Ruth

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drunk; satisfied
Hitchcock's Bible Names Dictionary


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.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

From Reuth, feminine of Reu, "friend." In beautiful contrast to Judges' end in internecine bloodshed, the book of Ruth is a picture of a peaceful, virtuous, filial obedience, and the rich reward of choosing the Lord at the sacrifice of all else. Orpah's end is shrouded in darkness, while Ruth is remembered to all generations as chosen ancestress of Messiah. Boaz' name is immoralized by linking himself with the poor Moabitess, while the kinsman who would not mar his own inheritance is unknown. Goethe said of this book, "we have nothing so lovely in the whole range of epic and idyllic poetry." Ruth is an instance of natural affection made instrumental in leading to true religion. A "blossom of pagandom stretching its flower cup desiringly toward the light of revelation in Israel."
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 hagiographa among the five megilloth (Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther), read in the synagogue at the feast of weeks. The three classes of the Old Testament Canon were arranged according to the relation in which their authors stood to God and the theocracy, and in which the books themselves stood in contents and spirit to the divine revelation. (See CANON.) Ruth is not a mere appendix to Judges, and differs from that book in style, contents, and design. The time passes beyond that of Judges.
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 (ta aburi, tidbaqin; Rth_2:8; Rth_2:21; yiqetsorun; Rth_2:9; samti, yaradti, shakabti; Rth_3:3-4; Mara for Marah; Rth_1:20; laheen, 'agan; Rth_1:13) occur only in the speeches of the persons introduced, not in the writer's own narrative. He simply gives the forms and words used in common conversation, as he found them in the written documents which he used for his book, probably relics of the archaic language subsequently appropriated by Chaldee.
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.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

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.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

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).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

rōōth (ריּת, rūth; Ῥούθ, Rhoúth): The name Ruth is found in the Old Testament only in the book which is so entitled. It is a contraction for רעוּת, re‛ūth perhaps signifying ?comrade,? ?companion? (feminine; compare Exo_11:2, ?every woman of her neighbor?). OHL, 946, explains the word as an abstract noun = ?friendship.? The Book of Ruth details the history of the one decisive episode owing to which Ruth became an ancestress of David and of the royal house of Judah. From this point of view its peculiar interest lies in the close friendship or alliance between Israel and Moab, which rendered such a connection possible. Not improbably also there is an allusion to this in the name itself.

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.

International Standard Bible Encyclopedia
PRINTER 1915.

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.




The Popular Cyclopedia of Biblical Literature
by John Kitto.

Ruth
(Heb. Ruth, רוּת, probably for רְעוּת, and this for רִעְיָה, a female friend; Sept. and New Test., ῾Ρούθ; Josephus, ῾Ρούθη, Ant. 5, 9, 1), a Moabitess, the wife, first, of Mahlon, secondly of Boaz, and by him mother of Obed, the ancestress of David and of Christ, and one of the four women (Tamar, Rahab, and Uriah's wife being the other three) who are named by Matthew in the genealogy of Christ. She thus came into intimate relation with the stock of Israel, and her 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 sombre 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. “Whither thou goest, I will go, and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God: where thou diest, I will die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me,” was the expression of the unalterable attachment of the young Moabitish widow to the mother, to the land, and to the religion of her lost husband. They arrived at Bethlehem just at the beginning of barley harvest, and Ruth, going out to glean for the support of her mother-in-law and herself, chanced to go into the field of Boaz, a wealthy man, the near kinsman of her father-in-law, Elimelech. The story of her virtues and her kindness and fidelity to her mother-in-law, and her preference for the land of her husband's birth, had gone before her; and immediately upon learning who the strange young woman was, Boaz treated her with the utmost kindness and respect, and sent her home laden with corn which she had gleaned. Boaz had bidden her return from day to day, 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 counselled Ruth to seek an opportunity for intimating to Boaz the claim she had upon him as the nearest kinsman of her deceased husband. A stratagem, which in other circumstances would have been of very doubtful propriety, was adopted for compassing this object; and though Boaz entertained the proposal 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 next proceeded himself to redeem the patrimony of Elimelech, and finally, with all due solemnity, took Ruth to be his wife, amid the blessings and congratulations of their neighbors. As a singular example of virtue and piety in a rude age and among an idolatrous people; as one of the first fruits of the Gentile harvest gathered into the Church; as the heroine of a story of exquisite beauty and simplicity; as illustrating in her history the workings of Divine Providence, and the truth of the saying that “the eyes of the Lord are over the righteous;” and for the many interesting revelations of ancient domestic and social customs which are associated with her story, Ruth has always held a foremost place among the Scripture characters. Augustine has a curious speculation on the relative blessedness of Ruth, twice married, and by her second marriage becoming the ancestress of Christ, and Anna remaining constant in her widowhood (De Bono Viduit.). Jerome observes that we can measure the greatness of Ruth's virtue by the greatness of her reward — “Ex ejus semine Christus oritur” (Epist. xxii ad Paulam).
The period in which the famine above spoken of occurred is a greatly disputed point among commentators. The opinion of Usher, which assigns it to the age of Gideon (B.C. cir. 1360), and which is a mean between the dates fixed upon by others, carries with it the greatest probability. The oppression of the Midianites, mentioned in Jdg_6:3-6, which was productive of a famine, and from which Gideon was instrumental in delivering his people, wasted the land and destroyed its increase, “till thou come unto Gaza;” and this embraced the region in which Judah and Bethlehem were situated. The territory of Judah was also adjacent to Moab, and a removal thither was easy and natural. The scourge of Midian endured, moreover, for seven years; and at the expiration of ten years after the deliverance by Gideon was fully consummated, Naomi reemigrated to her native land (see Henstenberg, Pentat. 2, 92, note). Ruth seems in the genealogy of David to have been his great-grandmother; but as Boaz is in the same list set down as the grandson of Nahshon, who flourished at the Exode, we are forced to suppose the omission of some nine generations, which chronologers insert according to their respective schemes. SEE GENEALOGY OF JESUS CHRIST.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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