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Ruth

About this book
Chapter 4

1 Now Boaz went up to the village gate and sat there. Then along came the guardian whom Boaz had mentioned to Ruth. Boaz said, “Come here, what’s-your-name, and sit down.” So he came and sat down. 2 Boaz chose 10 of the village leaders and said, “Sit down here!” So they sat down. 3 Then Boaz said to the guardian, “Naomi, who has returned from the region of Moab, is selling the portion of land that belongs to our relative Elimelech. 4 So I am legally informing you: Acquire it before those sitting here and before the leaders of my people. If you want to exercise your right to redeem it, then do so. But if not, then tell me so I will know. For you possess the first option to redeem it; I am next in line after you.” He replied, “I will redeem it.” 5 Then Boaz said, “When you acquire the field from Naomi, you must also acquire Ruth the Moabite, the wife of our deceased relative, in order to preserve his family name by raising up a descendant who will inherit his property.” 6 The guardian said, “Then I am unable to redeem it, for I would ruin my own inheritance in that case. You may exercise my redemption option, for I am unable to redeem it.” 7 (Now this used to be the customary way to finalize a transaction involving redemption in Israel: A man would remove his sandal and give it to the other party. This was a legally binding act in Israel.) 8 So the guardian said to Boaz, “You may acquire it,” and he removed his sandal. 9 Then Boaz said to the leaders and all the people, “You are witnesses today that I have acquired from Naomi all that belonged to Elimelech, Kilion, and Mahlon. 10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property so the name of the deceased might not disappear from among his relatives and from his village. You are witnesses today.” 11 All the people who were at the gate and the elders replied, “We are witnesses. May the Lord make the woman who is entering your home like Rachel and Leah, both of whom built up the house of Israel!⁠ May you prosper in Ephrathah and become famous in Bethlehem. 12 May your family become like the family of Perez—whom Tamar bore to Judah—through the descendants the Lord gives you by this young woman.”⁠ 13 So Boaz married Ruth and slept with her. The Lord enabled her to conceive and she gave birth to a son. 14 The village women said to Naomi, “May the Lord be praised because he has not left you without a guardian today! May he become famous in Israel! 15 He will encourage you and provide for you when you are old, for your daughter-in-law, who loves you, has given him birth. She is better to you than seven sons!” 16 Naomi took the child and placed him on her lap; she became his caregiver. 17 The neighbor women gave him a name, saying, “A son has been born to Naomi.” They named him Obed. Now he became the father of Jesse—David’s father.⁠ 18 These are the descendants of Perez: Perez was the father of Hezron, 19 Hezron was the father of Ram, Ram was the father of Amminadab, 20 Amminadab was the father of Nachshon, Nachshon was the father of Salmah, 21 Salmon was the father of Boaz, Boaz was the father of Obed, 22 Obed was the father of Jesse, and Jesse was the father of David.

Texts in conversation

Compare Genesis 38:29 and Ruth 4:12

Hebrew Bible

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Summary

Ruth ends with a genealogy that alludes to the story of Perez in Genesis, where his birth disrupted the order of inheritance. This connects Ruth with Tamar, since both women continued their family lines through unconventional means.

Passages

Genesis 38:29

Hebrew Bible
27 When it was time for her to give birth, there were twins in her womb. 28 While she was giving birth, one child put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 29 But then he drew back his hand, and his brother came out before him. She said, “How you have broken out of the womb!” So he was named Perez. 30 Afterward his brother came out—the one who had the scarlet thread on his hand—and he was named Zerah.
750–400 BCE (scholarly estimate) Read in Genesis

Ruth 4:12

Hebrew Bible
10 I have also acquired Ruth the Moabite, the wife of Mahlon, as my wife to raise up a descendant who will inherit his property so the name of the deceased might not disappear from among his relatives and from his village. You are witnesses today.” 11 All the people who were at the gate and the elders replied, “We are witnesses. May the Lord make the woman who is entering your home like Rachel and Leah, both of whom built up the house of Israel! May you prosper in Ephrathah and become famous in Bethlehem. 12 May your family become like the family of Perez—whom Tamar bore to Judah—through the descendants the Lord gives you by this young woman.” 13 So Boaz married Ruth and slept with her. The Lord enabled her to conceive and she gave birth to a son. 14 The village women said to Naomi, “May the Lord be praised because he has not left you without a guardian today! May he become famous in Israel!
300–201 BCE (scholarly estimate) Read in Ruth

References

"... Ruth’s story concludes with the birth of her son, Obed. This sign of fertility and continuity resolves the problem of famine and death that set Ruth and Naomi’s narrative in motion. The genealogy, then, situates Obed’s climactic birth in the larger biblical narrative, connecting him both to those who came before (back to Perez) and those who would come after (King David). While Ruth does not explicitly appear in the genealogy, the placement of the genealogy at the end of her story creates a close association between Ruth and the genealogy. This is an “intratextual” relationship between the narrative and genealogical portions of the book. The genealogy is Ruth’s genealogy, whether she is named in it or not, because of its placement in her book and its role as an epilogue to her narrative. By including Ruth in his genealogy, the author of Matthew was simply making explicit what was already implicit in the book of Ruth—Ruth’s presence in the genealogy. In addition, there is a close connection between Ruth and Tamar who, as we have already seen, is already a part of the genealogical tradition. Elle van Wolde has traced the many connections between the stories of Ruth and Tamar, including key words, plot, the role of the narrator, and the roles of the characters. Van Wolde does not use Genettes’ terminology, but she describes what Genette calls a heterodiegetic transformation. That is, basic structures of the story remain the same, while the setting and certain features of the characters change. Also, van Wolde’s identification of several humorous sexual double entendres in Ruth suggest that the tone of Ruth’s hypertextuality in relationship to Genesis 38 is not wholly serious, and contains an element of parody ..."
Gil Rosenberg, “Hypertextuality,” in Exploring Intertextuality: Diverse Strategies for New Testament Interpretation of Texts, ed. B. J. Oropeza and Steve Moyise (Eugene, OR: Cascade, 2016), 40–55.

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Genesis 38:29 and Ruth 4:12

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