Analysis of vv. 1-6:

1)     Naomi was correct in her assessment of Boaz’s determination to resolve the matter as expeditiously as possible.

2)     Boaz went up to the city gate, sat down and waited to meet the “closer” redeemer (“gaal”- trans. “close relative”).

3)     The area in the near vicinity of the city gate frequently served as a forum for judicial matters, public meetings, and business transactions.

4)     Before too long the redeemer passed by and Boaz approached him.

5)     He said, “Turn aside, friend, sit down here” and the redeemer sat down.

6)     The word translated “friend” is a Hebrew idiom that may be translated, “So-and-so” (“peloni almoni”).

7)     The idiom was used when a name is unknown or avoided with the latter applicable in our verse.

8)     Here the author doesn’t just leave the redeemer anonymous, but underscores his namelessness by the address, “So-and-so.”

9)     Next, Boaz summoned ten elders of the city in order to convene a legal assembly.

10) The “elders” of the city exercised important judicial and political roles throughout Israel’s history.

a)      In certain matters of dispute the elders listened to opposing parties present their cases, heard witnesses, examined evidence, and rendered decisions (Deut. 19:12,  25:7).

b)      However in our context, they were primarily serving as witnesses between Boaz and the nameless redeemer.

11) In v. 3 Boaz opens the negotiations by informing the redeemer about Naomi’s circumstances.

12) In a new development, we find out that Naomi possessed a piece of land and has to sell it because of her impoverished condition.

13) No information has been given as to how she came to possess it only that she must sell it.

14) “Sell” in v. 3 connotes surrendering one’s rights. Hence in selling the land, Naomi was surrendering her right to the land.

15)Boaz urged the redeemer to redeem the land or otherwise make his intentions known.

16) If the redeemer didn’t want the land, Boaz indicated he would redeem it.

17) It was extremely important that land remain within the family (Num. 36:1-12).

18) After listening to Boaz, the man readily agreed to redeem the land.

19) However in v. 5 Boaz explained that when he redeemed the land, he must also acquire Ruth.

20) The purpose is explicitly stated, “in order to raise up the name of the deceased on his inheritance.”

21) This was similar to a levirate marriage seen elsewhere in Scripture (cf. Gen. 38:8ff, Deut. 25:5-10).

22) In other words, the redeemer would have to raise up an heir for the deceased to inherit the land.

23) The nearer redeemer was now publicly caught in a quandary.

24)He had already publicly declared his willingness to redeem the land which functions to his advantage. That is, he would benefit from the produce of the property.

25) To now publicly declare his willingness to marry Ruth, raise an heir, which was to his disadvantage, and then subsequently neglect his obligation is to cast himself in an unfavorable light.

26) On hearing the inclusion of Ruth in the terms, the redeemer refused to redeem the land because he feared that it would ruin his own inheritance.

27) His words convey that his initial willingness to redeem the land and his subsequent unwillingness to marry Ruth had more to do with personal gain and less about taking care of a family member in distress.

28) It is interesting that Boaz chose this highly public forum to settle the matter.

29)It’s probable that he could have settled the issue of redemption with a few elders in a much less public forum.

30) Yet it is in this forum that Boaz chose to compel the nameless redeemer to face his full obligations as the closest redeemer.

31) Unwilling to fulfill his full responsibilities as the nearer redeemer, the man surrenders his “right of redemption” to Boaz.

Ruth 4:7-8 Now this was the custom in former times in Israel concerning the redemption and the exchange of land to confirm any matter: a man removed his sandal and gave it to another; and this was the manner of attestation in Israel. ⁸ So the redeemer said to Boaz, “Buy it for yourself.” And he removed his sandal.

Analysis of vv. 7-8:

1)     “Former times” describes a custom that was no longer practiced at the time the book was written (cf. Deut 2:10, 12, Judges 3:2).

2)     V. 7 forms a parenthesis and reveals the customary manner of attestation in Israel for the redemption/exchange of property during Boaz’s time in the period of the Judges.

3)     Specifically a man removed his sandals and gave them to another to confirm such a transaction.

4)     Although “sandal” is in the singular, both sandals are removed (cf. Josh 5:15, Isa. 20:2).

5)     The nearer redeemer formally gave up his right of redemption in v. 8, saying to Boaz, “Buy for yourself

6)     There is some debate as to who actually removed their sandal, the nearer redeemer or Boaz.

7)     The removal of the sandals is a symbol of:

a)     The transfer of the right to redeem the field and marry Ruth (by nearer redeemer)

OR

b)     To legitimate the transfer, the transfer of the sandals would be a symbolic payment (by Boaz).

8)     Either scenario is uncertain, but the natural interpretation of v. 8 is to understand that the subject of the first verb “said,” the nearer redeemer, is also the subject of the following verb, “And he removed [his sandals].”

Ruth 4:9-10 Then Boaz said to the elders and all the people, “You are witnesses today that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon. ¹⁰ “Moreover, I have acquired Ruth the Moabitess, the widow of Mahlon, to be my wife in order to raise up the name of the deceased on his inheritance, so that the name of the deceased may not be cut off from his brothers or from the court of his birth place; you are witnesses today.”

Analysis of vv. 9-10:

1)     In v. 9 Boaz addresses the elders but also all those people who had evidently assembled to observe the proceedings.

2)     He reminded those assembled that they were witnesses of the transaction that had just taken place.

3)     The term “witness” refers to someone who is witness to a fact or to an event, and who is able to confirm it in case of doubt.

4)     To those in the forum, Boaz formally asserts his acquisition of all that belonged to Elimelech, Chilion, and Mahlon from Naomi.

5)     In v. 10 he further asserts the acquisition of Ruth as his wife.

6)     Here Boaz refers to Ruth as “the Moabitess, the widow of Mahlon.” Such an address is appropriate in the public setting of a formal legal proceeding.

7)     He reiterates his purpose in marrying Ruth.

a)     To raise up descendants for the deceased on his inheritance.

b)     To preserve the name of the deceased among is people (cf. Deut. 25:6).

8)     Boaz repeats the summons to the legal forum to bear witness to his assumption of the right to redeem the land and marry Ruth, forfeited by the nearer redeemer.

9)     Such a repetition is solemn and provides emphasis to the proceedings.

Ruth 4:11-12 And all the people who were in the court, and the elders, said, “We are witnesses. May YHWH make the woman who is coming into your home like Rachel and Leah, both of whom built the house of Israel; and may you achieve wealth in Ephrathah and become famous in Bethlehem. ¹² “Moreover, may your house be like the house of Perez whom Tamar bore to Judah, through the offspring which YHWH shall give you by this young woman.”

Analysis of vv. 11-12:

1)     The people responded to Boaz, “We are witnesses.”

2)     Their response comprised an established legal response (cf. 1 Sam. 12:5).

3)     Furthermore, the people pronounced a blessing of fertility on Ruth that she would be like Rachel and Leah.

4)     Both of whom are said to have “built the house of Israel.”

5)     This is no overstatement since the twelve sons of Israel were born to Leah and Rachel and their maids, Bilhah and Zilpah (Gen. 29:32-30:24, 35:18, 23-26).

6)     The people then pronounced a dual blessing upon Boaz, “may you achieve wealth in Ephrathah and become famous in Bethlehem.”

a)     Boaz was already a man of great wealth, ability, and honor (Ruth 2:1).

b)     Hence this blessing expresses the desire for Boaz’s descendants to continue to flourish and gain renown.

7)     In a parallel blessing in v. 12, the people wished that his family would be like the family of Perez, the offspring of Tamar and Judah (Gen. 38:29, 1 Chron. 2:5).

8)     Perez was intentionally named because he was an ancestor of the house of Judah, the pre-eminent tribe of Israel.

9)     Note that that God would be the ultimate source of their offspring.

Ruth 4:13-22 So Boaz took Ruth, and she became his wife, and he went in to her. And YHWH enabled her to conceive, and she gave birth to a son. ¹⁴ Then the women said to Naomi, “Blessed is YHWH who has not left you without a redeemer today, and may his name become famous in Israel. ¹⁵ “May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” ¹⁶ Then Naomi took the child and laid him in her lap, and became his nurse. ¹⁷ And the neighbor women gave him a name, saying, “A son has been born to Naomi!” So they named him Obed. He is the father of Jesse, the father of David. ¹⁸ Now these are the generations of Perez: to Perez was born Hezron, ¹⁹ and to Hezron was born Ram, and to Ram, Amminadab, ²⁰ and to Amminadab was born Nahshon, and to Nahshon, Salmon, ²¹ and to Salmon was born Boaz, and to Boaz, Obed, ²² and to Obed was born Jesse, and to Jesse, David.

Analysis of vv. 13-22:

1)     The author succinctly describes the marriage of Boaz and Ruth. This is followed by the news that God blessed Ruth and enabled her to conceive and give birth to a son.

2)     No details are given about their marriage or how much time elapsed between the marriage and the birth of their first son.

3)     Clearly God dealt graciously with Ruth and transformed her difficult, tenuous circumstances into one of security and blessing.

4)     Bear in mind that all of this happened in a short amount of time following her arrival in Bethlehem.

5)     In vv. 14-15, the women of Bethlehem describe the significance of the birth of this child for Naomi.

6)     They initially describe the child’s importance to her by designating him her “redeemer.”

7)     Note that it is God who blessed Naomi by not leaving her without a “redeemer” (“gaal”).

8)     Our term “redeemer” in v. 14 is used in a general sense (i.e. to deliver a relative from adverse circumstances).

9)     Further they expressed the hope that the he would one with a great reputation in Israel (“may his name become famous”).

10)The women further expressed their desire to Naomi that the child would become a “restorer of life and a sustainer of your old age.”

11)“Restorer of life” is literally “one who brings back life.”

12)They express confidence that the child will ultimately exhibit the exemplary character of his mother, Ruth.

13) Ruth, as they pointed out to Naomi, loved her and is better than seven sons.

14) The idiom “better than seven sons” means Ruth was invaluable or priceless because of her love and devotion to Naomi.

15)For Naomi, events have come full circle. Death and emptiness have now been replaced by fullness and life (1:3-5, 21).

16) Like Ruth, Naomi was the recipient of God’s grace and abundant blessings.

17) In v. 16 she takes her grandson and became his nurse.

18) “Nurse” refers to the role of caregiver and guardian.

19) The neighbor women in their delight over Naomi’s reversal of circumstances, name the child Obed. His name was certainly fitting as it means “servant, guardian, provider.”

20)The author further indicates that Obed was the father of Jesse, the father of David.

21) The genealogy in vv. 18-22 provides a fitting epilogue to the narrative of Ruth as a whole.

22) It provides a fulfillment of the blessings of the legal assembly in 4:11-12.

23)Secondly, the son provided to Ruth was the grandfather of the great king David and ultimately the distant ancestor of David’s greater Son, Christ (Matt. 1:5-6, 16).

24)God’s blessings and care for a single family has been expanded and now concerns the entire nation through David’s future reign.

End: Chapter 4.

Analysis of vv. 1-5:

1)     We are not told how much time had lapsed between the end of the harvest until Naomi’s question in 3:1.

2)     “To seek” connotes a person’s earnest seeking of something or someone which exists or is thought to exist.” The thing being sought may be concrete or abstract.

3)     Our term “security” means a resting place, a state of being settled in, security.

4)     “Security” connotes the security and benefits found in marriage especially for a young widow.

5)     “To go well with her” suggests happiness and blessing (Gen 40:14, Deut. 4:40, 12:28).

6)     Naomi’s motives appear unselfish as she attempts to help out Ruth for a change.

7)     Parents, in this case Naomi, were frequently involved with working out the details of a marriage (Gen. 24:3-4, 34:4, Judges 14:2).

8)     In v. 2 Naomi plays the role of matchmaker for Ruth.

9)     Naomi obviously had given forethought to a feasible strategy to approach Boaz.

10)She had interpreted Boaz’s kindness as an indication of a favorable disposition towards Ruth and a possible willingness to act as a kinsman-redeemer.

11)Perhaps by this time she had witnessed a growing attraction between the two.

12) As a result she devised a plan whereby Boaz might know of Ruth’s willingness to marry him.

13)She begins with a rhetorical question to point out that Boaz as a relative was eligible.

14)The term translated “kinsman” only occurs in v.2 (“modaath,” relative, kinsman).

15)It appears to be a general term for a relative. Naomi has already established that Boaz is not just any relative, but one who was able to function as a kinsman-redeemer (Ruth 2:20).

16)It was Boaz who could redeem her daughter-in-law.

17)She reveals to Ruth that he will be winnowing barley at the threshing floor that very night.

18)Naomi instructs Ruth to beautify herself by washing, anointing herself and putting on her best clothes.

a)     “Washing” refers to the general bathing of the body with water.

b)     The act of anointing, specifically anointing with oil, frequently carries a technical or ceremonial sense (Ex. 29:7, 1 Sam. 9:16).

c)     However, Naomi is referring to Ruth anointing herself with perfumed oil. Instead of “anoint yourself,” the preferred translation is “put on perfumed oil.”

d)     Due to the hot climate and scarcity of water, bathing was an occasional luxury. Therefore, perfumed oil was used as a cosmetic to counteract body odors

e)     The word translated “best clothes” is a general term used for an outer garment or cloak and is not used in the O.T. to refer to fine clothing. Translate “cloak” (“simlah,” Ex. 19:10, Judges 8:25).

f)      The cloak would have been of sufficient size to cover oneself when sleeping (cf. Ex. 22:27).

19) This goes beyond Ruth making herself presentable to Boaz.

20) Naomi’s instructions to her daughter-in-law meant that Ruth should end her period of mourning.

a)     In a parallel passage after the death of his son, David washed, put on perfumed oil, and changed his cloak thus signifying the end of his fasting/mourning (1 Sam. 12:20).

b)     It is clear from other passages that mourning practices involved refraining from washing oneself or anointing oneself with oil along with wearing garments which  identified one as being a widow (Gen. 38:14, 19, 2 Sam. 14:2).  

21)The change of her appearance would signify to Boaz both her availability and the seriousness of her intentions.

22)Naomi further instructs Ruth go to the threshing floor, but not to approach Boaz until after he finished eating and drinking.

23)It is probable that she thought Boaz would be most receptive at that point (cf. 3:7).

24) For her part Ruth was directed to observe where Boaz slept.

25)Once he was asleep, she was approach Boaz, uncover his feet and lie down.

26) Naomi gives no instructions about verbal communication with Boaz, presuming that he would tell her what to do.

27)The term “uncover” refers to exposing something which otherwise is normally concealed.”

28)Some interpreters consider the phrase, “uncover his feet” as a euphemism for illicit sex based on other passages with “uncover” (Lev. 18:6, 20:11, Deut. 22:30).

29)Although it is true that “uncover” is used in context involving prohibited sexual activity, there is nothing in this context that would warrant such an interpretation.

a)     Judging from their words and actions before and after “operation threshing floor,” both Ruth and Boaz demonstrate integrity.

b)      Boaz would hardly have deemed her a “woman of excellence” if they had sexual intercourse nor would he be considered a man of great character (2:1, 3:11).

c)     Furthermore, such an interpretation would make Naomi an instigator of sexual misconduct.

30)The circumstances are filled with sexual overtones with a lone woman approaching a man at night, uncovering his feet and lying by him where he slept. Yet sexual overtones do not necessarily equate to sexual profligacy. 

31)Uncovering Boaz’s feet is a symbolic expression of her desire to marry. Naomi calculated that Boaz would understand this and then make his wishes known.

32)In v. 5 Ruth agrees to do all that her mother-in-law has instructed once again demonstrating her trusting commitment to Naomi.

33) Bear in mind that the plan put into action by Naomi could result, as far as Ruth could know, in some unfavorable eventualities vastly different than what was intended (e.g. intentions dismissed as delusions of grandeur).

34) Nevertheless she trusted Naomi, and significantly, Ruth knew Boaz’s character.

Ruth 3:6-13 So she went down to the threshing floor and did according to all that her mother-in-law had commanded her. ⁷ When Boaz had eaten and drunk and his heart was merry, he went to lie down at the end of the heap of grain; and she came secretly, and uncovered his feet and lay down. ⁸ And it happened in the middle of the night that the man was startled and bent forward; and behold, a woman was lying at his feet. ⁹ And he said, “Who are you?” And she answered, “I am Ruth your maid. So spread your covering over your maid, for you are a redeemer.” ¹⁰ Then he said, “May you be blessed of YHWH, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. ¹¹ “And now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of excellence. ¹² “And now it is true I am a redeemer; however, there is a redeemer closer than I. ¹³ “Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as YHWH lives. Lie down until morning.”

Analysis of vv. 6-13:

1)     The verses that follow describe how Ruth carried out Naomi’s plan.

2)     As Naomi had anticipated, Boaz ate and drank and his heart was merry (lit: “his heart was good”).

3)     This idiom expresses a feeling of euphoria and well being resulting from a wide variety of causes (1 Kings 8:66, Judges 18:20 cf. Eccl. 11:9).

4)     It is similar to our expression, “he is at peace with the world.”

5)     In other contexts, as here, the feeling of well-being is brought about food and drink (Judges 19:6, 22, 1 Kings 21:7).

6)     From this we must not infer that Boaz was drunk, merely in a state of well being.

7)     Happy and satisfied, Boaz went to sleep at the end of a heap of grain.

8)     Under cover of darkness, Ruth quietly went to Boaz, uncovered his feet, and lay down.

9)     Stealth was important to avoid disturbing Boaz and attracting the attention of anyone else in the vicinity.

10)It’s unclear whether Boaz was alone and completely unattended. One would expect him as a wealthy landowner to have servants around.

11) Evidently he was sufficiently isolated from others, perhaps by a large heap of grain, to allow Ruth to go unnoticed.

12) In the middle of the night, Boaz was startled and awoke suddenly and discovered someone was sleeping next to him. This was definitely a surprise!

13)The verb “startled” primarily refers to trembling from emotional agitation as a result of an unusual circumstance (e.g. Isaac trembled or was startled when he found out that he had inadvertently blessed Jacob and not Esau- Genesis 27:33 “Then Isaac trembled violently, and said, “Who was he then that hunted game and brought it to me, so that I ate of all of it before you came, and blessed him? Yes, and he shall be blessed.”, the priest Eli was agitated when he was waiting for the ark of God- 1 Samuel 4:13 When he came, behold, Eli was sitting on his seat by the road eagerly watching, because his heart was trembling for the ark of God. So the man came to tell it in the city, and all the city cried out.).

14)There is definitely a nuance of fear involved. It was the middle of the night and he woke up out of a dead sleep and realized someone was sleeping next to him.

15)The cause of his startlement is unspecified (e.g. bad dream, the awareness of someone near him, etc).

16)It was dark and he couldn’t discern the identity of this person so he asked, “Who are you?”

17)Ruth immediately identified herself as “your maid” which is a general term for a female slave or maid-servant.

18) Here she designates herself as his “maid” in a figurative sense. A wife or prospective wife often referred to herself or was referred to in this manner in relation to her man (cf. 1 Sam. 25:24, 1 Kings 1:17).

19) After identifying herself Ruth modifies the plan; instead of waiting for Boaz to tell her what to do, she tells him what to do.

20) She adds, “Spread your covering over your maid, for you are a close relative.”

21) “Spread your covering over your maid” is an idiom expressing her desire to marry him.

22)She further reminds him that he is a “close relative” which should be translated “redeemer” as in 2:20 (“gaal,” cf. Ruth 4:14 Then the women said to Naomi, “Blessed is the LORD who has not left you without a redeemer today, and may his name become famous in Israel., Psalm 78:35 And they remembered that God was their rock, And the Most High God their Redeemer.).

23)By calling him a “redeemer” she is reminding him of his responsibility to redeem his relatives from danger or difficulty (cf. Exodus 6:6 “Say, therefore, to the sons of Israel, ‘I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments.).

24)The bold plan has now been executed. How will Boaz react?

25) Boaz is flattered and pronounces a blessing on Ruth.

26) He commended her by saying, “You have shown your last kindness to be better than the first…”

27)Once again the word “kindness” is used in our context. As previously noted, depending on the context, it may refer to “lovingkindness, kindness, mercy, loyalty, unchanging love” (“chesed,” 1:8, 2:20).

28)Ruth’s “last kindness” refers to her marriage proposal and her refusal to pursue “after young men, whether poor or rich.”

29)“Young men” refers to fully-grown, strong, vigorous men (“bachur,” Judges 14:10, 1 Sam. 8:16).

30)Her “first” kindness refers to loyalty and commitment to Naomi.

31) Boaz’s words raise the question, “How is a marriage proposal better in a moral sense than showing kindness to one who is in anguish?”

32)Quite simply, it is not. Showing kindness to Naomi was superior (Prov. 3:3, 19:22, 21:21).

33) This appears to be an intentional overstatement or hyperbole by Boaz and therefore not to be taken literally.

34)Boaz was surprised and is here emphasizing his gratitude for Ruth’s proposal.

35)In v. 11 Boaz sought to allay any immediate fears Ruth might have had over this encounter by saying, “Do not fear. I will do for you whatever you ask.”

36) He further praised her by adding, “All my people in the city know that you are a woman of excellence.”

37)A “woman of excellence” connotes strength, ability, and virtue and stresses the quality of Ruth’s character (“chayil” cf. Prov. 12:4, 31:10, 29-“nobly”).

38)Ruth’s exemplary character was common knowledge to the people of Bethlehem.

39) Clearly she had a fantastic witness of the life.

40)The term translated “excellence” was the same word used to describe the worthiness of Boaz in 2:1.

41) However in v. 12 Boaz informs Ruth, “there is a redeemer closer than I.”

42)As an honorable man, Boaz made sure to respect the rights of the nearer kinsman by giving him the option to redeem Ruth first.

43) If the other kinsman was unwilling, Boaz pledged to Ruth that he would redeem her.

44)He backed up his pledge with an oath, “As YHWH lives!”

45) The emphatic oath signified and ensured Boaz’s commitment to Ruth’s welfare.

46) Boaz directs Ruth spend the night and leave in the morning.

47)In view of the exemplary character of both Ruth and Boaz, it is unwarranted to presume that events at the threshing floor involved a romantic liaison.

48) He directed her to stay in order to protect her person and reputation.

Ruth 3:14-18 So she lay at his feet until morning and rose before one could recognize another; and he said, “Let it not be known that the woman came to the threshing floor.” ¹⁵ Again he said, “Give me the cloak that is on you and hold it.” So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. ¹⁶ And when she came to her mother-in-law, she said, “How did it go, my daughter?” And she told her all that the man had done for her. ¹⁷ And she said, “These six measures of barley he gave to me, for he said, ‘Do not go to your mother-in-law empty-handed.’” ¹⁸ Then she said, “Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today.”

Analysis of vv. 14-18:

1)     Ruth remained at Boaz’s feet until early morning.

2)     She arose to leave before daybreak while it was still dark enough to remain unrecognized with Boaz’s encouragement, “Let it not be known that” she had been there.

3)     This was a precautionary measure to prevent gossip and unfounded speculation regarding the nature of her visit.

4)     Ever generous and thoughtful, Boaz filled Ruth’s cloak with a large quantity of barley.

5)     She departed from the threshing floor and went back into the city to Naomi.

6)     Once Ruth was home, Naomi eagerly sought to know the outcome with Boaz asking, “How did it go my daughter?”

7)     Ruth filled her in on the details and added in regard to the barley that Boaz instructed her, “Do not go to your mother-in-law empty-handed.”

8)     The term “empty-handed” also translated “empty” is the same word in the Hebrew used by Naomi to describe herself in 1:21 (“reqam”).

9)     The gift of barley symbolized that Naomi would share in Ruth’s fulfillment.

10) Her empty days filled with bitterness are about to end.

11) Naomi counseled Ruth to sit tight until Boaz had properly dealt with the other kinsman-redeemer.

12) Furthermore, she was confident the matter would be resolved that day.

13) Although there is a chapter remaining, these are the last recorded words of Naomi and Ruth.

End: Chapter 3.

Analysis of v. 1:

1)     V. 1 introduces Boaz as another principal character and establishes his relationship with Naomi.

2)     He is designated as a “kinsman” of her husband.

3)     The term translated “kinsman” possesses a range of meanings: “acquaintance, confidant, intimate friend, or relative.”

4)     The context of the book indicates that Boaz was more than just an acquaintance or intimate friend.

5)     He was a blood relative or kinsman from the same clan as Naomi’s deceased husband, Elimelech.

6)     The word translated “family” means “clan, extended family” (“mishpachah”).

7)     The language stresses Boaz’s kinship with Naomi through her husband.

8)     The meaning of “Boaz” as a personal name is uncertain. Other occurrences of “Boaz” refer to one of the pillars of Solomon’s temple which doesn’t supply any concrete clues as to the meaning (1 Kings 7:21).

9)     The author describes Boaz as “a man of great wealth.”

10)The words translated “great strength” is literally “mighty in strength” (“gibor chayil”).

a)     This expression is frequently used in a military context where it refers to a warrior; particularly one who has distinguished himself in combat (Judges 11:1 – trans. “valiant warrior”, 2 Chron. 32:21- trans. “mighty warrior”).

b)     In other contexts it may refer to wealth or ability (wealth: 2 Kings 15:20, ability: 1 Kings 11:28).

c)     Here in v. 1, it connotes not only wealth, but also ability and honor.

11) From v. 1 we learn that Boaz possessed a high social standing and a sterling reputation in the community.

Ruth 2:2-3 And Ruth the Moabitess said to Naomi, “Please let me go to the field and glean among the ears of grain after one in whose sight I may find favor.” And she said to her, “Go, my daughter.” ³ So she departed and went and gleaned in the field after the reapers; and she happened to come to the portion of the field belonging to Boaz, who was of the family of Elimelech.

Analysis of vv. 2-3:

1)     The author once again points out Ruth’s Moabite ancestry.

2)     “Please let me go” is a polite request, frequently addressed to someone in a position of authority or respect.

3)     Evidently Ruth regards herself under Naomi’s authority.

4)     As widows, both Ruth and Naomi lacked the means to support themselves, so Ruth takes the initiative.

5)     She desired to go to the fields to glean among the ears of grain.

6)     The Mosaic Law allowed the poor, the resident alien, the orphan, and the widow the right to glean left over ears of grain following a harvest (Lev. 19:9-10, 23:22, Deut. 24:19-21).

7)     However, Ruth words, “after one in whose sight I may find favor” implies that the refusal of this right was a very real possibility.

8)     In other passages Israel is condemned for the oppression of the needy and widows (Isa. 1:23, 10:2, Psa. 94:6).

9)     Remember this account occurs during the period of the Judges when gross disobedience of the Law was prevalent.

10) Therefore she hoped to glean behind one who would graciously permit it.

11) Naomi granted her permission to go with the affectionate address, “Go, my daughter.”

12) Ruth then went out and gleaned in the field behind the reapers.

13) Unbeknownst to Ruth, she was gleaning in the portion of the field which belonged to Boaz.

14) The phrase translated, “she happened to come to” doesn’t indicate that “luck” or “chance” were involved.

15) By this phrase the author means that Ruth didn’t intend to find Boaz’s field.

16) She didn’t even know Boaz at his point as the following verses will make clear.

17) Of all the fields in which she could have gleaned, Ruth was “led” by God to the one which belonged to Boaz.

18) That this is the view held by the author finds support from the way he attributes various events to Divine causality (cf. Ruth 1:6, 4:13).

19) Simply, God is in control of all things (Isa. 45:1-8, Lam. 3:37-38, cf. Matt. 6:25-34, Rom. 8:28).

20) At the end of v. 3 the author reminds us that Boaz was from the family of Elimelech.

Ruth 2:4-7 Now behold, Boaz came from Bethlehem and said to the reapers, “May YHWH be with you.” And they said to him, “May YHWH bless you.” ⁵ Then Boaz said to his servant who was in charge of the reapers, “Whose young woman is this?” ⁶ And the servant in charge of the reapers answered and said, “She is the young Moabite woman who returned with Naomi from the land of Moab. ⁷ “And she said, ‘Please let me glean and gather after the reapers among the sheaves.’ Thus she came and has remained from the morning until now; she has been sitting in the house for a little while.”

Analysis of vv. 4-7:

1)     The interjection, “Now behold” calls attention to the arrival of Boaz.

2)     Boaz greets the reapers with a conventional greeting, “May YHWH be with you.”

3)     The reapers replied with a similar greeting, “May YHWH bless you.”

4)     After his arrival Ruth caught his eye and he queried his servant or foreman, “Whose young woman is this””

5)     The term “young woman” usually refers to a youthful and marriageable woman (cf. Gen. 24:14, Est. 2:9).

6)     The question is literally “To whom does this young woman belong?”

7)     Such a question was natural as women typically didn’t possess independent status in Israel’s patriarchal society.

8)     A young woman was under the authority of her father when unmarried and her husband when married (Gen. 24:47 cf. 1 Cor. 7:36, Eph. 5:23).

9)      Boaz was informed that Ruth was the Moabite woman who had returned with Naomi.

10) His foreman added that Ruth had asked for permission to glean.

11) She asked even though it was her right under the law.

12)The last phrase of v. 7 is difficult to translate. Apparently Ruth had worked steadily from the time she came in the morning until Boaz arrived; only taking a short break in the house.

13)Exactly how long she worked is not revealed.

14)The term “house” is more likely a reference to some type of temporary shelter set up to shelter those who worked in the fields, rather than a permanent residence. 

Ruth 2:8-10 Then Boaz said to Ruth, “Listen carefully, my daughter. Do not go to glean in another field; indeed, do not pass over the boundaries of this one, but stay here with my maids. ⁹ “Let your eyes be on the field which they reap, and go after them. Indeed, I have commanded the servants not to touch you. When you are thirsty, go to the water jars and drink from what the servants draw.” ¹⁰ Then she fell on her face, bowing to the ground and said to him, “Why have I found favor in your sight that you should take notice of me, since I am a foreigner?”

Analysis of vv. 8-10:

1)     Boaz now addresses Ruth directly with “Listen carefully, my daughter.”

2)     “My daughter” implies an age difference between Boaz and Ruth.

3)     Boaz commands her not to go to another field to glean.

4)     Rather than “Do not go on from this one” the preferred translation of the Hebrew is “Indeed do not pass over the boundaries of this one.”

5)     Boaz’s warning to Ruth was necessary because sometimes fields were not separated by clearly defined boundary marks.

6)     He desired to prevent her from unintentionally glean in another person’s portion.

7)     Furthermore, he directs Ruth to stay here, on his land, with his maids.

8)     The verb translated “stay” means “to cling to or stick to.” In other words, Ruth was to follow his maids very closely.

9)      Normally those who gleaned the fields would move in after the reapers vacated a field.

10)However, Ruth was directed to follow along with the maids (female reapers) as they worked in the reaping.

11) Normally the female reapers followed behind their male counterparts binding the cut grain into bundles.

12) Boaz also assured Ruth of protection by commanding his servants not to touch her.

13) Our word “touch” in v. 9 means “to touch violently, to strike, to interfere with” (Gen. 26:29, Josh. 9:19).

14) She was free to follow along without fear of physical reprisal or interference.

15) When she was thirsty, Ruth was also allowed to drink from the water provided for the workers.

16) This was far above what the typical “gleaner” was allowed. Demonstrating his mercy and generosity Boaz provided her with food, protection, and refreshment.

17)Ruth is so completely stunned and perplexed by this incredible kindness that she bowed to the ground in gratitude.

18) The gesture is used for greeting, paying homage, and as here, an expression of gratitude (Gen. 48:12, 2 Kings 4:37).

19) She asked Boaz how it is that she as a foreigner could be so favored by him.

Ruth 2:11-14 And Boaz answered and said to her, “All that you have done for your mother-in-law after the death of your husband has been fully reported to me, and how you left your father and your mother and the land of your birth, and came to a people that you did not previously know. ¹² “May YHWH reward your work, and your wages be full from YHWH, the God of Israel, under whose wings you have come to seek refuge.” ¹³ Then she said, “I have found favor in your sight, my lord, for you have comforted me and indeed have spoken kindly to your maidservant, though I am not like one of your maidservants.” ¹⁴ And at mealtime Boaz said to her, “Come here, that you may eat of the bread and dip your piece of bread in the vinegar.” So she sat beside the reapers; and he served her roasted grain, and she ate and was satisfied and had some left.

Analysis of vv. 11-14:

1)     Although he initially didn’t recognize her as they had yet to meet, Boaz had been completely informed about Ruth.

2)     Obviously the news about Ruth and Naomi had spread rapidly through Bethlehem.

3)     He was fully aware of “all” that she done for Naomi as well as her abandonment of her own family and country to come to live in a foreign land.

4)     His words are reminiscent of God’s words when He called Abram (Gen. 12:1).

5)     In v. 12, Boaz pronounces a blessing on Ruth.

6)     He entreated God to reward her work and that her wages be full.

7)     Depending on the context, the term “work” may refer to “daily labor, achievement, a deed, or conduct” (Psa. 104:23, Prov. 20:11, 21:8).

8)     In our context Ruth’s praiseworthy conduct towards Naomi is in view.

9)     “May your wages be full” refers to full and complete blessing from God (i.e. a full reward).

10) She had sacrificed her family and all that was familiar in order to serve Naomi and this indeed was worthy of blessing.

11) The 2^nd half of v. 12 contains a vivid idiom that portrays her faith.

12) Ruth had sought refuge under God’s wings like a small bird under the wings of its mother (Deut. 32:7, Matt. 23:37).

13) Figuratively the idiom depicts God as the protector (Psa. 36:7, 57:1, 91:4).

14) Ruth responded with humility and was grateful for his kind words.

15) “Spoken kindly” is literally “speak to the heart” which is an expression with a variety of meanings. Here, “to speak reassuringly or encouragingly” to those who need it (Gen. 50:21, 2 Chron. 32:6).

16) Boaz had relieved Ruth’s thinking and encouraged her, for she was a destitute foreigner who had gone out to glean, uncertain about the circumstances she would encounter.

17) Although she didn’t have the social standing of even one of his maidservants, Boaz still acted out of genuine concern for her.

18) In v. 14 he continued his kindness to Ruth by inviting her to a meal with the other harvesters.

19) Her portions were more than enough so that she had “leftovers.” 

Ruth 2:15-17 When she rose to glean, Boaz commanded his servants, saying, “Let her glean even among the sheaves, and do not insult her. ¹⁶ “And also you shall purposely pull out for her some grain from the bundles and leave it that she may glean, and do not rebuke her.” ¹⁷ So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah of barley.

Analysis of vv. 15-17:

1)     When Ruth arose from her meal, Boaz gave further orders to his servants.

2)     As their authority, Boaz expected the obedience of his servants.

3)     He ordered his servants to allow her to glean among the sheaves. That is among the rows of fallen grain.

4)     This would allow Ruth to gather some of the choice grain.

5)     Boaz also adds, “Do not insult her.”

6)     In Ruth’s case, the term refers to the “wounding of the spirit through public humiliation” via verbal attacks.

7)     In v. 16, Boaz restates to his servants in more detail what he expects from them.

8)     From the tied up bundles of grain, they were to purposely pull out stalks of grain and leave them for Ruth to collect.

9)     She would then be able to collect full heads of grain and not merely the leftovers.

10) Once again we see Boaz was providing for Ruth beyond what the Law required.

11)Furthermore, they were not to “rebuke” her.

12)Specifically, they were not to rebuke her for gleaning in an otherwise restricted area.

13)Ruth continued to glean until evening at which point she separated the grain from the chaff or stalks.

14) This was typically accomplished by beating the stalks of grain with a stick (Judges 6:11).

15) Due to Boaz’s generosity, Ruth was able to glean about an “ephah of barley.”

16) This was an extremely large portion for a person to glean in a day.

17) By modern equivalents, an ephah was approx. 30 pounds and was enough to last for many days if not weeks.

18) Take note that God is working through Boaz to provide comfort and sustenance for Ruth and Naomi.

Ruth 2:18-23 And she took it up and went into the city, and her mother-in-law saw what she had gleaned. She also took it out and gave Naomi what she had left after she was satisfied. ¹⁹ Her mother-in-law then said to her, “Where did you glean today and where did you work? May he who took notice of you be blessed.” So she told her mother-in-law with whom she had worked and said, “The name of the man with whom I worked today is Boaz.” ²⁰ And Naomi said to her daughter-in-law, “May he be blessed of YHWH who has not withdrawn his kindness to the living and to the dead.” Again Naomi said to her, “The man is our relative, he is our redeemer.” ²¹ Then Ruth the Moabitess said, “Furthermore, he said to me, ‘You should stay close to my servants until they have finished all my harvest.’” ²² And Naomi said to Ruth her daughter-in-law, “It is good, my daughter, that you go out with his maids, lest others fall upon you in another field.” ²³ So she stayed close by the maids of Boaz in order to glean until the end of the barley harvest and the wheat harvest. And she lived with her mother-in-law.

Analysis of vv. 18-23:

1)     After a full day in the fields, Ruth made her way back home.

2)     With such a large supply of gleanings, Naomi couldn’t fail to notice.

3)     Ruth also gave to Naomi the left over roasted grain from her meal with Boaz (2:14).

4)     The proper name “Naomi” is absent in the Hebrew, but is supplied in translation to prevent confusing the feminine pronouns.

5)     Startled by the large amount of grain, Naomi excitedly asks Ruth where she worked.

6)     It’s evident that she didn’t anticipate such provisions.

7)     Immediately following her question, Naomi pronounces a blessing upon whoever had taken notice of Ruth.

8)     The verb translated “be blessed” means to be provided with power for success, prosperity, longevity, etc (Gen 1:28ff, Psa.67:6, 107:38).

9)     Although left unsaid by Naomi, God would be the one to bestow the blessings, since He is the ultimate source (Job 1:10, 42:12, Psa. 5:12).

10)Various principles regarding His blessings:

a)     His bestowal of blessing is contingent upon one’s obedience and trust in Him (Deut. 7:12ff, Jer. 17:7, James 1:12, 25, 5:11, Rev. 1:3). 

b)     His blessing is frequently contrasted by cursing which is a consequence of disobedience (Deut. 11:26-27, 30:19, Prov. 3:33, Heb. 6:7-8).

11)In v. 19 “took notice” carries the nuance of regarding someone with or for good (“nakar” cf. 2:10, Jer. 24:5).

12)At this point as the readers, we see that each of the women knows more than the other.

13) Ruth knows that she worked for Boaz but has no clue as to who Boaz is, while Naomi has no idea that her daughter-in-law worked all day with Boaz, but knows full well who he is.

14) Ruth disclosed that she had worked in the field of Boaz.

15) Naomi repeats her blessing now knowing to whom it should applied.

16)The identification of the pronoun, “he” in “May he blessed” is Boaz.

17)However the precise identification of the pronoun “who” is less clear.

a)     Is it Boaz or God who has not “withdrawn his kindness?”

b)     As noted previously in chapter 1, the Hebrew term translated “kindness” has a wide range of meanings (“chesed”).

c)     Depending on the context, it may also be translated as “lovingkindness, kindness, mercy, loyalty, unchanging love.”

d)     Both God and man may demonstrate “kindness” as Naomi alluded to in 1:8 (Gen 24:27, Psa. 136:1ff, also see 3:10 where Ruth is again commended for her kindness).

e)     It would seem more likely at this point that Naomi is referring to Boaz in light of his extraordinary kindness and provision, but a concrete identification is problematic.

18)She notes that kindness hasn’t been withdrawn “to the living” referring to Ruth and herself and “to the dead,” referring to Elimelech.

19)“Kindness to the dead” must be understood in light of the kinship between Elimelech and Boaz.

20) Naomi reveals that not only is Boaz a relative, but “one of our closest relatives.”

21) The translation “closest relatives” is literally “redeemer” (“gaal”).

a)      The primary meaning of the root is to do the part of a kinsman and thus redeem his relatives from danger or difficulty; the term is sometimes translated “kinsman-redeemer” (Lev. 25:25, 48, Num. 35:12- trans. “avenger”, Ruth 3:13, 4:8).

b)     Here Naomi refers to that family member who has a moral responsibility to come to the aid of family members in need. Translate “He is our redeemer.”

c)     Based on his generosity and kindness, Naomi surmises that Boaz is willing to take on this responsibility.

22) By her reaction, it appears there is a rebirth of hope for Naomi.

23) The attitude and actions of Boaz had at least taken an edge off of her bitterness.

24) Ruth added that Boaz had invited her to remain in his field and glean under the protection of his servants until the harvest was finished.

25) Naomi encouraged Ruth and reminded her of the possible dangers awaiting an unprotected gleaner in another field.

26) Specifically the danger was that others would “fall upon” her.

27) “To fall upon” someone means to assault or confront with the intent to kill (“paga,” Judges 8:21, 15:12, 18:25).

28) Staying close to the servants was certainly sound advice especially during the lawless period of the Judges.

29) Ruth proceeded to heed the advice and finished out the harvest living with Naomi.

End: Chapter 2.

Analysis of vv. 1-2: 

1)     The author sets the timeframe of the book with his opening statement, “Now it came about in the days when the judges governed” (lit: “in the days of the judging of the judges”). 

2)     There was a “famine” in the land (“raab,” famine, hunger). 

3)     No causes are given for the famine in the text. Some possibilities: 

a)     Since this was during the period of the judges, the famine may have been caused by the depredations of the Midianites and their allies prior to Gideon’s judgeship (Judges 6:1ff). 

b)     This in turn had been brought about because of Israel’s apostasy and persistent idolatry. 

c)     In other passages famines were sent upon the land by God as judgment for sin (e.g. idolatry, 1 Kings 16:30-17:1, Jer. 44:27 cf. Deut. 28:48, 32:24, 2 Kings 8:1, Jer. 11:22). 

d)     In light of the prevailing apostasy in Israel during this period, disobedience to God is evidently the primary cause of the famine. 

4)     Due to the famine, a man and his family left Bethlehem in Judah in order to sojourn in the land of Moab. 

5)     Presumably, Moab was unaffected by the famine or least not as severely. 

6)     The man’s family included his wife and two sons. 

7)     The phrase translated “in the land” refers to fields, pastures or territories of a tribe or of a people (“bisadey”- plural form). 

8)     Here the author uses it as a generic reference and not a specific location in Moab. 

9)     The basic meaning of the term translated “sojourn” is to dwell as an alien or to live among people who are not blood relatives (Gen 19:9, Judges 19:1, 16). 

10) This family of sojourners, since they lived among people to whom they had no blood ties or tribal association, had only the rights and status accorded them by the native populace, the Moabites. 

11)Apparently at this point in time Israel and Moab were at peace (cf. Judges 3:12). 

12) In v. 2 the family is identified as Elimelech, the husband, and his wife, Naomi along with their two sons, Mahlon and Chilion. 

a)     Elimelech: God is King. 

b)     Naomi : good, pleasant. 

c)     Mahlon and Chilion: meaning uncertain. 

13) They are also identified as “Ephrathites of Bethlehem in Judah” (“Ephrathi”). 

14) The designation “Ephrathite” refers to the following: 

a)     Members of the tribe of Ephraim (Judges 12:5, 1 Kings 11:26). 

b)     Ephrath(ah) was also an alternate name for Bethlehem (Gen. 35:19, Judges 4:11). 

c)     However, here the term refers a portion of people, perhaps a clan, which made up the population of Bethlehem (1 Sam. 17:12, Micah 5:2). 

15)“Bethlehem in Judah” is distinguished from the lesser known town in the territory of Zebulon in Northern Israel (Josh. 19:15). 

16) The author’s general introductory statements make no mention whether the move to Moab was right or wrong. 

17) However the unfolding events indicate that the move to Moab certainly wasn’t blessed by God and ended in calamity. 

18) Following the theme of the Judges period, Elimelech “did what was right in his own eyes” (Judges 21:25). 

19) In this case, abandoning Israel and taking up residence in the midst of a pagan nation, even during a famine, suggests a lack of faith (cf. Psa. 33:19, 37:19).
 

Ruth 1:3-5 Then Elimelech, Naomi’s husband, died; and she herself was left alone with her two sons. ⁴ And they married Moabite women; the name of the one was Orpah and the name of the other Ruth. And they lived there about ten years. ⁵ Then both Mahlon and Chilion also died; and the woman was left alone without her two children and her husband. 

Analysis of vv. 3-5: 

1)     V. 3 begins with death of Naomi’s husband, Elimelech. 

2)     The Hebrew text is emphatic and the verb “was left” (“shaar”) indicates the static action of surviving an elimination process. 

3)     Here, Naomi survived her husband and was left alone with her two sons. Translate, “She herself was left alone with her two sons.” 

4)     “And they married Moabite women.” is a translation of the Hebrew idiom, “they lifted up for themselves Moabite women.” 

5)     The wives are identified as Orpah, and Ruth respectively. 

6)     The precise meaning of their names is uncertain. 

7)     Although not denounced in the text and not specifically included in Deuteronomy, marrying Moabite women or pagan women in general was not acceptable (Deut. 7:3, Ezra 9:1-2 Now when these things had been completed, the princes approached me, saying, “The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands, according to their abominations, those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. ² “For they have taken some of their daughters as wives for themselves and for their sons, so that the holy race has intermingled with the peoples of the lands; indeed, the hands of the princes and the rulers have been foremost in this unfaithfulness.” Also 1 Kings 11:1ff, Neh. 13:23). 

8)     It is probable that the Hebrew form of the verb, “lived” indicates that it was the two sons and Naomi who lived there for ten years, rather than that the sons were married to the Moabite women for ten years. 

9)      V. 5 opens with the unexpected and unexplained death of Naomi’s sons. 

10) Now, Naomi, referred to as “the woman,” was left alone without her children and her husband. 

11) “Her children” expresses the poignancy of Naomi’s loss rather than the ordinary, “sons.” 

12) Evidently her sons were without any offspring. 

13)Vv. 3-5 contain parallels which highlight the theme of death and deprivation.[1] 

a)     V. 3: Elimelech, Naomi’s husband, died; and she was left alone with her two sons. 

b)     V. 5: Then both Mahlon and Chilion also died; and the woman was left alone without of her two children and her husband. 

14) Although there is no mention in the text that the death of Elimelech and the two sons was Divine punishment, they had pursued their own plans in disregard of God’s directive will by abandoning Israel and marrying pagan women respectively. 
 

Ruth 1:6-7 Then she herself arose with her daughters-in-law that she might return from the land of Moab, for she had heard in the land of Moab that YHWH had visited His people in giving them food. ⁷ So she departed from the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah. 

Analysis of vv. 6-7: 

1)     Following the unexpected deaths of her husband and sons, Naomi made preparations to leave. 

2)     She intended to return to her homeland, Israel. 

3)     The conjunction, “for” begins a causal clause that indicates the primary reason for Naomi’s return. 

4)     While in Moab, Naomi had heard that God blessed His famished people with food. 

5)     The author indicates that “YHWH had visited His people in giving them food.” 

a)     The basic meaning of the term translated “visited” (“paqad”) is to exercise oversight over a subordinate, either in the form of making a careful inspection or of taking action to cause a considerable change in the circumstances of the subordinate. 

b)     The change may be for better or worse. In our context the change in Israel, specifically Judah, was definitely for the better. 

c)     “His people” refers to the Jews. This designation portrays the covenant relationship between God and the Jews (“ami,” Gen. 17:1-9, Ex. 19:3-8, Josh. 24:1ff). 

d)     They are His people and He is their God (Lev. 26:12). 

e)     As far as the covenant is concerned, God has always been faithful to the Jews in spite of their unfaithfulness to Him (Lev. 26:44-45, Psa. 78:1ff). 

f)      This is especially evident during the Judges period even when the nation was mired in depravity. 

g)     Here, God provided them with food and in other passages, multiple deliverances from oppressors during this bleak period (Judges 2:1, 10-18). 

h)     His purpose in visiting or inspecting Israel was to give them food (“la’theth,” Qal inftv of purpose, “in order to give…”). 

6)     Naomi departed Moab with her daughters-in-law and headed back to Judah. 

7)     In vv. 6-7, the author is focusing on Naomi and not the daughter’s-in-law as she is the subject of the clauses, “she herself arose,” “she might return,” and “she had heard,” and “she departed.” 

8)     Naomi’s intentions are clear, but those of Ruth and Orpah are uncertain at this point. 
 

Ruth 1:8-10 And Naomi said to her two daughters-in-law, “Go, return each of you to her mother’s house. May YHWH deal kindly with you as you have dealt with the dead and with me. ⁹ “May YHWH grant that you may find rest, each in the house of her husband.” Then she kissed them, and they lifted up their voices and wept. ¹⁰ And they said to her, “No, but we will surely return with you to your people.” 

Analysis of vv. 8-10: 

1)     On their journey back to Judah, Naomi urged both Ruth and Orpah to return to their mother’s house. 

2)     The usual would be a return to their father’s house. Naomi appears to emphasizing that these young widows should return to their mother’s house and not stay with their mother-in-law. 

3)     Her parting wish was that YHWH would “deal kindly” with them as they had with her sons when they were alive and her. 

4)     The Hebrew term translated “kindly” has a wide range of meanings (“chesed”). 

5)     Depending on the context, it may also be translated as “lovingkindness, kindness, mercy, loyalty, unchanging love.” 

a)     Human relationships (Gen. 47:29, Ruth 3:10). 

b)     God to man (Ruth 2:20, Psa. 13:5, Lam. 3:22). 

6)     To demonstrate “kindness” as did Ruth and Orpah, was commendable (Prov. 3:3). 

7)     Naomi also expressed the hope that God would give them “rest” in a home with a new husband. 

8)     “Rest” connotes a settled, protected and secure life (“menuchah,” cf. 1 Chron. 22:9). 

9)     After these pronouncements, Naomi kissed them good-bye, at which point, they all began to sob loudly. 

10) The Hebrew indicates all the women were crying not just the daughters-in-law. 

11) It was a heart wrenching farewell for all. 

12) However, in v. 10, Ruth and Orpah refused to be separated from Naomi. 

13) In the Hebrew, the preposition “with you” precedes the verb, “we will return” which further emphasizes their faithfulness “chesed” to Naomi (lit: “No, with you we will return to your people!”, cf. Gen. 17:4).
 

Ruth 1:11-13 But Naomi said, “Return, my daughters. Why should you go with me? Have I yet sons in my womb, that they may be your husbands? ¹² “Return, my daughters! Go, for I am too old to have a husband. If I said I have hope, if I should even have a husband tonight and also bear sons, ¹³ would you therefore wait until they were grown? Would you therefore refrain from marrying? No, my daughters; for it is exceedingly more bitter for me than for you, for the hand of YHWH has gone forth against me.” 

Analysis of vv. 11-13: 

1)     Even after their pledge of loyalty, Naomi again instructs her daughters-in-law to return to their families. 

2)     She immediately poses some arguments to dissuade them. 

3)     Naomi’s arguments assume the law of the levirate marriage. 

4)     The levirate law provided for the marriage of a childless widow to a brother-in-law or to the closest male relative (Deut. 25:5-10, Ruth 4:1ff). 

5)     Naomi rhetorically points out that she is not pregnant with sons who, as the younger siblings of Mahlon and Chilion, would be obligated to marry their widowed sisters-in-law according to the levirate law (cf. Luke 20:28). 

6)     Yet again in v. 12, she forcefully orders them, “Return my daughters! Go…” 

7)     She asserts, “I am too old to have a husband.” That is, she is past the age of childbearing. 

8)     In order to reinforce her statement, she poses an impossible scenario in order stress why they should leave her. 

9)     Even if she was married and gave birth to sons that very night, did Ruth and Orpah really intend to wait and remain unmarried until the sons were grown? Of course not. 

10) Her point was that it would be absurd to wait. 

11) Furthermore, she concluded that her circumstances were far harder than that of her daughters-in-law. 

12) “Harder for me” is literally “exceedingly more bitter for me.” The latter translation more accurately reflects Naomi’s mental attitude (cf. Ruth 1:20). 

13) Additionally she attributed her current predicament to “the hand of YHWH” which is a figurative expression for Divine punishment (Deut. 2:15, 1 Sam. 12:15). 

14) She viewed Him as sovereign and actively involved in her circumstances, but not in a positive sense. 

15)Naomi appears insensitive to their grief. They had, after all, been recently widowed. 

16) However due to their youth, they could expect to remarry and bear children.
 

Ruth 1:14-18 And they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her. ¹⁵ Then she said, “Behold, your sister-in-law has gone back to her people and her gods; return after your sister-in-law.” ¹⁶ But Ruth said, “Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. ¹⁷ “Where you die, I will die, and there I will be buried. Thus may YHWH do to me, and worse, if anything but death parts you and me.” ¹⁸ When she saw that she was determined to go with her, she said no more to her. 

Analysis of vv. 14-18: 

1)     The women cried following the hopeless situation Naomi had just described to them. 

2)     The idiom “lifted up their voices and wept” also in v. 9, means to sob or cry loudly. 

3)     The adverb translated “again” does not mean that the women had once more resumed crying. Rather it stresses the continuance of their crying. Translate, “still more.”[2] 

4)     Orpah decided to leave and gave a farewell kiss to Naomi. 

5)     However Ruth “clung” to her mother-in-law. 

6)     The Hebrew word order which places “Ruth” before the verb “clung,” expresses the simultaneous actions of the daughters-in-law as well as contrasting their responses. 

7)     That is, while Orpah bid farewell and left, Ruth physically embraced, “clung” to Naomi and remained. 

8)     Our term “clung” also carries the sense of clinging to someone in affection and loyalty (“dabaq,” Gen. 2:24, loyalty to God: Deut. 10:20, 11:22). 

9)     Naomi urged Ruth to follow her sister-in-law’s example and return to her people and gods. 

10) The term translated “sister-in-law” occurs five times and may also used as a technical term to mean “brother’s widow or wife” in connection with the law of the levirate (“yebemeth,” Deuteronomy 25:7-9 “But if the man does not desire to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say, ‘My husband’s brother refuses to establish a name for his brother in Israel; he is not willing to perform the duty of a husband’s brother to me.’ ⁸ “Then the elders of his city shall summon him and speak to him. And if he persists and says, ‘I do not desire to take her,’ ⁹ then his brother’s wife shall come to him in the sight of the elders, and pull his sandal off his foot and spit in his face; and she shall declare, ‘Thus it is done to the man who does not build up his brother’s house.). 

11) This was hardly sound advice by Naomi, who at this point was consumed with bitterness. 

12) To return to her family and the worship of idols, here referred to as “gods,” was not in Ruth’s best interests. 

13) Clearly Naomi wasn’t making any effort to proselytize Ruth. 

14) In response to the erroneous advice, Ruth said, “Do not urge me to leave you or turn back from following you.” 

15) Furthermore, Ruth expressed her complete commitment and devotion by swearing an oath. 

16) She pledged her future with Naomi to share her home and circumstances, not just until their return to Bethlehem, but after as well. 

17) She confessed allegiance to the people of Israel and to God thereby renouncing her Moabite heritage and pagan worship (“Your people, my people and your God, my God). 

18) She was making a complete break from the past and everything that was familiar to her. 

19) Her allegiance to God is a statement of saving faith. 

20)She made this decision without any encouragement from Naomi. In fact, the decision was made despite Naomi’s strenuous encouragement to do the opposite. 

21) In addition to committing her life to Naomi until death, Ruth included the place of burial (“Where you die, I will die, and there I will be buried”). 

22) To conclude the oath, Ruth calls down judgment upon herself from her “new” God, YHWH, if she leaves Naomi except by death. 

23) The implication is that the judgment would be severe. 

24) Her words provide one of the most striking examples of love and sacrifice, for she cast aside concern for her own future and security. 

25) Bear in mind that two widows on their own didn’t face a future brimming with options. 

26) In response to Ruth’s unselfish promise of devotion, the expected response from Naomi would be gratitude and thanksgiving. This was far from what transpired. 

27) Not only did Naomi fail to express gratitude, she didn’t say a word and silently acquiesced in the face of Ruth’s determination. 

28) The lack of reaction to Ruth’s commitment clearly manifests that Naomi is overcome by bitterness. 

29) At this point she cannot appreciate the significance of her daughter-in-law’s commitment. 
 

Ruth 1:19-22 So they both went until they came to Bethlehem. And it came about when they had come to Bethlehem, that all the city was stirred because of them, and the women said, “Is this Naomi?” ²⁰ And she said to them, “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me. ²¹ “I went out full, but YHWH has brought me back empty. Why do you call me Naomi, since YHWH has witnessed against me and the Almighty has afflicted me?” ²² So Naomi returned, and with her Ruth the Moabitess, her daughter-in-law, who returned from the land of Moab. And they came to Bethlehem at the beginning of barley harvest. 

Analysis of vv. 19-22: 

1)     Naomi and Ruth resumed their journey and traveled to Bethlehem in Judah. 

2)     When they arrived at Bethlehem, “all the city was stirred because of them.” 

a)     “All the city” is a synecdoche, a figure of speech in which the whole stands for a part or vice versa. 

b)     The author refers to a large part of the inhabitants, specifically to the women of Bethlehem. 

c)     This is demonstrated by use of the feminine form in the following Hebrew verb correctly translated, “the women said.” 

d)     The term “stirred” used to describe the reaction of the town is “to murmur, be in an uproar, to make a great noise” (1 Sam. 4:5, Micah 2:12). 

e)     The term conveys delighted excitement at Naomi’s homecoming. 

3)     The question, “Is this Naomi?” expresses a surprised and joyous recognition in the sense of “Can this really be Naomi?” or “Why, it’s Naomi!” 

4)     To the women she retorted, “Do not call me Naomi; call me Mara…” 

5)     Here Naomi engages in a play on words. “Naomi” means “pleasant”, while “Mara” means “bitter.” 

6)     An alternate translation is “Don’t call me ‘Pleasant’; call me ‘Bitter’!” 

7)     Her reason was that the “Almighty has dealt very bitterly with me.” 

a)     As a synonym for YHWH, Naomi uses the name, “Almighty” (“Shaddai”). 

b)     The Divine title in our context connotes judgment and power (cf. Job 5:17, 40:2, Joel 1:15). 

c)     She has expanded upon her complaint. In v. 13 Naomi attributes the cause of her complaint somewhat obliquely to God. 

d)     In our verse, the verb “to be bitter” is in the causative form with “Almighty” as the subject. 

e)     She is now directly charging God with causing her life to be very bitter (cf. Job 27:2 where Job makes a similar accusation). 

8)     Naomi becomes more specific in her complaint against God in v. 21. 

9)     She begins by contrasting her former and current states, “I went out full, but YHWH has brought me back empty.” 

a)     The word “full” figuratively refers to having a husband, sons and being satisfied with life. 

b)     Whereas “empty” means she was a widow, without family and in a state of anguish. 

c)     Further, she viewed God as the cause of her emptiness. 

10) Portraying herself as a defendant in a legal case, Naomi insisted that she not be called “Pleasant” since YHWH had “witnessed” against her and “the Almighty has afflicted me.” 

11) “Witnessed” is used technically and means “to give evidence or testify against” someone (“anah,” Ex. 23:2). 

12) “Afflicted” often designates experiences that entail physical harm and/or emotional pain with the latter applying to Naomi (“raa,” cf. Gen 43:6, Num. 11:10-11, 1 Kings 17:20). 

13) As the subject of “witnessed” and “afflicted”, Naomi portrays God as giving irrefutable testimony against her and then executing judgment on her. 

14) Interestingly, Naomi doesn’t rail against fate or chance. 

15) Rather she lays the responsibility for her seemingly “empty” life at God’s feet. 

16) She ascribes full sovereignty to God and openly even forcefully voices her complaint. 

17) Additionally, she was completely absorbed in misery that she fails even to acknowledge the presence of Ruth, the one who had just devoted her life to her. 

18)In Ruth we see an admirable example of self-sacrifice, who placed the needs of another above her own, even thought is wasn’t particularly appreciated. 

19) This is certainly is a quality we ought to emulate as believers (Rom. 12:1, 13, Titus 3:14, Heb. 13:16 cf. 1 John 3:17). 

20) V. 22 summarizes the preceding events of the first chapter with the additional fact that their return coincided with the beginning of the barley harvest (i.e. March-April). 

21) This sets the stage for the events that follow in the harvest field in the next chapter. 

End: Chapter 1. 

[1] Frederic Bush, Word Biblical Commentary: Ruth/Esther (Nashville: Thomas Nelson, 1996), 60. 

[2] Frederic Bush, Word Biblical Commentary: Ruth/Esther (Nashville: Thomas Nelson, 1996), 81.

a)     The Book of Ruth is named after a Moabite woman who lived during the period of the Judges.

b)     The etymology of the name “Ruth” is uncertain.

c)     Some have suggested the name is a Moabite modification of the Hebrew term for “friendship, association.”[1]

d)     The book of Ruth is one of two books named for women with the other being Esther.

e)     Ruth was the great-grandmother of King David and is therefore in the genealogy of Christ.

2)     A background of Moab.

a)     Moab was a Gentile, pagan nation which bordered Israel east of the Dead Sea.

b)     The Moabites were the descendants of Moab, the incestuous offspring of Lot (Gen. 19:37).

c)     The language was closely related to Hebrew. This is evident from the inscription of the Moabite Stone, a monument erected by Mesha, king of Moab ca. 850 B.C.

d)     The chief deity of Moab was Chemosh (1 Kings 11:7, 33, 2 Kings 23:13).

i)       The Moabites were referred to as the “people of Chemosh” (Num. 21:29).

ii)    Apparently human sacrifice was a part of the worship of Chemosh (cf. 2 Kings 3:27).

e)      In addition to Chemosh, Baal was also a prominent deity in Moabite religion (cf. Num. 25:1ff).

3)     Date of composition.

a)     The historical setting is in the time of Judges and appears to have been composed at about the same time as the book of Judges (Ruth 1:1).

b)     Internal evidences point to a composition sometime in the monarchy (ca. 1050 BC- 930 BC).

c)     It was not written prior to the time of King David since he is mentioned in it by name (i.e. prior to 1010 BC, Ruth 4:22).

d)     If it had been written as late as the time of Solomon, David’s son, presumably he also would have been mentioned in Ruth’s genealogy.

e)     Hence the book appears to have been written during the reign of King David between the years 1010 BC-970 BC.

4)     Authorship.

a)     The author of this book is anonymous.

b)     Hebrew tradition attributes the authorship of the book to Samuel.

c)     However conclusive biblical evidence is lacking so we cannot identify the author with certainty.

5)     Place in the Canon

a)     Ruth is one of five books in the canon which were (are) read by the Jews at various feasts (a.k.a. Megilloth).

b)     The book was typically read at the feast of Pentecost (cf. Song of Solomon- Passover, Ecclesiastes- Tabernacles, Esther- Purim, Lamentations- anniversary of the destruction of Jerusalem).

c)     The inclusion of the book was never seriously challenged.

d)     This was due to the connection with David, the frequent mention of God, and the exceptional morality of the leading characters in the book.

6)     Theological emphasis.

a)     The book demonstrates that God is concerned about those in need (i.e. Naomi and Ruth, Psa. 146:9).

b)     Moreover, He often meets those needs through other people that are willing to do what is right and to sacrifice for the benefit of others[2]

c)     Another point of emphasis is that God blesses those who are faithful and committed to maintain God-given relationships (Ruth 1:8, 3:10 cf. Psa. 18:25).

d)     God showed the same kind of commitment and faithfulness to Ruth that she demonstrated to others. He blessed her with a husband, the ability to bear a son, and a famous descendant (cf. Psa. 32:10, Prov. 3:3-4, 11:17, 21:21).[3]

e)     The institution and the responsibilities of the kinsman “redeemer” figure prominently in the book (“gaal,” Ruth 2:20, 3:9, 12-13, 4:1, 3-4, 6, 8, 14).

f)      Some particulars of the kinsman “redeemer”:  

i)       A “redeemer” was a blood relative who had the right and responsibility to redeem persons or property (Lev. 25:25).

ii)    The “redeemer” also fulfilled the duty of the blood avenger (Num. 35:19, lit: “redeemer of the blood”- capital punishment sanctioned under the Mosaic Law).

iii)  In relation to persons, redemption involves deliverance from distress or bondage (e.g. out of slavery, Lev. 25:48).

iv)  Within the book, the practice of levirate marriage is portrayed as a responsibility of the “redeemer” (Deut. 25:5-10 cf. Gen. 38:8).

g)     This institution also serves as a Messianic type.

h)     The “redeemer” fulfills the following qualifications and functions of his kinsmen:[4]

i)       He must be a blood relative. Christ became a blood relative of man by the virgin birth (Ruth 2:20 cf. John 1:1, 14, Rom. 8:3, Phil 2:7, Heb 2:17, 4:15).

ii)    He must have the means to purchase forfeited inheritance. Christ alone possessed the merit to pay the price for sinners because He wasn’t burdened with any sin or its penalty of death and therefore resided outside the slave market of sin (Ruth 4:10 cf. 1 Cor. 7:23, 2 Cor. 5:21, 1 Peter 1:18-19, Rev. 5:9).

iii)  He must be willing to buy back the forfeited inheritance. Christ willingly laid down His life (Ruth 4:9 cf. Matt. 26:39ff, Mark 10:45, John 6:38, Heb 12:2).

iv)  He must be willing to marry the wife of a deceased kinsman. This is typical of the bride and groom relationship which exists between Christ and His church (Ruth 4:10 cf. 2 Cor. 11:2. Eph. 5:22-32, Rev. 19:7).

7)     Outline.[5]

a)     Death and emptiness (1:1-22).

b)     Ruth meets Boaz, Naomi’s relative, on the Harvest Field (2:1-23).

c)     Naomi sends Ruth to Boaz on the Threshing Floor (3:1-18).

d)     Life and fullness (4:1-22).

[2] Robert B. Chisholm Jr, Interpreting the Historical Books: An Exegetical Handbook (Grand Rapids, MI: Kregel Publications, 2006), 99-100.

[3] Ibid, 100.

[4] Archer, 308-309.

[5] Frederic Bush, Word Biblical Commentary: Ruth/Esther (Nashville: Thomas Nelson, 1996), 56.