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|Old Testament (Christianity)|
The Book of Ruth (Hebrew: מגילת רות, Ashkenazi pronunciation: [məˈɡɪləs rus], Megilath Ruth, "the Scroll of Ruth", one of the Five Megillot) is a book of the Hebrew Bible/Old Testament. In the Jewish canon it is included in the third division, or the Writings (Ketuvim); in the Christian canon it is treated as a history book and placed between Judges and 1 Samuel. It is named after its central figure, Ruth the Moabitess, the great-grandmother of David, and, according to the Gospel of Matthew, an ancestor of Jesus.
The book tells of Ruth's accepting the God of the Israelites as her God and the Israelite people as her own. In Ruth 1:16 and 17 Ruth tells Naomi, her Israelite mother in law, "Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if even death separates you and me." The book is held in esteem by Jews who fall under the category of Jews-by-choice, as is evidenced by the considerable presence of Boaz in rabbinic literature. As well, the "Book of Ruth" functions liturgically, being read during the Jewish holiday of Shavuot ("Weeks").
The book is traditionally ascribed to the prophet Samuel, but does not name its author. A date during the monarchy is suggested by the book's interest in the ancestry of David, but Ruth's identity as a non-Israelite and the stress on the need for an inclusive attitude towards foreigners suggests an origin in the fifth century BCE, when intermarriage had become controversial (as seen in Ezra 9:1 and Nehemiah 13:1).
The book is structured in four chapters:
Act 1: Prologue and Problem: Death and Emptiness (1:1–22)
Act 2: Ruth Meets Boaz, Naomi's Relative, on the Harvest Field (2:1–23)
Act 3: Naomi Sends Ruth to Boaz on the Threshing Floor (3:1–18)
Act 4: Resolution and Epilogue: Life and Fullness (4:1–22)
Genealogical appendix (4:18–22)
I. Introduction: Naomi emptied (1:1-5) II. Naomi Returns from Moab (1:6-22)
A. Ruth Clings to Naomi (1:6-22) B. Ruth and Naomi Return to Bethlehem (1:19-22)
III. Ruth and Boaz Meet in the Harvest Fields (ch. 2)
A. Ruth Begins Work (2:1-7) B. Boaz Shows Kindness to Ruth (2:8-16) C. Ruth Returns to Naomi (2:17-23)
IV. Ruth Goes to Boaz at the Threshing Floor (ch. 3)
A. Naomi Instructs Ruth (3:1-5) B. Boaz Pledges to Secure Redemption (3:6-15) C. Ruth Returns to Naomi (3:16-18)
V. Boaz Arranges to Marry Ruth (4:1-12)
A. Boaz Confronts the Unnamed Kinsman (4:1-8) B. Boaz Buys Naomi's Property and Announces His Marriage to Ruth (4:9-12)
VI. Conclusion: Naomi Filled (4:13-17) VII. Epilogue: Genealogy of David (4:18-22)
During the time of the Judges when there was a famine, an Israelite family from Bethlehem – Elimelech, his wife Naomi, and their sons Mahlon and Chilion – emigrated to the nearby country of Moab. Elimelech died, and the sons married two Moabite women: Mahlon married Ruth and Chilion married Orpah.
The two sons of Naomi then died also. After about ten years (1:4) in Moab, Naomi decided to return to Bethlehem. She told her daughters-in-law to return to their own mothers, and remarry. Orpah reluctantly left; however, Ruth said, "Intreat me not to leave thee, [or] to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people [shall be] my people, and thy God my God: Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, [if aught] but death part thee and me." (Ruth 1:16–17 KJV)
The two women returned to Bethlehem at the beginning of the barley harvest, and in order to support her mother-in-law and herself, Ruth went to the fields to glean. As it happened, the field she went to belonged to a man named Boaz, who was kind to her because he had heard of her loyalty to her mother-in-law. Ruth told Naomi of Boaz's kindness, and she gleaned in his field through the remainder of barley and wheat harvest.
Boaz was a close relative of Naomi's husband's family. He was therefore obliged by the Levirate law to marry Mahlon's widow, Ruth, in order to carry on his family's inheritance. Naomi sent Ruth to the threshing floor at night and told her to go where he slept, and "uncover his feet, and lay thee down; and he will tell thee what thou shalt do." (3:4) Ruth did so. At midnight Boaz was afraid and turned to see that a woman lay at his feet. When asked who she was, she replied: "I [am] Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou [art] a near kinsman." (3:9) Boaz blessed her and agreed to do all that is required, and he noted that, "all the city of my people doth know that thou [art] a virtuous woman." (3:11) He then acknowledged that he was a close relative, but that there was one who was closer, so he deferred to spread his cloak over her at that time, and she remained in submission at his feet until she returned into the city in the morning.
Early that day, Boaz discussed the issue with the other male relative, Ploni Almoni ("so-and-so"), before the town elders. The other male relative was unwilling to jeopardize the inheritance of his own estate by marrying Ruth, and so relinquished his right of redemption, thus allowing Boaz to marry Ruth. They transferred the property and redeemed it by the nearer kinsman taking off his shoe and handing it over to Boaz. (Ruth 4:7–18) Boaz and Ruth were married and had a son named Obed: who is "the father of Jesse, the father of David." (4:13–17)
The book is traditionally ascribed to the prophet Samuel, but this "cannot be correct", and a substantial number of scholars date it to the Persian period (6th–4th centuries BC). The final genealogy linking Ruth to David is believed to be a post-exilic Priestly addition, as it adds nothing to the plot; nevertheless, it is carefully crafted and integrates the book into the history of Israel that runs from Genesis to Kings.
The Book of Ruth illustrates the complexity of trying to use laws given in books such as Deuteronomy as evidence of actual practice. Naomi plans to provide security for herself and Ruth by arranging a Levirate marriage with Boaz. Her plan is overtly sexual: Ruth is to go to the threshing floor (a place associated with sexual activity), wait until Boaz has finished eating and drinking (a possible allusion to the story of Lot and his daughters, ancestors through incest of the Moabites), and to lie at his uncovered "feet" (a euphemism for genitals). Since there was no heir to inherit Elimelech's land, custom required a close relative (usually the dead man's brother) to marry the widow of the deceased in order to continue his family line (Deuteronomy 25:5–10). This relative was called the go'el, the "kinsman-redeemer". As Boaz is not Elimelech's brother, nor is Ruth his widow, scholars refer to the arrangement here as "Levirate-like". A complication arises in the story: another man is closer relative to Elimelech than Boaz and has first claim on Ruth. It is resolved through the custom that required land to stay in the family: a family could mortgage land to ward off poverty, but the law required a kinsman to purchase it back into the family (Leviticus 25:25ff). Boaz meets the near kinsman at the city gate (the place where contracts are settled); the kinsman first says he will purchase Elimelech's (now Naomi's) land, but, upon hearing he must also take Ruth as his wife, withdraws his offer. Boaz thus becomes Ruth and Naomi's "kinsman-redeemer."
The book can be read as a political parable relating to issues around the time of Ezra and Nehemiah (the 4th century BCE). The fictional nature of the story is established from the start through the names of the participants: the husband and father is Elimelech, meaning "My God is King", and his wife is Naomi, "Pleasing", but after the deaths of her sons Mahlon, "Sickness", and Chilion, "Wasting", she asks to be called Mara, "Bitter". The reference to Moab raises questions, since in the rest of the biblical literature it is associated with hostility to Israel, sexual perversity, and idolatry, and Deuteronomy 23:3–6 excluded an Ammonite or a Moabite from "the congregation of the LORD; even to their tenth generation". Despite this, Ruth the Moabitess married a Judahite and even after his death still regarded herself a member of his family; she then married another Judahite and bore him a son who became an ancestor of David. Contrary to the message of Ezra-Nehemiah, where marriages between Jewish men and non-Jewish women were broken up, Ruth teaches that foreigners who convert to Judaism can become good Jews, foreign wives can become exemplary followers of Jewish law, and there is no reason to exclude them or their offspring from the community.
Hesed, "loving kindness", and implying loyalty, is woven throughout Ruth, beginning at 1:8 with Naomi blessing her two daughters-in-law as she urges them to return to their Moabite families. She says, "May the Lord deal kindly with you, as you have dealt with the dead and with me." Both Ruth and Boaz demonstrate hesed to their family members throughout the story. These are not acts of kindness with an expectation of measure for measure. Rather, they are acts of hesed that go beyond measure and demonstrate that a person can go beyond the minimum expectations of the law and choose the unexpected. However, the importance of the law is evident within the Book of Ruth, and the story reflects a need to stay within legal boundaries. Boaz, in going beyond measure in acquiring the property (demonstrating hesed), redeems not only the land but both Naomi and Ruth as well. The two widows now have a secure and protected future.
The story is told in the Oratorio "Ruth" by George Tolhurst - first performed in Melbourne in 1864 with subsequent performances in Maidstone and London. It has a great following in the Universities of Oxford and Cambridge and in the Music Colleges of London. Elgar described the work as "A fountain of joy".
Ruth and Naomi are seen as a lesbian couple in some interpretations of the Book of Ruth. For example, see “Finding Our Past: A Lesbian Interpretation of the Book of Ruth,” by Rebecca Alpert, which was included in Reading Ruth: Contemporary Women Reclaim a Sacred Story, edited by J. A. Kates and G.T. Reimer (1994).
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Book of Ruth
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