Ruth


A non-Jewish woman's loyalty


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About this book 1 2 3 4

About Ruth

Two books in the Bible, Ruth and Esther, are named after women. Both stories involve marriages between a Jew and a non-Jew. Ruth, a Moabite, marries Boaz, a prominent ­Jewish man, while Esther, a Jewish woman, marries King ­Ahasuerus of Persia.

A shared theme in these books is the special role each woman plays in God’s plan. Ruth has a vital place in the Messianic lineage — her great-grandson, David, is an ancestor of Jesus (see Matt. 1:5). Esther is instrumental in saving the Jewish people from destruction.

Interestingly, both books also share thematic connections with the book of Job. While Job reflects human suffering and tragedy from a man’s perspective, Ruth highlights the struggles of ­women during this time. Widows and foreigners, two of the most ­vulnerable groups in society, are central to Ruth’s story. Naomi is an older widow, and Ruth is both a widow and a foreigner.

Despite the challenges faced, both stories have happy endings and this due to three key factors:

1. God’s instructions in the teachings of Moses emphasized caring for vulnerable groups like widows and foreigners.
2. Compassionate individuals followed these instructions and showed kindness during this time.
3.

In the Hebrew Bible, the book of Ruth belongs to the third section, which is called the Scriptures. Since the book has many details about the spring harvests, it is read among the Jews at the harvest festival of Shavuot, the weekly festival in the spring that we call Pentecost, see Ruth 2:23. In the Christian tradition, Ruth is placed between the book of Judges and the book of First Samuel, probably because the Greek translation Septuagint has that placement. Chronologically, this is understandable since the book begins with the mention of the judges and ends with Samuel.

Ruth is a book about grace. One of the Hebrew words for grace, chesed, is used three times, see Ruth 1:8; 2:20; 3:10. The word has a rich meaning and describes love, genuine goodness and faithfulness that goes beyond what is needed. Behind all the small details in the book, there is also a sense of God’s great plan of salvation and the God who is love. In the book we can follow a chain of events that lead to something greater than anyone could have imagined. Who would have thought that a pagan woman would become part of the messianic hope? Here are some examples of ”chesed grace”:

• Ruth refuses to abandon the widow Naomi and goes with her, even though she didn’t have to.
• Boaz goes beyond what is required to help Ruth and Naomi.
• Naomi helps Ruth to meet Boaz.
• Boaz encloses both Naomi and Ruth in his care.
• Boaz marries Ruth, even though he didn’t have to.
• A series of events lead to the birth of David, and finally – the Messiah!

A Prophetic Book
Ruth is not only an exciting historical account of the lives of two women, but also a prophetic book. The book ends with a genealogy where the last name is David – the central name in the messianic genealogy! Boaz acts as a redeemer (Hebr. goel) and has many parallels with Jesus. Boaz was from Bethlehem of the tribe of Judah, just like Jesus, see Mic. 5:2. Only God can pay the ransom, so he sent his own son to pay the price with his blood, see John 1:29; Acts 20:28. When John looks into the future in the last book of the Bible, it is the lion of the tribe of Judah who redeems the whole earth, see Rev 5:1–5.

There is also a fine typology in the two women who are the main characters of the book, the Jewish Naomi and the Moabite Ruth. They are both widows and in need of a redeemer. Ruth, a Gentile, is grafted into the people of God as a result of Naomi’s exile. The congregation, mostly made up of Gentiles, came to God through the exile of Israel in the so-called Diaspora. There is a nice harmony between these two women. Ruth does not replace Naomi, instead both women are redeemed, and they have such a close friendship that Ruth’s son is called Naomi’s son. There is no room here for a replacement theology (Supersessionism) where the church replaces Israel. The book is a model for God’s plan of salvation for both Jews and Gentiles, see Rom 9–11.

Typologies in the Book
The immediate redeemer is not named. Unlike Boaz, who represents Jesus and shows love to Ruth, this man has no interest in the women, he is only after their land. Had Ruth not appealed to Boaz, the nearest redeemer would still have kept Ruth and Naomi in slavery. Some see him as an image of human nature, incapable of salvation, see Psalm 49:8–10. In the light of the Bible’s great message, he is a fitting image of the ruler of this world, the devil, who has people at his mercy, see Matthew 4:8–9; John 8:44; 12:31; 2 Cor 4:4; 1 John 5:19. He is contrasted with Boaz who shows true love to Ruth and Naomi and does everything to redeem them, see Acts 10:38; Heb 12:2.

It is also possible to see the Holy Spirit in the unnamed servant who presents Ruth to Boaz, see Ruth 2:5–6. Even the advance payment of six measures of barley, see Ruth 3:17, brings to mind the day of Pentecost and the feast of Shavuot, see Ex. 34:22; Acts 2:1–3; Eph. 1:14.

The Book of Ruth is the Book of the Church in the Old Testament. The whole story is a prophetic presentation of how God has planned the salvation of the whole world, both Jews and Gentiles. To summarize, the following prophetic roles can be seen:

• Boaz – Jesus
• Naomi – Israel
• Ruth – the Gentiles who are saved
• Orpah – the Gentiles who reject salvation
• Boaz’s unnamed servant – the Holy Spirit
• The closest, unnamed, redeemer – the devil
• Elimelech – God’s original thought for mankind
• Machlon – the sick man who needs a redeemer
• Chilion – the weak man who does not want to be redeemed.

The book also describes the need for repentance and faith, see Heb 6:1. Both Naomi and Ruth were in a foreign land with foreign gods, but returned home. Ruth leaves Moab completely when she tells Naomi ”your people are my people and your God is my God”, see Ruth 1:16. With that, she chose to follow the God of Israel and never have any other gods alongside him, see Ex. 20:3. She was grafted into the family of Israel. She was married to Naomi’s son, but they had lived in Moab. Now she leaves the latter behind and dedicates herself to her new life and the rest of the book shows how she submits to the statutes of Israel and follows them. This is a beautiful picture of what conversion means. Everyone has the opportunity to be grafted into Israel, the chosen people, by becoming one with Jesus. But, for this to be possible, conversion is required, i.e. to completely leave behind what has been, letting go of all idols.

The places are also symbolically charged. The threshing floor, where chapter 3 takes place, is often an image of judgment in the Bible, see Hos 13:3; Ps 1:4. John the Baptist refers to how Jesus will one day clear his threshing floor and separate the wheat from the chaff, see Matt. 3:12. When Ruth lies down at Boaz’s feet, she is acting in faith. She has realized that Boaz is a good man and humbly and willingly bows down to him. The Messiah is the savior and redeemer of the world, see 1 John 4:14; Ps. 19:15. Something Job understood when he said, ”I know that my redeemer lives”, see Job 19:25.

Structure:
Introduction (Ruth 1:1–5)
Act 1. Return to Bethlehem (Ruth 1:6–22)
Act 2: Ruth meets Boaz (Ruth 2)
Act 3 The threshing floor (Ruth 3)
Act 4: Boaz redeems Ruth (Ruth 4:1–17)
Conclusion – family tree (Ruth 4:18–22)

(Rut 1:0)

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Table of Contents

Table of Contents


Persons (23) BETA

Persons in Ruth


Places (3)

Places in Ruth


Unique words (18)

Unique words in Ruth



Written: About 1000–800 BC
David reigned around 1010–970 B.C. and is mentioned by name, see Ruth 4:17, 22. The author explains older traditions about the importance of the sandal in a business transaction, see Ruth 4:7, indicating that the book was written later than the time of the events.

Time period: The Age of Judges, 1375–1050 f.Kr. Probably around the 12th century when Jephthah and Samson were judges, see Judges 10–12.

Author: Unknown.
According to Jewish tradition the judge and prophet Samuel in the early 1000s BC after he anointed David as king. David is mentioned in Ruth 4:17 as the culmination of the story of Ruth. David’s son Solomon is not mentioned, suggesting that the author may have been a contemporary of David at the beginning of his reign. David was 30 years old when he became king, and reigned for 40 years during the period 1010–970 BC, see 2 Sam 5:4.

Lästid: ca 25 minuter.

Total amount of words in this book: 1294

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Ruth

Introduction

Moving to Moab

(Rut 1:1) Elimelech moves with his family from Bethlehem to Moab.

Elimelech moves with his family from Bethlehem to Moab.
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11In the days when the judges [spiritual and military leaders of the Jewish people, see Judg. 2:16] ruled, there was a famine in the land. [The time of the judges is an approximately 300–year period in Jewish history, after the wilderness wanderings and before the monarchy. It is a dark time in Israel’s history. There is anarchy, with internal conflicts among the twelve tribes but also with neighboring countries.] Then a man went from Bethlehem of Judah with his wife and two sons to live for a time in the land of Moab. 2The man’s name was Elimelech, his wife Naomi, and his two sons Machlon and Chilion. [Elimelech’s name means: ”my God is king”; Naomi ”well-being/sweetness”; the sons ”sickly” and ”fragile/weak”]. The ­family were Ephrathites from Bethlehem in Judah. [Ephraim was an area around Bethlehem, see Gen. 35:19; 1 Sam. 17:12; Mic. 5:2.] They came to the land of Moab and stayed there. [The first chapter begins and ends in the small town of Bethlehem in Judah. It is an almost ironic point that there is a famine in Bethlehem, in Hebrew ”house of bread”. The natural cause of the famine was probably several years of drought and crop failure. From a theological perspective, there were also spiritual causes. The people of Israel had abandoned God and devoted themselves to idols, and one consequence of this was that God’s hand of protection left the people, see Lev. 26:18–20; Deut. 28:23–24.
    Moab is located east of the Dead Sea, see Gen. 19:37; Num. 31:12. Only a generation earlier, the Israelites had been at war with Moab, see Judg. 3:12. The decision to go to Moab, and not to their Jewish brethren east of the Jordan River, may describe spiritual apostasy. Marriage to Moabite women was not forbidden, but no Moabite, or his sons to the tenth generation, were allowed to be admitted to the assembly of the Lord, see Deut. 23:3–6. The reason was the origin of the people, the incestuous relationship between Lot and his eldest daughter, see Gen. 19:33. Further, it was the Moabites who paid for Balaam to curse Israel, see Num. 22:4–6.]
(Rut 1:3) According to Eli Shukron, director of the excavation on behalf of the Israel Antiquities Authority, “it seems that in the seventh year of the reign of a king (it is unclear if the king referred to here is Hezekiah, Manasseh or Josiah), a shipment was dispatched from Bethlehem to the king in Jerusalem. The bulla we found belongs to the group of “fiscal” bullae – administrative bullae used to seal tax shipments remitted to the taxation system of the Kingdom of Judah in the late eighth and seventh centuries BCE. The tax could have been paid in the form of silver or agricultural produce such as wine or wheat”. Shukron emphasizes,” this is the first time the name Bethlehem appears outside the Bible, in an inscription from the First Temple period, which proves that Bethlehem was indeed a city in the Kingdom of Judah, and possibly also in earlier periods”.

According to Eli Shukron, director of the excavation on behalf of the Israel Antiquities Authority, “it seems that in the seventh year of the reign of a king (it is unclear if the king referred to here is Hezekiah, Manasseh or Josiah), a shipment was dispatched from Bethlehem to the king in Jerusalem. The bulla we found belongs to the group of “fiscal” bullae – administrative bullae used to seal tax shipments remitted to the taxation system of the Kingdom of Judah in the late eighth and seventh centuries BCE. The tax could have been paid in the form of silver or agricultural produce such as wine or wheat”. Shukron emphasizes,” this is the first time the name Bethlehem appears outside the Bible, in an inscription from the First Temple period, which proves that Bethlehem was indeed a city in the Kingdom of Judah, and possibly also in earlier periods”.

[Soon after moving to Moab, Naomi was grief-stricken.] 3Naomi’s husband Elimelech died, leaving her alone with her two sons. [The dream of a better life was shattered. Being buried outside one’s homeland was a disgrace and considered a punishment, see Gen. 26:36; Amos 7:17.] 4The sons married women from Moab. One was named Orpah [meaning ”gazelle”, derived from the Hebrew word for ”neck” and ”stiff-necked”, she married Chilion] and the other was named Ruth [which means ”friendship”, married Machlon, see Ruth 4:10]. They lived there for about 10 years. 5Then both Machlon and Chilion died, and the woman [Naomi] was left alone without her little boys and her husband. [In verses 1–3 the Hebrew word ben for sons has been used. Here, however, the word yeled is used for babies and small children. The choice of words and the sequence of words reinforce the tragedy. Although her sons were grown men, they were her beloved little boys.] 6Naomi got up (decided), with her daughters-in-law, to return home from the plain of Moab. For she had heard in Moab that the Lord (Yahweh) had taken care of his people and given them bread (Hebrew lechem). [Bethlehem was again a ”bread town.”]

Back to Bethlehem

(Rut 1:7)

7She set out, together with her two daughters-in-law, from the place where she had lived, and they walked on the road back to the land of Judah [a distance of 50 miles, taking 1–2 weeks to walk on foot]. [The Hebrew verb ”got up” and ”set out” in verses 6–7 are feminine singular, showing that it was Naomi who took the initiative and was the driving force – the daughters-in-law just followed along. Over time, under Naomi’s leadership, they become more involved and ”they” (feminine plural) walk together towards this goal. So far there have been no dialogues in the description. There are now three sections where Ruth’s role becomes more and more prominent.]

Naomi Tries to Persuade the Daughters-in-law

[After some time, probably as they approach the border with Israel in the Jordan Valley, Naomi opens up a dialogue.] 8Naomi said to her daughters-in-law, ”Turn around, go back to your mothers’ homes [You have followed me far enough now]. May the Lord (Yahweh) show you mercy (loving care, faithful love) as you have done to my dead [plural, my husband and my two sons] and to me. [This is the first time the book’s key word, Hebrew ­chesed, is used. The subject is the Lord, who is the source of grace and faithful, caring love. See also Ruth 2:20; 3:10.] 9May the Lord (Yahweh) give you security in a new home with a new husband.” Then she kissed them.
    They burst into tears 10and said to her: ”No, we want to go with you back to your people.”

Naomi Makes a Second Attempt at Persuasion.

(Rut 1:11)

11But Naomi replied, ”Go back, my daughters. Why should you come with me? [I can no longer have any sons who could become your husbands.] 12Turn back, my daughters, and go home. I am too old to remarry. Even if I told myself that there was hope [of having more children] and would get married tonight and give birth to sons, 13would you wait for them to grow up? Would you remain unmarried for that long? No, my daughters, do not come with me. My fate is so bitter to share [widow in an unknown land, poverty], for the hand of the Lord has struck me.”
     14Then they burst into tears again. Then Orpah kissed her mother-in-law goodbye [and went back], but Ruth stayed close (close, literally ”clung to, was glued to”) to Naomi. [The Book of Ruth is used as a template when someone wants to convert to Judaism. Some rabbis reject the convert several times to test the authenticity of the decision. There are also parallels with how Jesus urges those who want to become his disciple to calculate the cost, see Luke 14:25–33. Interestingly, the meaning of Orpah’s name comes from the word for neck (Heb. oref) and can be associated with being stiff-necked. Some people also associate the word with gazelle / deer and can then describe someone who is easily frightened and runs away. Stiff-necked is an expression that recurs when God describes those who are rebellious against him, see Ex. 33:3.]

Ruth Refuses to Leave

15Naomi said to Ruth, ”Look, your sister-in-law has returned to her people and her god. [The god of the Moabites was Chemosh, see 1 Kings 11:33; Jer. 48:46.] Go back home with your sister-in-law.” 16But Ruth answered:
-
Don’t try to persuade me to abandon you,
to turn back, away from you!
For where you go, I will go,
and where you live, there I will live.
Your people will be my people,
and your God (Elohim) my God (Elohim).
17Where you die, there [in that place, in the land of Israel] will I also die
and there I will be buried.
Let the Lord (Yahweh) do the same [punish me severely] and even more,
if anything other than death should separate me from you.”
-
[We have heard the unison voice of Ruth and Orpah in verse 10, but now for the first time Ruth speaks for herself. These words are some of the most well-known statements in the OT. They describe her courage, care and faithful love in a beautiful and poetic way. Her response consists of three main parts: an appeal to Naomi not to persuade her to change her mind, a threefold proclamation of her promise to Naomi, and a final oath in which she calls God as a witness.
    Structurally, the piece consists of five two-paragraph lines that form a chiasm. Verses 16a and 17b frame the piece. Both clauses occur before a witness, the first before Naomi and the last before God. In the next step, verse 16b is balanced with 17a. Here an opposition is formed between life and death; where Naomi lives, Ruth also wants to live; and where Naomi dies, Ruth also wants to die and be buried. The central verse, and the climax of the chiasm is in verse 16c; the God of Israel will also be the God of Ruth.]
 18When Naomi realized that Ruth was fully convinced in her decision to go with her, she stopped trying to persuade her. 19So the two women walked ­together all the way to Bethlehem.
    When they arrived, the people in the whole town were surprised. The ­women said: ”Could it be Naomi?” [In the epilogue of the book, the women from Bethlehem return again, see Ruth 4:14–15.]
     20”Do not call me Naomi [”delight”, ”sweet”], but call me Mara [”bitter”], for the Great One (Almighty – Hebr. Shaddai) has caused me much sorrow. 21When I left, I had everything I could think of [literally ”I was filled”, she had a husband and two sons], but now the Lord (Yahweh) has let me return empty-handed (destitute). Why do you call me Naomi, when the Lord (Yahweh) has testified against me and the Mighty One (Shaddai) has sent me such evil (misfortune)?” [From Naomi’s perspective, she feels abandoned, but by her side is Ruth, who will ultimately be the one to turn Naomi’s fate around.]
     22So Naomi and her daughter-in-law, Ruth the Moabite, returned from the land of Moab. They came to Bethlehem when the barley harvest started [in the spring, around the month of April.] [Although wheat was more desirable than barley, barley was an important grain because it was more durable and grew in places too dry for other grains. Its early harvest made it an important part of the food supply while waiting for other crops to mature. The barley harvest is the first harvest of the year. It takes place in April, which means that the bulk of Ruth’s story takes place in early spring.]

Ruth Meets Boaz

(Rut 2:1) Leviticus 19:9-10 records, farmers were commanded not to harvest the very edges of their fields, so that the leftover grain could be enjoyed by those who had no other source of food. The practice survives today, as shown in this picture. The fact that Boaz was faithful to this command is just one example of his noble character.

Leviticus 19:9-10 records, farmers were commanded not to harvest the very edges of their fields, so that the leftover grain could be enjoyed by those who had no other source of food. The practice survives today, as shown in this picture. The fact that Boaz was faithful to this command is just one example of his noble character.

©www.bibleplaces.com

21Naomi had a relative on her husband’s side, an honorable (dignified, strong, courageous, influential) man of the family of Elimelech. His name was Boaz. [Boaz’s name means something like ”with him there is strength”. He is included in Jesus’ genealogy, see Matt. 1:5; Luke 3:32. One of the pillars in Solomon’s temple was named Boaz by the smith ­Chiram, see 1 Kings 7:13, 21. The word honorable (Hebrew chayil) is used for military strength, courage, skill, wealth, triumph and power, see Josh. 1:14; Prov .12:4; 31:10–31; Ps. 76:6; 118:15; 84:8. The use of the word for Boaz, who is a picture of the Messiah, shows how Jesus is a mighty warrior who fights for his people. The word is also used of Ruth (Ruth 3:11) and how her future generations will be ”mighty” (Ruth 4:11).] 2One day Ruth the Moabite said to Naomi, ”Let me go out into the harvest field. Perhaps someone will be kind enough (give me grace) and let me pick ears of grain.” [According to Moses’ teaching, landowners were to let the poor, widows and fatherless share in the surplus of the harvest, see Lev. 19:9; 23:22; Deut. 24:19–22.]
    She said, ”Go, my daughter.” 3Then Ruth went away and came to a field and picked the ears of the harvesters there. It so happened that the field belonged to Boaz, who was of the family of Elimelech. [From Ruth’s limited perspective, she chose a random field, but the reader can sense God’s guidance here.]

Boaz’s first Dialogue With His Workers

(Rut 2:4) this verse may be referencing another ancient habit of farmers that survives even today. It was common for basic shelters to be built in fields, which would provide shade for the workers while they took breaks from reaping. This way, they wouldn’t need to walk all the way back to the village to find reprieve from the elements. These practical structures can still be found today, such as this one in a field in southern Turkey.

this verse may be referencing another ancient habit of farmers that survives even today. It was common for basic shelters to be built in fields, which would provide shade for the workers while they took breaks from reaping. This way, they wouldn’t need to walk all the way back to the village to find reprieve from the elements. These practical structures can still be found today, such as this one in a field in southern Turkey.

©www.bibleplaces.com

[Now follows three conversations that Boaz has. It is framed by his conversation with his laborers, see verses 4–7 and 15–16. Central is the conversation with Ruth.] 45Just then [as if by chance, another providence of God] Boaz came there from Bethlehem. [The same day that Ruth had been there since early morning, see verse 7.] He greeted the ­reapers: ”The Lord (Yahweh) be with you!”
    They replied, ”The Lord (Yahweh) bless you!” [The warm exchange of words shows how Boaz is a godly man and has good relations with his workers.]
     5Boaz asked the servant (young man) in charge of the harvesters, ”To whom does that young woman belong?” [What family does she belong to?]
     6The servant in charge of the reapers replied, ”She is a Moabite woman who returned here with Naomi from the land of Moab. 7She asked to pick and tie sheaves of wheat for the reapers. Since she came here this morning, she has been on her feet until now, except that she just rested for a little while in the hut.”

Boaz’s Dialogue with Ruth

(Rut 2:8) This photograph was taken on the outskirts of Bethlehem in 1987.

This photograph was taken on the outskirts of Bethlehem in 1987.

©www.bibleplaces.com

8Then Boaz said to Ruth, ”My dear daughter! [A warm and welcoming phrase to the stranger Ruth.] Don’t go off to glean in some other field, stay in this field and stay here with the women workers. 9Watch where they [masculine form – the harvesters] are working in the field, and follow them [feminine form – the women harvesters]. [The men cut the grain, and the women followed and tied it in sheaves.] I have told the men to leave you alone (not to turn you away, not to assault/touch you). When you are thirsty, go to the water pots and drink from what my servants (young men) have brought.”
     10Ruth fell down with her face to the ground and said to him: ”Why are you so good and kind (gracious) to me [literally: why do I find undeserved grace in your eyes], since I am only a stranger?”
     11Boaz answered her: ”They have told me about everything you have done for your mother-in-law [Naomi] since your husband [Machlon, see Ruth 4:10] died – how you have left your parents and your homeland and gone to a people you did not know before. 12The Lord (Yahweh) will reward you for what you have done! Yes, let the Lord (Yahweh), the God (Elohim) of Israel, give you full (whole, perfect – Hebrew shalem) reward (repayment), now that you have come to seek shelter under his wings.”
     13Then Ruth said, ”Lord (adoni), you have been good to me (I have found undeserved favor with you, I want to continue to please you). You have comforted me (I can breathe, you have lightened my burden, turned my sorrow into hope) and spoken to the heart of your handmaidens, even though I am not like any of your handmaidens (female workers).”
     14Later, when it was time to eat lunch, Boaz said to Ruth, ”Come near us, eat here with us! Take off the bread and dip the pieces in the vinegar.”
    Then she sat down and ate with his harvest people; he handed her roasted grain (ax). She ate her fill and also had the surplus. [The fact that Boaz ate with his workers, like Jesus with his disciples, again shows good relations. Ruth kept her distance, but was invited into the meal community. In the Middle East, the meal is not only about filling the stomach, but also about hospitality and relationships, see Gen. 18:1–8. The lunch consisted of three courses, bread, vinegar and roasted axes.
    The word for ”he reached” is a special Hebrew word, tsavat, which is only used here in the entire Bible. The word consists of three letters: Tsade, Bet and Tet. In this context, the Hebrew pictographs reinforce the word ”stretch out” which takes on a deeper meaning in the perspective of Boaz’s role as Ruth’s redeemer. The sign for Tsade depicts a fish hook and means to catch, strong desire but also righteousness. Bet depicts a house and home. The last letter Tet depicts a coiled snake and can be used in both a negative and positive sense of being surrounded by someone/something, which can be a threat or protection. Here Boaz extends his own hand with a strong desire to bring Ruth to her home under his protection. There is also a nice image here in the connection between the letter Tsade and righteousness. Boaz is a picture of Jesus our redeemer who redeems from sin, see Isa 59:16–17, 20; Gal 4:4–5. Even the ”bread” offered has a symbolic meaning. Jesus is called the ”bread of life” that is broken and offered, see John 6:35; Luke 22:19. The fact that the word tsavat occurs only once means that something unique is happening here. Jesus, who wants to be our redeemer, extends his hand and offers protection, care and salvation. There is no other way to God, see John 14:6.]

Boaz’s Second Dialogue With his Workers

[After the lunch:] 15When Ruth got up and went back to work, Boaz gave orders to his workers: ”Let her pick axes between the sheaves. Do not shame (mock and humiliate) her. [They were not to speak disparagingly and insult her.] 16Also deliberately pull out straws from the sheaves that are already tied, and leave them there for her to pick up. Make sure no one rebukes her for it.” [Boaz goes beyond what the commandments require in order for Ruth’s work to be rewarded.]

Ruth gets a rich harvest – Naomi’s reaction!

17She picked ears in the harvest field until evening. When she had patted out what she had picked, it was about an ephah of barley. [An ephah was a volume measure of 6–9 gallons. According to Ezek. 45:11, the ephah is equivalent to a tenth of a chomer. Heb. chamor is donkey, and a chomer was the weight that a donkey could carry. Ruth’s harvest that day was large, about 33–55 pounds of barley that she carried home] 18Ruth took it with her and went into the city, and her mother-in-law saw how much she had gathered. She also brought out and gave her what she had left over [from lunch] after she had eaten her fill. 19Her mother-in-law [Naomi] asked her: ”Where [in the world] did you pick [all this] today? Where have you been working? May whoever saw you be blessed!” [The verbs in Naomi’s question are a bit oddly placed. The reason is probably to create a pun. The initial interrogative adverb ”was” is the Hebrew epho which is similar to the measure ”ephah” in verse 17. The phrase expresses Naomi’s surprise at Ruth’s productivity, and even before Ruth has time to answer, Naomi asks for God’s blessing on that man!] So Ruth told her mother-in-law where she worked and said: ”The name of the man I worked for is Boaz.”
     20Naomi said to her son-wife, ”Blessed be he by the Lord (Yahweh), who has not ceased to show mercy (faithful love, care) both to the living and the dead.” [The term living and dead refers to Naomi’s entire family. Naomi and Ruth were alive; Elimelech, Machlon and Chilion were dead. This verse is the second time the book’s important keyword chesed is used, see also Ruth 1:8. The word describes grace, love, care, goodness, faithfulness, etc. Here the emphasis is on God’s faithfulness and care for Naomi’s family.] 20Naomi also said to her: ”That man is a close relative of ours; he is one of our redeemers (protectors).” [According to Jewish tradition, Boaz was Elimelech’s nephew, and therefore cousin to Ruth’s deceased husband Machlon. So Boaz’s father was the brother of Naomi’s late husband Elimelech. Redeemer, Hebrew gaal, is a close relative who has extra legal care for their relatives. In some ways it can be compared to a godfather. The three voluntary commitments of a redeemer were:

1. If his older brother dies childless, he is to marry his wife, see Deut. 25:5–10. These marriages are called levirate marriages, from the Latin word levir, meaning brother-in-law. In a society where the widow would otherwise be forced into begging, it guarantees her livelihood and preserves the deceased man’s name. The custom existed even before the teaching of the Pentateuch, see Gen. 38:8. In Israel, it was particularly important to have heirs in every family so that the people of Israel could continue to occupy the land that God had given them. It was primarily the eldest son who inherited, but daughters could also inherit in order to preserve the land of Israel in the Jewish families. The daughters of Zelophehad are one such example, see Num. 27:1–10.
2. Redeeming land that a relative had been forced to sell, see Num. 25:35.
3. Avenging a murdered relative, see Num. 35:19.] 21The Moabite woman Ruth said: ”He also told me to stay close to his workers until the entire harvest is gathered.”
     22Naomi said to her son’s wife, ”Yes, it is good, my daughter, that you are with his female workers. If you work in any other harvest field, someone may harm (molest) you.” 23So Ruth continued to work near Boaz’s female workers. She picked ears until the barley harvest [March/April] and the wheat harvest [April/May] were over. Throughout this period she stayed with her mother-in-law [Naomi].

Noomis plan

(Rut 3:1)

[After the harvest was gathered, it was time to thresh the barley and wheat to separate the chaff from the grain. This took place during the dry period in late May and June. The threshing site was usually in an open area exposed to the wind. The surface was paved or hard-packed, often in a circle up to 15 meters in diameter. The kernels of barley or wheat were loosened and spread out at a height of a few decimeters. At smaller threshing sites, the grains were knocked out by hand with a staff, see Ruth 2:17. At larger threshing sites, animals were used to trample and crush the grains, see Deut. 25:4. Sometimes threshing sleds were used, see Isaiah 41:15.
    The next step in the process was to separate the grain from the chaff. During the evening breeze, the mixture was thrown up using a shovel or fork. The wind then blew the lighter chaff and straw aside, while the grains fell back down onto the threshing floor. Once the grains had been sifted, cleared of pebbles and debris, they were ready to be ground or stored, see Amos 9:9; Luke 22:31.
    The events here in chapter 3 probably take place in June when the harvest is over. One to two months have passed since the events of chapter 2 and the barley harvest is being threshed, see Ruth 3:2. Ruth is no longer in the fields but at home with Naomi during the day. One day, Naomi brings up a topic that we understand she has been thinking about for a long time. She has also devised a plan.] 31Naomi, Ruth’s mother-in-law, said to her: ”My daughter, it is my responsibility to see to it that you can have peace [a safe home and a good husband], so that things go well for you (so that you have a good life). 2Boaz is our relative, you have been with his female workers. Tonight he will be threshing grain at the threshing floor. 3Wash yourself, anoint yourself [with sweet-smelling oil] and dress [put away your mourning clothes]. [Here the general word for clothing (Hebr. simla) is used.The same sequence of ”­washing, anointing and clothing” is found in 2 Sam 12:20 where David interrupts a time of mourning. There is also a parallel with God’s dealings with Jerusalem, where God spreads his mantle, washes, anoints and clothes his bride-to-be, see Ezek. 16:8–14. Naomi now probably asks Ruth to change her mourning clothes into ­regular clothes, and probably also her best dress. We do not know how long Ruth wore mourning clothes, but in the example of Tamar it is many years, see Gen. 38:14, 19. If so, she wore mourning clothes while working in the field. This may explain why Boaz made no effort to fulfill his role as redeemer, but waited for her to be ready.] Then go down to the threshing floor [outside Bethlehem], but [be careful] do not let him see you until he has finished his meal (eating and drinking). 4See where he goes to sleep. When he lies down, go and lift the robe off his feet and lie down there. He will then tell you what to do.”
     5Ruth answered Naomi, ”Whatever you say, I will do.” [The threshing site was usually located outside the cities that were protected by walls. To guard the grain and wheat being threshed, the workers slept in place.The author uses words that are ambiguous; a woman putting on perfume and going to bed with a man at night may seem strange to a modern reader. This is not helped by the fact that Ruth is a Moabite, her family is descended from Lot’s eldest daughter who had an incestuous relationship with her father after he ”ate and drank”, see Gen. 19:30–38.The author deliberately leads the reader to almost expect Ruth to follow Tamar’s example in Gen 38:13–16, who in a similar situation sells herself as a prostitute.Words and expressions can be interpreted sexually, but need not be. Instead, the text shows the high morals and good character of Boaz and Ruth, something that has also been built up in the first two chapters of the book, and also here, see verse 11. This, together with details such as the mantle flap, see verse 9, and the Jewish chalitzah custom, where the man’s foot and shoe have an important role, see Ruth 4:7, shows how the whole event is about Ruth following the Jewish custom to show that she is ready to marry, if Boaz wants to.]

Ruth Visits the Threshing Floor

6Ruth went down to the threshing floor and did everything as her mother-in-law had instructed her. 7When Boaz had eaten and was full and satisfied, he lay down to sleep at the far end of the grain pile [on the other side from Ruth’s perspective]. [His workers also slept there at the threshing floor.] Then she sneaked up and uncovered his feet and lay down there. 8In the middle of the night he shivered [perhaps it was cold] and moved. Then he saw a woman lying at his feet!
     9He asked, ”Who are you?”
    She replied, ”I am Ruth, your maidservant. Spread your mantle (wing - ­Hebrew kanap) over your handmaid [marry me, see Ezekiel 16:8], for you are my redeemer.” [Here Ruth uses the term amah for handmaid, the word has a higher rank than shifkhah, the word Ruth uses for herself in Ruth 2:13. When Naomi now sends her to Boaz to inquire about marriage, she is aware of Boaz’s responsibility as a close relative of her deceased husband. She challenges him to fulfill his obligation. Like all Jews, Boaz wore tassels on the four corners of his outer robe. The tassels (Hebrew: tsitsit) were always visible as a reminder of the 613 commandments of the Torah, see Num. 15:38-39. The horned tassel is also a symbol of power and authority, see 1 Sam 24:1–7; Matt 9:20–21. The same word for mantle flap (Hebrew kanap) is used in Mal 4:2 where it says that ”the sun of righteousness”, referring to the coming Messiah, ”will rise with healing under his wings”.
    This verse is one of the dramatic highlights of the book. Will Boaz accept or reject her? The next verse is reassuring, the blessing he prays is similar to the one Naomi prayed over him earlier, see Ruth 2:20.] 10So Boaz said, ”Blessed are you by the Lord (Yahweh), my daughter! Now you have shown even greater grace (faithfulness) than before by not running after young men, whether poor or rich. [For the third time the Hebrew key word chesed appears, see Ruth 1:8; 2:20. Here is another nuance where grace is bold and dares to initiate a deeper love] 11So do not be afraid, my daughter. Whatever you say, I will do for you. [Now the roles are reversed, Boaz becomes Ruth’s servant! Here is also a picture of Jesus becoming our servant, see Mark 10:45; John 13:4–5; Phil 2:5–8.] Everyone in the city gate [where the elders met, and decisions were made] knows that you are an honorable (worthy, strong, courageous, influential) woman. [The same word for someone honorable and strong is attributed to both Boaz, Ruth, and their future family, see Ruth 2:1; 4:11.] 12It is true that I am your redeemer. But there is another redeemer who is closer [to your late husband and father-in-law Elimelech] than I am. 13Stay here tonight. [Again the author is careful with words so that it cannot be misunderstood. Instead of ”lie here” the word ”be here” is chosen, the same word used when Ruth says that she wants to be wherever Naomi is, compare Ruth 1:16; 4:13.] Tomorrow morning [at once] I will give him the opportunity to act as a redeemer [and marry you]. If he wants to do it, he can do it, but if he doesn’t want to, I promise that as the Lord (Yahweh) lives I will do it. Stay here until morning. [It is not safe for you to go away now in the middle of the night].”
     14So Ruth remained at his feet until early morning. She got up early before dawn, before people could recognize each other, because Boaz had said to her: ”Let it not be known that a woman came here to the threshing floor.” [Boaz is careful to maintain Ruth’s reputation as an honorable woman, so no one would think she was a prostitute who had been there.]
     15He said, ”Give me the shawl you are wearing; stretch it out.”
    So she held it out. He measured out six measures of grain in it and put it on her [on her back or head and sent her away]. Then he went into the city. [Some later manuscripts have ”she went” instead of ”he went,” but the Hebrew text indicates that after Ruth leaves, Boaz goes into the city at once. This reinforces how he grabs the situation at once and wants to resolve it. The unit of measurement is not given, but in Ruth 2:17 the unit was an ephah. If it’s the same measure here, six ephah measures would total about 100 kg, which is too much to carry home. The next measure in order of size is the sea measure, but it is doubtful that the fabric could hold the 30 kg that six sea measures represent. A more reasonable measure would be an omer, which is one tenth of an ephah. Six such measures correspond to 8–13 kg. Since the measure is not specified, six measures may refer to a measure with both hands cupped, or of some smaller vessel that was there to scoop up the grain. The reader is not told why Boaz gives her this gift. It is not until a few verses into Ruth’s conversation with his mother-in-law Naomi that we get more details from Boaz and Ruth’s conversation.] 16When Ruth returned to her mother-in-law, Naomi asked, ”Who are you, my daughter?” [The question stems from Ruth’s identity, the same phrase ”who are you” is found in verse 6 where Ruth calls herself Boaz’s handmaiden. Naomi wonders if the plan has worked, is she still Ruth the Moabite or Boaz’s future wife]. Then she told her everything the man had done to her. 17She also said, ”He also gave me these six measures of barley, because he said, ’Don’t go home empty-handed to your mother-in-law.’” [The same word for ”empty-handed” is used in Ruth 1:21 where Naomi complained that God had left her empty-handed. Boaz’s role as redeemer was through Naomi’s husband Elimelech, see Ruth 2:1. Naomi is included in this redemption and now has hope for a secure future.
    The gift may have served as a down payment for a betrothal, Hebrew mohar. The six measures may also allude to the six days God used to create before resting on the Sabbath. Boaz will not rest until the mission is complete. Either way, this action gives Naomi the assurance that Boaz takes the role of redeeming them seriously. Therefore, Naomi can respond as she does in the next verse and calmly await what will happen. Here there is also a connection to the Holy Spirit who is an advance payment that guarantees our inheritance, see Eph 1:14. The Holy Spirit can also be sensed in the unnamed servant who presents Ruth to Boaz, see Ruth 2:5–6. Even the advance payment of six measures of barley brings to mind the day of Pentecost and the feast of Shavuot, see Ex. 34:22; Acts 2:1–3.] 18Naomi replied, ”Sit here [be calm, wait here with me] my daughter, until you see how everything goes, because that man will not rest until he has arranged this today.”

Boaz Redeems Ruth

(Rut 4:1)

[Chapter 4 begins with an unusual Hebrew word order, where the subject comes first. This signals a new scene in the drama. Beginning with Boaz’s name reinforces the ­focus on him and how he is the one who takes the initiative to redeem Naomi and Ruth.] 41Boaz went up to the city gate [the city’s center of business, social interaction, and justice] and sat down there. [Topographically, Bethlehem is on a hill, and Boaz goes up there; compare with Ruth going ”down” to the threshing floor, see Ruth 3:3, 6. The expression ”up to the gate” is also an idiomatic expression equivalent to ”taking up a case in a court of law”. Normally, someone who has been out in the field would enter the gate and go to his home in the city. Boaz does not, he is determined to take up Naomi and Ruth’s case first thing in the morning and stays at the gate. In ancient Israel, court decisions were made in the city gate early in the morning, see 2 Sam 15:2; Jer. 21:12; Ps 101:8; Zeph. 3:5.] Just then [as if by chance, another providence of God, the same words as in Ruth 2:4] the redeemer of whom Boaz had spoken [mentioned to Ruth] came by. Boaz said to him: ”You there (my anonymous master without a name), come, sit down here!” [The phrase ”you there”, the Hebrew peloni almoni, is difficult to translate. A similar expression is NN, from the Latin nomen nescio which means ”I do not know the name”. 1 Sam. 21:2 and 2 Kings 6:8 translate the expression ”in such and such” place to name places without revealing exact positions. Why does the author, who is otherwise careful with names in the story, choose to use this expression? It is probably an effective way of showing how he, who did not want to pass on Elimelech’s name, is not named in the story. Just as Orpah serves as a contrast to Ruth, this unnamed man is a contrast to Boaz.] So he sat down. 2Boaz gathered ten of the elders of the city and said to them, ”Sit here.” And they sat down.
     3Then he said to the redeemer, ”The land that belonged to our relative (brother, half-brother) Elimelech is now given to Naomi, who came back to us from Moab. 4Therefore I will tell you and say: ­Acquire it before those who sit here and the elders of my people. If you wish to redeem it, redeem it; but if you do not wish to redeem it, tell me so that I may know, for no one but you has the right to redeem it, and I am after you.” [Just over ten years earlier, Elimelech and Naomi had moved from Bethlehem to Moab because of starvation, see Ruth 1:1, 4. Before the family made such a drastic decision, which was also filled with shame, Elimelech had surely done everything possible to save the situation. Probably he had sold his field to someone outside the family, see Gen. 25:30. In times of famine, arable land was not highly valued, so the financial difficulties continued. He was then faced with two choices: Sell himself as a slave, see Ex. 25:47–55, or move somewhere where there was food. He chose the latter and moved to Moab. The Hebrew word mashar in verse 3 is sometimes translated ”sell”, but also has the meaning of ”hand over”. In this context, it is Naomi who surrenders the right of use and gives permission for their redeemers to buy back the land that her husband Elimelech had sold. According to Moses’ teaching, land is never sold permanently because it belongs to God, see Ex 25:23. Someone in the family could always buy back the land. Every 50 years, in the year of Jubilee, the land returns to the original family, see Num. 25:28.] He replied: ”I want to redeem it.”
     5Then Boaz explained [that the situation is complex and there are more commitments]: ”The day you acquire the field from Naomi, you must also acquire [marry] Ruth the Moabite, the wife of our dead relative. [It is then your responsibility to ensure that she has children.] This is so that her deceased husband’s name (honor, memory) will be preserved in the inheritance.” [The last expression is a quote from Deut. 25:7 which speaks precisely of levirate marriage. Technically, however, there is nothing in this statute that forced either Boaz or the nearest unnamed redeemer to marry Ruth. However, the situation revealed the redeemer’s motives and heart. Again, grace (Heb. chesed) is described. Boaz was prepared to take a step in love, further than the regulations required. The question is whether the nearest redeemer was willing to do so.] 6The redeemer replied: ”Then I cannot redeem, I don’t want to jeopardize my own inheritance. You take my right to redeem, because I can’t do it.” [The reason why the redeemer declines may be that he is already married, or is a widower. More children would reduce the inheritance for his children and his family. Another reason could be Ruth’s nationality. It could be the word in Num. 23:3–6 that outweighed the concern for Naomi and Ruth.]
(Rut 4:7)

[Now comes an explanatory note for the reader before verse 8:] 7But as for redemption and change of ownership in ancient times [there was a custom] in Israel: in order to confirm (establish, ratify) something (the whole matter/settlement) [everything that had been verbally agreed upon], a man [one party] took off (pulled off) his sandal (shoe) and gave it to the other and this was considered as confirmation [thus the transaction became binding and certified by/confirmed before witnesses] in Israel. [The custom of a shoe can be compared to the modern day house deal where a contract is signed and the new owner is given the keys to the house. The person who handed over his leather shoe gave the buyer the right to walk on the land he had just taken over. There is also a link to the chalitzah ceremony (Hebrew chalitzah means ”take away” and is described in Deut. 25:5–10). A levirate marriage (Heb. jibbum) was voluntary, see verse 5. If the nearest relative was unwilling to fulfill his mission, the woman could go up to the gate and plead her case. The elders then called the redeemer, who was allowed to say openly that he did not want to take on that responsibility. As a result, the woman was redeemed and she was free to remarry whoever she wanted. Even today, 10–20 such ceremonies take place in Israel every year. The synagogue uses a special chalitzah shoe for the man to put on. During the ceremony, the woman takes off his shoe, throws it away and spits on the ground. Quite early in Jewish history, chalitzah became preferable to levirate marriage and has been the norm in Judaism ever since.]
8So the redeemer said to Boaz, ”Acquire it you.” And he took off his sandal.
     9Then Boaz said to the elders and all the people [who were there in the square]: ”You are my witnesses (hebr. edim) today. I have acquired (bought) from Naomi all that belonged to Elimelech and that belonged to Chilion and Machlon. 10I have also acquired (taken responsibility for) Ruth, the woman from Moab who was married to Machlon. She will be my wife. I am doing this so that her deceased husband’s inheritance will remain in the family, so that his name will be remembered among his relatives and at the gate of his city. You are all here today as witnesses to this.”
    
(Rut 4:11)

11All the people at the gate and the elders said:
-
”We are witnesses! [Since Biblical Hebrew does not have a word for yes, the people respond by repeating Boaz’s last word edim, we are witnesses.] May the Lord (Yahweh) make the woman who enters your house [home here in Bethlehem] like Rachel and Leah, the two women who built the house of Israel. [Jacob, whom God later named Israel, bore twelve sons by them and their concubines, see Gen. 29:31–30:24.]
May you become mighty (honorable, strong, victorious, successful) [cf. Ruth 2:1; 3:11].
    in the area of Ephrathah [the area around Bethlehem]
and your name be widely known (literally ’name a person’)
    in Bethlehem. [Mic. 5:2; Matt. 2:1, 5]
 12May your house (family) be like that of Peret [Boaz’s ancestor, see verse 18], whom Tamar bore to Judah [by a precisely levirate marriage], through the child (seed) that the Lord (Yahweh) will give you through this young woman.”
-
[The passage is well structured as a chiasm with a central verse prophesying that the city of Bethlehem in the region of Ephrathah will have an important role in the future. Here a son will be born whose name will be highly honored, see Mic. 5:2; Matt. 2:1, 5! The passage is framed by two women in verse 11, Rachel and Leah, and Tamar and Ruth in verse 12.
    The story of Judah and Tamar is found in Genesis 38. The common denominator with Boaz and Ruth is the levirate marriage, though Judah’s character is miles away from Boaz. Peret’s mother was Tamar and is an example of a family that did not pursue levirate marriage in the way it was intended. Tamar was first married to Judah’s oldest son Er, but he was an evil man and died before they had any children, see Gen. 38:6–7. Judah orders his second son Onan to give Tamar a son, just as the rules of levirate marriages require. However, Onan, like his brother, is also evil and sexually exploits Tamar, but does not take on the responsibility of giving her a son. When he also dies, Judah is afraid to give his third, last and youngest son Shelah to Tamar. ­Judah ignores his daughter-in-law Tamar, lies to her and sends her home to her family. He should have taken responsibility and freed Tamar to marry someone else through a chalitzah ceremony, see Deut. 25:5–10. When Tamar realizes that she has been ­deceived, she takes matters into her own hands and disguises herself as a prostitute and has children through her father-in-law Judah, see Gen. 38.
    There is also another connection with this chapter of Genesis. In the Hebrew text, at 49–letter intervals, the names Boaz, Ruth, Oved, Jishai and David can be read out in Gen. 38:11–28. The five names that lead up to David in the genealogical table at the end of the book of Ruth, see Ruth 4:21–22, are thus found in exactly the right order with 7 x 7 letter intervals in the very paragraph dealing with Peres, five generations before Boaz. You have to be a little careful with Bible codes, but it is still a strange coincidence that points to the Bible being a divinely inspired book.]

Naomi has a Grandchild

(Rut 4:13) Before 1993, there was no archaeological evidence of David

Before 1993, there was no archaeological evidence of David's existence. This changed when a stone was found at the gate of the city of Dan with an inscription mentioning "the house of David" by King Hasael of Aram.

13Boaz took Ruth, and she became his wife. He went in to her, and the Lord (Yahweh) allowed her to become pregnant, and she gave birth to a son. 14Then the women [of Bethlehem] said to Naomi, ”Praise the Lord (Yahweh), who today has made it so that there is no lack of a redeemer [referring to the child]! May his name be honored in Israel! 15He will give you new life and support you in your old age (literally ”gray hair”). For your son’s wife has borne him, who loves you and is more to you than seven sons.” [The number seven stands for perfection, see 1 Sam 2:5. The expression also reflects the contemporary notion of the ideal Jewish family with seven sons. That Ruth now becomes pregnant and gives birth to a son at the same time is also remarkable. Ruth had been married to Machlon for ten years without being able to have a child. Here again, God’s providence and care is evident.]
16Naomi took the child and held him in her arms (put him in her bosom) and became the nurse of him. 17The neighbor women named [confirmed and witnessed the naming of] the boy by saying: ”A son has been born to Naomi!” They named him Oved [meaning ”one who serves”]. He became the father of Jishaj [Jesse], David’s father. [The Hebrew letter Beth is pronounced either ”b” or ”v” depending on its placement in the word. If ”Bet” begins the word, it is usually pronounced ”b”, otherwise ”v”. Ruth’s son’s name is spelled Obed but is pronounced Oved and is usually transliterated that way. The Hebrew name of David’s father is Yisay. Other common forms are Isai or Ishai; the English name is Jesse.
    There is a beautiful balance in the book. The conclusion, verses 13–17, has 71 Hebrew words, exactly as many as the introduction, verses 1–5. The introduction focus­es on Naomi’s emptiness and the conclusion on her fullness.]

Closing Genealogy

[Now follows a genealogy of ten names, ending with David who is central to the Messianic genealogy.] 18This is the continuing story of Peret [whose mother was Tamar, who was denied a levirate marriage, see comment in verse 12] (his genealogy – Hebr. toledot):
Pereth became the father of Chetsron [Num. 26:21],
19Chetsron [became the father] of Ram,
Ram [became the father] of Amminadav,
20Amminadav [became the father] of Nachshon,
Nachshon [became the father] of Salmah (Salmon). [Salmah and Salmon in the next verse are the same person. In the NT the Greek variant Salma is used in Matt 1:4–5 (in 1 Chron. 2:11 Salma is used). The name means to cover or a garment. The root of the word is closely related to the word shalom which means peace. Salmon married Rahab (Rachav), a Gentile from Jericho, see Jos 2, about 1400 BC.] 21Salmon [became the ancestor] of Boaz [who married Ruth, about 1120 BC],
Boaz [became the father] of Oved [born about 1120 BC],
22Oved [became the father] of Jishaj [born about 1080 BC].
and Jishaj [became the father] of David [born c. 1040 BC].
[The highlight of the genealogy is the last name David, see Matt. 1:3–6; Luke 3:31–33. Between Salmon and David, probably not all family lines are included. Joshua takes Jericho around 1400 BC and David is born around 1040 BC. So there are 360 years between these events, but only three people are mentioned. If there are no missing links, Boaz, Oved and Jishaj must all have been over 120 years old when they gave birth to their sons, which is unlikely as life expectancy at this time was 70–80 years. The beginning and end of the family tree is described in other books. The gap is therefore either between Salmon and Boaz, or between Oved and Jishaj. Since we have several details about Oved and Boaz, how Naomi held him in her arms and all the women in the city witness the event in Ruth 4:13–17, it is most likely that Oved is the son of Boaz and Ruth. The conclusion is that the gap must be between Salmon, who lived during Joshua’s time, and Boaz who lived when the events in this book took place.
    By comparing with the record of Levitical priests from the same time interval, we can see that there must have been more generations, see 1 Chron. 6:4–8. There are 9 generations between Eleazar, who was a priest in the time of Salmon and Rahab, and Zadok, who was a priest in David’s time. Later in the same chapter, there is a record of temple musicians with 18 generations from Korah, a generation before Joshua, to Heman in David’s time, see 1 Chron. 6:33–37; Ex. 6:16–27; 1 Chron. 15:16–27. Salmon is thus Boaz’s ancestor and in between there are 5–12 family lines that are not recorded here.
    The lack of family lines is not surprising and does not indicate that there are errors in the Bible. Both the Hebrew and Greek word for ”father” can also mean ”ancestor” or ”relative”. Depending on the author’s purpose, it is common to sometimes skip a few lines to show the overall relationship. Here the goal is to show how Pereth is related through Boaz to David. Another example is Matthew who sometimes skips some lines to get a literary symmetry of 3 groups with 14 generations in each group, see Matt. 1:1–17.]




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