appendix A: memory verses

Transcription

1 appendix A: memory verses For I know the plans that I have for you, declares the Lord, plans for welfare and not for calamity to give you a future and a hope. Jeremiah 29:11, NASB It [God s grace] teaches us to say No to ungodliness and worldly passions, and to live self controlled, upright and godly lives in this present age. Titus 2:12, NIV For we are God s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. Ephesians 2:10, NIV Similarly, teach the older women to live in a way that honors God. They must not slander others or be heavy drinkers. Instead, they should teach others what is good. These older women must train the younger women to love their husbands and their children, to live wisely and be pure, to work in their homes, to do good, and to be submissive to their husbands. Then they will not bring shame on the word of God. Titus 2:3 5, NLT May the Lord, the God of Israel, under whose wings you have come to take refuge, reward you fully for what you have done. Ruth 2:12, NLT Do not repay evil with evil or insult with insult. On the contrary, repay evil with blessing, because to this you were called so that you may inherit a blessing. 1 Peter 3:9, NIV I am your servant Ruth, she replied. Spread the corner of your covering over me, for you are my family redeemer. Ruth 3:9b, NLT Then the women said to Naomi, Blessed is the Lord who has not left you without a redeemer today, and may his name become famous in Israel. Ruth 4:14, NASB 66

2 appendix B: what s in a name? In our modern society, we pick names that are cute or perhaps remind us of someone we love or respect. In literature, we can learn a lot by paying attention to the names. Little John in Robin Hood is a huge man, so the author uses irony in choosing this name. Belle, in the classic fairy tale Beauty and the Beast, means beauty in French. Her name describes her physical appearance. In the classic fairy tale Cinderella, the main character s given name is Eleanor. Cinderella is a nickname given because she is always by the cinders of the fire reflecting her demoted position to servant in the family. This is a name stemming from her circumstances. Sometimes we become so familiar with the stories that we miss what the author is telling us in the names. This is especially true in Biblical stories. Additionally, the meaning of the name is often lost to us because we are unfamiliar with the original language. This makes it difficult to grasp the significance of the names used in the Bible. The name David means beloved. In the New Testament, the angel Gabriel tells Joseph to name Mary s son Jesus for he will save His people from their sins (Matt 1:21). Jesus comes from the Hebrew verb to save. In Biblical times, given names were very important and often add a significant element to a narrative. Biblical names can be derived from the name of the god worshiped by the person. These are referred to as theophoric names. We see this in Daniel 1:7. Daniel and his three friends had names that included el or ah which represent the name of the God of Israel. When they were taken into captivity, their names were changed to reflect the gods which the Babylonians worshipped. In Ruth, Elimelech literally means My God is King. Names can also represent characteristics of the person. These are referred to as character trait names. For example, Naomi means my pleasantness, but the my does not refer to her own pleasantness. It refers to God s. This indicates a blessing bestowed on her by her parents who wished for her to grow into a godly woman who displayed the pleasantness of God. When Naomi returns to Bethlehem, she tells the women of the town to call her Mara which means bitterness. Her struggles and loss change her countenance from pleasant to bitter. Ruth means friendship. How on the nose is that? That is the picture that the story paints of her revealing her unwavering devotion to Naomi. Boaz means swift strength. He is described in Ruth 2:1 as a man of great wealth. While the name could refer to his power and position, it probably also reflects the strength of his moral character. Sometimes names represent the circumstances of the person s birth. This is the case of Mahlon and Chilion. In the Hebrew, Mahlon means weakly from the root which means to be sick, and Chilion means pining. Where Naomi s name would have been a blessing bestowed on her by her parents, these names are laments showing concern for the health of the children. Infant mortality was a serious problem in Israel. In this case, Naomi is impacted by the severity of the famine and lack of nutrition for both mother and the child. Obed is also in this category. His name means one who serves, but where Mahlon s and Chilion s names are laments, Obed s name is a celebration because of everything that he means to his grandmother, Naomi. Some names describe physical traits. Orpah, which means neck, falls into this category. In Ruth, it most likely refers to a long and graceful neck. Much later in Jewish tradition, the meaning shifted to one who turns the neck because she turned back and left Naomi. But in the telling of the story here, it is probably not intended to be negative. Even the name of the city is significant. Bethlehem literally means house of bread because it is a rich farming community which grows wheat and barley. Yet because of a famine, there was no bread in the house of bread. 67

3 In Ruth even the lack of a name is significant. In Ruth 4:1, most translations show Boaz calling the nearer kinsman over and calling him friend. However, the Hebrew uses peloni almoni which literally means a certain one but in the context of this story is best translated as the English phrase what s his name. If a kinsman redeemer is unwilling to fulfill his obligation to keep his dead relative s name alive by producing an heir through levirate marriage, his own name is to be forgotten in Israel (Deut 25:5 10). The narrator is making a point by refusing to name this man. Finally, the name for God in this book is especially significant. It is YAHWEH which is the covenant name of God, characterized by lovingkindness. Although often taken for granted and not thought of as a central character of the book, His divine and sovereign hand is evident in every chapter. 68

4 appendix C: famine and sojourning in the old testament There are two issues presented in Ruth 1:1. The first is that there is a famine in the land. The second is that Elimelech took his family to sojourn in Moab to escape the famine. How these two issues are understood can greatly affect the eyes through which the rest of the book is read. If the famine is judgment from God, then the right response is to repent and stay in the land. Even if the famine was not sent by God to judge covenant disloyalty, it may be a test of obedience and faith, in which case the correct response is again to trust God and stay in the land of Israel. However, there are those who suggest that the famine had no significance other than explaining why the family went to Moab. Then there is nothing wrong with Elimelech taking his family out of Israel and into Moab. There is some debate among scholars as to the significance of the reference to famine in Ruth 1:1. The Hebrew word translated here as feminine occurs 88 times in the Old Testament. Of these, seven of the references mean simply hunger (Ex 16:3; Deut 28:48; Isa 5:13; Lam 2:19; 4:9; Neh 9:15; 2 Chron 32:11). The remaining references refer to famine meaning lack of food stemming from either drought or invasion. In Gen 12:10 and 26:1, the term appears to be used neutrally in that there is no mention of God sending the famine as punishment for some covenant violation. However, God does appear to use these famines as times of testing for Abraham and Isaac. In Gen 12:10, Abraham sojourns in the land of Egypt to escape the famine. There is no record of God directing him to leave the land of Canaan. Although he receives great riches in Egypt, he also suffers some consequences in that Sarah is taken into Pharaoh s harem and the covenantal, as well as redemptive, line is endangered. In Gen 26:1, Isaac is commanded to not leave the land because of the famine but to trust in God s provision. It appears that the area of Gerar where he stayed was considered inside the borders of the land. It should be noted, that although Isaac obeyed by staying in the land, his wife, Rebekah, suffered the same fate as Sarah and was taken into the king s harem. This may be a case of multiple tests of obedience and faith bound up in the same story. Both Abraham and Isaac lied about their relationship with their wives, saying that they were their sisters, because they feared for their own lives. They did not trust God s protection of His covenant promises; however, that did not stop God s faithfulness or protection. Fifteen of the uses of famine occur in Gen in the story of Joseph and the sons of Jacob going down into Egypt. As in the other two famine references in the book of Genesis, there is no mention that this famine was sent by God to exact judgment for covenant disloyalty. As a matter of fact, God directs Jacob to go down into Egypt to sojourn. Through the famine, God creates a protected place in which the 70 members of Joseph s family grow into the nation of Israel. However, in Deut 32 while reiterating the Law, Moses points out that if the people chased after other gods and neglected the God who created them (32:17 18), God would heap misfortunes on them causing them to be wasted by famine and judgments (32:23 24). Looking at the uses of the word famine throughout the rest of the Old Testament, the context is that of judgment because of breaking of the covenant specifically by worshipping other gods. Since the book of Ruth is set in the times of the judges, the context is one of mass rebellion against the commandments of God and the worshipping of idols. Therefore, the reference to famine is probably not a neutral one and should be seen in the light of the time in which the story is set. 69

5 As to whether Elimelech was justified in leaving the land to seek refuge in the land of Moab, Deut 23:5 6 strictly forbids the nation of Israel from seeking the peace or prosperity of Moab. While it is not clear in Gen 12 if Abraham was free to sojourn in Egypt to escape the famine, the Lord clearly prohibits Israel from seeking any peace or prosperity in the land of Moab. In leaving the land of his covenant promise, Elimelech not only left a place, he left any and all access to the presence of the Living God who dwelt in the tabernacle within the land of Israel. He left the covering available to him through the sacrifices and the covering put over all the nation on the Day of Atonement. Finally, he left behind the covenant protection that would have taken care of his widow at the time of his death through the Law. Although we will see that there are consequences to disobedience, God is bigger than our failures. As we study through the book of Ruth, we will see how God will take these dire circumstances and use them as a springboard to bring about beautiful blessings, dramatic demonstrations of covenant loyalty, and further revelation of the line of His ultimate Kinsman Redeemer, Jesus Christ. 70

6 appendix D: levirate marriage Although the responsibilities of the kinsman redeemer, go el, and the levirate marriage are connected, they are not identical. The kinsman redeemer is responsible to buy back a relative who has sold himself into slavery because of poverty (Lev 25:39 46), to buy back a relative s property that he has sold outside the family because of poverty (Lev 25:25 31), and to avenge the death of a relative. In this case, the go el is referred to as the blood avenger (Num 35:16 28). The go el can be the brother, uncle, cousin, or any blood relative (Lev 25:48 29). The term levirate is Latin for brother in law. The levirate marriage (Deut 25:5 10) deals with brothers who are living together. This is the case in the story of Judah and Tamar (Gen 38) and is the background for Naomi s response to her daughters in law in Ruth 1. If either Mahlon or Chilion had been alive, they would have been responsible to act as the levirate for their widowed sister in law. Since they are both dead, there is no one left to perform this duty. Naomi makes the point that even if she could have another son who would then have the responsibility of raising up an heir for his dead brothers, it would take years before he was old enough to marry. While the go el was required to redeem the property, only the brother in law was required to redeem the widow and, even then, only if they were living together. Dr. Arnold Fruchtenbaum 1 notes that the issues with the nearest kinsman s refusal was not based around Ruth s nationality but on the financial responsibility. He may not have been wealthy enough. If only the field is involved, it is a good investment. He would increase the inheritance for his children, with the harvest from the land contributing toward the purchase price. However, when Ruth is entered into the equation, his profits decrease considerably. In this case, he is no longer buying the land for himself. He is holding it in trust for Mahlon s heir, who would be the child born to Ruth through this levirate marriage. The money paid to Naomi for the land now comes from his own estate and reduces the inheritance available for his children. In addition, the child is also considered his child and inherits a portion of his estate. The estate is now divided among his children plus one more. Again, the inheritance that he had to give his own children would decrease. In addition to losing the money paid for the land, he is taking on the responsibility for the living expenses for Ruth and Naomi. He may simply not have the financial means to take on the extra financial burden. In Deut 25:6 7, the widow was allowed to go to the city gate and confront her brother in law who refused to perform his duty. She was allowed to remove his sandal and spit in his face in front of the elders of the city. Although Ruth 4:8 records the removal of the sandal, 4:7 explains that the reason was to show that the land had been purchased. This was done by the nearest kinsman and not Ruth. Also, Ruth did not spit in his face. However, the narrator does leave his name out of the story which might indicate that his name was being removed from the memory of Israel because he refused to perform the duty of the kinsman redeemer. The book of Ruth may also show an expanded understanding of the custom. Godly men and women come out on both sides of the argument. Some think that there was nothing wrong with him passing on his right to redemption, while others see this as another example of people in the times of the judges doing what is right in their own eyes rather than following God s commands. On the other hand, Boaz takes on the role of both by redeeming the field which had belonged to Elimelech and redeeming Ruth as his wife to raise up a son so Mahlon s name would not be forgotten in the land of Israel. 1 Arnold Fruchtenbaum, Judges & Ruth, Ariel s Bible Commentary (San Antonio, TX: Ariel Ministries, 2007)

7 appendix E: agricultural seasons and festivals Jewish Month Modern Month Agricultural Seasons Nisan [Abib] March April Spring Later Rains Barley Harvest Flax Harvest Iyyar [Ziv] April May Dry Season Begins Sivan May June Summer Begins Early Figs Ripen Wheat Harvest Tammuz June July Hot Grape Harvest Ab July August Intense Heat Olive Harvest Elul August Intense Heat September Dates,Summer Figs Tishri [Ethanim] Marhesvan [Bul] Cheslev Tebeth Sebat Adar September October October November November December December January January February February March Autumn Early Rains Plowing Winter Figs Winter Begins Sowing Rains Snow [at higher elevations] Almonds Blossom Festivals Timing Significance * Passover * Unleavened Bread * First Fruits * Pentecost [Harvest or Weeks] * Trumpets [Rosh Hashanah] * Day of Atonement [Yom Kippur] * Tabernacles [Booths, Ingathering] * Dedication [Lights, Hanukkah] 14th day 15th 21st day [week] Sunday [following Passover] 50 days after First Fruits 1st day 10th day 15th 21st day [week] 25th day God s Redemption Communion with God; Sinlessness Resurrection Descent of the Holy Spirit & Birth of the Church Call for Assembly [Repentance] Day of Fasting and Sorrow for Sin Memorial of God s Provision during the Wilderness Wandering God s Provision of holy oil to Light the Temple Citrus Fruit Harvest * Purim [Lots] 14th and 15th Joy and Feast celebrating God s deliverance from exile God s witness includes good things He did, including giving rains from heaven and fruitful seasons, satisfying your hearts with food and gladness. Acts 14:17 72

8 appendix F: generational tendencies 1 Older women value programs, structure, and organization. Younger women value organic, flexible approaches. Older women believe one must be a positive role model. Younger women believe one must be oneself. Older women prefer to teach or impart wisdom. Younger women want to process life and learn from real experiences. Older women prefer to learn through instruction. Younger women prefer to learn through stories, experiences, and lived out truth. Older women respect and trust those in authority. Younger women respect and trust only those who have proven worthy. Older women value privacy. Younger women value transparency. Older women see distinct standards for how one should live as a woman. Younger women believe there is no one right way to be a woman. Older women see one mentor for each mentee. Younger women prefer to learn from multiple mentors. Older women prefer scheduled terms that start and stop. Younger women want an ongoing relationship and are content to build it over time. Older women use technology in limited ways. Younger women depend on technology to manage life. Older women embrace contractual commitments. Younger women continue only if the experience is valuable. 1 Sue Edwards & Barbara Neumann, Organic Mentoring (Grand Rapids: Kregel, 2014), 27 73

9 appendix G: postmoderns and moderns 1 postmodern women Shaped by Technology: Information is gained through technology. They connect, communicate, and do life through technology. Chaord : Live in a mix of chaos and order. Life is messy. Organic: Prefer what is natural; less formal, less structure, less organization. Attracted to simple and natural opportunities to learn and to grow. Flexible: Require flexibility to make their crowded schedules work. Value added: Make time for that which yields high value. Experiential: Prefer to learn through experiences. Want hands on truth instead of principles; dislike formulas, pat answers, or five easy steps; learn more through imitation (vs. books and lectures). Connected and Collaborative: Long for genuine, personal connections as a relational generation. Prefer to do things in community. Development of Self: Desire to develop themselves, and make a positive contribution to the world. Not attracted to jobs that put career above personal life. Spiritually: Tend to be lukewarm about the church, membership not a priority; embrace the mysterious side of God; biblically illiterate; learn better through stories. Demand Authenticity: Open about themselves and their struggles; insist others be real with them; don t trust those they know nothing about or who appear too perfect. Relativistic: Truth is relative; there is not necessarily one right answer. 1 Barbara Neumann, What s New in Mentoring Talk, All About Influence Conference,

10 modern women Shaped by the Scientific Method: Information is gained through careful scientific procedures, and reliable principles can be discovered. Life is guided by these proven facts and principles. Organized: Life works best when it is carefully organized. Rules: Rules keep things running smoothly and efficiently. Structured and scheduled: Very good. Responsible and Commited: People should be able to count on you. If you make a commitment you keep it. Logic: Correct thinking and behavior are based on rules and objective principles. Individualism: The ideal is to be independent of others and complete in yourself. Moderns prefer to work alone. Career is first: Willing to make sacrifices for the sake of a career. Religious traditions: Church membership and attendance is important. Bible study is a priority. Your spiritual experiences are personal and private. Good role model: It is important to set a good example and you try hard. Perfection is the goal. You keep mistakes to yourself because they make you look weak or unspiritual. Truth can be known: Some things are obviously true, some are not, and it is not hard to tell the difference. 75

11 appendix H: downward spiral of sin in the period of the judges Rebellion & Sin Retribution & Servitude Rest Repentance & Supplication Restoration & Salvation Expression and Repetition of Israel s Apostasy Expression The Israelites did evil (2:11-13, 17, 19b) Yahweh gave them over (2:14a, 20-23) Description of oppression (2:14b) The Israelites cried out (2:15, 18) Yahweh raised up a deliverer (2:16, 18) Yahweh gave the oppressor to the deliverer (2:18) Othniel Ehud Deborah Gideon Jephthah Samson 3:7 3:12a 4:1 6:1a 10:6 13:1a 3:8 3:12b 4:2 6:1b 10:7 13:1b 3:7 11 3: :1 5:31 6:1 8:28 10:6 12:7 13:1 16:31 3:9a 3:15a 4:3 6:7 10:10 3:9b 3:15b 4:4 7 6: :29 13:2 25 3:10 3:28 30a 4: :28a 11:33 16:30c The land had rest x years/the judge ruled x years (2:18) 3:11 3:30 5:31c 8:28b 12:7 15:20; 16:31 Death of the judge (2:7-8, 19a) 3:11 4:1 8:32 33a 12:7 16:30 31 Charts prepared by Laurna Berg 76