The author of this book is unknown. The historical setting is the period of the judges (Rth 1:1), but there are certain indications that it was composed, or at least composed in its final form, at a much later time. Eg, opening words: It came to pass in the days when judges ruled, look back to that past period; the commentary at 4:7 explains an ancient custom for later readers; and 4:22 mentions David. Thus, the final editing process could not have been completed before David’s time. It is much better to place its being given its final form during the reign of David, or immediately after.
The book records the circumstances that led to the marriage of Ruth, a Moabite, to Boaz, an Israelite. A famine forced Naomi and her husband to emigrate to Moab, where her children married Moabite women, one of whom was Ruth. Naomi and her daughter-in-law were widowed; then they settled in Bethlehem. In the course of providing food for himself and her mother-in-law, Ruth met Boaz, a prosperous farmer and a relative of Naomi. With Naomi’s encouragement, Ruth tenderly reminded Boaz of the levirate obligation (Rth 3:1-9), a Deuteronomic law that required a man to marry his brother’s widow if she was childless, having as a purpose that the deceased should have an heir (Deu 25:5-10). However, Boaz was not the closest relative. When the next of kin learned that there was a levirate obligation attached to the redemption of Naomi’s land, he rejected it (Rth 4:1-6), and Boaz was free to marry Ruth.
The book of Ruth demonstrates God’s providence at work in the life of an individual, and exalts family loyalty. It shows how a Gentile became part of the Davidic lineage (Rth 4:17-21); thus Ruth is cited in the genealogy of Christ in Mat 1:5.
Source: Hispanic World Bible Dictionary
One of the books called the “five scrolls” (Megillot) in the Hebrew Bible, along with the Song of Songs, Lamentations, Ecclesiastes, and Esther.
Author and date. It is not known who was the author of R. The Jewish tradition attributed it to Samuel, but certain Aramaisms appear in the text that make many see it as a work written after the exile. Others point out that it was possibly written before the exile, but in the N of Israel, in a Hebrew that had a mixture of Aramaic. In addition, it has been suggested that the relevance with which the fact that Ruth was a foreigner and that she was able to marry †¢Boaz is described, would confirm the post-exilic date, which recalls the time of Ezra, when there was that great opposition against mixed marriages. The book, according to that opinion, would have been written as a contrast to the position of Ezra and Nehemiah.
Purpose and characteristics. The work, although it establishes the genealogical antecedents of David, the founder of a dynasty, does not seem to have been written for that sole purpose. It should be seen, rather, as a beautiful love story. A man’s care for his family, a daughter-in-law’s love for his mother-in-law and vice versa, and a young foreign girl’s romance with a prominent member of the Israeli community.
Developing. † œIn the days when the judges ruled †, Elimelech and his family had, because of a great famine in Israel, to go † œto dwell in the fields of Moab †. Elimelech died there. His widow was Naomi. Both of their sons married Moabite women, but they also died. It all happened in a period of “about ten years”. Naomi decides to return to Israel, with her two daughters-in-law, Orpah and Ruth. But on the way, she asks them to return to their place of origin. Orpah, crying, did so. “But Ruth stayed with her,” and said to her: “…wherever you go, I will go, and wherever you live, I will live. Your people shall be my people, and your God my God† . So they went to Bethlehem (Ruth 1:1-22).
There lived a relative of Elimelech, “whose name was Boaz.” Ruth went to gather sheaves in that man’s field. Boaz sees her and asks about her, they tell him her purpose and give instructions not to disturb her. He talks to her and praises his behavior towards her mother-in-law. He invited her to eat. He then gave orders that †some of the bundles† be left for him on purpose, so that Ruth would leave with enough food. Rut returns to Naomi’s house and tells her what had happened. She gleans again in Boaz’s field † œuntil the barley harvest and the wheat harvest are finished † (Ruth 2: 1-23).
He decides that it was time to find a husband for Ruth and instructs her to seek a possible decision from Boaz. Ruth fulfills the instructions of her mother-in-law († œI will do everything you tell me †). While Boaz slept “by the side of the heap” of grain, Ruth came “and uncovered his feet and he lay down”. When Boaz woke up “at midnight” and asked who was there, the Moabitess identified herself and said: “Spread the border of your cloak over your female servant, because you are a close relative.” It was a request that Boaz comply with the levirate custom (Deu 25:5-6). Boaz rejoices at what Ruth had done, “not going after the young men, rich and poor,” but points out that there was a “closer relative” than he. He asks her to wait and sends her away with food. Ruth returns to his house and tells Naomi everything, who says: † œ… that man will not rest until the matter is concluded today † (Ruth 3: 1-18).
He looks for the opportunity to get together with the other relative and proposes that he acquire the lands of Elimelech. The relative agrees. But then Boaz makes it clear to him that the land included the duty of marrying Ruth, before which the other decides to renounce his right to the land. Through a traditional ceremony that consisted of the delivery of the shoe as a sign of the transaction, Boaz retained the successor rights of Elimelech in the presence of witnesses, took the land and married “Ruth the Moabite … to restore the name of the deceased on his estate. † . Ruth and Boaz fathered Obed, who was David’s grandfather. The work ends with the genealogy of David (Ruth 4:1-22).
Source: Christian Bible Dictionary
This biblical book is named after one of its main characters: Ruth the Moabite. The account indicates how Ruth became an ancestor of David by entering into a levirate marriage with Boaz on behalf of her mother-in-law Naomi. Its pages are filled with the appreciation, loyalty, and trust in Jehovah shown by Boaz, Naomi, and Ruth. (Ruth 1:8, 9, 16, 17; 2:4, 10-13, 19, 20; 3:9-13; 4:10)
With the exception of the genealogical list (Ruth 4:18-22), the events recounted in the book of Ruth cover some eleven years of the period of the judges, although it is not specified in what part of that period they happened. (Ruth 1:1, 4, 22; 2:23; 4:13.)
Jewish tradition attributes the book to Samuel, which is consistent with its content. The fact that the account concludes with David’s genealogy indicates that the writer knew God’s purpose regarding David. This fits with Samuel, since he anointed David as king, so it would also have been appropriate for him to have recorded David’s genealogical background. (1Sa 16:1, 13)
Authenticity and value. The genealogy of Jesus Christ recorded by Matthew includes Boaz, Ruth, and Obed among his ancestors, confirming the historicity of the book of Ruth. (Mt 1:5; compare Ruth 4:18-22; 1Ch 2:5, 9-15.) Furthermore, it is inconceivable that a Hebrew writer would have deliberately invented the existence of a foreigner among the ancestors of David, the first king of the royal line of Judah.
The historical record provides information that illustrates and clarifies other portions of the Bible. The application of the laws related to the gathering of ears after the harvest is also vividly described in this book (Le 19:9, 10; Deut 24:19-22; Ruth 2:1, 3, 7, 15-17 , 23) and levirate marriage. (De 25:5-10; Ruth 3:7-13; 4:1-13) Jehovah’s guidance is also seen in the maintenance of the line of descent that led to the Messiah and in the selection of the persons who would form that line. Israelite women who were married to a man from the tribe of Judah had the possibility of belonging to the earthly lineage of the Messiah. (Ge 49:10) The favoring of Ruth, a Moabite, in this way illustrates the principle stated by the apostle Paul: “It does not depend on the one wishing nor on the one running, but on God, who has mercy.” . (Ro 9:16) Ruth had chosen Jehovah as her God and Israel as her people; in response, Jehovah mercifully granted her a “perfect salary,” allowing her to be a link in the most important line of descent. (Ruth 2:12; 4:13-17.)
HIGHLIGHTS OF RUT
Narrative showing how Jehovah blessed the Moabite Ruth, a God-fearing woman, who became part of the unbroken messianic line that led to King David
It is framed in the time of the judges; probably finished writing around 1090 BC. CE
Ruth decides to stay with Naomi and her God, Jehovah (1:1-22)
Childless and widowed, Ruth and Orpah accompany their mother-in-law Naomi, Elimelech’s widow, as she leaves Moab to return to Judah.
Ruth is not afraid; he says that Naomi’s people will be his people, and Naomi’s God his God
Finally, Ruth and Naomi arrive in Bethlehem
Ruth gleans in Boaz’s field (2:1–3:18)
Ruth begins to glean by chance in the field of Boaz, a relative of Elimelech, and wins his favor
Continue gleaning in Boaz’s field until the barley and wheat harvests are finished
Then, at Naomi’s urging, she asks Boaz to act as repurchaser; Boaz is willing, but there is a closer relative of Elimelech than he
Boaz, as repurchaser, marries Ruth (4:1-22)
Before ten elders of Bethlehem, Boaz offers the closest relative the opportunity to repurchase the field of Elimelech and raise offspring for the deceased by carrying out the brother-in-law marriage with Ruth
When the relative refuses, Boaz acts as repurchaser
The union of Boaz and Ruth is blessed with the birth of a son, Obed, the grandfather of King David.
Source: Dictionary of the Bible
In the Bible heb. Ruth is one of the five Megilloth, or “scrolls,” included in the “Writings,” the third division of the canon. The Jews read it annually on the Feast of Weeks. In the LXX, the Vg. and most of vss. modern, it comes immediately after the book of Judges; Josephus (Contra Pelag Apionem 1.8) apparently considers it an appendix to Judges and does not count it separately when listing the canon books. For the argument of the book see *Ruth.
I. Outline of content
a. Naomi, a widow who had lost her children, returns from Moab to her hometown of Bethlehem with Ruth, her Moabite daughter-in-law (1:1–22).
b. Ruth gleans in the field of Boaz, Naomi’s wealthy relative (2.1–23).
c. Ruth asks Boaz to act as kinsman-redeemer (3.1–18).