The Book of Ruth In most Christian canons it is treated as a history book and placed between Judges and 1 Samuel, as it is set "in the days when the judges judged", It is named after its central figure, Ruth the Moabitess, the great-grandmother of David. The book tells of Ruth's accepting the God of the Israelites as her God and the Israelite people as her own. In Ruth 1:16–17, Ruth tells Naomi, her Israelite mother-in-law, "Where you go I will go, and where you stay I will stay. Your people will be my people and your God my God. Where you die I will die, and there I will be buried. May the Lord deal with me, be it ever so severely, if even death separates you and me." The book is held in esteem by Jews who fall under the category of Jews-by-choice, as is evidenced by the considerable presence of Boaz in rabbinic literature. The book is structured in four chapters. Act 1: Prologue and Problem: Death and Emptiness (1:1–22) Scene 1: Setting the scene (1:1–5) Scene 2: Naomi returns home (1:6–18) Scene 3: Arrival of Naomi and Ruth in Bethlehem (1:19–22) Act 2: Ruth Meets Boaz, Naomi's Relative, on the Harvest Field (2:1–23) Scene 1: Ruth in the field of Boaz (2:1–17) Scene 2: Ruth reports to Naomi (2:18–23) Act 3: Naomi Sends Ruth to Boaz on the Threshing Floor (3:1–18) Scene 1: Naomi Reveals Her Plan (3:1–5) Scene 2: Ruth at the threshing-floor of Boaz (3:6–15) Scene 3: Ruth reports to Naomi (3:16–18) Act 4: Resolution and Epilogue: Life and Fullness (4:1–22) Scene 1: Boaz with the men at the gate (4:1–12) Scene 2: A son is born to Ruth (4:13–17) Genealogical appendix (4:18–22) Summary During the time of the Judges when there was a famine, an Israelite family from Bethlehem – Elimelech, his wife Naomi, and their sons Mahlon and Chilion – emigrated to the nearby country of Moab. Elimelech died, and the sons married two Moabite women: Mahlon married Ruth and Chilion married Orpah. After about ten years, the two sons of Naomi also died in Moab (1:4). Naomi decided to return to Bethlehem. She told her daughters-in-law to return to their own mothers and remarry. Orpah reluctantly left; however, 16 But Ruth stays with her.The two women returned to Bethlehem at the beginning of the barley harvest, and in order to support her mother-in-law and herself, Ruth went to the fields to glean. As it happened, the field she went to belonged to a man named Boaz, who was kind to her because he had heard of her loyalty to her mother-in-law. Ruth told Naomi of Boaz's kindness, and she gleaned in his field through the remainder of barley and wheat harvest. Boaz was a close relative of Naomi's husband's family. He was therefore obliged by the Levirate law to marry Mahlon's widow, Ruth, in order to carry on his family's inheritance. Naomi sent Ruth to the threshing floor at night and told her to go where he slept, and wait for him. He then acknowledged that he was a close relative, but that there was one who was closer, and she remained in submission at his feet until she returned into the city in the morning. Early that day, Boaz went to the city gate to meet with the other male relative before the town elders. The relative is not named, because he refused to preserve Naomi’s family name" The unnamed relative was unwilling to jeopardize the inheritance of his own estate by marrying Ruth, and so relinquished his right of redemption, thus allowing Boaz to marry Ruth. They transferred the property and redeemed it, ratified by the nearer kinsman taking off his shoe and handing it over to Boaz. Ruth 4:7 notes for later generations that: This was the custom in former times in Israel concerning redeeming and exchanging, to confirm anything: one man took off his sandal and gave it to the other, and this was a confirmation in Israel. Boaz and Ruth were then married and have a son. The women of the city celebrate Naomi's joy, for Naomi found a redeemer for her family name, and Naomi takes the child and places it in her bosom. The child is named Obed, who we discover is "the father of Jesse, the father of David" (Ruth 4:13–17), that is, the grandfather of King David. The book concludes with an appendix which traces the Davidic genealogy all the way back from Perez, "whom Tamar bore to Judah", through to Obed, down to David.( also forward to Jesus) Themes and background: 1. Levirate marriage and the "redeemers" The Book of Ruth illustrates the difficulty of trying to use laws given in books such as Deuteronomy. Naomi plans to provide security for herself and Ruth by arranging a Levirate marriage with Boaz. Her plan is not just sexual. Ruth is to go to the threshing floor (a place associated with sexual activity), wait until Boaz has finished eating and drinking and to lie at his uncovered "feet. Since there was no heir to inherit Elimelech's land, custom required a close relative (usually the dead man's brother) to marry the widow of the deceased in order to continue his family line (Deuteronomy 25:5–10). This relative was called the Go'el, the "kinsman-redeemer". As Boaz is not Elimelech's brother, nor is Ruth his widow But it would be Mahlon’s. A complication arises in the story: another man is a closer relative to Elimelech than Boaz and has first claim on Ruth. It is resolved through the custom that required land to stay in the family: a family could mortgage land to ward off poverty, but the law required a kinsman to purchase it back into the family (Leviticus 25:25ff). Boaz meets the near kinsman at the city gate (the place where contracts are settled); the kinsman first says he will purchase Elimelech's (now Naomi's) land, but, upon hearing he must also take Ruth as his wife, withdraws his offer. Boaz thus becomes Ruth and Naomi's "kinsman-redeemer.” 2. Mixed marriages The names of the participants: the husband and father is Elimelech, meaning "My God is King", and his wife is Naomi, "Pleasing", but after the deaths of her sons Mahlon, "Sickness", and Chilion, "Wasting", she asks to be called Mara, "Bitter". The reference to Moab raises questions, since in the rest of the biblical literature it is associated with hostility to Israel, sexual perversity, and idolatry, and Deuteronomy 23:3–6 excluded an Ammonite or a Moabite from "the congregation of the LORD; even to their tenth generation". Despite this, Ruth the Moabitess married a Judahite and even after his death still regarded herself a member of his family; she then married another Judahite and bore him a son who became an ancestor of David. Ruth teaches that foreigners who convert to Judaism can become good Jews, foreign wives can become exemplary followers of Jewish law, and there is no reason to exclude them or their offspring from the community. 3. Contemporary interpretations Scholars have increasingly explored Ruth in ways which allow it to address contemporary issues. Some have recast the story as one of the dignity of labour and female self-sufficiency, while others have seen in it a celebration of the relationship between strong and resourceful women. Others again have seen it as a book that champions outcast and oppressed peoples. Contemporary believers often see it as a way to help young people have faith even in difficult situations. Genealogy: the descent of David from Ruth Elimelech Naomi Boaz Ruth Mahlon Orpah Chilion Obed Jesse David .