The interpretation timeline

Ruth 2:2

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

1 Patristic · 1 Catholic

Ruth 2:2 · Douay-Rheims
“And Ruth the Moabitess said to her mother in law: If thou wilt, I will go into the field, and glean the ears of corn that escape the hands of the reapers, wheresoever I shall find grace with a householder that will be favourable to me. And she answered her: Go, my daughter.”
Patristic before A.D. 750
397
A.D.
Ambrose of Milan Patristic
A.D. 339–397
“Does the widow Naomi seem to you of small account, who supported her widowhood on the gleanings from another's harvest, and who, when heavy with age, was supported by her daughter-in-law? It is a great benefit both for the support and for the advantage of widows that they so train their daughters-in-law as to have in them a support in full old age, and, as it were, payment for their teaching and reward for their training. For to her who has well taught and well instructed her daughter-in-law a Ruth will never be wanting who will prefer the widowed life of her mother-in-law to her father's house, and if her husband also be dead, will not leave her, will support her in need, comfort her in sorrow and not leave her if sent away; for good instruction will never know need. So that Naomi, deprived of her husband and her two sons, having lost the offspring of her fruitfulness, did not lose the reward of her pious care, for she found both a comfort in sorrow and a support in poverty.”
Source
1,452 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1849
A.D.
1774–1849
“To me. It was the privilege of the poor and of strangers to glean, Deuteronomy xxiv. 19., and Leviticus xix. 9. Yet Ruth asks leave, through civility. (Calmet) — This law is no longer in force, but it would be inhuman for the rich to deny this liberty to those who are in distress, and willing rather to work than to beg. (Tirinus)”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.