Description of the book

Introduction
The Book of Ruth is one of the shortest books of the old testament. The books
following it, Joshua and Judges, manage to narrate the Israelite history.
Conversely, Ruth is the account of a solitary Israelite family, however one that
enormously affects the consequent occasions in the Bible.1 It is an account of
adoration, dedication, and reclamation set in troubling setting of the time of the
judges. It exhibits Ruth, a Moabite woman who neglects her agnostic legacy and
offer her loyalty to the Israelites and to their God.2 In view of her loyalty in a period
of paganism, God remunerates her by giving her another spouse, a child, and a
favored position in the hereditary line of David and Christ.3 Set by some in the
season of the season of the judges, Ruth was probably composed after the rule
of David, 950 and 700 B.C. even possibly later, contending that the story is a
response against Ezra's announcement, that the returning Israelites must end
one’s marriage to their foreign spouse. Furthermore, most scholars accept the
idea that Ruth is a fictional short story set in history. Although historically possible
there are underlying reasons as to why the book was written and they shall be
discussed later on in this paper.4
Author
Up to this day the author of the Book of Ruth remains to be unknown. Although
Jewish traditions say that the book was written by Samuel, some consistencies can
be observed to show otherwise. One is that David was mentioned in the Book of
Ruth yet historically Samuel died even before David was king. But despite its
anonymity, the book remains to be of keen spiritual value and literary beauty.5 In

1
Gardner, J. L., (1998), Reader’s Digest: Complete Guide to the Bible, p. 94
2
Thomas Nelson, Inc., (1982), Nelson’s Complete Book of Bible Maps and Charts: Old and New, p. 84
3
Touchlife Global Foundation Inc., (2011), As told in the books of the Bible: New International Version, Matthew
1:5
4
Brown, R.E., Fritzmyer, J.A. & Murphy, R.E., (1993), The New Jerome Bible Handbook, p. 178
5
Thomas Nelson, Inc., (1982), Nelson’s Complete Book of Bible Maps and Charts: Old and New Testaments, p. 84
the recent years, the possibility that the Book of Ruth might be written by a woman
has been looked into. Van Dijk-Hemmes, specifically, made this assumption
keeping in mind the possibility that during the phase of oral transmission the
account of Ruth may have been passed on by a society of lady storytellers. She
distinguishes three highlights of the story that may recommend female origin: an
aim which is not exactly regularly androcentric, a redefinition of reality from the
female viewpoint, and definable contrasts between the perspective of the male
and the female figures. 6
Audience
The Book of Ruth was considered as a Hebrew short story that has been
passed on orally. It is proposed that this was book was told to the countryside,
villages in which the story was relatable to its audience.7 Because of the structure
of the way it was written, and practices mentioned in the books, it said to be
consumed by Israelites, especially with the discussion of the Levirate Marriage. 8

Contents
The four chapter of the Book of Ruth was of course dedicated to the story
of Ruth. As a window who has not bear children, she journeys with her mother-in-
law, Naomi to Bethlehem. In Bethlehem, Ruth was married to Boaz to abide by
the law of levirate. In this marriage, Ruth bore a child named Obed. Obed
became the grandfather of David, making Ruth a great-grandmother to him, and
an ancestor Jesus.9

Purpose
As mentioned in the introduction, scholars believe that despite their belief
that the Book of Ruth may be fiction, it is in fact historically possible. The Book of
Ruth they believe is written for three main reasons; it shows a heroic act, it shows

6
Sakenfeld, K. D., (1940), Ruth: Interpretation. A Bible Commentary for Teaching and Preaching, p. 5
7 Campbell, E.F., (1975), Ruth: A new translation with introduction, notes and commentary, p.6
8 Ibid, p. 5
9
Rober, A. & Tricot, A., (1960), Guide to the Bible: An Introduction to the Study of the Holy Scripture, p. 286
how non-Israelites may convert to become a worshipper of Yahweh, and it gives
a justification to the levirate marriage.10 A different source, Murphy (1988), agrees
to the intentions of the Book of Ruth written above. This source states that the Book
of Ruth was written as a commendation to the levirate marriage, and even
possible a premise for the decisions made under David’s rule. From the same
source, it also said that the book was a way to present the earlier family history
and practices of David.11 Similarly from a different source, it is said that the book
was written to defend David’s rule. Due to the neglect of Moabites to Israelites
upon arriving Egypt, a law has been made in which descendants of Moabites are
not to be part of the Israelites up to the 10th generation. And Thus, to justly follow
this law, it would be a confusion as to how David became King of Israel and
Judah.12
Characteristics
The Book of Ruth is identified as a Hebrew short story. There are four main
characteristics of a Hebrew story that aligns to the Book of Ruth that justifies this
claim. First of which is the literary style. It engages in an artistic prose with rhythmic
elements which are poetic in style. Most of the rhythmic elements can often be
observed in the words said by Ruth and Naomi, but not limited to these two. 13 It
is possible that its poetic style might have been done so that the story could be
easily passed on and remembered since it was orally that the story has been told.
A second characteristic involves the whole of its content. Observe that the story
combines interest of the common people with uninteresting events, although in
the bigger picture these events are in fact significant. The third category is the
diversity of its purpose. The Book of Ruth is both entertaining and informative.
Observe that the Book of Ruth often look at ordinary events as a divine
intervention, or an event that is done by the Lord. Sometimes, it is not exactly

10
Brown, R.E., Fritzmyer, J.A. & Murphy, R.E., (1993), The New Jerome Bible Handbook, p. 178
11
Murphy, R. E., (May 1988), Job, Proverbs, Ruth, Canticles, Ecclesiastes and Esther, p. 86
12 Touchlife Global Foundation Inc., (2011), As told in the books of the Bible: New International Version, Ruth
13 Campbell, E.F., (1975), Ruth: A new translation with introduction, notes and commentary, p. 5
prosperous, but rather a test of faith.14 The fourth characteristic is involved with the
comprehension of the reader to the story. The reader, who may be ancient or
modern, may find themselves may find gratification in the capacity of the authors
of this book in making its readers appreciate not only the message of the story but
also its aesthetics.15
Category
The Book of Ruth is categorized as a historical book in the Bible.16 It is an
accurate depiction of the circumstances as to why a family would depart from
Judah to live in Moab in the face of famine. It also shows the practice of Levirate
marriage, the dedication of families to preserve their inheritance, and to respect
the Levirate law.17 Moreover, it has also discussed an important aspect of history,
the ancestral culture of King David. It was a story to justify how David became
king despite the Israelite law and past events. Furthermore, we can observe that
at the end of the story, an ancestral tree was outlined which was mentioned in
the Gospel of Matthew as well which shows the ancestral line of Jesus.18

Analysis of the book

Summary
In the time of famine Elimelech and his wife Naomi along with their two sons
Mahlon and Chillion decided to migrate to Moab from Bethlehem. In their stay
Elimelech died, and Naomi was left with her two sons who eventually married
Moabite women Ruth and Orpah. After what was 10 years, Mahlon and Chilion
passed away and Naomi was left with her two daughters-in-law. Naomi has then

14 Campbell, E.F., (1975), Ruth: A new translation with introduction, notes and commentary, p. 5
15
Ibid, page 6
16 Touchlife Global Foundation Inc., (2011), As told in the books of the Bible: New International Version, Ruth
17 Campbell, E.F., (1975), Ruth: A new translation with introduction, notes and commentary, p. 6
18 Ibid, page 10
decided to return to Bethlehem and said her farewells to Ruth and Orpah. Ruth
would not want to part with Naomi and insisted on going back with her to
Bethlehem, and so she did. In their return to Bethlehem, it was the beginning of
harvest. Ruth volunteered to work in the fields to support herself and her Naomi.
Boaz is a close relative of Naomi on his husband’s side. owned the field. He owned
the field in which Ruth harvested, and he has heard of her loyalty to her mother-
in-law. Boaz agreed to give the leftovers of the harvest to Ruth so that she and
Naomi may have their meals. Because Boaz was a close relative, it was under the
obligation of the Levirate law to marry Ruth in order to carry on his family’s
inheritance. He refused at first, saying there was a closer relative. Ruth was
introduced to this closer relative, yet this relative refused to marry Ruth because
he was not willing to risk his inheritance. This in return was a reason for Boaz to
marry Ruth. In their marriage, they redeemed the property their family rightfully
owns, and bore a child named Obed, who in the end of the book has been shown
to be in the ancestral line of Jesus.
Message
The story of Ruth is an embodiment of the virtue of khesed. This virtue is the
uncommon loyalty and compassion Boaz, Naomi and Ruth embody. Moreover,
in reading the Book of Ruth, it is observed that the Lord is seldomly acknowledged
by name, yet throughout the story his presence is implicitly experienced.19 Some
of which are during Ruth’s Fertility20, famine in towns and death of family
members21, and how the widows were never left alone by the Lord.22 It tells us that
God makes us feel his presence not through dramatic intervention but through
hidden participation. Encountering God’s work in this manner is identified as the
theology of blessing. On the other hand, to some people the message of the Book
of Ruth was to affirm the statement that even pagan foreigners may seek God

19
Roop, E.F., (1942), Believers Church Bible Commentary: Ruth, Jonah, Esther, p. 21
20
Touchlife Global Foundation Inc., (2011), As told in the books of the Bible: New International Version, Ruth 4:13
21
Ibid, Ruth 1:1-5
22
Ibid, Ruth 1:9-9, 2:12, 4:11-12
and will find him. Overall, the story of Ruth just like other narratives cannot be
interpreted only by a single meaning. Each person who reads the book may give
it new meaning and thus is a basis for the importance of reading the Bible.23

Integration of TREDTRI principles

Ruth 1:2
And the man’s name was Elimelech, and his wife’s name was Naomi, and the
names of his two sons were Mahlon and Chilion, Ephrathites from Bethlehem
of Judah.

Canon and Division

Excerpt of the
From: Bible:Alter.
Robert The story of Ruth
“Strong took place
As Death during
Is Love.” the period of
iBooks.
the Judges. This statement let the Septuagint to place the Book of Ruth after the
Book of Judges.24

Ruth 1:1
And it happened in the days when the judges ruled1 that there was a famine
in the land, and a man went from Bethlehem to sojourn in the plains of Moab,
he and his wife and his two sons.

Excerpt From: Robert Alter. “Strong As Death Is Love.” iBooks.

23
Roop, E.F., (1942), Believers Church Bible Commentary: Ruth, Jonah, Esther, p. 22
24Alter, R., (2015), Strong As Death Is Love: The Song of Songs, Ruth, Esther, Jonah, and Daniel, A Translation
with Commentary, p. 104
Textual Criticism: The name Mahlon in Hebrew means “weakly” from the work
challah meaning “to be sick.” Chilion on the other hand is taken by the rabbis as
“to destroy.” Just from seeing the etymology of the names of Naomi’s sons, we
can infer that the sons might not be in good condition when they were born, and
thus lead to the unfortunate event of their death.25

Ruth 1:3-5
And they came to the plains of Moab and they were there. And Elimelech,
Naomi’s husband, died, and she, together with her two sons, was left. And
they took for themselves Moabite wives. The name of one was Orpah and
the name of the other Ruth. And they dwelled there some ten years. And the
two of them, Mahlon and Chilion, died as well, and the woman was left of
her two children and of her husband.

Excerpt From: Robert Alter. “Strong As Death Is Love.” iBooks.

Revelation of God: God reveals himself through direct and ineffable experience.
The misfortunes of Naomi are treated by sadness and bitterness by some. It’s even
harder to understand especially with these challenges.26 But as the story
progresses, we see that despite this misfortune, there became better
circumstances for Naomi, and is a way of showing that God has always been by
her side. 27

Ruth 1:11-13
Go back my daughters, go, for I am too old to have a12 husband. Even had I
thought ‘I have hope. This very night I shall have a husband and bear sons,’
would you wait for them till they grew up? For them would you be deprived of
husbands? No, my daughters, for it is far more bitter for me than for you
because the LORD’s hand has come out against me.

Historical Criticism: Naomi talks about the levirate marriage in. When a husband
dies and there are no longer any other sons to marry the widowed wife, a closest
relative must be married to the widow to preserve the inheritance.28

25 Fruchtenbaum, A.G., (1994), Ariel’s Bible Commentary: The Books of Judges and Ruth, p. 287
26
Balang, R. (2018). Revelation and Bible Concepts, p. 8
27 Fruchtenbaum, A.G., (1994), Ariel’s Bible Commentary: The Books of Judges and Ruth, p. 277
28
Ibid, page 104
 Ruth 1:16-18
Wherever you die, I will die, and there will I be buried.17 So may the LORD do
to me or18 even more, for only death will part you and me.” And she saw that
she was insisting on going with her, and she ceased speaking to her.

Revelation of God: God reveals himself through significant others. In this passage
God never left Naomi despite her all the rough patches she had come across;
the death of her husband and sons. But despite all these unfortunate
circumstances her daughter-in-law took care of her. 29

Ruth 1:17
“Wherever you die, I will die, and there will I be buried.”

Excerpt From: Robert Alter. “Strong As Death Is Love.” iBooks.

The Bible as Covenant: The promise Ruth made to Naomi until death resonates
the covenant made in the Bible. She offers herself to her mother-in-law and in
return we see that she benefits from her loyalty. A covenant was made between
them.30

Ruth 1:20
“Do not call me Naomi. Call me Mara, for Shaddai has dealt great bitterness
to me.”

Excerpt From: Robert Alter. “Strong As Death Is Love.” iBooks.

Textual Criticism: The name Mara means bitter which contradicts the name
Naomi which means sweetness.31

Reflection
The Book of Ruth is a story I have known even aa a child. Despite my
knowledge of the story of Ruth, it has only been in this class I have fully understood
the meaning, interpretations, and get a full grasp of the book. The lessons we

29
Balang, R. (2018). Revelation and Bible Concepts, p. 10
30 Alter, R., (2015), Strong As Death Is Love: The Song of Songs, Ruth, Esther, Jonah, and Daniel, A Translation
with Commentary, p. 105
31 Ibid, page 106
have learned in TREDTRI has contributed to my deeper understanding of the book
of Ruth. Growing up I have only seen it as a children’s book who taught loyalty,
and faith, but after taking this course it has made me realize that the Book of Ruth
was also a representation of the culture in the ancient history, and a foundation
of a lot of concepts the books that succeeded it.
Even with my great interest in the book of Ruth growing up, I have never fully
understood the reason as to why it was part of the canon. I have always thought
of it as a short story placed in the Bible to lure kids to reading it. But with the help
of the concepts in class, it made me realize that it established the ancestral line
of Jesus and was even made as Q-source by Matthew. Moreover, it was also a
representation of the cultural aspects of the past. For example, as a child I have
always wondered why Ruth was seen as heroic by others when in fact the act of
staying with her mother-in-law was something I have thought was a responsibility.
I have realized that in fact this culture was not something done in Ruth’s time.
Another thing I have always wondered was why the marriage to Boaz was of
importance, with my older and wiser self I have come to the realization that it is
another one of the cultures of the past I have not understood as a child. Because
of the many concepts that have been discussed in the class, I can affirm that
those helped me to look at not just the Book of Ruth, but the many books in the
Bible in a different perspective.

References
 Gardner, J. L. (1998). Reader’s Digest: Complete Guide to the Bible. New York: Reader’s Digest
Association, Inc
 Thomas Nelson, Inc. (1982). Nelson’s Complete Book of Bible Maps and Charts: Old and New Testaments.
USA: Thomas Nelson Publishers.
 Touchlife Global Foundation Inc. (2011). As told in the books of the Bible: New International Version.
Colorado, USA: Biblica
 Brown, R.E., Fritzmyer, J.A. & Murphy, R.E. (1993). The New Jerome Bible Handbook. Collegeville,
Minnesota: The Liturgical Press.
 Sakenfeld, K. D. (1940). Ruth: Interpretation. A Bible Commentary for Teaching and Preaching. Louisville,
Kentucky: John Knox Press.
 Campbell, E.F. (1975). Ruth: A new translation with introduction, notes and commentary. New York, USA:
Doubleday.
 Rober, A. & Tricot, A. (1960). Guide to the Bible: An Introduction to the Study of the Holy Scripture. Paris:
Desclée Company.
 Murphy, R. E. (May 1988). Job, Proverbs, Ruth, Canticles, Ecclesiastes and Esther (Vol. XIII) (R. Knierim & G.
M. Tucker, (Eds.). Grand Rapids, Michigan: William B. Eerdmans Publishing Company.
 Roop, E.F. (1942). Believers Church Bible Commentary: Ruth, Jonah, Esther (E.A. Martens & W. M.
Swartley, Eds.). Scottdale, Pennsylvania: Herald Press.
 Alter, R. (2015). Strong As Death Is Love: The Song of Songs, Ruth, Esther, Jonah, and Daniel, A Translation
with Commentary. New York, USA: W. W. Norton & Companyy
 Balang, R. (2018). Revelation and Bible Concepts [PowerPoint Slides].
 Fruchtenbaum, A.G. (1994). Ariel’s Bible Commentary: The Books of Judges and Ruth. Oak Harbor, WA:
Logos Research Systems, Inc.