El escenario de Rut está en el tiempo de los Jueces:
Rut 1:1 Durante el tiempo de los jueces hubo hambre en la tierra de Judá. Así que un hombre de Belén de Judá se fue a vivir como extranjero residente en la región de Moab, junto con su mujer y dos hijos. [Biblia NET]
Debe haber sido escrito después de la época del rey David, ya que señala que desciende de los personajes principales dos veces en los últimos versículos.
4:17 Las vecinas le dieron nombre, diciendo: A Noemí le ha nacido un hijo. Lo llamaron Obed. Ahora se convirtió en el padre de Isaí, ¡el padre de David!
4:22 Obed engendró a Isaí, e Isaí engendró a David.
Este enlace a David sirve para mostrar por qué el libro es lo suficientemente importante como para incluirlo en el canon. El hecho de que David descendiera de los moabitas también explicaría por qué buscó refugio con ellos cuando Saúl lo perseguía ( 1 Samuel 22:3 ).
Sin embargo, la mayoría de los eruditos ahora datan el libro mucho más tarde que la época de David. Generalmente se dan tres períodos de tiempo para el libro de Rut.
¿Qué evidencia muestra la fecha del Libro de Rut?
1 Archer, Gleason L. Una revisión de la introducción del Antiguo Testamento, 307. Malick, David. Una Introducción al Libro de Rut .
2 Mencionado por Archer pero ningún erudito que sostenga la opinión citada.
3 Grabbe, Lester L. (2004). La historia de los judíos y el judaísmo en el período del segundo templo, volumen 1: Yehud, la provincia persa de Judá.
4 Enciclopedia judía, sv. Libro de Rut .
Según el Talmud de Babilonia, Bava Basra 14b , Samuel fue el autor del Libro de Rut. Si bien los rabinos, allí, se equivocan sobre la autoría de otros libros de las Escrituras hebreas, no hay debate allí de que Samuel fue el autor del libro.
Las autoridades modernas no judías, sin embargo, creen que el libro tuvo que ser escrito durante o después del reinado de David, pero después de la muerte de Samuel. Véase Estudio del Antiguo Testamento: El mensaje, la forma y el trasfondo del Antiguo Testamento , por William Sanford La Sor, David Allan Hubbard, Frederic William Bush, en 521.
Con respecto a sus preguntas específicas:
With regard to question 1, either theory -- Samuel or someone during David's kingdom -- would explain why Solomon is not mentioned in the geneology.
With regard to #2, I do not accept the theory that Deuteronomy was not written until Josiah. In Ruth, we see a law, conveyed at Deuteronomy 23:4, which banned Jews (at least Jewish females, we'll discuss this below) from marrying Moabites or Amorites. So, I think you're correct in saying that this would have to be post-Josaiah if, in fact, it Josiah did not "rediscover" Deuteronomy (as Jewish tradition holds), but rather wrote it or had it written. I think with point 1, this is a good rebuttal of the Biblical critics' theory.
As to the issue #3, regarding foreign wives, lets be clear; we've got two issues here: First is whether the ban discussed in Deuteronomy 23:4 applies to Boaz marrying Ruth, who originally was a Moabitess; and two, Nehemiah's efforts to make would-be Jewish returnees to Judea to divorce the foreign wives they married during their exile.
If you recall, Boaz gives a closer relative to Ruth's late husband a chance to obtain rights to land he owned by marrying Ruth. The cousin (or whatever he was) apparently decides that it would not be good for him to marry a Moabitess based on the teaching in Deuteronomy. Yet Boaz, who knows a bit more than the other relative, about the Law understood (as the rabbis later explain) that the reason for the ban against Moabites was "because they met you not with bread and water in the way, when you came out of Egypt." Deuteronomy 23:5. Boaz understood that the slight recorded there was a decision of the male Moabites and Ammonites only, not the females, and therefore the ban on converstions to Judaism only applied to male Moabites and Ammonites. See Babyl. Talmud Yevamos 76b. Ruth, howeveer, is the Bible's model for the sincere Jewish convert, implied by the fact that she asks to "return" to Israel (a place she'd never been). Return is a spiritual concept. She doesn’t only want to travel back to the land of Canaan; she wants to repent, to return to God.
Now, regarding Nehemiah, and Ezra for that matter, it should be said that the foreign women that they wanted the Jews to divorce were not converts, had no interest in Judaism or Israel, and would undermine Jewish tradition and values. Ezra and Nehemiah did not invent the concept -- indeed, Ezra 10:3 says that the rule against mixed-marriages (without conversion) is not "according to the Torah." We see in Deuteronomy 7:3-5 an exhortation against intermarriage "...you shall not give your daughters to their sons, nor shall you take their daughters for your sons. For they [the foreign women] will turn your sons away from following Me" (translation is my own). But Ruth, being a righteous convert to Judaism, and committed to God and His commandments, was not a threat to cause Boaz to turn Boaz's heart from God, and she was accordingly fit to be the direct ancestor of the Messiah.
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