Introduction to Ruth

Blaine Robison, M.A.

Published 27 August 2026

Chapter 1 | 2 | 3 | 4

Scripture Text: The Scripture text of this commentary is prepared by Blaine Robison based on the Westminster Leningrad Codex found at BibleHub.com. The essentially literal translation seeks to reflect the Hebraic character of the author and writing. Other Bible versions may be quoted. Click here for Abbreviations of Bible Versions.

Sources: Bibliographic data for works cited may be found at the end of the article. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, which was in use among Jews by the mid-2nd century B.C. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● MT: The Masoretic Text is the authoritative Hebrew text of the Tanakh for Rabbinic Judaism. Work on developing a uniform Hebrew Bible began in the 2nd century under Rabbi Akiva, but completed by Jewish scholars known as the Masoretes between the 7th and 10th centuries A.D. The oldest extant manuscripts date from around the 9th century. Online.

● Talmud: Unless otherwise indicated references to the Talmud are from the Soncino Babylonian Talmud (1948); available online at Halakhah.com. The Jerusalem Talmud, identified with "TJ," may be found here. Click here for Talmud abbreviations.

Special Terms: In order to emphasize the Hebraic nature of Scripture I use the terms ADONAI (for the sacred name YHVH), Tanakh (Old Testament), Besekh (New Testament), Yeshua (Jesus) and Messiah (Christ).

Syntax: Unless otherwise noted the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981). Parsing information for Hebrew verbs is taken from John Joseph Owens, Analytical Key to the Old Testament (1989). An explanation of Hebrew verbs and grammatical construction can be found at Hebrew4Christians.com.

Authorship-Date

Jewish sages asserted that the book of Ruth was written by Samuel (Baba Bathra 14b). Of course the added genealogy in 4:16-22 was likely composed by an editor, such as Nathan or Gad (cf. 1Chr 29:29). Christian scholars prefer to say the author of Ruth is unknown, and probably written in the era of the monarchy, perhaps 1000 BC.

Canonical Status

The Book of Ruth appears in different places in the Christian and Jewish biblical canons. In the Christian Old Testament Ruth is placed after the book of Judges since the opening verse of Ruth situates the narrative historically "in the days of the judges" (Ruth 1:1). In the Hebrew Bible or Jewish Tanakh Ruth appears at the very end of the canon in the section called Five Megillot (Scrolls) of the Writings (Ketuvim), together with the other scrolls which are publicly read in synagogues on holidays: Song of Songs, Lamentations, Ecclesiastes and Esther.

In synagogues the book of Ruth is generally read during the Jewish observance of Shavuot (Feast of Weeks or Pentecost) for a variety of reasons. The story of Ruth is set in the agricultural cycle of Israel and Ruth participates in both the barley harvest (Passover) and the wheat harvest (Shavuot). Shavuot is the time of year when Israel, having been delivered from bondage in Egypt, received the Torah at Mt. Sinai and committed to obey God's laws. Similarly Ruth left the bondage of idolatry in Moab, her Egypt, and joined herself to Israel as many non-Israelites did when Israel left Egypt (Ex 12:38). The book of Ruth ends with the lineage of David and according to Jewish tradition David was both born and died on Shavuot.

Setting of Ruth

The book of Ruth is one of two key Bible books featuring a woman as a central character. The story is set in the period of the judge-deliverers (1:1) and reflects a time of peace between Israel and Moab. The period of the judges could cover the time period from the death of Joshua (Jdg 2:8-10) to the accession of King Saul (1Sam 12:11-13). The book of Judges narrates the oppression of Israel by six nations and their duration: Mesopotamians (8 yrs., Jdg 3:8); Moabites (18 yrs., 3:14), Canaanites (20 yrs., 4:3), Midianites (7 yrs., 6:1), Ammonites (18 yrs., 10:8), and the Philistines (40 yrs., 13:1) for a total of 111 years.

Then the book recounts the stories of twelve judge-deliverers and their duration: Othniel (40 yrs., 3:9-11); Ehud (80 yrs., 3:15-30); Shamgar (no period specified, 3:31); Deborah/Barak (40 yrs., 4:1-10); Gideon (40 yrs., 6:11-8:32); Abimelech (3 yrs., 9:1-22); Tola (23 yrs., 10:1-2); Jair (22 yrs., 10:3-5); Jephthah (6 yrs., 11:1-12:7); Ibzan (7 yrs., 12:8-10); Elon (10 yrs., 12:11-12); Abdon (8 yrs., 12:13-15); and Samson (20 yrs., 13:1-16:31). These dating references total 299 years. Two other judges preceded the monarchy: Eli, the priest at Shiloh (1Sam 4:18) and Samuel (1Sam 7:15; 12:11).

Dating the story of Ruth cannot be done precisely since the book does not name a judge in office, but it is placed within the historical context of the genealogy of Perez to David (Ruth 4:18-22). See the excellent timeline for the period of the judges prepared by Dr. Greg E. Viehman. According to one Jewish tradition the story of Ruth takes place a century after Othniel (Ginzberg). The Targum identifies Boaz as an alternate name of Ibzan (Jdg 12:8-10) and the Talmud declares the story takes place in the time of Ibzan (Baba Bathra 91a). This interpretation is rebutted by Josephus who said that Ibzan did nothing in the seven years of his administration that was worth recording, or deserved a memorial (Ant. V, 7:13).

Christian commentators offer different points of view. Ellicott sets the story of Ruth early in the period of the judges and as the timeline of Viehman shows is a reasonable interpretation. Keil favors the time of Gideon. Finally, after all the speculation on which judge would have been in office during the story of Ruth, the end result is that the issue is moot. The identification of the judge is almost irrelevant and was likely deliberately omitted to prevent a distraction to the essential message of the story. A Moabite woman who previously served a pagan deity was radically changed to give her life to the God of Israel, and in so doing was admitted into the Hebrew Hall of Women Heroes (Ruth 4:11-12).

Purpose and Message of Ruth

The book of Ruth stands as an appendix to the book of Judges and a prelude to the books of Samuel. The book provides an important chapter in the ancestry of King David, and presents the virtues of piety and righteousness in an unrighteous age. Thus, Ruth really deserves to be included in the historical section of Early Prophets in the Tanakh. The book may be outlined as follows:

● Ruth comes to Bethlehem, Ch. 1

● Ruth meets Boaz, Ch. 2

● Ruth’s appeal to Boaz, Ch. 3

● Marriage of Ruth and Boaz, Ch. 4

Both Boaz and Ruth are presented as models of godly behavior. Boaz blesses his workers by the name of ADONAI (2:4), as well as blessing Ruth (2:12). In contrast to the lack of respect for the Torah during this period (cf. Jdg 17:6), Boaz obeys the Torah, both in the law of gleaning by an alien (2:7; cf. Lev 19:9-10; 23:22), and the law of family obligation (4:5, 14).

Ruth is also a model because without any encouragement she voluntarily chooses to identify with the nation of Israel and the God of Israel (1:16). Moreover, Ruth demonstrates godly virtue and accepts Torah obligations by her willingness to marry Boaz. The example of Ruth and her place in the Davidic and Messianic genealogies (Matt 1:5; Luke 3:32) is a profound rebuke of replacement theology and affirms the apostolic doctrine of Gentiles receiving the grace of God by being grafted into the Olive Tree of Israel (Rom 11:17-26).

Levirate Marriage

The story of Ruth involves two important Torah regulations that impact marriage, first Levirate marriage and second redemption of property by a kinsman. For Levirate marriage the book begins and ends with references to two such marriages in patriarchal times. The first connection is in Ruth 1:1 in which Elimelech decides to move his family to Moab. The Moabites were descended from Moab the firstborn of the union between Lot and his oldest daughter (Gen 19:37-38). In the account of Lot impregnating his two daughters after the destruction of Sodom, the daughters had been betrothed (Gen 19:14), which in biblical times constituted a legal marriage.

Why the sons-in-law did not go with Lot and their wives is not explained. In any event after their husbands were killed the daughters took matters into their own hands. The motive for union with their father was not lust, but to get pregnant. Perhaps they feared that no man would have them, assuming them to be cursed because of coming from the destroyed city of Sodom. Lot was the nearest male relative, so the reasoning of his daughters to become pregnant by him is understandable and completely in accord with ancient custom.

The marriage prohibitions given to Israel at Mt. Sinai after the exodus regarding intimate relations and marriage with close family members would preclude a father-daughter marriage (Lev 18:6). However, God's laws are not applied ex post facto, or retroactively. Lot and his daughters cannot be charged with the sin of incest as evident from the fact that Scripture contains no censure of them and Peter clearly identified Lot as a righteous man (2Pet 2:7). The end result is that Ruth, the Moabitess, was a descendant of Lot and his daughter.

The second reference to Levirate marriage in patriarchal history is in the closing genealogy of Ruth 4:18-22, which details the lineage from Perez, the son of Judah and Tamar, to David. In this story Judah, son of Jacob, had three sons, Er, Onan and Shelah (Gen 38:4-5). Judah arranged a marriage for Er to a woman named Tamar. But, Er was evil, so God put him to death. In due course Judah expected Onan to marry Tamar in order to continue Er's name. This story emphasizes that the duty of Levirate marriage decreed at Sinai (Deut 25:5-7) was a principle of law that has existed from the beginning (cf. Matt 19:4).

Onan did not want to produce an heir that would belong to his dead brother. Onan did not refuse Tamar her conjugal rights, but at the critical moment of intercourse he ejaculated his semen on the ground rather than into his wife. As a result, God was displeased with Onan and put him to death for refusing to do his marital duty. With two dead sons Judah became afraid that the same consequence would befall his son Shelah who was still a lad. Judah's fear denied Tamar her due. Once Shelah was fully grown and Judah denied the marriage, Tamar put a plan in motion to assert her rights.

She disguised herself as a harlot and waited in a place she knew that Judah would pass. Being without a wife and lonely Judah was enticed by the opportunity for intimacy. In the end when Tamar was discovered to be pregnant by Judah, he was forced to admit his error. Thus, Tamar obtained the security and justice that Judah had withheld from her. While it is easy to condemn Judah and Tamar by the later law that forbid sexual union between a man and his daughter-in-law (Lev 18:15; 20:12), Tamar is clearly the object of sympathy in the story and as with Lot and his daughters there was no sin. For more discussion on this biblical practice see my article Levirate Marriage.

Kinsman-Redeemer

The marriage of Boaz and Ruth is accomplished through the Torah regulation of redemption of property by a kinsman. Boaz is presented as a compassionate land-owner who upon meeting the Moabite widow Ruth showed her favor and kindness. Naomi realized her dead husband had property that she could sell to obtain security for her and Ruth, plus gain a husband for Ruth at the same time. Of course, as a Jewish proselyte Ruth would have to marry within Naomi's tribe (cf. Num 36:1-7).

Finding that Ruth was by marriage his kinswoman, Boaz purposed to marry her. As mentioned in Ruth 4:14 the marriage between Boaz and Ruth was connected with the institution of the gô'ēl, meaning next of kin and therefore redeemer. In ancient Israel any duty which a man could not perform by himself had to be taken up by his next of kin, as well as any rights possessed by a man which lapsed through his inability to perform the duties attached to such rights, could be and should be assumed by the next of kin.

The go'el duty was applied especially to parcels of land which any Israelite found it necessary to sell (Lev. 25:25). Another duty of the go'el, similar to Levirate marriage, was to raise offspring for his kinsman if he happened to die without any. The relative nearness of kin is not very definitely determined in the Hebrew Scriptures. The brother appears to be the nearest of all, after whom comes the uncle or uncle's son (Lev. 25:49; Num 36:11). Boaz was Ruth's kinsman by marriage. He wasn't her brother-in-law since Naomi had only two sons and both died in Moab.

Ruth 4:3 describes the relation of Naomi's husband Elimelech to the unnamed relative and Boaz as "our brother" (Heb. ach), which is used in the Tanakh of a sibling or half-sibling, but also other blood relatives as uncle or cousin, and even a member of the same tribe. Given that Boaz points out that the unnamed relative is closer in consanguinity than he (Ruth 3:12), then the unnamed relative could be a sibling of Elimelech, making him an uncle to the husband of Ruth and Boaz a cousin.

When Boaz discovered Naomi's plan, he was willing to marry Ruth, but he had to resolve the matter of legal entitlement that belonged to the nearer relative. The uncle elected not to marry Ruth, probably because he already had a wife, but no son, and he did not want to invest capital in property from which he would gain no benefit and be forced to bequeath his own inheritance to the first-born of Ruth. Boaz was then free to acquire the property and Ruth.

It is very possible that Boaz had a wife or concubine and even children since an unmarried man of his age and prominence would have been unusual (cf. Ruth 3:2). In any event Boaz's character stands in stark relief with his uncle. Boaz was not concerned about the impact on his estate but doing justice for Ruth, which makes him a giant of a man in the annals of Scripture. Upon the relative surrendering his rights, according to custom Boaz then took Ruth as his wife and from this union would come David and eventually the Messiah.

Type of Messiah

The Bible is essentially a story of God's plan to fulfill His promise in the beginning of a Redeemer (Gen 3:15), namely His Son (Gal 4:4). In biblical theology a "type" refers to symbolic representation found in the Tanakh that foreshadows and anticipates a reality revealed in the apostolic writings (Besekh). These types are particularly intended to point to greater truths and fulfillment in the person and work of Yeshua the Messiah, as well as in the fulfillment of God's promise-plan for redemption. The Bible alludes to the existence of types in the Tanakh (Rom 5:14; 15:4; 1Cor 10:6, 11; Col 2:16-17; Heb 8:3-5; 10:1; 11:19).

For example Scripture presents four specific types of Yeshua the Messiah:

● Adam is considered a type of Messiah, as both are representative heads of humanity (Rom 5:14). Adam's disobedience brought sin and death, while Yeshua's obedience brings righteousness and life.

● The Passover Lamb, sacrificed during the Exodus to protect the Israelites from the angel of death, is a type of Messiah, the Lamb of God (John 1:29; 1Cor 5:7). The blood of the lamb foreshadows the atoning sacrifice of Yeshua, whose blood delivers believers from sin and death.

● The Bronze Serpent: In Numbers 21:8-9, God instructs Moses to make a bronze serpent and set it on a pole so that anyone bitten by a snake could look at it and live. This event is a type of Yeshua's crucifixion, as Yeshua himself explains in John 3:14-15.

● Melchizedek, the king of Salem and priest of God Most High, is a type of Yeshua's eternal priesthood as Paul explains in Hebrews 7:3. Melchizedek's unique priesthood prefigures the superior and eternal priesthood of Jesus.

The book of Ruth hints at Boaz being a type of the Messiah at three points. Boaz is introduced with a participial phrase "the one coming from Bethlehem" (Ruth 2:4), which points to the Messiah who would come from Bethlehem (Mic 5:2). Then Naomi refers to Boaz as a kinsman-redeemer (Ruth 2:23). A kinsman-redeemer accomplished restoration of property by payment (Lev 25:23-25). The kinsman-redeemer is a foreshadowing of Yeshua's redemptive work. Yeshua, came to redeem his kinfolk, the Israelites (Matt 2:6; 10:6; 15:24; Luke 1:32-33, 68). The term "kinsman" emphasizes Yeshua's Jewish lineage.

Just as Boaz redeemed Ruth the Moabite who had bound herself to Israel, so Yeshua redeems Gentiles through his blood and includes them in the commonwealth of Israel (Eph 1:7; 2:11-13; Heb 2:11-12). The third point of reference is the genealogy in Ruth 4:18-22, which establishes that the union of Boaz and Ruth led to the birth of King David, the ancestor of the Messiah (2Sam 7:12-13; Isa 9:6-7; Ezek 37:24; Matt 22:45; John 7:42). Thus, Boaz gains a rightful place in the genealogy of Yeshua (Matt 1:5; Luke 3:32).

Works Cited

DSB: Defenders Study Bible. World Publishing Co., 1995. [KJV with explanatory notes by Dr. Henry M. Morris, formerly President of Institute for Creation Research.]

Edersheim: Alfred Edersheim, Bible History Old Testament (1876-87). Book 3, Chap. 21. Hendrickson Publishers, 1995. Online.

Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online.

Ginzberg: Louis Ginzberg, The Legends of the Jews, 1909. Online.

Keil: C.F. Keil, The Book of Ruth, Commentary on the Old Testament, Vol. 2 (1866-1891) by C.F. Keil and F. Delitzsch. Hendrickson, 2006. Online.

Rashi: Rabbi Shlomo Yitzhaqi (1040-1105), Commentary on the Tanakh. Online. (French rabbi, rabbinical judge and commentator)

Targum: Aramaic Targum on Ruth, (1−600 A.D.) trans. Samson H. Levy, 1934. Online.