A well - known name in Scripture. In the original it signifies, one that is filled or elevated. She was by birth of Moab. And when Elimelech, with his wife Naomi, and his two sons, Mahlon and Chillon, left the land of Bethlehem - judah, and went down into Moab, there Chilion married Ruth. And at the death of Elimelech, and Mahlon, and Chilion, Naomi and Ruth left Moab for Bethlehem - judah; where, after a time, Ruth was married to Boaz, from which union sprang Obed; and from hence, in a direct line, sprang Christ after the flesh.So that Ruth becomes an interesting character, be cause her history doth not lead to endless genealogies, but leads directly to the Lord Jesus Christ; and not only is Ruth meriting this attention from being found among the ancestors of Christ, but also we behold in it a sweet type, in her recovery from Moab to Bethlehem, of the call of the Gentile church, and the union of both Jew and Gentile in Christ.
The Book of Ruth, which the Holy Ghost hath been pleased to give the church in her name, is a blessed portion, though short, of divine truths; and beside the historical part it bears in the events of the church it forms a beautiful allegory of divine and spiritual things. The Jews have never disputed that it is of the canon of Scripture; but in their Bibles they place it different from ours. We subjoin it to the book of Judges, and very properly so, be cause what took place in the house of Elimelech, as is recorded, happened in the daysof the Judges; but the Jews have thought proper to call it one of the five Migilloth, or volumes - - that is, as they place and number them, " Solomon’s Songs, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther." It is more than likely that the Prophet Samuel was the writer of the book of Ruth. There is a similarity in style and manner, and in a few passages in the phrases. (See Ruth i. 17. with I Sam, 3: 17. 14. 44. - xx. 43. See also 2 Sam. 3: 9. 35.)
I cannot close this account of Ruth without begging the reader, whenever he peruseth this precious portion of the word of God, to be on the lookout for the Lord Jesus. The book begins with an ac count of a famine in the land of Bethlehem - judah, which means the land of bread, and which inclines the family of this certain man Elimelech, whose name signifies my God a king, to go down, into Moab. We know that a certain man, even our first father Adam, did so, when by transgression he lost Eden; and all the children of Adam, like Mahlon and Chilion, whose names signify sickness and consumption, prove the sick and consumptive stock from whence they sprung. Nothing but union with Christ can bring us back to the Bethlehem of our almighty Judah; and nothing but salvation by Christ can restore to us our justly forfeited privileges. Some sweet views of Jesus the book of Ruth presents to us on these points. May the Lord bless it to the reader!
The book of Ruth is so called from the name of the person, a native of Moab, whose history it contains. It may be considered as a supplement to the book of Judges, to which it was joined in the Hebrew canon, and the latter part of which it greatly resembles, being a detached story belonging to the same period. Ruth had a son called Obed, who was the grandfather of David, which circumstance probably occasioned her history to be written, as the genealogy of David, from Pharez, the son of Judah, from whom the Messiah was to spring, is here given; and some commentators have thought, that the descent of our Saviour from Ruth, a Gentile woman, was an intimation of the comprehensive nature of the Christian dispensation. We are no where informed when Ruth lived; but as King David was her great-grandson, we may place her history about B.C. 1250. This book was certainly written after the birth of David, and probably by the Prophet Samuel, though some have attributed it to Hezekiah, and others to Ezra. The story related in this book is extremely interesting; the widowed distress of Naomi, her affectionate concern for her daughters, the reluctant departure of Orpah, the dutiful attachment of Ruth, and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in Ruth’s industry and attention to Naomi; the elegant charity of Boaz; and his acknowledgment of his kindred with Ruth, afford a pleasing contrast to the turbulent scenes described in the book of the Judges. The respect, likewise, which the Israelites paid to the law of Moses, and their observance of ancient customs, are represented in a very lively and animated manner, Ruth 4. It is a pleasing digression from the general thread of the sacred history.
Ruth, a Moabitish woman, brought, under peculiar circumstances, into intimate relation with the stock of Israel, and whose history is given in one of the books of the sacred canon which bears her name. The narrative that brings her into the range of inspired story is constructed with idyllic simplicity and pathos, and forms a pleasant relief to the somber and repulsive shades of the picture which the reader has just been contemplating in the later annals of the Judges. It is the domestic history of a family compelled, by the urgency of a famine, to abandon the land of Canaan, and seek an asylum in the territories of Moab. Elimelech, the head of the emigrating household, dies in the land of his sojourn, where his two surviving sons ’took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth.’ On the death of the sons, the widowed parent resolving to return to her country and kindred, the filial affection of the daughters-in-law is put to a severe test, and Ruth determines at all hazards to accompany Naomi. She accordingly arrives at Bethlehem with her mother, where, in the extremity of want, she goes to glean after the reapers in the harvest-field of Boaz, a wealthy kinsman of her deceased father-in-law, Elimelech. Attracted by her appearance, and informed of her exemplary conduct towards her mother-in-law, Boaz bade her return from day today, and directed his servants to give her a courteous welcome. An omen so propitious could not but be regarded as a special encouragement to both, and Naomi therefore counseled Ruth to seek an opportunity for intimating to Boaz the claim she had upon him as the nearest kinsman of her deceased husband. Boaz received this intimation favorably, yet he replied that there was another person more nearly related to the family than himself, whose title must first be disposed of. Without delay he applied himself to ascertain whether the kinsman in question was inclined to assert his right—a right which extended to a purchase of the ransom (at the Jubilee) of Elimelech’s estate. Finding him indisposed to the measure, he obtained from him a release, ratified according to the legal forms of the time, and then proceeded himself to redeem the patrimony of Elimelech, and espoused the widow of his son, in order ’to raise up the name of the dead upon his inheritance.’ From this union sprang David, the illustrious king of Israel, whose line the writer traces up, in conclusion, through Boaz, to Pharez, son of Judah.
Ruth, Book of
The Book of Ruth is inserted in the Canon, according to the English arrangement, between the book of Judges and the books of Samuel, as a sequel to the former and an introduction to the latter. The true date and authorship of the book are alike unknown, though the current of opinion is in favor of Samuel as the writer. Its canonical authority has never been questioned.
A Moabitess, who having returned with her mother-in-law Naomi to Judea, probably about the time of Gideon, soon afterwards married Boaz, a kinsman of Naomi. From this marriage descended David, and through him our Saviour Jesus Christ, Mat 1:5 .\par THE BOOK OF RUTH contains this history, told in a most simple and affecting manner. The object of the writer, no doubt, was to trace the genealogy of king David. At the outset, he says that these events took place when the judges ruled in Israel-an intimation that in the time of the writer they had ceased to rule. At the close of the book the name of David is introduced; which shows that it was not written before his day, B. C. 1060. This book is inserted in our Bibles after the book of Judges, as a sort of sequel to it. Many of the ancient fathers made but one book of Judges and Ruth. The story of Ruth exhibits the frank and simple manners of the times, and the courtesy and charity of the Hebrew laws; gives an intimation of the future extension of the gospel to the Gentiles; and illustrates God’s providential care of families, and the blessings which flow from filial piety and faith in God.\par
Ruth. (a female friend). A Moabitish woman, the wife, first of Mahlon, second of Boaz, the ancestress of David, and Christ, and one of the four women who are named by St. Matthew in the genealogy of Christ. A severe famine in the land of Judah induced Elimelech, a native of Bethlehem-ephratah, to emigrate into the land of Moab, with his wife Naomi, and his two sons, Mahlon and Chilion. This was probably about the time of Gideon, B.C. 1250. At the end of ten years, Naomi now left a widow and childless, having heard that there was plenty again in Judah, resolved to return to Bethlehem, and her daughter-in-law, Ruth, returned with her.
They arrived at Bethlehem just at the beginning of barley harvest, and Ruth, going out to glean, chanced to go into the field of wheat, a wealthy man and a near kinsman of her father-in-law, Elimelech. Upon learning who the stranger was, Boaz treated her with the utmost kindness and respect, and sent her home laden with corn which she had gleaned. Encouraged by this incident, Naomi instructed Ruth to claim at the hand of Boaz that he should perform the part of her husband’s near kinsman, by purchasing the inheritance of Elimelech and taking her to be his wife. With all due solemnity, Boaz took Ruth to be his wife, amidst the blessings and congratulations of their neighbors. Their son, Obed, was ’the father of Jesse, who was the father of David.
From
OBJECT. In Rth 4:18-22 the author shows his aim, namely, to give a biographical sketch of the pious ancestors of David the king. The book contains the inner and spiritual background of the genealogies so prominent in Scripture. The family life of David’s ancestors is sketched to show how they walked in single hearted piety toward God, and justice and love, modesty and purity towards man. "Ruth the Moabite, great-greatgrandmother of David, longed for the God and people of Israel with all the deepest earnestness of her nature, and joined herself to them with all the power of love. Boaz was an Israelite without guile, full of holy reverence for every ordinance of God and man, and full of benevolent love and friendliness toward the poor pagan woman. From such ancestors was the man descended in whom all the nature of Israel was to find its royal concentration and fullest expression." (Auberlen).
There is also involved a Messianic trait, prophetic of the coming world wide church, in the fact that Ruth, a pagan of a nation so hostile to Israel as Moab, was counted worthy to be tribe mother of the great and pious king David on account of her love to Israel and trust in Israel’s God. Tamar and Rahab are the other two similar instances in Christ’s genealogy (Genesis 38; Jos 6:25; Mat 1:3; Mat 1:5). Ruth is historically a supplement to Judges and an introduction to 1 Samuel and 2 Samuel, which give no account of David’s ancestors. But the Hebrew canon puts Ruth in the
Time of composition. The close of Ruth shows it was written not earlier than David’s having obtained that prominence as king which made his genealogy a matter of such interest. An interval of 160 or 170 years therefore elapsed between the events and this book’s record of them. By this time the custom mentioned in Rth 4:7 of taking off the shoe in barter, which had prevailed, had fallen into desuetude, so that the writer feels it necessary to explain the custom to his readers. The Chaldaisms (
The story is as follows. In a famine under the judges (whether caused by Eglon’s occupation of Judah, or under Gideon, Jdg 6:3-4, or in Eli’s time) Elimelech and Naomi migrated to Moab, where Ruth married Mahlon their son. At the end of ten years, there being plenty in Judah, Naomi, now a widow and childless, returned; and Ruth in spite of her mother-in-law’s suggestion that she should go back with Orpah (compare Luk 24:28), at the sacrifice of home and Moabite kindred (compare Luk 14:27-28), did cling to Naomi (Pro 17:17; Pro 18:24). Her choice was that of not only Naomi’s people but chiefly of Naomi’s "God" (Jos 24:14-15; Jos 24:19).
The Lord, by Naomi’s entreaty that she should return from following, tested her faith (compare 1Ki 19:20); with "whither thou goest I will go" compare Joh 12:26; Rev 14:4 middle; with Rth 2:11, "thou hast left the land of thy nativity and art come unto a people which thou knewest not heretofore," compare Gen 12:1; Act 7:3; Act 7:5. God’s providence "under whose wings she was come to trust" (Rth 2:12; Psa 17:8; Psa 36:7) guided her to Boaz’ field to glean. At Naomi’s suggestion she claimed from him that he should perform the part of her late husband’s near kinsman by purchasing Elimelech’s inheritance and marrying her. The nearest kinsman having declined, Boaz did so. The date of the events is brought down to the time of Eli by the supposition that names have been omitted in the genealogical list of Boaz’ ancestors. Without the insertion of such names Boaz would be 112 when Obed was born, and Obed and Jesse would beget sons at a similarly advanced age.
Ruth, Book of. This beautiful narrative belongs to the period of the Judges. Rth 1:1. The object of the writer was to trace the genealogy of David, and his descent from a Moabitish mother, who had been reduced to extreme poverty. The simplicity, integrity, and kind feelings of the principal persons exhibited are altogether remarkable; and the narrative shows that David had at least some ancestors who were nature’s noblemen. 1Ch 2:11-12. The writer of the book is not known, but the Hebrews ascribed it to Samuel.
RUTH.—Named in our Lord’s genealogy (Mat 1:5), probably for the reason noted in art. Rahab.
RUTH (meaning uncertain).—A woman of Moab, who, like her mother-in-law Naomi, and her sister-in-law Orpah, was left a widow. On Naomi desiring to return to her own people in Bethlehem-Judah—which she had left with her husband owing to a famine—Ruth refused to leave her, and the two returned together to Bethlehem. Here she became the wife of Boaz, and bore him Obed, who became the father of Jesse; she therefore figures in the genealogy of Christ (Mat 1:5). See, further, the next article.
W. O. E. Oesterley.
(Hebrew: reuth, friend)
A Moabite woman whose story is recorded in the Book of Ruth.
Satisfied
1. History:
The history lies in the period of the Judges (Rth 1:1), at the close of a great famine in the land of Israel. Elimelech, a native of Bethlehem, had, with his wife Naomi and two sons, taken refuge in Moab from the famine. There, after an interval of time which is not more precisely defined, he died (Rth 1:3), and his two sons, having married women of Moab, in the course of a further ten years also died, and left Orpah and Ruth widows (Rth 1:5). Naomi then decided to return to Palestine, and her two daughters-in-law accompanied her on her way (Rth 1:7). Orpah, however, turned back and only Ruth remained with Naomi, journeying with her to Bethlehem, where they arrived “in the beginning of barley harvest” (Rth 1:22). The piety and fidelity of Ruth are thus early exhibited in the course of the narrative, in that she refused to abandon her mother-in-law, although thrice exhorted to do so by Naomi herself, on account of her own great age and the better prospects for Ruth in her own country. Orpah yielded to persuasion, and returned to Moab; but Ruth remained with Naomi.
At Bethlehem Ruth employed herself in gleaning in the field during the harvest and was noticed by Boaz, the owner of the field, a near kinsman of her father-in-law Elimelech. Boaz gave her permission to glean as long as the harvest continued; and told her that he had heard of her filial conduct toward her mother-in-law. Moreover, he directed the reapers to make intentional provision for her by dropping in her way grain from their bundles (Rth 2:15 f). She was thus able to return to Naomi in the evening with a whole ephah of barley (Rth 2:17). In answer to questioning she explained that her success in gleaning was due to the good-will of Boaz, and the orders that he had given. She remained accordingly and gleaned with his maidens throughout the barley and wheat harvest, making her home with her mother-in-law (Rth 2:23). Naomi was anxious for the remarriage of Ruth, both for her sake and to secure compliance with the usage and law of Israel; and sent her to Boaz to recall to him his duty as near kinsman of her late husband Elimelech (Rth 3:1 f). Boaz acknowledged the claim and promised to take Ruth in marriage, failing fulfillment of the legal duty of another whose relationship was nearer than that of Boaz himself (Rth 3:8-13). Naomi was confident that Boaz would fulfill his promise, and advised Ruth to wait in patience.
Boaz then adopted the customary and legal measures to obtain a decision. He summoned the near kinsman before ten elders at the gate of the city, related to him the circumstances of Naomi’s return, with her desire that Ruth should be married and settled with her father-in-law’s land as her marriage-portion, and called upon him to declare his intentions. The near kinsman, whose name and degree of relationship are not stated, declared his inability to undertake the charge, which he renounced in legal form in favor of Boaz according to ancient custom in Israel (Rth 4:6 ff). Boaz accepted the charge thus transferred to him, the elders and bystanders bearing witness and pronouncing a formal blessing upon the union of Boaz and Ruth (Rth 4:9-12). Upon the birth of a son in due course the women of the city congratulated Naomi, in that the continuance of her family and house was now assured, and the latter became the child’s nurse. The name of Obed was given to the boy; and Obed through his son Jesse became the grandfather of David (compare Mat 1:5, Mat 1:6; Luk 3:31, Luk 3:32).
2. Interest and Importance of the Narrative:
Thus, the life and history of Ruth are important in the eyes of the narrator because she forms a link in the ancestry of the greatest king of Israel. From a more modern point of view the narrative is a simple idyllic history, showing how the faithful loving service of Ruth to her mother-in-law met with its due reward in the restored happiness of a peaceful and prosperous home-life for herself. Incidentally are illustrated also ancient marriage customs of Israel, which in the time of the writer had long since become obsolete. The narrative is brief and told without affectation of style, and on that account will never lose its interest. It has preserved moreover the memory of an incident, the national significance of which may have passed away, but to which value will always be attached for its simplicity and natural grace.
For the literature, see RUTH, BOOK OF.
(Matt 1)
- From Moab, who schemed more subtly than Tamar, and married Boaz.
Ruth is the chief character of the book of the same name. The story is set in the period of the judges (see JUDGES, BOOK OF) and shows that at a time when the people of Israel as a whole turned away from God, some remained faithful to him. When the majority easily slipped into the worship of false gods, individuals here and there still exercised simple trust in God. In spite of the widespread moral failure, purity and honesty had not entirely disappeared. In an era of selfishness, there was still loving concern for others. And God, on his part, was still directing affairs in the everyday lives of his people for their good.
Contents of the book
The story begins when Elimelech, Naomi and their two sons went to the country of Moab to escape famine in Israel. Both sons married Moabite girls (one of them being Ruth), but when Elimelech, and later the two sons, died, Naomi and Ruth returned to Israel. They settled in Naomi’s home town of Bethlehem (1:1-22).
Being poor, Ruth went gleaning to get food for Naomi and herself. Unknown to her, the man in whose field she gleaned was Boaz, a close relative of the late Elimelech. When Boaz learnt of Ruth’s kindness to Naomi, he showed particular kindness to her in return (2:1-23; see BOAZ).
Naomi believed that Boaz was Elimelech’s closest living relative. She therefore suggested that Ruth ask Boaz to produce through her a child who, according to custom, would be recognized as child of the dead man. This child would grow up to carry on the dead man’s name and inheritance. Boaz was willing to do as Ruth requested, but in all honesty he told her that there was a closer living relative than he (3:1-18).
This close relative had another responsibility besides producing a child to carry on the name of Elimelech and his son. The man had also to buy the family property, which Naomi had been forced to sell because of her poverty. In this way he would preserve the inheritance of Elimelech and his son. But since the child to be born would eventually inherit this family property, the close relative asked that Boaz, rather than he, fulfil the duties of the close relative. Boaz was delighted, because he had wanted to marry Ruth and he was happy to produce a son and heir through her. The son became the grandfather of King David and an ancestor of Jesus the Messiah (4:1-22; cf. Mat 1:1; Mat 1:5-6).
The story of Ruth is about a kind and loyal woman. It shows how God's hidden guidance helps those who love Him (Romans 8:28). This story is part of the history leading to the Messiah (God’s chosen one). It begins with sadness but ends happily.
Ruth lived during the chaotic time of the judges. She was a foreigner from Moab who married into an Israelite family from Bethlehem while they were in Moab. All the men in this family died in Moab, leaving three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to Bethlehem, Ruth chose to go with her. Ruth's expression of love, loyalty, and faith in the Lord, who was Naomi's God, is unmatched (Ruth 1:16–17).
As Naomi expected, life in Bethlehem was hard for her and her daughter-in-law. Ruth took the initiative to solve their food problem by gleaning in the grain fields. This task was hard and risky (Ruth 2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.
With Naomi's encouragement, Ruth asked Boaz, a wealthy landowner who supported her gleaning, to be the family redeemer (Ruth 3:1–9). This included marriage. By doing this, Ruth showed great family loyalty (Ruth 3:10). Ruth's generous and diligent care for Naomi is a major theme in this book. Boaz responded to Ruth's proposal by calling her a virtuous woman (Ruth 3:11). She showed what it means to be a virtuous and capable wife (see Proverbs 31:10–31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).
Boaz resolved the legal matters and then married Ruth. The book concludes with the birth of a baby boy, Obed. This ending reveals an important purpose of the book of Ruth. Obed became King David's grandfather. The New Testament mentions Ruth as one of only five women in the genealogy of Jesus Christ (Matthew 1:5). Ruth's everyday faithfulness had eternal significance as God fulfilled his purposes through her.
Passages for Further Study
Aquifer Open Study Notes (Profiles) © 2026 Mission Mutual, an adaptation of the Tyndale Open Study Notes © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.
A young Moabite widow, who, because of her selfless devotion to her mother-in-law Naomi, and to Naomi's God, gained a husband and a child, a place in Jewish history and became the great-grandmother of David and an ancestor of Jesus Christ.
Ruth faces the problems of widowhood
RUT 1:3–1:5 See also RUT 1:6–1:13
Ruth commits herself to Naomi
RUT 1:16–1:17 See also RUT 1:18, RUT 1:22, RUT 2:11
Ruth and Boaz
Boaz allows Ruth to glean in his fields
RUT 2:8–2:9 See also RUT 2:14–2:23
Ruth asks Boaz to be her ``kinsman-redeemer''
RUT 3:9 The kinsman-redeemer was the closest male relative who had responsibility to marry a widow within the family and thereby protect the interests of needy members of the extended family.
Boaz negotiates with a nearer relative of Ruth's
See also RUT 4:1–4:8
Boaz marries Ruth
RUT 4:9–4:10 See also RUT 4:11–4:13
She has a son who is presented to Naomi
Ruth is included in the genealogy of Jesus Christ
Dictionary of Bible Themes © 1999 Martin H. Manser. Licensed under CC BY-SA 4.0.