The Canonical Column, Book 8: Ruth

We continue our journey through the Canonical Column with the eighth book of the biblical canon—Ruth. For those of you who are unfamiliar with the mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual-witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which provides the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Ruth, its two witnesses are Genesis 19 and Isaiah 8. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Ruth. To this end, each has been divinely embedded with textual allusions to specific passages within Ruth and intentionally sequenced as the eighth chapter in its branch of the framework, reflecting Ruth’s ordinal position as the eighth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Ruth are firmly established.

Table of Contents anchor

The book of Ruth

The book of Ruth, the eighth book in the biblical canon, unfolds during a time of spiritual decline in Israel during the period of the Judges. The book narrates how Ruth, a Moabite woman, becomes an ancestor of King David. Through her story, we see the unfolding of God’s redemptive plan for Israel.

Although only four chapters in length, the book of Ruth plays a crucial role in demonstrating the continuity and fulfillment of God’s promises. Though it may seem a story of personal loyalty and family, it carries with it a deep theological significance, linking the promises of God to Israel’s covenant, David’s line, and ultimately, the coming of the Messiah. The Ruth narrative reflects God’s faithfulness in the midst of Israel’s darkest days and serves as a precursor to the unfolding Messianic story.

In the Jewish canon, the book of Ruth is included among the Ketuvim (“Writings”) section of the canon, in contrast to Christian Bibles where it is grouped with the historical books of the Old Testament. Sandwiched in between Judges and 1 Samuel in our beloved Protestant canon, the book functions in many ways like a prologue to the book of 1 Samuel, which as we know chronicles the establishment of the monarchy.⁴ It is thus a transitional book within the canon–bridging the period of the judges to the period of the monarchy.

Authorship & Date of Composition

The book of Ruth does not explicitly state its author, but Jewish tradition attributes it to the prophet Samuel. While it is impossible to prove with certainty, the fact that the book concludes with a genealogy from Ruth and Boaz to David suggests that it was likely written during the early monarchy, after David had been anointed as king (1 Samuel 17), which would align with the life of Samuel. We also know that Samuel was capable of writing (1 Samuel 10:25), and he would have had the leisure to do so.

Scholars on the more conservative end of the spectrum suggest that the book was written during the 10th century BC, while modern-critical scholars propose that it may have been composed later, possibly during the post-exilic period (around the 5th century BC). These scholars view the book as a theological reflection on God’s providence and redemption during the time of the Judges, written to offer hope to the Jewish people during the rebuilding period following the Babylonian exile.

Witnessing Chapters of Ruth in the Canonical Column

The two witnessing chapters of Ruth within the Canonical Column are Genesis 19 and Isaiah 8. These chapters have been divinely embedded with various allusions to scenes, imagery, and language from the book of Ruth. As with every book attested by the Canonical Column, these chapters have been intentionally designed and meticulously placed within their respective branches of the Canonical Column to bear witness to Ruth’s canonicity and ordained position as the eighth book of the biblical canon.

In the following sections, we will explore these two chapters, highlighting their textual parallels and prophetic significance that demonstrate how Ruth fits perfectly into the larger narrative of Scripture.

Context of Genesis 19

In Genesis 19, the narrative unfolds with the destruction of Sodom and Gomorrah. The chapter begins with the angels visiting Lot in Sodom, warning him of the impending judgment that will befall the city due to its extreme wickedness. Lot, demonstrating hospitality, offers them shelter and protection. However, the men of the city, described as wicked, seek to harm the visitors, leading to the angels intervening and striking the men with blindness. Lot and his family are urged to flee the city before it is destroyed.

The chapter is marked by divine judgment on Sodom and Gomorrah, as God rains down brimstone and fire, completely annihilating the cities. Lot’s wife turns to look back at the burning city and is turned into a pillar of salt, while Lot and his daughters escape to the mountains. The chapter concludes with the incestuous relationship between Lot and his daughters, through which they bear sons who become the ancestors of the Moabites and Ammonites.

This narrative, while primarily focused on judgment, also touches on the theme of mercy, as Lot and his family are spared. It sets a dramatic backdrop for the unfolding story of Ruth, as Lot’s daughters, through their descendants, are related to Ruth, a Moabite. This connection between Lot’s family and Ruth emphasizes the theme of redemption, where God can use even seemingly imperfect beginnings to bring about His larger plan.

Genesis 19 -> Ruth

As the eighth chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 19 has been deliberately designed by God to serve as a figurative type of the book of Ruth—ordained before the foundation of the world to become the eighth book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of Ruth. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Genesis 19	Ruth
And there came two angels to Sodom at even; and Lot sat in the gate of Sodom. . . .5 (Genesis 19:1)	Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. (Ruth 4:1)
. . . . and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground.6 (Genesis 19:1)	Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger? (Ruth 2:10)
And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat.7 (Genesis 19:3)	And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left. (Ruth 2:14)
But before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter.8 (Genesis 19:4)	And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. (Ruth 4:2)
Behold now, thy servant hath found grace in thy sight. . . .9 (Genesis 19:19)	Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger? (Ruth 2:10)
And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters.10 (Genesis 19:30)	Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah. (Ruth 1:7)
And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father.11 (Genesis 19:31-32)	And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet. And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman. And he said, Blessed be thou of the LORD, my daughter: for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich. (Ruth 3:7-10)
And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.12 (Genesis 19:33)	And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor. (Ruth 3:14)

Context of Isaiah 8

Isaiah 8 marks a pivotal moment in the prophet’s ministry. In this chapter, the Lord commands Isaiah to take a large scroll and write on it with a man’s pen: “Maher-shalal-hash-baz,” meaning “swift is the booty, speedy is the prey,” a prophetic message of impending judgment. The chapter is filled with themes of judgment and hope, reflecting the turmoil facing Israel during the Assyrian invasion. Isaiah’s words serve as a sign to the people of Israel, highlighting both the Lord’s impending wrath and the promise of eventual deliverance. Isaiah 8 underscores the importance of trusting in the Lord, even in the midst of crisis, and it marks a key turning point in Isaiah’s prophetic role as a mouthpiece for divine revelation.

Isaiah 8 -> Ruth

As the eighth chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 8 has been deliberately designed by God to serve as a figurative type of the book of Ruth—ordained before the foundation of the world to become both the eighth book of the Old Testament and of the Bible. Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God, in his perfect foreknowledge, knew would be found within the book of Ruth. The comparative table below documents a selection of the most notable of these allusions, with explanations provided in the accompanying footnotes.

Isaiah 8	Ruth
And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.13 (Isaiah 8:2)	And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee. (Ruth 2:4; cf. 2:20, 3:10).
And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD unto me, Call his name Mahershalalhashbaz.14 (Isaiah 8:3)	So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son. (Ruth 4:13)
Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:15 (Isaiah 8:7)	So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest. (Ruth 1:22)
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.16 (Isaiah 8:8)	The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust. (Ruth 2:12)
Bind up the testimony, seal the law among my disciples.17 (Isaiah 8:16)	Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel. (Ruth 4:7)
And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?18 (Isaiah 8:19)	And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen. (Ruth 2:20)
And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.19 (Isaiah 8:21)	I went out full, and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me? (Ruth 1:21)

Conclusion: The Canonical Column affirms the canonicity and ordinal position of Ruth within the biblical canon.

The canonicity of the book of Ruth is affirmed by its two witnessing chapters within the Canonical Column: Genesis 19 and Isaiah 8. These chapters were not placed arbitrarily, but have been meticulously embedded with deliberate textual allusions to their corresponding biblical book, and arranged within their respective branches of the framework in order to bear witness of that book and its ordained position within the canon. In this case, both witnessing chapters have been deliberately sequenced as the eighth chapter of their respective branch of the framework–reflecting Ruth’s ordinal position as the eighth book of the Old Testament and the Bible at large. Both chapters have been divinely embedded with direct allusions to specific passages and content that God, in his perfect foreknowledge, knew would be contained within the book of Ruth, which was ordained before the foundation of the world to serve as both the eighth book of the Old Testament and of the biblical canon. Accordingly, by the testimony of these two witnesses within the Canonical Column, the divine inspiration, canonicity, and ordinal placement of the book of Ruth are established—being witnessed by both the Law and the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009. ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. Christian Bibles inherit this grouping and arrangement of their books from the Septuagint (LXX). The compilers of the Septuagint were more concerned with trying to maintain a clean linear chronology for the historical books of the Bible than were the rabbinical authorities who arranged the TaNaKh. Because Ruth is set during the time of the Judges (Ruth 1:–), and because it closes with a genealogy leading from Ruth’s son Obed to David, it seemed fitting to them to place it between Judges and 1 Samuel as the eighth book of the canon–its divinely ordained position according to the witness of the Canonical Column. ↩︎
5. In Genesis 19:1, Lot is sitting at the gate of Sodom, a position of significance in the city, often associated with judgment or legal proceedings. Within the Canonical Column, this serves as an allusion to Ruth 4:1, where Boaz goes up to the gate of Bethlehem to resolve the matter of Ruth’s redemption. ↩︎
6. In Genesis 19:1, Lot rises to meet the two angels and bows himself with his face to the ground. Within the Canonical Column, this serves as an allusion to Ruth 2:10, where Ruth bows herself to the ground after Boaz shows her favor. ↩︎
7. In Genesis 19:3, Lot presses the angels to stay with him, preparing a meal that includes unleavened bread, offering hospitality in his home. Within the Canonical Column, this serves as an allusion to Ruth 2:14, where Boaz invites Ruth to eat with the harvesters, offering her bread and parched corn. ↩︎
8. This is what I refer to as a linguistic echo–a very simple type of allusion that the Canonical Column often makes use of. The shared phrase “men of the city” in both passages makes it obvious that the Canonical Column is using the men of Sodom in Genesis 19:4 to function as an allusion to the “men of the city” of Bethlehem in Ruth 4:2. ↩︎
9. In Genesis 19:19, Lot acknowledges that he has found grace in the angel’s sight in having his life spared, recognizing the mercy he has received. Within the framework of the Canonical Column, this functions as an unmistakable allusion to Ruth 2:10, where Ruth, after Boaz shows her favor, asks, “Why have I found grace in thine eyes?” ↩︎
10. In Genesis 19:30, Lot and his two daughters flee to the mountains, fearing to dwell in Zoar, and end up dwelling in a cave. Within the framework of the Canonical Column, this serves as an obvious allusion to Ruth 1:7, where Naomi and her two daughters-in-law set out on the journey back to Judah after the death of her sons. The fact that both passages feature “two daughter” figures on the move makes it obvious enough that the allusion is deliberate, yet this intentional topical alignment is further reinforced by the fact that Naomi’s two daughters-in-law were Moabitess women–making them the direct descendants of Lot’s two daughters in Genesis 19. ↩︎
11. In Genesis 19:31-32, Lot’s daughters take matters into their own hands to preserve their family line after the destruction of Sodom, using manipulation by getting their father drunk and lying with him. This is a very creative and humorously clever allusion to Ruth laying with Boaz in Ruth 3:7-10 after he (like Lot in Genesis 19:31-32) has just drunk wine. But what’s so clever about the allusion is that the Canonical Column is using Lot’s daughter laying with her biological father, to allude to Ruth laying with a man who is “near of kin” to Naomi (Ruth 2:20). In this one, we get a glimpse at both the Lord’s limitless creativity as well as his down-to-earth sense of humor in creating these genius Canonical Column allusions. ↩︎
12. In Genesis 19:33, we are told that Lot didn’t perceive when his daughter lay down nor when she arose. The peculiar wording used here makes it obvious that the Canonical Column is using this as a clever structural allusion to Ruth’s lying with Boaz in Ruth 3:14, where we are told that Ruth “rose up before one could know another.” ↩︎
13. In Isaiah 8:2, Isaiah calls upon Uriah the priest and Zechariah the son of Jeberechiah as faithful witnesses. The name Jeberechiah is significant, as it means “The LORD blesses”, creating a linguistic allusion within the Canonical Column to Ruth 2:4, where Boaz greets the reapers, saying, “The LORD be with you,” to which they respond, “The LORD bless thee.” ↩︎
14. In Isaiah 8:3, Isaiah goes to the prophetess, and she conceives and bears a son. Within the Canonical Column, this serves as an allusion to Ruth 4:13, where Boaz marries Ruth, and she conceives and bears a son, Obed, who will become the grandfather of King David. ↩︎
15. In Isaiah 8:7, the Lord speaks of the Assyrian invasion as a mighty river that will overflow its banks, symbolizing the coming judgment upon Israel. Within the Canonical Column, this functions as a very clever allusion to Ruth 1:22, where Naomi and Ruth return to Bethlehem during the barley harvest in the spring–a time when the Jordan River is known to overflow its banks (Josh. 3:15). ↩︎
16. In Isaiah 8:8, the Assyrian army is described as a flood, overflowing its banks and spreading across Judah, reaching even to the neck. The imagery of the enemy’s wings stretching across the land symbolizes destruction and judgment. Yet within the framework of the Canonical Column, this functions as a very clever imagistic allusion to Ruth 2:12, where Boaz speaks a blessing over Ruth, wishing that she may receive a full reward of the LORD, “under whose wings thou art come to trust.” ↩︎
17. In Isaiah 8:16, the prophet is commanded to “bind up the testimony” and “seal the law” among his disciples, signaling the preservation and confirmation of God’s word and law. This concept of sealing signifies the authority and finality of the divine message. Within the framework of the Canonical Column, this serves as an allusion to Ruth 4:7, where the act of removing a shoe and giving it to a neighbor is a symbolic testimony of a legal transaction confirming the redemption of Naomi’s land by Boaz. Just as the seal in Isaiah 8:16 affirms God’s word, the shoe in Ruth 4:7 serves as a public, legally binding act, confirming the redemptive act of Boaz and the preservation of Naomi’s inheritance. ↩︎
18. In Isaiah 8:19, the people are warned not to seek guidance from “familiar spirits” and wizards, those who communicate with the dead. The prophet rebukes them for turning to the dead instead of seeking the living God. Within the framework of the Canonical Column, this meticulous phrasing (“the living to the dead”) serves as an obvious linguistic echo of Ruth 2:20, where Naomi blesses Boaz, saying that he has shown kindness to both the living and the dead, referring to the preservation of Naomi’s family line. ↩︎
19. In Isaiah 8:21, the prophet declares that the people, beset by hunger and distress, will curse both their king and God, reflecting their despair and frustration in the face of their suffering. They will look upward in a desperate search for hope but find none. Within the framework of the Canonical Column, this serves as a very clever allusion to Ruth 1:21, where Naomi returns to Bethlehem, bitter and empty, lamenting her loss and feeling as though the Lord has afflicted her. ↩︎

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