from the Pathways Theological Education course: BF10602:Understanding the Bible as a Progressive Christian
April 7, 2025
Introduction
The Book of Ruth is a short but almost universally known narrative nestled between Judges and Samuel in the Hebrew Bible (and Christian Old Testament). It tells the story of loss, loyalty, devotion, hardship, and redemption, focusing on the relationship between Naomi, an Israelite widow, and her Moabite daughter-in-law, Ruth. This deep read aims to probe the text by posing questions verse-by-verse or section-by-section, exploring ambiguities, motivations, cultural assumptions, theological implications, and personal curiosities without attempting to actually answer those questions. Its purpose is to encounter the divine, transform the self, and discern meaning in a way that is spiritually, intellectually, and emotionally rich.
Eugene Peterson, in Eat This Book: A Conversation in the Art of Spiritual Reading, emphasizes that Scripture must be read “on its own terms, as God’s Word, and not as something we manage and control,” advocating for a posture of reverence and openness that allows the text to transform the reader rather than be mastered by them[1]. It is in that spirit that I enter into this exercise.
Observations on the Deep Read
After the questions I posed to myself throughout my deep read of the Book of Ruth, I tried to analyze those questions and identify any consistent themes that continually popped up in order to organize my thoughts for future study of this text. An interesting pattern emerged:
A primary focus of my questions was on understanding the socio-cultural and historical context of the scripture. Numerous questions queried the meaning of customs (like gleaning, levirate marriage/kinsman redemption, exchanging sandals), the significance of place names and locations (Bethlehem, Moab, Ephrathah, the city gate), the implications of identity ("Moabitess," "Ephrathite"), and the assumed background knowledge of the original audience regarding laws, social hierarchies, and neighborly relations. Understanding these elements is important for interpreting actions and events within the story.
Another significant category involves probing character motivations and the underlying reasons for their actions. My questions repeatedly explored why characters make specific choices: Elimelech's move to Moab, Orpah's return versus Ruth's loyalty, Naomi's bitterness and later strategic planning, Ruth's bold proposal on the threshing floor, Boaz's exceptional kindness and adherence to process, and the unnamed kinsman's refusal. This shows a deep interest in the human elements of the story – loyalty, desperation, integrity, grief, and agency – beyond simple plot progression. It allows us to bring our heart to the text to understand its protagonists.
Then there's the consistent thread of theological inquiry, questioning the role and perception of God within the narrative. This includes exploring whether events like famine and death are seen as divine judgment or providence, the nature of divine blessing and intervention, the significance of oaths and seeking refuge under God's "wings", and Ruth's integration into the faith of Israel. My deep read also touches upon the overarching theological purpose of the book, particularly its connection to the Davidic lineage and what that implies about God's work in history, sometimes through unusual and unconventional means or individuals. It shows that God most certainly plays a long game.
Finally, the questions highlight an attentiveness to narrative details and textual interpretation. This involves scrutinizing specific word choices (like "sojourn," "field," "clave," "rest," "skirt/wing," "valor/worth"), the significance of names, the effect of repetition, irony, and narrative structure, including the abrupt shift from storytelling to genealogy at the end of the book. These questions encourage a close reading, paying attention to how the story is told and what subtle meanings might be embedded in the text itself, and how it relates to the larger narrative of the New Testament.
The Deep Read of the Book of Ruth – Chapter by Chapter
With that introduction, here is an annotated "deep read" of the Book of Ruth, focusing on asking questions that arise from the text. I’ve used the JPS Tanakh 1917 translation as mentioned in the assignment (available via Mechon Mamre).
Chapter 1: Loss, Loyalty, and Return
Verse 1: And it came to pass in the days when the judges judged, that there was a famine in the land. And a certain man of Beth-lehem in Judah went to sojourn in the field of Moab, he, and his wife, and his two sons.
Why begin by situating the story in the "days when the judges judged"? What does this phrase mean? What does it imply about the rule of law, social stability, or faithfulness in Israel?
Bethlehem means "House of Bread" – what irony is intended by starting with a famine there?
Why did Elimelech take his family to Moab? Given the history of conflict between these neighbors (Numbers 22-25, Deuteronomy 23:3-6), what does this choice of refuge signify about the severity of the famine or Elimelech's desperation or perhaps his view of Moab? Did he prioritize his family’s physical wellbeing over their spiritual beliefs?
How did they navigate the vast religious and cultural differences between the two lands?
What does it mean to "sojourn in the field of Moab"? Does this imply a specific area, or just settling outside the main cities? What do other translations and source criticism say about this?
Verse 2: And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem in Judah. And they came into the field of Moab, and continued there.
If this book focuses significantly on female characters, why introduce and name the male head of the family first? What does this say about how women are viewed in this time and place? What does his name, "Elimelech" (My God is King), signify, especially in the era "when the judges judged"?
What is the significance of identifying them as "Ephrathites"? Does it connect them to a specific clan or region known for something? Is the reader expected to understand this reference?
Verses 3-5: And Elimelech Naomi's husband died; and she was left, and her two sons. And they took them wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth; and they dwelt there about ten years. And Mahlon and Chilion died both of them; and the woman was left of her two children and of her husband.
What was the cause of death for Elimelech, Mahlon, and Chilion? Is the lack of detail significant?
Was marrying Moabite women permissible or frowned upon at this time? Does the text pass judgment on this based on the original word choices?
Why are both Moabite wives, Orpah and Ruth, named when other minor characters (like the closer kinsman later) are not?
Is the "ten years" a precise duration or a general indication of a significant period? What happened during these ten years?
What did it mean socially, economically, and religiously for Naomi to be "left" – a widow without husband or sons in a foreign land? We know that levirate marriage was the norm for the Israelites, but what was the Moabite law in this circumstance?
Verses 6-7: Then she arose with her daughters-in-law, that she might return from the field of Moab; for she had heard in the field of Moab how that the LORD had visited His people in giving them bread. And she went forth out of the place where she was, and her two daughters-in-law with her; and they went on the way to return unto the land of Judah.
How did news travel from Judah to the field of Moab?
What does the phrasing "the LORD had visited His people" imply about the cause of the famine and its end? Is it seen as a direct act of divine judgment and then mercy?
Why did Orpah and Ruth initially set out with Naomi? Was it expected? Was it genuine affection, duty, or lack of other options?
Verses 8-13: And Naomi said unto her two daughters-in-law: 'Go, return each of you to her mother's house; the LORD deal kindly with you, as ye have dealt with the dead, and with me. The LORD grant you that ye may find rest, each of you in the house of her husband.' Then she kissed them; and they lifted up their voice, and wept [...] Nay, my daughters; for it grieveth me much for your sakes, that the hand of the LORD is gone forth against me.'
Why urge them to return to their mother's house? Does this reflect a specific social structure or emphasize female kinship?
Is Naomi's blessing genuine, or also a way to release herself from obligation?
What does "rest" mean here? Security? A home? Marriage?
What does Naomi mean by "the hand of the LORD is gone forth against me"? Does she see her tragedies as divine punishment? Is she right?
Verse 14: And they lifted up their voice, and wept again; and Orpah kissed her mother-in-law; but Ruth clave unto her.
What distinguishes Orpah's decision from Ruth's? Was Orpah's choice logical and understandable? Was Ruth's choice irrational or exceptionally loyal?
How might the pre-existing relationship each daughter-in-law had with Naomi impact their decision to stay with her or go home?
What does "clave" imply? A physical clinging? An emotional bond? A specific kind of loyalty?
Verses 15-18: And she said: 'Behold, thy sister-in-law is gone back unto her people, and unto her god; return thou after thy sister-in-law.' And Ruth said: 'Entreat me not to leave thee, and 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.' And when she saw that she was stedfastly minded to go with her, she left off speaking unto her.
Is Naomi testing Ruth's resolve here? Is this a trick question?
Why does Naomi mention returning to Orpah's "people and unto her god"? Is religious identity central to the difference between the two cultures?
In Ruth's famous pledge, why is the commitment to Naomi's God included? Is this a full conversion? Was it necessary condition for accompanying Naomi back to Judah? Did it show Ruth’s understanding that she would face hardship in Judah for being a Moabitess?
How binding is Ruth's oath ("the LORD do so to me, and more also...")? Does this represent a formal, frequently used oath like “I swear to God”?
Why does Naomi stop arguing? Is it resignation, acceptance, or admiration for Ruth's resolve?
Verses 19-21: So they two went until they came to Beth-lehem. And it came to pass, when they were come to Beth-lehem, that all the city was astir concerning them, and the women said: 'Is this Naomi?' And she said unto them: 'Call me not Naomi, call me Mara; for the Almighty hath dealt very bitterly with me. I went out full, and the LORD hath brought me home again empty; why call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?'
Why was "all the city astir"? Was Naomi from a prominent family? Was their return simply unexpected? Was it because she was accompanied by Ruth?
Why does Naomi insist on being called "Mara" (Bitter)? Is this purely grief, or also a public accusation against God?
What does "full" mean (husband, sons, perhaps wealth?) and "empty" mean (bereft of family, status, security)? Does her statement overlook Ruth's presence?
Is it common or acceptable theology in her context to state so directly that "the Almighty hath dealt very bitterly with me" and "hath testified against me"? Is this an expression of a personal feeling of victimhood or is it part of her culture or religion’s belief system that she truly believes she was being punished?
Verse 22: So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the field of Moab--and they came to Beth-lehem in the beginning of barley harvest.
Why reiterate Ruth's identity as "the Moabitess" in such a short span of text? Is her foreignness still her defining characteristic in Bethlehem?
What is the significance of arriving at the "beginning of barley harvest"? Does this timing foreshadow hope, provision, or the events to come in the next chapter?
Chapter 2: Gleaning and Grace
Verses 1-3: And Naomi had a kinsman of her husband's, a mighty man of valour [or wealth], of the family of Elimelech, and his name was Boaz. And Ruth the Moabitess said unto Naomi: 'Let me now go to the field, and glean among the ears of corn after him in whose sight I shall find grace.' And she said unto her: 'Go, my daughter.' And she went, and came and gleaned in the field after the reapers; and her hap was to light on the portion of the field belonging unto Boaz, who was of the family of Elimelech.
How close a "kinsman" was Boaz? What responsibilities did kinship entail besides Levirate marriage?
What does "mighty man of valour [or wealth]" signify in their culture? Military prowess, social standing, wealth, character, or all of these?
Why does Ruth initiate the plan to glean? Does this show her industriousness or their desperation, or both? Since we know so very little about her background, did she have experience with this work?
What is implied by "her hap was to light on" Boaz's field? Divine providence? Coincidence? Destiny? Or did Naomi perhaps subtly guide her (as is the case in the 1060 film, The Story of Ruth)?
Why repeat that Boaz was "of the family of Elimelech"?
Verses 4-7: And, behold, Boaz came from Beth-lehem, and said unto the reapers: 'The LORD be with you.' And they answered him: 'The LORD bless thee.' Then said Boaz unto his servant that was set over the reapers: 'Whose damsel is this?' And the servant [...] answered [...]: 'It is the Moabitish damsel that came back with Naomi out of the field of Moab; and she said: Let me glean, I pray you, and gather after the reapers among the sheaves; so she came, and hath continued even from the morning until now, save that she tarried a little in the house.'
What do Boaz's greetings reveal about his character and his relationship with his workers? Was it formulaic or did it represent genuine mutual respect.
Why does Boaz immediately notice Ruth? Was she conspicuous for her clothing or her beauty or her way of working, or simply the fact that she was unknown to him?
How did the foreman already know who Ruth was and her story? Had Naomi made introductions? Was their arrival common knowledge? Had she already been there for a while?
What does the foreman's positive report ("hath continued even from the morning...") suggest about Ruth's character? What "house" did she tarry in and what did she do there? The main farmhouse?
Verses 8-13: Then said Boaz unto Ruth: '[...] Abide here fast by my maidens. Let thine eyes be on the field that they do reap, and go thou after them; have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink [...]' Then she fell on her face, and bowed down to the ground, and said unto him: 'Why have I found grace in thy sight, that thou shouldest take cognizance of me, seeing I am a foreigner?' And Boaz answered [...]: 'It hath fully been told me, all that thou hast done unto thy mother-in-law since the death of thy husband; and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore.'
Why does Boaz offer such specific protections (stay with maidens, men not to touch, access to water)? What dangers did a lone female gleaner, especially a foreigner, face?
Is Boaz's kindness purely altruistic, motivated by kinship duty, impressed by her reputation, or potentially attracted to her?
How widespread was the story of Ruth's loyalty (hesed) to Naomi? How did Boaz hear about it?
Why does Ruth emphasize her foreignness ("I am a foreigner") in her response? What kind of treatment has she received in Beth-lehem? Has she been discriminated against? Was it as bad as it appeared to be in the movie rendition?
What is the significance of Boaz acknowledging her sacrifice ("left thy father and thy mother...")? Does it echo Abraham's call (Genesis 12:1)?
Verse 12: 'The LORD recompense thy work, and be thy reward complete from the LORD, the God of Israel, under whose wings thou art come to take refuge.'
What does Boaz mean by seeking refuge "under [God's] wings"? Is this a common metaphor for divine protection?
Is this a common blessing or was it created especially for Ruth?
Verses 14-16: And Boaz said unto her at meal-time: 'Come hither, and eat of the bread, and dip thy morsel in the vinegar.' [...] And he charged his young men, saying: 'Let her glean even among the sheaves, and reproach her not. And also pull out some for her of purpose from the bundles, and leave it, and let her glean, and rebuke her not.'
How significant was the invitation to share a meal with the reapers? Did it cross social boundaries?
What exactly is the "vinegar"? A condiment like balsamic vinegar?
How far beyond the standard gleaning laws were Boaz's instructions to his men ("glean among the sheaves," "pull out some for her")? Was he showing extraordinary favor? What were his motives?
Verses 17-23: So she gleaned in the field until even; and she beat out that which she had gleaned, and it was about an ephah of barley. [...] And her mother-in-law said unto her: 'Where hast thou gleaned to-day? [...] blessed be he that did take cognizance of thee.' [...] And Naomi said unto her daughter-in-law: 'Blessed be he of the LORD, who hath not left off His kindness to the living and to the dead.' And Naomi said unto her: 'The man is nigh of kin unto us, one of our near kinsmen[redeemers - go'el].' [...] So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and she dwelt with her mother-in-law.
How much is an "ephah" of barley? Was this an unusually large amount for a single day's gleaning?
How does Naomi immediately recognize that Ruth received special favor?
Why does Naomi bless the benefactor before knowing his identity?
What is the significance of identifying Boaz as a go'el (kinsman-redeemer)? What were the duties of a go'el based on other biblical mentions?
Why the specific advice to stay only with Boaz's workers through both barley and wheat harvests? Was it purely for safety and provision, or part of a larger hope/plan?
What does the closing phrase "and she dwelt with her mother-in-law" emphasize? Their continued bond? Is this repetition intentional, because this is already well known at this point in the story.
Chapter 3: The Threshing Floor Encounter
Verses 1-5: And Naomi her mother-in-law said unto her: 'My daughter, shall I not seek rest [menuchah] for thee, that it may be well with thee? And now is there not Boaz our kinsman [...]? Behold, he winnoweth barley to-night in the threshing-floor. Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the threshing-floor; but make not thyself known unto the man, until he shall have done eating and drinking. And it shall be, when he lieth down, that thou shalt mark the place where he lieth, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do.' And she said unto her: 'All that thou sayest unto me I will do.'
Why does Naomi initiate this plan now, after the harvest? Was there some special significance to that moment?
What exactly does Naomi mean by seeking "rest" (menuchah) for Ruth? Is it marriage, security, or a home?
Is Naomi's plan socially acceptable for the time or is it a little bit daring? How risky is it for Ruth's reputation? For Boaz's? What could have gone wrong? Who might have made trouble for them?
What is the significance of the threshing floor setting? Was it a known place for illicit encounters, or simply where Boaz would be?
While fertility is a central theme in many harvest festivals, to what extent could this particular celebration historically have resulted in increased sexual freedom of expression?
What are the possible interpretations of "uncover his feet and lay thee down"? A symbolic act of submission? A request for protection/marriage (related to covering with a garment)? Or something more sexually suggestive?
Why does Naomi assume Boaz "will tell thee what thou shalt do"? What does this reveal about her perception of Boaz's character or the expected outcome? What does it reveal about this being a defined ritual in Judean culture?
Why does Ruth agree so readily ("All that thou sayest...")? Is it obedience, trust in Naomi, or desperation? How does she understand the cultural implications of her actions better than a modern reader might?
Verses 6-9: And she went down unto the threshing-floor, and did according to all that her mother-in-law bade her. And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn; and she came softly, and uncovered his feet, and laid her down. And it came to pass at midnight, that the man was startled, and turned himself; and, behold, a woman lay at his feet. And he said: 'Who art thou?' And she answered: 'I am Ruth thine handmaid; spread therefore thy skirt [kanaph - wing, corner of garment] over thine handmaid; for thou art a near kinsman [go'el].'
How "softly" did she approach? Was secrecy paramount? Or was it simply consideration for the fact that he was asleep?
Why mention Boaz's heart was "merry"? Does it imply he was slightly drunk, more relaxed, or simply content?
Why was Boaz "startled"? By her presence? Was it the intimacy of the act? Were men and women often separated in this culture?
Is Ruth's request "spread therefore thy skirt [kanaph] over thine handmaid" a direct marriage proposal? A claim on his duty as go'el? A plea for protection?
How bold/forward is Ruth's action and statement in this cultural context?
Verses 10-13: And he said: 'Blessed be thou of the LORD, my daughter; thou hast shown more kindness [hesed] in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich. And now, my daughter, fear not; I will do to thee all that thou sayest; for all the city [literally: gate] of my people doth know that thou art a virtuous woman [eshet hayil - woman of valour/worth]. And now it is true that I am a near kinsman [go'el]; howbeit there is a kinsman nearer than I. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part; but if he be not willing [...], then will I do the part of a kinsman to thee, as the LORD liveth; lie down until the morning.'
Why does Boaz consider this act a greater display of hesed (loyalty/kindness) than her devotion to Naomi? Is it because she is seeking to perpetuate the family line rather than marrying outside it?
What does it mean that "all the city/gate" knows Ruth is a woman of valour/worth? How did she gain this reputation?
Why didn't Naomi seem to know about the nearer kinsman? Or did she know and intentionally send Ruth to Boaz?
Is Boaz's deferral to the nearer kinsman a sign of integrity, a legal necessity, or perhaps some kind of test?
Why does Boaz make Ruth stay until morning? For her safety? To avoid gossip? Because he has accepted responsibility for her? Is his oath "as the LORD liveth" significant?
Verses 14-15: And she lay at his feet until the morning; and she rose up before one could discern another. For he said: 'Let it not be known that the woman came to the threshing-floor.' And he said: 'Bring the mantle that is upon thee, and hold it'; and she held it; and he measured six measures of barley, and laid it on her; and he went into the city.
Whose reputation is Boaz primarily protecting by ensuring secrecy? Ruth's? His own? Both?
What is the significance of the "six measures of barley"? Is it a symbolic gift? Provisions for Naomi? An indication of intent (six days of work before the Sabbath rest)? How much barley was it?
Why give the barley specifically for Naomi? Why not the corn?
Verses 16-18: And when she came to her mother-in-law, she said: 'Who art thou, my daughter?' And she told her all that the man had done to her. And she said: 'These six measures of barley gave he me; for he said to me: Go not empty unto thy mother-in-law.' Then said she: 'Sit still, my daughter, until thou know how the matter will fall; for the man will not rest, until he have finished the thing this day.'
What does Naomi mean by "Who art thou, my daughter?" Is it a literal question in the darkness, or more like "How did things go?" or "What is your status now?" “How did our plan work?”
How does Naomi interpret the gift of barley? As a sign of commitment? A successful outcome? Or just kindness from a kinsman?
How does Naomi know Boaz's character so well ("the man will not rest...")? Is this based on his reputation, or does she have more personal knowledge of him or a history with him? Is she expressing confidence or anxiety?
Chapter 4: Resolution at the Gate
Verses 1-2: Now Boaz went up to the gate, and sat him down there; and, behold, the near kinsman [go'el] of whom Boaz spoke came by; unto whom he said: 'Ho, such a one! turn aside, sit down here.' And he turned aside, and sat down. And he took ten men of the elders of the city, and said: 'Sit ye down here.' And they sat down.42
Why the city gate? What legal and social functions occurred there? Was meeting there normal? Was it like a public square or forum?
Is it coincidental that the kinsman came by, or did Boaz arrange it?
Why is the nearer kinsman unnamed? (The movie had to invent a name for him!). Does this intentionally diminish his importance compared to Boaz, Ruth, and Naomi?
Why specifically ten elders? Does this number constitute a formal quorum?
Verses 3-6: And he said unto the near kinsman: 'Naomi, that is come back out of the field of Moab, selleth the parcel of land, which was our brother Elimelech's; And I thought to disclose it unto thee, saying: Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it; but if it will not be redeemed, then tell me, that I may know; for there is none to redeem it beside thee; and I am after thee.' And he said: 'I will44 redeem it.' Then said Boaz: 'What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.' And the near kinsman said: 'I cannot redeem it for myself, lest I mar mine own inheritance; take thou my right of redemption on thee; for I cannot redeem it.'
Did Naomi actually initiate the sale of the land, or is Boaz strategically framing the situation to compel the go'el?
Is Boaz legally required to bundle the redemption of the land with marrying Ruth? Levirate law (Deut 25:5-10) only applied strictly to brothers – is Boaz stretching this principle to his favor?
Why does the kinsman initially agree to redeem the land? Was it a good investment?
Why does the requirement to marry Ruth make the deal impossible for him? How would it "mar" his own inheritance? Would a son born to Ruth inherit Elimelech's land (and potentially part of the kinsman's original estate)? Is Ruth's Moabite identity a factor in his refusal, even if unstated?
Is the kinsman portrayed negatively, or simply as pragmatic and acting within his rights? In the movie he’s sort of the bad guy. Is that true to the intention of the text?
Verses 7-8: Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, for to confirm all things: a man drew off his shoe, and gave it to his neighbour; and this was the attestation in Israel. So the near kinsman said unto Boaz: 'Buy it for thyself.' And he drew off his shoe.
Is this sandal custom directly related to the ceremony for refusing Levirate marriage (Deut 25:9-10: “his brother’s widow shall go up to him in the presence of the elders, take off one of his sandals, spit in his face and say, “This is what is done to the man who will not build up his brother’s family line.” That man’s line shall be known in Israel as The Family of the Unsandaled.”), or is it a more general custom for sealing transactions? What does the removal and giving of the shoe symbolize? Transfer of rights? Taking possession?
Verses 9-10: And Boaz said unto the elders, and unto all the people: 'Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. Moreover Ruth the Moabitess, the wife of Mahlon, have I acquired to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off fromamong his brethren, and from the gate of his place; ye are witnesses this day.'
Why does Boaz emphasize acquiring property from all the deceased men (Elimelech, Chilion, Mahlon)? Was it parceled out separately?
Why is Ruth identified specifically as "the wife of Mahlon" here? Was Mahlon the older son? Does this clarify whose line is being perpetuated?
What exactly does "raise up the name of the dead upon his inheritance" entail? A legal heir? Continuing the family line?
Why is it important that the name not be "cut off... from the gate of his place"? Does "gate" here refer to his status and role in the community? Are leadership roles and status inherited in addition to wealth?
Verses 11-12: And all the people that were in the gate, and the elders, said: 'We are witnesses. The LORD make the woman that is come into thy house like Rachel and like Leah, which two did build the house of Israel; and do thou worthily in Ephrathah, and be famous in Beth-lehem; and let thy house be like the house of Perez, whom Tamar bore unto Judah, of the seed which the LORD shall give thee of this young woman.'
Why do the witnesses invoke Rachel and Leah? As founding matriarchs of the tribes of Israel? Is this a traditional blessings?
Why the specific blessing to "do thou worthily in Ephrathah, and be famous in Beth-lehem"? What does this mean?
Lots of biblical characters I don’t know to unpack in this verse. I’d have to do a lot more research to really understand these two verses.
Verses 13-17: So Boaz took Ruth, and she became his wife; and he went in unto her, and the LORD gave her conception, and she bore a son. And the women said unto Naomi: 'Blessed be the LORD, who hath not left thee this day without a near kinsman [go'el], and let his name be famous in Israel. And he shall be unto thee a restorer of life, and a nourisher of thine old age; for thy daughter-in-law, who loveth thee, who is better to thee than seven sons, hath borne him.' And Naomi took the child, and laid it in her bosom, and became nurse unto it. And the women her neighbours gave it a name, saying: 'There is a son born to Naomi'; and they called his name Obed; he is the father of Jesse, the father of David.
Why is divine intervention explicitly mentioned for conception ("the LORD gave her conception")? Is this typical language, or does it foreshadow the importance of her family line?
Why do the women bless Naomi first and foremost? Is the child legally considered Naomi's heir in some sense? How does this child function as Naomi's go'el (redeemer)? Was her status as widow without an heir so dire that this was such an occasion for celebration?
How is Ruth "better to thee [Naomi] than seven sons"? Is this purely because she provided the next generation of heirs?
What does Naomi becoming the child's "nurse" signify? Practical care? A symbolic adoption or claim in their culture?
Why do the neighbour women name the child? Is this customary? Why Obed ("Servant" or "Worshipper")? Whom does he serve/worship?
The text shift focus shifts abruptly to the Davidic lineage. Is establishing David's ancestry (including a Moabite woman) the ultimate point of the story? Does it start to establish unity between the two tribes?
Verses 18-22: Now these are the generations of Perez: Perez begot Hezron; and Hezron begot Ram, and Ram begot Amminadab; and Amminadab begot Nahshon, and Nahshon begot Salmon; and Salmon begot Boaz, and Boaz begot Obed; and Obed begot Jesse, and Jesse begot David.
Why conclude with this specific ten-generation genealogy tracing back to Perez?
Does this formal genealogy serve to legitimize David's kingship by connecting him to the patriarchal line of Judah?
What is the theological significance of including Boaz (born of Salmon) and Obed (born of Boaz and Ruth the Moabitess) in the line leading to Israel's greatest king? Does it say something about God's use of outsiders or unconventional circumstances? Why does the book repeatedly reference her origin?
Is this primarily a family story, a story of hesed, or a story about the hidden workings of God in history leading to David? How much of it is “backstory” and how much of it stands on its own. Or both?
Conclusion
Though I was intimidated by this exercise when I first read about it, as I progressed, I felt how – freed from the need to understand – my curiosity could roam free, and this fostered a much deeper encounter with the text, allowing me to read Scripture not to master it, but to allow it to shape and transform my experience of it. This journey through Ruth, marked by an emotional rollercoaster that all takes place within a very short story - leaves me not with a neatly packaged summary, but rather with a heightened appreciation for its layers of meaning and a renewed commitment to the spiritually, intellectually, and emotionally rich process of discerning meaning within God's word. The questions remain, inviting continued research and reflection and allowing the profound story of Naomi, Ruth, and Boaz to resonate with me long after the reading is finished.
[1] Eugene H. Peterson, Eat This Book: A Conversation in the Art of Spiritual Reading (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2006), 82
