Boaz cleverly obtains the right, marries Ruth, p 521 and the two have a son. The book celebrates him as a “son … born to Naomi” (4:17a) for the child Obed preserves her family line. More important, he turns out to be the grandfather of David.

From Latin levir “brother-in-law,” thus “marriage with the brother-in-law.” For excellent summaries of the main arguments and problems, see H. H. Rowley, “The Marriage of Ruth,” pp. 169–194 in The Servant of the Lord and Other Essays on the Old Testament, 2nd ed. (Oxford: 1965); also T. and D. Thompson, “Some Legal Problems in the Book of Ruth,” VT 18 (1968): 79–99.

For example, in ch. 2, a “flashback” gives facts withheld earlier (v. 7). Similarly, the narrator withholds mention of Elimelech’s field until late in the story—to the surprise of readers (4:3).

Something else is striking in the book: the author likes to identify Ruth as “the Moabite

Further, the book promotes the practice of Israel’s covenant ideal, the lifestyle of ḥesed or “loyalty.” In essence, to do ḥesed is voluntarily to “go beyond the call of duty.”17 Ruth’s stunning statement of love and devotion puts that lifestyle into words: “Where you go, I will go; where you lodge, I will lodge; your people shall be my people, and your God my God” (1:16)

Finally, the book teaches the divine providence which brought forth David (4:17b). The closing genealogy (4:18–22) sets the story of these ordinary folks from Bethlehem in a larger context. It shows the direct link between their lives and God’s work in Israel as a nation. The son born to Naomi is more than just God’s gift to continue her family line. He also begins the history of God’s rule through the dynasty of David.18 In this way the book ties in to the Bible’s main theme of redemptive history. Thus, directed by God’s hidden guidance, the faithfulness of Ruth, Naomi, and Boaz achieved more than they knew. From their family stemmed the great David and, many generations later, great David’s greater Son.