The Book of Ruth is named for the Moabite woman who commits herself to the Israelite people by an oath to her mother-in-law Naomi and becomes the great-grandmother of David by marriage to Boaz of Bethlehem. Thus she is an ancestor in the messianic line that leads to Jesus (Mt 1:5).

 The book portrays the love and loyalty of human beings in working their way through tragic circumstances to participation in the community of the faithful people of God. The key is responsible and loving decision-making: Ruth’s loyalty (2:11), her generosity (1:15–17; 2:2, 7) and her willingness to take risks for the sake of righteousness set in motion a chain of beneficial events, while behind the scenes God blesses each step in the developing drama. Ruth is so frequently designated “the Moabite” in the book that the audience of the story is constantly reminded of the universality of the embrace of salvation.

 In the Greek and Latin canons, Ruth follows Judges, to which it is related by its opening time reference (“Once back in the time of the judges…”), and precedes Samuel, serving as transition from Israel as tribal union to monarchy. In the present sequence of the Hebrew canon it is placed among the “Writings” immediately after the Book of Proverbs, which ends with a powerful portrayal of “the woman of worth” (Prv 31:10–31; cf. Ru 3:11). Ruth is the primary liturgical text in Judaism for the celebration of the feast of Weeks (Shabuot).

 The beauty of the story’s construction, its use of dialogue (nearly two thirds of the text), and the sheer drama of its content mark it as one of the classic short stories of world literature. Based on the recollection of an historical figure, a story is developed which grips its audience with profound insight into divine and human relationships. The story is presented from a point some time after the course of events, as is indicated by the explanation of an obscure custom in 4:7. Wherever and whenever it was told, its claim of God’s universal concern for humankind and the attractiveness of caring human responsibility shines forth.

 The date of composition is disputed. Many authors date it early in the monarchy, and valid arguments can be presented for that position. Others argue for a postexilic date; they see the favorable presentation of a Moabite woman who became David’s grandmother as a counter to the stringent measures of Ezra and Nehemiah against marriage with Moabites and other non-Jews (Ezr 9–10; Neh 13:23–29).

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