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Book of Ruth

book of ruth, book of ruth bible
The Book of Ruth Hebrew: מגילת רות‎‎, Ashkenazi pronunciation: məˈɡɪləs rus, Megilath Ruth, "the Scroll of Ruth", one of the Five Megillot is included in the third division, or the Writings Ketuvim, of the Hebrew Bible; in the Christian canon it is treated as a history book and placed between Judges and 1 Samuel1 It is named after its central figure, Ruth the Moabitess, the great-grandmother of David

The book tells of Ruth's accepting the God of the Israelites as her God and the Israelite people as her own In Ruth 1:16-17, 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 The Book of Ruth also functions liturgically, as it is read during the Jewish holiday of Shavuot "Weeks"2

The book is traditionally ascribed to the prophet Samuel, but does not name its author3 A date during the monarchy ie, prior to 586 BCE 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 13:14

Contents

  • 1 Structure
  • 2 Summary
  • 3 Composition
  • 4 Themes and background
    • 41 Levirate marriage and the "redeemer"
    • 42 Mixed marriage
    • 43 Contemporary interpretations
  • 5 Genealogy: the descent of David from Ruth
  • 6 See also
  • 7 Notes
  • 8 References
  • 9 Bibliography
  • 10 External links

Structureedit

Julius Schnorr von Carolsfeld: "Ruth in Boaz's Field", 1828

The book is structured in four chapters:5

Act 1: Prologue and Problem: Death and Emptiness 1:1–22

  • Scene 1: Setting the scene 1:1–5
  • Scene 2: Naomi returns home 1:6–18
  • Scene 3: Arrival of Naomi and Ruth in Bethlehem 1:19–22

Act 2: Ruth Meets Boaz, Naomi's Relative, on the Harvest Field 2:1–23

  • Scene 1: Ruth in the field of Boaz 2:1–17
  • Scene 2: Ruth reports to Naomi 2:18–23

Act 3: Naomi Sends Ruth to Boaz on the Threshing Floor 3:1–18

  • Scene 1: Naomi Reveals Her Plan 3:1–5
  • Scene 2: Ruth at the threshing-floor of Boaz 3:6–15
  • Scene 3: Ruth reports to Naomi 3:16–18

Act 4: Resolution and Epilogue: Life and Fullness 4:1–22

  • Scene 1: Boaz with the men at the gate 4:1–12
  • Scene 2: A son is born to Ruth 4:13–17

Genealogical appendix 4:18–22

Summaryedit

Naomi entreating Ruth and Orpah to return to the land of Moab by William Blake, 1795

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

After about ten years, the two sons of Naomi also died in Moab 1:4 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, 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

Compositionedit

The book is traditionally ascribed to the prophet Samuel, but this "cannot be correct",6 and a substantial number of scholars date it to the Persian period 6th–4th centuries BC7 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 Kings8

Themes and backgroundedit

Levirate marriage and the "redeemer"edit

The Book of Ruth illustrates the difficulty of trying to use laws given in books such as Deuteronomy as evidence of actual practice7 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 genitals9Note 1 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"10 A complication arises in the story: another man is a 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"10

Mixed marriageedit

The book can be read as a political parable relating to issues around the time of Ezra and Nehemiah the 4th century BCE5 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"5 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"5 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 David11 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 community11

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

Contemporary interpretationsedit

Scholars have increasingly explored Ruth in ways which allow it to address contemporary issues Feminists, for example, have recast the story as one of the dignity of labour and female self-sufficiency, and even as a model for lesbian relations, while others have seen in it a celebration of the relationship between strong and resourceful women Others have criticised it for its underlying, and potentially exploitative, acceptance of a system of patriarchy in which a woman's worth can only be measured through marriage and child-bearing Others again have seen it as a book that champions outcast and oppressed peoples such as modern Native Americans and migrant workers12

Genealogy: the descent of David from Ruthedit

                                                           
                                     
                                    Elimelech   Naomi      
   
                                                               
                           
Boaz       Ruth       Mahlon       Orpah       Chilion
                   
                                                         
      Obed                                          
                                                         
      Jesse                                          
                                                         
      David                                          

See alsoedit

  • Goel

Notesedit

  1. ^ For "feet" as a euphemism for genitals see, for example, Amy-Jill Levine, "Ruth," in Newsom and Ringe eds, The Women's Bible Commentary, pp78-84 The usual interpretation, as given here, is that Ruth is told to uncover Boaz's genitals, but see Kirsten Nielsen, "Other Writings," in McKenzie and Graham eds, The Hebrew Bible Today, pp175-176, where it is argued that Ruth is to uncover herself

Referencesedit

  1. ^ Coogan 2008, p 8
  2. ^ Atteridge 2006, p 383
  3. ^ Hubbard 1988, p 23
  4. ^ Leith 2007, p 391
  5. ^ a b c d West 2003, p 209
  6. ^ Allen 1996, p 521
  7. ^ a b Grabbe 2004, p 105
  8. ^ West 2003, p 211
  9. ^ West 2003, p 210
  10. ^ a b Allen 1996, p 521-522
  11. ^ a b Grabbe 2004, p 312
  12. ^ Irwin 2008, p 699

Bibliographyedit

  • Allen, Leslie C 1996 "Ruth" In LaSor, William Sanford; Hubbard, David Allan; Bush, Frederic William; et al Old Testament Survey: The Message, Form, and Background of the Old Testament Eerdmans ISBN 9780802837882 
  • Atteridge, Harold W 2006 The HarperCollins Study Bible HarperCollins 
  • Coogan, Michael D 2008 A Brief Introduction to the Old Testament: The Hebrew Bible in Its Context Oxford University Press ISBN 9780195332728 
  • Grabbe, Lester L 2004 The History of the Jews and Judaism in the Second Temple Period, Volume 1: Yehud, the Persian Province of Judah Continuum pp 105 & 312 ISBN 9780567089984 
  • Hubbard, Robert L Jr 1988 The Book of Ruth Eerdmans ISBN 9780802825261 
  • Irwin, BP 2008 "Ruth 4: Person" In Longman, Tremper; Enns, Peter Dictionary of the Old Testament: Wisdom, Poetry & Writings InterVarsity Press ISBN 9780830817832 
  • Leith, Mary Joan Winn 2007 "Ruth" In Coogan, Michael D; Brettler, Marc Zvi; Newsom, Carol Ann; et al The New Oxford Annotated Bible with the Apocryphal/Deuterocanonical Books: New Revised Standard Version Oxford University Press ISBN 9780195288803 
  • West, Gerald 2003 "Ruth" In Dunn, James DG; Rogerson, John William Eerdmans Commentary on the Bible Eerdmans ISBN 9780802837110 

External linksedit

Jewish translations and study guides
  • Ruth at Mechon Momre – Jewish Publication Society of America Version
  • Jewish Virtual Library
  • Jewish Encyclopedia
  • Ruth – English translation with Rashi commentary
Christian translations and study guides
  • The Kinsman Redeemer
  • Online Bible – GospelHallorg
  • Biblegateway
  • Bible Study on Cross-Cultural Love – InterVarsity website
  • Joy in Trials – Amazoncom
  • Book of Ruth public domain audiobook at LibriVox Various versions
Other links
  • Catholic Encyclopedia
Book of Ruth History books
Preceded by
Song of Songs
Hebrew Bible Succeeded by
Lamentations
Preceded by
Judges
Christian
Old Testament
Succeeded by
1–2 Samuel

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