vinegar.โ So she sat down beside the reapers. He handed her parched grain, and she ate her fill and had some left over.
ืคืกืืง ืืดื ยท Verse 15
Hebrew:
ืึทืชึธึผืงืื ืึฐืึทืงึตึผื ืึทืึฐืฆึทื ืึนึผืขึทื ืึถืชึพื ึฐืขึธืจึธืื ืึตืืึนืจ ืึทึผื ืึตึผืื ืึธืขึณืึธืจึดืื ืชึฐึผืึทืงึตึผื ืึฐืึนื ืชึทืึฐืึดืืืึผืึธื
English:
When she got up again to glean, Boaz gave orders to his workers, โYou are not only to let her glean among the sheaves, without interference,โ
ืคืกืืง ืืดื ยท Verse 16
Hebrew:
ืึฐืึทื ืฉึนืืึพืชึธึผืฉึนืืึผืึผ ืึธืึผ ืึดืึพืึทืฆึฐึผืึธืชึดืื ืึทืขึฒืึทืึฐืชึถึผื ืึฐืึดืงึฐึผืึธื ืึฐืึนื ืชึดืึฐืขึฒืจืึผึพืึธืึผื
English:
โbut you must also pull some [stalks] out of the heaps and leave them for her to glean, and not scold her.โ
ืคืกืืง ืืดื ยท Verse 17
Hebrew:
ืึทืชึฐึผืึทืงึตึผื ืึทึผืฉึธึผืืึถื ืขึทืึพืึธืขึธืจึถื ืึทืชึทึผืึฐืึนึผื ืึตืช ืึฒืฉึถืืจึพืึดืงึตึผืึธื ืึทืึฐืึดื ืึฐึผืึตืืคึธื ืฉึฐืืขึนืจึดืืื
English:
She gleaned in the field until evening. Then she beat out what she had gleaned โ it was about an ephah of barley โ
ืคืกืืง ืืดื ยท Verse 18
Hebrew:
ืึทืชึดึผืฉึธึผืื ืึทืชึธึผืืึนื ืึธืขึดืืจ ืึทืชึตึผืจึถื ืึฒืืึนืชึธืึผ ืึตืช ืึฒืฉึถืืจึพืึดืงึตึผืึธื ืึทืชึผืึนืฆึตื ืึทืชึดึผืชึถึผืึพืึธืึผ ืึตืช ืึฒืฉึถืืจึพืืึนืชึดืจึธื ืึดืฉืึผืืึฐืขึธืึผื
English:
and carried it back with her to the town. When her mother-in-law saw what she had gleaned, and when she also took out and gave her what she had left over after eating her fill,
ืคืกืืง ืืดื ยท Verse 19
Hebrew:
ืึทืชึนึผืืึถืจ ืึธืึผ ืึฒืืึนืชึธืึผ ืึตืืคึนื ืึดืงึทึผืึฐืชึฐึผ ืึทืึผืึนื ืึฐืึธื ึธื ืขึธืฉึดืืืช ืึฐืึดื ืึทืึดึผืืจึตืึฐ ืึธึผืจืึผืึฐ ืึทืชึทึผืึตึผื ืึทืึฒืืึนืชึธืึผ ืึตืช ืึฒืฉึถืืจึพืขึธืฉึฐืืชึธื ืขึดืึผืึน ืึทืชึนึผืืึถืจ ืฉึตืื ืึธืึดืืฉื ืึฒืฉึถืืจ ืขึธืฉึดืืืชึดื ืขึดืึผืึน ืึทืึผืึนื ืึนึผืขึทืื
English:
her mother-in-law asked her, โWhere did you glean today? Where did you work? Blessed be he who took such generous notice of you!โ So she told her mother-in-law whom she had worked with, saying, โThe name of the man with whom I worked today is Boaz.โ
ืคืกืืง ืืณ ยท Verse 20
Hebrew:
ืึทืชึนึผืืึถืจ ื ืืขึณืึดื ืึฐืึทืึธึผืชึธืึผ ืึธึผืจืึผืึฐ ืืึผื ืึทืืึนืึธื ืึฒืฉึถืืจ ืึนืึพืขึธืึทื ืึทืกึฐืึผืึน ืึถืชึพืึทืึทืึดึผืื ืึฐืึถืชึพืึทืึตึผืชึดืื ืึทืชึนึผืืึถืจ ืึธืึผ ื ืืขึณืึดื ืงึธืจืึนื ืึธื ืึผ ืึธืึดืืฉื ืึดืึนึผืึฒืึตื ืึผ ืืึผืื
English:
Naomi said to her daughter-in-law, โBlessed be he of God, who has not failed to show kindness to the living or to the dead! For,โ Naomi explained to her daughter-in-law, โthe man is related to us; he is one of our redeeming kinsmen.โ
ืคืกืืง ืืดื ยท Verse 21
Hebrew:
ืึทืชึนึผืืึถืจ ืจืึผืช ืึทืึผืึนืึฒืึดืึธึผื ืึทึผื ืึดึผืึพืึธืึทืจ ืึตืึทื ืขึดืึพืึทื ึฐึผืขึธืจึดืื ืึฒืฉึถืืจึพืึดื ืชึดึผืึฐืึธึผืงึดืื ืขึทื ืึดืึพืึดึผืึผืึผ ืึตืช ืืึผืึพืึทืงึธึผืฆึดืืจ ืึฒืฉึถืืจึพืึดืื
English:
Ruth the Moabite said, โHe even told me, โStay close by my workers until all my harvest is finished.โโ
ืคืกืืง ืืดื ยท Verse 22
Hebrew:
ืึทืชึนึผืืึถืจ ื ืืขึณืึดื ืึถืึพืจืึผืช ืึทึผืึธึผืชึธืึผ ืืึนื ืึดึผืชึดึผื ืึดึผื ืชึตืฆึฐืึดื ืขึดืึพื ึทืขึฒืจืึนืชึธืื ืึฐืึนื ืึดืคึฐืึฐึผืขืึผึพืึธืึฐ ืึฐึผืฉึธืืึถื ืึทืึตืจื
English:
And Naomi answered her daughter-in-law Ruth, โIt is best, daughter, that you go out with his maidservants, and not be accosted in some other field.โ
ืคืกืืง ืืดื ยท Verse 23
Hebrew:
ืึทืชึดึผืึฐืึทึผืง ืึฐึผื ึทืขึฒืจืึนืช ืึนึผืขึทื ืึฐืึทืงึตึผื ืขึทืึพืึฐึผืืึนืช ืงึฐืฆึดืืจึพืึทืฉึฐึผืืขึนืจึดืื ืึผืงึฐืฆึดืืจ ืึทืึดืึดึผืื ืึทืชึตึผืฉึถืื ืึถืชึพืึฒืืึนืชึธืึผื
English:
So she stayed close to the maidservants of Boaz, and gleaned until the barley harvest and the wheat harvest were finished. Then she stayed at home with her mother-in-law.