Study Notes
1:1 when the judges ruled. Probably from c. 1380 to c. 1050 bc (see Introduction to Judges: Background). By mentioning the judges, the author calls to mind that period of Israel’s apostasy, moral degradation and oppression. famine. Not mentioned in Judges. Bethlehem in Judah. David’s hometown (1Sa 16:18). Bethlehem (the name means “house of food”) is empty. Moab. See map and accompanying text below.
Set in the dark and bloody days of the judges, the story of Ruth is silent about the underlying hostility and suspicion the two peoples—Judahites and Moabites—felt for each other. The original onslaught of the invading Israelite tribes against towns that were once Moabite had never been forgotten or forgiven, while the Hebrew prophets denounced Moab’s pride and arrogance for trying to bewitch, seduce and oppress Israel from the time of Balaam on. The Mesha Stele (c. 830 bc) boasts of the massacre of entire Israelite towns.
Moab encompassed the expansive, grain-rich plateau between the Dead Sea and the eastern desert on both sides of the enormous rift of the Arnon River gorge. Much of eastern Moab was steppe land—semi-arid wastes not profitable for cultivation, but excellent for grazing flocks of sheep and goats. The tribute Moab paid to Israel in the days of Ahab was 100,000 lambs and the wool of 100,000 rams (see 2Ki 3:4 and note).
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1:2 Elimelek. Means “(My) God is King” (see note on Jdg 8:23). Naomi. See NIV text note on v. 20. Mahlon. Ruth’s husband (4:10), whose name probably means “weakling” or “sickly person.” Kilion. Probably means something like “frail person.” (Mahlon’s and Kilion’s names may have been acquired as their conditions became evident.) Ephrathites. Ephrathah was a name for the area around Bethlehem (4:11; Ge 35:19; 1Sa 17:12; Mic 5:2). See photo.
1:3 Elimelek, Naomi’s husband, died. Naomi’s emptying begins (v. 21).
1:4 They married. The prospect of continuing the family line remained. Moabite women. See Ge 19:36–37. Marriage with Moabite women was not forbidden, though no Moabite—or his descendants to the tenth generation—was allowed to “enter the assembly of the LORD” (Dt 23:3). Ruth. The meaning of her name is uncertain. Ruth is one of five women in Matthew’s genealogy of Jesus. The others are Tamar, Rahab, Bathsheba and Mary (see Mt 1:3, 5–6,16 and note on 1:3).
1:5 Mahlon and Kilion also died. Naomi’s emptying is complete (see v. 3 and note). Naomi was left. She now has neither husband nor sons to support her. In a context where perpetuating the family line is essential, she has only two young daughters-in-law, both of them foreigners and childless.
1:6–22 Act I in the drama: Naomi’s sense of desolation is exposed.
1:6 the LORD had come to the aid of his people. At several points in the account, God’s sovereign control of events is acknowledged (here; vv. 13,21; 2:20; 4:12–15). food. Bethlehem (“house of food”) again has food. prepared to return home. Empty Naomi returns to the newly filled land of promise.
1:8 Go back. Desolate Naomi repeatedly urges her daughters-in-law to return to their original homes in Moab (here; vv. 11–12,15); she has nothing to offer them.
1:11 sons, who could become your husbands. Naomi alludes to the Israelite law (Dt 25:5–6) regarding levirate marriage (see notes on Ge 38:8; Dt 25:5–10; see also Mk 12:18–23), which was given to protect the widow and guarantee continuance of the family line.
1:12 I am too old. Naomi can have no more sons; even her womb is empty.
1:13 the LORD’s hand . . . against me. Like many of the psalmists, Naomi laments before God her dire situation (see notes on vv. 5–6; see also vv. 20–21).
1:14 Orpah’s departure highlights the loyalty and selfless devotion of Ruth to her desolate mother-in-law.
1:15 her gods. The chief god of the Moabites was Chemosh.
1:16 This classic expression of loyalty and love discloses Ruth’s true character. Her commitment to Naomi is complete, even though it holds no prospect for her except to share in Naomi’s desolation. For a similar declaration of devotion, see 2Sa 15:21.
1:17 May the LORD deal with me, be it ever so severely. See note on 1Sa 3:17. Ruth, a non-Israelite, swears her commitment to Naomi in the name of Israel’s God, thus acknowledging him as her God (v. 16). if even death separates you and me. Cf. 2Sa 1:23.
1:20 Naomi . . . Mara. See NIV text notes. In the ancient Near East a person’s name was often descriptive. Naomi’s choice of name and her explanation for it provide the most poignant disclosure of her sense of desolation—it seems that even her God is against her. Almighty. See note on Ge 17:1.
1:21 full . . . empty. These words highlight the central theme of the story—how the empty Naomi becomes full again.
1:22 harvest. Harvesting grain in ancient Canaan took place in April and May (barley first, wheat a few weeks later; see 2:23). It involved the following steps: (1) cutting the ripened standing grain with hand sickles (Dt 16:9; 23:25; Jer 50:16; Joel 3:13)—usually done by men; (2) binding the grain into sheaves—usually done by women; (3) gleaning, i.e., gathering stalks of grain left behind (2:7); (4) transporting the sheaves to the threshing floor—often by donkey, sometimes by cart (Am 2:13); (5) threshing, i.e., loosening the grain from the straw—usually done by the treading of cattle (Dt 25:4; Hos 10:11), but sometimes by toothed threshing sledges (Isa 41:15; Am 1:3) or the wheels of carts (Isa 28:28); (6) winnowing—done by tossing the grain into the air with winnowing forks (Jer 15:7) so that the wind, which usually came up for a few hours in the afternoon, blew away the straw and chaff (Ps 1:4), leaving the grain at the winnower’s feet; (7) sifting the grain (Am 9:9) to remove any residual foreign matter; (8) bagging for transportation and storage (Ge 42–44). Threshing floors, where both threshing and winnowing occurred, were hard, smooth, open places, prepared on either rock or clay and carefully chosen for favorable exposure to the prevailing winds. They were usually on the east side—i.e., downwind—of the village. was beginning. Naomi and Ruth arrive in Bethlehem just as the renewed fullness of the land is beginning to be harvested—an early hint that Naomi will be full again. Reference to the barley harvest also prepares the reader for the next major scene in the harvest fields (see Introduction: Literary Features).
Several times in the book of Ruth the author reminds the reader that Ruth is a foreigner from a despised people (Ru 2:2, 6, 21; 4:5, 10; see 2:10). According to Ge 19:30–39, the Moabites were descendants of Abraham’s nephew Lot through an incestuous relationship with Lot’s older daughter (the younger daughter’s offspring became the Ammonites). Moab, occupying territory east of the Dead Sea and south of Ammon, was a frequent enemy of Israel during the period of the judges (Jdg 3:12–30) and the kings. Saul fought against them (1Sa 14:47) and David subjugated them (2Sa 8:2; 23:20; 1Ch 18:2), though earlier David had sought refuge in Moab for his parents while on the run from Saul (1Sa 22:3–4). Animosity continued after the exile when Sanballat, a Moabite, opposed the rebuilding of Jerusalem (Ne 2:19; 4:1; 6:1).
The Moabites were idolaters, and their chief god was Chemosh. Marriage with Moabite women was not expressly forbidden, though no Moabite was allowed to “enter the assembly of the LORD”—including their descendants to the tenth generation (Dt 23:3). Yet Ruth leaves her god and her people to make her home with Naomi and Naomi’s God Yahweh. The fact that Ruth was the grandmother of David, Israel’s greatest king and so became an ancestor of Jesus the Messiah (Mt 1:5), is a testimony to God’s grace and his love for all people.
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2:1–23 Act II in the drama: What is done by Ruth and Boaz awakens hope in Naomi’s heart.
2:1 relative. A sign of hope (see note on v. 20). man of standing. See note on 3:11. Boaz. Probably means “In him is strength.” Boaz (see 4:21 and note on 4:18–22) is included in both genealogies of Jesus (Mt 1:5; Lk 3:32).
2:2 Let me go. Although Ruth is a foreigner and, as a young woman alone, is obviously quite vulnerable in the harvest fields, she undertakes to provide for her mother-in-law. In 3:1 Naomi undertakes to provide for Ruth. pick up the leftover grain. The law of Moses instructed landowners to leave what the harvesters missed so that the poor, the foreigner, the widow and the fatherless could glean for their needs (Lev 19:9; 23:22; Dt 24:19). See photos,here and here.
2:3 As it turned out. Divine providence is at work (vv. 19–20).
2:4 The exchange of greetings between Boaz and his laborers characterizes Boaz as a godly man with a kind spirit.
2:9 follow along after the women. It was customary for the men to cut the grain and for the female servants to go behind them to bind the grain into sheaves. Then Ruth could glean what they had left behind (see note on 1:22). not to lay a hand on you. This little word from Boaz indicates the risk Ruth had taken and discloses the measure of Boaz’s care for her.
2:11 what you have done for your mother-in-law. Ruth’s commitment to care for her desolate mother-in-law remains the center of attention throughout the book.
2:12 under whose wings. A figure of a bird protecting her young under her wings (see Mt 23:37; see also note on 3:9).
2:13 your servant. A polite self-reference.
2:15 gave orders to his men. Boaz goes beyond the requirement of the law in making sure that Ruth’s labors are abundantly productive (see 3:15 and note).
2:17 threshed. See note on 1:22. In Ruth’s case, as in that of Gideon (Jdg 6:11), the amount was small and could be threshed by hand simply by beating it with a club or stick. ephah. See NIV text note; an unusually large amount for one day’s gleaning.
2:20 He has not stopped showing his kindness. In 3:10 Boaz credits Ruth with demonstrating this same virtue (in 1:8 it is used of Yahweh; see note on Ps 6:4). guardian-redeemers. See NIV text note and article below. Redemption is a key concept in Ruth (see Introduction: Themes and Theology). When Naomi hears about the day’s events, she takes courage. This moment of her awakened hope is the crucial turning point of the story (see Introduction: Literary Features).
The guardian-redeemer (traditionally called a “kinsman-redeemer”) was a near relative who was responsible for protecting the interests of needy members of the extended family (see note on Isa 41:14). For example, his role might be to provide an heir for a brother who had died (Dt 25:5–10), to redeem land that a poor relative had sold outside the family (Lev 25:25–28), to redeem a relative who had been sold into slavery (Lev 25:47–49) or to avenge the killing of a relative (Nu 35:19–21; “avenger” and “guardian-redeemer” are translations of the same Hebrew word).
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2:23 until the barley and wheat harvests were finished. This phrase rounds out the harvest episode and prepares for the next major scene on the threshing floor (see Introduction: Literary Features).
3:1–18 Act III in the drama: Hopeful Naomi takes the initiative.
3:2 Tonight he will be winnowing. See note on 1:22. In the threshing season it was customary for the landowner and his men to spend the night near the threshing floor to protect his grain from theft.
3:3 Ruth is instructed to prepare herself like a bride (see Eze 16:9–12 and notes). go down to the threshing floor. At winnowing time the threshing floor was a place for male camaraderie and revelry (v. 14). eating and drinking. Harvest was a time of festivity (Isa 9:3; 16:9–10; Jer 48:33).
3:4 uncover his feet and lie down. Although Naomi’s instructions may appear forward, the moral integrity of Naomi, Ruth and Boaz proves to be uncompromised (v. 11). Naomi’s advice to Ruth is clearly for the purpose of appealing to Boaz’s guardian-redeemer obligation. Tamar, the mother of Perez (4:12), had also laid claim to the provision of the levirate (or guardian-redeemer) law (Ge 38:13–30).
3:9 Spread the corner of your garment over me. A request for marriage (see Eze 16:8 and note); a similar custom is still practiced in some parts of the Middle East today. With a striking play on words Ruth confronts Boaz with his moral obligations. In the harvest field he had wished her well at the hands of the Lord “under whose wings you have come to take refuge” (2:12). Now on the threshing floor Ruth asks him to spread the “wings” (i.e., the corners) of his garment over her. Boaz is vividly reminded that he must serve as the Lord’s protective wings over Ruth.
3:10 kindness . . . you showed earlier. See 2:11–12; see also note on 2:20.
3:11 woman of noble character. See Pr 12:4; 31:10, the only other places where the Hebrew for this phrase occurs in the OT. The Hebrew for “noble character” is the same as that used to describe Boaz in 2:1; thus the author maintains a balance between his descriptions of Ruth and Boaz (see note on 2:20).
3:12 another . . . more closely related. How Boaz was related to Ruth’s former husband (Mahlon) is unknown, but the closest male relative had the primary responsibility to marry a widow. Naomi instructed Ruth to approach Boaz because he had already shown himself willing to be Ruth’s protector. Boaz, however, would not bypass the directives of the law, which clearly gave priority to the nearest relative.
3:13 as surely as the LORD lives. Boaz commits himself by oath (cf. 1:17 and note) to redeem the family property and to arrange Ruth’s honorable marriage.
3:15 Boaz goes beyond the requirement of the law in supplying Ruth with grain from the threshing floor (2:15–16).
3:17 empty-handed. Again the empty-full motif (see note on 1:21).
3:18 Wait. Here the author prepares the reader for the next major scene, in which Boaz sits at the town gate to see the matter through (see Introduction: Literary Features).
4:1–12 Act IV in the drama: Boaz arranges to fulfill his pledge to Ruth.
4:1 town gate. The “town hall” of ancient Israel, the normal place for business and legal transactions, where witnesses were readily available (vv. 9–12; see note on Ge 19:1; see also photo). my friend. The other relative remains unnamed. The Hebrew idiom means “so-and-so” or “a certain one” and is intentionally vague. The relative is left unnamed because of his unwillingness to fulfill his obligations as guardian-redeemer.
Gate chamber at Arad showing bench (middle left) where people would sit to conduct business. It was at the “town gate” (Ru 4:1) where Boaz announced to the elders that he bought Naomi’s property and took Ruth as his wife.
Kim Walton
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4:2 ten of the elders. A full court for legal proceedings.
4:3 selling the piece of land. See note on 2:20. Two interpretations are possible: (1) Naomi owns the land but is so destitute that she is forced to sell. It was the duty of the guardian-redeemer to buy any land in danger of being sold outside the family. (2) Naomi does not own the land—it had been sold by Elimelek before the family left for Moab—but by law she retains the right of redemption to buy the land back. Lacking funds to do so herself, she is dependent on a guardian-redeemer to do it for her. It is the right of redemption that Naomi is “selling.”
4:5 you also acquire . . . the dead man’s widow. Now Boaz reveals the other half of the obligation—the acquisition of Ruth. Levirate law (Dt 25:5–6; see note on Lev 25:25) provided that Ruth’s firstborn son would keep Mahlon’s name alive and retain ownership of the family inheritance.
4:6 I cannot redeem it. Possibly he fears that, if he has a son by her and if that son is his only surviving heir, his own property will transfer to the family of Elimelek (see note on Ge 38:9). In that case his risk was no greater than that assumed by Boaz. This relative’s refusal to assume the guardian-redeemer’s role highlights the kindness and generosity of Boaz toward the two widows—just as Orpah’s return to her family highlights Ruth’s selfless devotion and loyalty to Naomi.
4:7 one party took off his sandal. The process of renouncing one’s property rights and passing them to another was publicly attested by taking off a sandal and transferring it to the new owner (cf. Am 2:6; 8:6). The Nuzi documents (see chart) refer to a similar custom.
4:9 witnesses. The role of public witnesses was to attest to all legal transactions and other binding agreements.
4:10 name of the dead. See Dt 25:5–7 and notes.
4:11 Rachel and Leah . . . built up the family of Israel. Cf. Dt 25:9. The Israelite readers of Ruth would have associated the house of Jacob (Israel), built up by Rachel and Leah, with the house of Israel, rebuilt by David, the descendant of Ruth and Boaz, after it had been threatened with extinction (1Sa 4). They also knew that the Lord had covenanted to “build” the house of David as an enduring dynasty, through which Israel’s blessed destiny would be assured (2Sa 7:27–29). Ephrathah. See note on 1:2.
4:12 Perez, whom Tamar bore to Judah. Perez was Boaz’s ancestor (vv. 18–21; Mt 1:3; Lk 3:33). His birth to Judah was from a union based on the levirate practice (Ge 38:27–30; see note on 1:11). Perez was therefore an appropriate model within Boaz’s ancestry for the blessing the elders gave to Boaz. Moreover, the descendants of Perez had raised the tribe of Judah to a prominent place in Israel. So the blessing of the elders—that, through the offspring Ruth would bear to Boaz, his family would be like that of Perez—was fully realized in David and his dynasty. Thus also v. 12 prepares the reader for the events briefly narrated in the conclusion.
4:13–17 The conclusion of the story balances the introduction (1:1–5): (1) In the Hebrew both have the same number of words; (2) both compress much into a short space; (3) both focus on Naomi; (4) the introduction emphasizes Naomi’s emptiness, and the conclusion portrays her fullness.
4:13 the LORD enabled her to conceive. See note on 1:6.
4:14 guardian-redeemer. The child Obed, as vv. 15–17 make clear. May he become famous. This same wish is expressed concerning Boaz in v. 11.
4:15 better to you than seven sons. See 1Sa 1:8. Since seven was considered a number of completeness, to have seven sons was the epitome of all family blessings in Israel (1Sa 2:5; Job 1:2; 42:13). Ruth’s selfless devotion to Naomi receives its climactic acknowledgment.
4:16 took the child in her arms. Possibly symbolizing adoption (see v. 17 and note on Ge 30:3).
4:17 Naomi has a son. Through Ruth, aged Naomi, who can no longer bear children, obtains an heir in place of Mahlon. Obed. The name means “servant,” in its full form (Obadiah) “servant of the LORD.”
4:18–22 See 1Ch 2:5–15; Mt 1:3–6; Lk 3:31–33. Like the genealogies of Ge 5:3–32; 11:10–26, this genealogy has ten names (see note on Ge 5:5). It brings to mind the reign of David, during which, in contrast to the turbulent period of the judges recalled in 1:1, Israel experienced rest more fully in the promised land (see 1Ki 5:4 and note). It signifies that just as Naomi was brought from emptiness to fullness through the selfless love of Ruth and Boaz, so the Lord brought Israel from unrest to rest through their descendant David, who selflessly gave himself to fight Israel’s battles on the Lord’s behalf. The ultimate end of this genealogy is Jesus Christ, the great “son of David” (Mt 1:1; see note there), who fulfills prophecy and will bring the Lord’s people into the full realization of rest in him (see Introduction to Joshua: Title and Theological Theme; see also Heb 3:7—4:11 and notes).