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her to a position of security and honour. This example of the kinsman redeemer is used as a picture Christ who redeems his children from sin and brokenness, restoring them to a place of wholeness and fellowship. Countless passages could be called upon to cross-reference the theology of redemption in the Bible. Redeeming was the primary action of God leading to the Exodus, and Israel's main identity as a people (Ex 6:6. This imagery was then placed upon God's saving action through Christ, "buying back" those who call on him from their sins.

"And what one nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and terribleness, by driving out nations from before thy people, whom thou hast redeemed out of Egypt" (1 Chr 17:21).

"[Christ] gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Titus 2:14).

Redemption was also a prescribed action for the people of Israel to follow when dealing with land, belongings, and even other people, as a people redeemed by God (Leviticus-Deuteronomy). There is a sense that those who have experienced redemption should extend this same gift of redemption, restoration, and rescue to others.

The third major theme that emerges is that of God's sovereignty in answering prayer and bringing about blessing.

"The prayers in the book of Ruth expect and receive answers. If we miss them, them we miss a vital aspect of the theological message of this book, namely, that Yahweh is a God who hears and answers the prayers of his people". -Murray Gow

It is through these answers to prayer and fulfillment of blessings that God's sovereignty over the affairs of his people are implied or explicitly brought to our attention. Desmond and Rosner trace the prayers to their answers in this way:

"Naomi's plea for Yahweh's hesed in providing husbands and security for Orpah and Ruth (1:8-9); Boaz's blessing and prayer that Ruth will receive her reward from Yahweh (2:11-12); Naomi blesses Boaz for his kindness (2:19-20); Boaz blesses Ruth for seeking him out as redeemer (3:10-11); the community prays for the fruitfulness of the marriage comparing Ruth to Rachel and Leah (4:11-12); the women acknowledge Yahweh's role in Naomi's restoration and praise Ruth for her part while praying for the fame of their posterity (4:14-15). All these prayers have their outworking in the marriage of Ruth and Boaz and the birth of Obed".

Therefore,

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