Learning Ruth

Discovering Biblical Treasures LEARNING RUTH: Using Ancient Bible Study Methods For a learning group or an individual Michael Harvey Koplitz Michael Harvey Koplitz This edition copyright ©2019. Michael H. Koplitz. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means without the permission of the publisher. All Scripture quotations, unless otherwise noted, are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by the Lockman Foundation. Used by permission. (www.Lockman.org) The NASB uses italic to indicate words that have been added for clarification. Citations are shown with large capital letters. Published by Michael H. Koplitz ISBN: 9781079746877 2 Learning Ruth Acknowledgment This work could not have been accomplished without Dr. Anne Davis, who taught me Ancient (Hebraic) Bible study methods, and my two study partners, Rev. Dr. Robert Cook, and Pastor Sandra Koplitz. We know that the journey has just started and will last a lifetime. The discovery of the depths of God’s Word is waiting for us to find. 3 Michael Harvey Koplitz 4 Learning Ruth Table of Contents Introduction ........................................................... 7 The tool belt to recovering Ancient Bible Study Methods ............................................................... 13 The main differences between the Greek method of teaching and the Hebraic method .................. 35 Definitions and Examples of Literary Forms in the Bible ............................................................... 39 The Beauty of the Languages of the Bible ......... 55 Reading the Scriptures in English ...................... 61 An Understanding of Hebraic Thought in Bible Study .................................................................... 65 An Understanding of Greek Thought in Bible Study .................................................................... 73 Abbreviations ....................................................... 85 5 Michael Harvey Koplitz Links to the Learning Videos.............................. 93 Suggestions on how to run the study .................. 95 Introduction to Ruth ........................................... 97 Chapter One ........................................................ 99 Chapter Two ....................................................... 115 Chapter Three ..................................................... 131 Chapter Four ...................................................... 143 Bibliography ....................................................... 153 End notes ............................................................ 159 6 Learning Ruth Introduction After 2000 years of Christian theology and thought, the original meaning to the Scriptures, especially the Christian Scriptures, have come to us today with a huge number of filters. These filters include the theological interpretations that have developed over the years about the meaning of the Scriptures. Unfortunately, Christianity divorced itself from its mother religion, Judaism, by the end of the first century C.E. By doing so, combined with the dwindling number of Jews in the church, the Hebraic understanding of the Scriptures was essentially lost and eventually considered invalid by the church Bishops. Ignatius of Antioch (died in 107 C.E.) in his Epistle to the Magnesians wrote, “To profess Jesus Christ while continuing to follow Jewish customs is an absurdity. The Christian faith does not look to Judaism, but Judaism looks to Christianity.”1 In addition to the filters, there is much cultural information not contained in the narratives of the Scriptures because the people 1 Friedman, David. They Loved the Torah: What Yeshua's First Followers Really Thought about the Law. Baltimore, MD: Lederer Books, 2001. 7 Michael Harvey Koplitz of the Bible knew their own culture. A modern example is this. If you were to write in your diary you went to church on Sunday; there would be a lot of information you would not include. Anyone reading your diary entry would know certain things intuitively. Some of these things would be (1) You drove your car; (2) The car had gasoline in it; (3) You had a driver’s license; (4) You had paid for car insurance, just to list a few items. The same applies when the narratives of the Scriptures are read. When a narrative says that Yeshua’s disciples went into a field and picked grain, the narrator does not have to explain how grain was picked and how it was prepared for consumption. Another example would be the marriage story. The original listeners of the Scriptures did not need an explanation of what happened at a Jewish wedding. Read the account of Yeshua at the wedding at Cana, and you will find there is much cultural information left out about the ceremony and celebration because the people knew it of the day. So, to obtain a complete understanding of the Scriptures, especially the words of Yeshua, we need to learn how to think as a person did in Yeshua’s days. This can be done by combining 8 Learning Ruth the culture and customs of the people with a linguistic approach of the Scriptures. The people “listened” intently for the linguistic clues that led to a depth of meaning because they did not have books or copies of the Scriptures to read. The Scriptures were passed down through the generations by a mouth to ear method. Much has been written about the customs and manners of the ancient world; therefore, current research is sufficient. What makes this dissertation unique is that it is the combination of culture and to offer a Hebraic understanding of Scripture from Yeshua’s day as the Jewish listener heard it. Dr. Robert Price makes an argument in his article New Testament Narrative as Old Testament Midrash that the New Testament is a retelling of the Old Testament, thus creating aggadah.2 “The New Testament gospels and the Acts of the Apostles can be shown to be Christian aggadah upon Jewish 2 Aggadah is “the non legal or narrative material, as parables, maxims, or anecdotes, in the Talmud and other rabbinical literature, serving either to illustrate the meaning or purpose of the law, custom, or Biblical passage being discussed or to introduce a different, unrelated topic.” Source: "The Definition of Aggadah." Dictionary.com. N.p., n.d. Web. 1 Aug. 2016. 9 Michael Harvey Koplitz scripture, and these narratives can be neither fully understood nor fully appreciated without tracing them to their underlying sources, the object of the present article.”3 What is the Greek system of learning? J. Parsons expresses an overview of this system of learning in his article Theology and the Greek Mindset. “The modern university, for example, was modeled after the ideals of Plato’s Academy in which (it was hoped) the entire universe would be explained within its halls.”4 Today’s Seminaries and Bible Colleges are part of the modern university system and therefore, are using the learning methodology that Plato and his contemporaries used to view the universe. This system of learning and understanding is a part of our current education system. Therefore, when teachers, who are considered experts in their field of study, instruct students, it is often frowned upon for the student to challenge the teacher or 3 Price, Robert M. "New Testament Narrative as Old Testament Midrash." In The Christ-myth Theory and Its Problems, 1. Cranford, NJ: American Atheist Press, 2011. Accessed August 01, 2016. http://www.robertmprice.mindvendor.com/art_midrash1.htm. 4 Parsons, John. "Theology and the Greek Mindset - a Brief Look." Theology and the Greek Mindset - a Brief Look. Accessed August 01, 2016. http://www.hebrew4christians.com/Articles/Hellenism/hellenism.html. 10 Learning Ruth to create a debate when the student might not agree with the teacher’s interpretation. Besides, the Greek method of learning calls the study of Scripture hermeneutics. Hermeneutics is “the science of interpretation, especially of the Scriptures.”5 This Greek approach is very different from the Hebraic method proposed by this study. The learning methods of Socrates and his contemporaries make sense when studying, for example, “The Iliad” by Homer or other Greek philosophic documents, but these methods do not necessarily bring to life all of the flavors of ancient Middle Eastern documents. This Greek approach is the method of Bible study that has been employed by Christianity for over 1900 years. 5 "Hermeneutics." Dictionary.com. Accessed April 14, 2016. http://dictionary.reference.com/browse/hermeneutics. 11 Michael Harvey Koplitz 12 Learning Ruth The tool belt to recovering Ancient Bible Study Methods To discover how the people of the first century of the common era thought when they heard the words of Yeshua, and the words of the Scripture, the linguistics of the languages of the Bible, and the culture of the day in lands of Judea and the Galilee must be learned. Also, the same learning methods that Hebraic people used to learn the Bible need to be added to the tool belt. So, what are these tools that are needed to read and understand the Scriptures as a First Century C.E. listener? The Scriptures were written mainly by Hebraic Semitic people who had a different way of expressing God’s thoughts that were given to them to write down for the world to hear and read. Over the centuries the Church has taken the Scriptures and interpreted them in a Greek learning style which was familiar to the church theologians. Some of the deeper meaning of Scripture was lost to the Church when it decided to separate itself from its Judaic roots and started using the Greek learning style instead of a Hebraic style. 13 Michael Harvey Koplitz What the church has been teaching is that the Bible must be interpreted using methods developed by Greek philosophers. Plato and his contemporaries gave the world the wonderful gift of Hellenism. This concept of seeing the world is completely different from the view of the people in the Middle East. There are differences in thought processes, language, linguistics, and the culture of authors who lived in the Middle East versus other parts of the Roman Empire. When reading the Scriptures, it is helpful to be able to determine whether the passage is in Semitic rhetoric or a Greek rhetoric form. We have to remember that Saint Paul wrote a huge amount of the Christian Scriptures and since he was trained in Semitic and Greek rhetoric, his letters could contain both writing styles. The first tool to learning the methodology of First Century Bible understanding starts with the research of Dr. Anne Kimball Davis. Her book, Recovering Ancient Methods of Bible Study, brings together research that was done in First Century Bible study techniques and offers several new methods. “You are probably familiar with Christian Bible study, which traditionally 14 Learning Ruth appropriates a Greek worldview. This Greek approach recognizes the ability of humankind to perceive universal truths and concepts.”6 Therefore, Bible study today is a scientific study for the truth in Scripture. That is not what the original writers were looking to accomplish. The Scriptures are “an ancient text composed in the oriental world. Thus, its worldview is eastern and Hebraic, not Greek and western.”7 The Bible contains facts and figures written spiritually. Dr. Davis’ book identifies the areas of study that must occur to hear the Scripture as a firstcentury listener. These general areas are: 1. History 2. Geography 3. Culture 4. Linguistics To complement Dr. Davis’ groundbreaking work, she has created a course in this area of study that can be found on Bibleinteract’s website (http://bibleinteract.tv). In addition to her book, twelve lectures and a workbook are available. This self- 6 Davis, Anne Kimball. Recovering Ancient Methods of Bible Study. Los Alamos: NM: BibleInteract, 2004. 7 IBID. 15 Michael Harvey Koplitz study course demonstrates how one needs to learn to think as a first century Jew about the Scriptures so that one can hear the original meaning. People in Yeshua’s day were taught Midrashim by the rabbis. Midrashim are rabbinical stories that have developed over the centuries to help explain the biblical stories. It is important to be able to identify when Midrashim are being referred to in the Scriptures. Paul’s letters have several examples of Midrashim. Dr. Davis’ book entitled The Law is Not a Curse, takes the reader on a journey that reveals how one of Paul’s most misunderstood phrases, “curse of the law” (Galatians 3:3), is really the conclusion to a Midrashic argument.8 By using ancient methods of Bible study, Dr. Davis was able to discover the Midrash and has given us a valuable first century understanding to the entire letter to the Galatians. Her techniques of discovery are invaluable to learning how to recover the true meaning of the Scriptures. What was life like in the first century? There are other primary resources which offer insight into life in the first-century world. 8 Davis, Anne Kimball. The Law Is Not a Curse. Albuquerque: NM: BibleInteract, 2013. 16 Learning Ruth For example, Readings from the First-Century World edited by Walter Elwell and Robert Yarbrough, creates an examination of Yeshua’s world by bringing together biblical and extra-biblical readings that apply to various topics of Yeshua’s day.9 For instance, the Hebraic writings in the Mishnah10 and the Talmud11 have significant applications to an understanding of the Scriptures. By including these sources, where appropriate, this study will bring a deeper understanding of first-century Judean and Galilean life to the writings of that day. Since the church has 9 Elwell, Walter A., and Robert W. Yarbrough. Readings from the Firstcentury World: Primary Sources for New Testament Study. Grand Rapids, MI: Baker Books, 1998. 10 An authoritative collection of exegetical material embodying the oral tradition of Jewish law and forming the first part of the Talmud. Source: "Talmud - Google Search." Talmud - Google Search. Accessed April 19, 2016. https://www.google.com/search?q=talmud&ie=&oe=#q=mishna+definit ion. 11 The body of Jewish civil and ceremonial law and legend comprising the Mishnah and the Gemara. There are two versions of the Talmud: the Babylonian Talmud (which dates from the 5th century AD but includes earlier material) and the earlier Palestinian or Jerusalem Talmud. Source: https://www.google.com/search?q=talmud&ie=&oe=#q=talmud+definiti on 17 Michael Harvey Koplitz essentially removed the Judaic interpretation of the Scriptures from its teachings, to fully understand Yeshua, the Hebraic interpretation must be restored. Since the biblical books are essential Judaic books, then the “Jewishness” of the biblical books needs to be restored. Therefore, Daniel Boyarin’s book entitled The Jewish Gospels, the Story of the Jewish Christ is a good resource for the understanding of the Gospels as a Jewish story about the Jewish Messiah. He wrote, “If there is one thing that Christians know about their religion, it is that it is not Judaism. If there is one thing that Jews know about their religion, it is not Christianity.”12 From here the author discusses several narratives and actions of Yeshua and adds their Jewish significance. Thus, the actions and words of Yeshua can be heard in their first-century interpretation. Christianity was originally Jewish! Since current students of the Bible are not taught to question the biblical narrative, it is difficult to know what questions to ask. The narratives should stimulate questions that will lead to a 12 Boyarin, Daniel. The Jewish Gospels: The Story of the Jewish Christ. New York: New Press, 2012. 18 Learning Ruth deeper understanding. So, how did biblical students question the Scriptures in Yeshua’s day? Gabriele Boccaccini’s book entitled Middle Judaism, Jewish Thought 300 B.C.E. to 200 C.E., offers insight into discovering what some of the questions that were in the thoughts of Jews were.13 The concept that there are many ways to interpret the Scriptures is a very Hebraic way of thinking. Christianity is Jewish written by Edith Schaeffer explores this way of thinking, opening up the door to learning how to ask questions about the Scripture. 14 When the Jewishness is restored to the Scriptures, the reader will learn to “question everything.” Jewish students of the Bible believe that the Scriptures contained power. The original listeners of Yeshua believed that His words were from God. John Garr in his work entitled The Hem of His Garment offers a discussion about how the listeners of Yeshua’s believed in the power in His words.15 People in Yeshua’s day believed that 13 Boccaccini, Gabriele. Middle Judaism: Judaism between the Third Century B.C.E. and the Second Century C.E. as a Historiographical Unit. Minneapolis: Fortress Press, 1991. 14 Schaeffer, Edith. Christianity Is Jewish. Wheaton, IL: Tyndale House Publishers, 1975. 15 Garr, John D. The Hem of His Garment: Touching the Power of God's Word. Atlanta: Restoration Foundation, 2000. 19 Michael Harvey Koplitz hearing His word could heal them, and touching his garment would cure disease. What is the hem of His garment? It was the tzitzit of His tallis (the fringe strings are the tzitzit, that are on the four corners of the prayer shawl called the tallis). The people who listened to Yeshua were convinced of His power through His words. Since the tallis and tzitzit represented the Torah of God, they believed that touching the tzitzit would impart God’s power upon the one who touched the tzitzit. While restoring the Jewishness to the Gospel, Paul’s letters need to be examined as Hebraic documents in many cases. His letters are a large part of the Christian Scripture, but Paul was a Messianic Jewish theologian. Paul never left his Jewish belief. Paul was a Jew who came to know and accept Yeshua as the Messiah about whom the Hebrew Scriptures were prophesying. He then traveled to Jewish synagogues to tell his fellow Jews about Yeshua. Many Gentiles also wanted to hear his words. Judaism was popular in his day, and many Gentiles became proselytes during Yeshua’s and Paul’s day. Paul used Jewish linguistics, culture, and when necessary, elements of Hellenism to tell people about Yeshua. Therefore, 20 Learning Ruth using resources that paint the picture of Paul, the Jewish theologian, is necessary to understand the Hebraic aspect of Paul. Paul Within Judaism, Restoring the First Century Context to the Apostle edited by Mark Nanos and Magnus Zetterholm, contains many articles written by scholars who have concentrated their research on uncovering the Jewishness of Paul which can be discovered in his letters.16 The New Perspective on Paul, authored by James Dunn offers insight into the contention between Paul and some of his Jewish contemporaries. Jews debated Scripture; therefore, Paul engaged in debates with those who did not see Yeshua as the Messiah as the Scripture foretold.17 The Hebraic interpretation of Paul’s letters and a Greek interpretation do differ. E. P. Sanders offers in his book entitled Paul and Palestinian Judaism a comparison between the Hebraic interpretation of Paul’s letters and the Greek interpretation that 16 Nanos, Mark D., and Magnus Zetterholm. Paul within Judaism: Restoring the First-century Context to the Apostle. 17 Dunn, James D. G. The New Perspective on Paul. Grand Rapid, MI: W.B. Eerdmans Pub., 2008. 21 Michael Harvey Koplitz is used in the church today.18 Is our Greek interpretation of some of what Paul said really what he meant? A Pauline letter written in Hebraic form, being interpreting by using Greek methods may not offer the insights Paul was trying to convey. Another resource for comparing the Hebraic and Greek interpretation of Paul’s letter is the book Paul Among Jews and Gentiles, written by Krister Stendahl. 19 The author offers a discussion of how the church has interpreted Paul from a Greek point of view throughout the centuries and what the Hebraic interpretation of Paul reveals. Then the two interpretations are examined side by side, demonstrating the comparison of them. He points out how reading Paul’s letters with a Greek mindset differs from reading the same letter with a Hebraic mindset. It is important to become familiar with Jewish customs and yearly festival celebrations. A resource for this information comes from Dr. Diana Dye, an instructor at BibleInteract, who developed a course entitled Study to Show Yourself Approved.20 18 Sanders, E. P. Paul and Palestinian Judaism: A Comparison of Patterns of Religion. Philadelphia: Fortress Press, 1977. 19 Stendahl, Krister. Paul Among Jews and Gentiles. London: S.C.M. Press. 20 Dye, Diana. Study to Show Youself Approved. Albuquerque: NM, BibleInteract, 2014.. 22 Learning Ruth Dr. Dye developed an excellent discussion about the geography of ancient Israel and many of the customs of Judaism when Yeshua lived. The time of year was important to first century Jews. When reading the Scriptures, it is important to know what time of the year events were taking place. The holy days and festivals are important to understand because biblical events occurred on these days, and the traditions related to them appear in the biblical writings. The three-volume set, Celebrating the Jewish Year written by Paul Steinberg, gives detailed information about all the Holy Days and festivals in the Jewish calendar.21 An example of why this information is important can be found when trying to understand the Last Supper. It was during the Passover Seder (the Passover meal and ritual) that Yeshua took bread, broke it, and told His disciples that it was His body. Which of the four cups of wine during the Seder did He use as the symbol of His blood? An understanding of the Passover celebration and ritual answers that question. 21 Steinberg, Paul, and Janet Greenstein Potter, Celebrating the Jewish Year. Philadelphia, PA: Jewish Publication Society, 2007. 23 Michael Harvey Koplitz Some background on modern Jewish thought and today’s customs are useful because many of the celebrations today have their background in the past. Jews have a set of prayers that they are praying today that were used by Yeshua in His day. Jews honor their ancestors by saying and doing things in the same manner as their ancestors did. The Handbook of Jewish Thought written by Rabbi Aryeh Kaplan, is a two-volume set that takes the reader throughout the Bible explaining Jewish thought about God.22 The Jewish Book of Why written by Alfred Kolatch offers explanations of many Jewish customs that exists today.23 Many of the rituals that Jews perform today can be traced back to the Scriptures and many to Yeshua’s day. To complement the customs of Yeshua’s day, Rocco Errico wrote a complete series on the culture of the Bible using the Aramaic language as a guide for each biblical book. Aramaic Light on the Bible, is a series of volumes on the books of the 22 Kaplan, Aryeh, and Abraham Sutton. The Handbook of Jewish Thought. New York: Moznaim Pub., 1992. 23 Kolatch, Alfred J. The Jewish Book of Why. Middle Village, NY: J. David Publisher, 1981. 24 Learning Ruth Bible in which Rocco examines the Scriptures and adds the culture by using the Aramaic version of the Scriptures.24 The Aramaic translation of the Bible is used to determine the mindset and thinking of the people at the time of Yeshua whose common language was Aramaic. From there, Rocco discussed the culture based on keywords. Biblical Hebrew, the language of the Holy Writings, and Aramaic, the language of the people, were languages built on the culture and customs of the people. The history of the Jewish people is important to know because the Jewish understanding of God is built on their experiences when God intervened on their behalf. Jews of Yeshua’s time knew their history and knew the stories of the Bible that told of the history of the people. The festivals of the year are based on historical events. Jews, God and History written by Max Dimont is a resource where the author discusses the history of the Jews and also the peoples surrounding them in the context of the biblical narratives.25 Other resources can be examined to learn 24 Errico, Rocco A., and George M. Lamsa. Aramaic Light on the Bible. Smyrna, GA: Noohra Foundation, 2002. 25 Dimont, Max I. Jews, God, and History. New York: New American Library, 1964. 25 Michael Harvey Koplitz about the history of the Jews, including A Journey Through the Hebrew Scriptures, by Frank Frick.26 In addition to reading history, there is value to understanding the myths and legends of the ancient Middle East. Myths and Legends of the Ancient Near East by Fred Bratton is an excellent resource to learn about the myths of Yeshua’s day.27 The Jews lived with the Babylonians for seventy years during the Exile. During their time in Babylon, the Jews may have incorporated some of the myths and legends of the common people into their theology. A way to learn this theology is to read Ancient Near Eastern Themes in Biblical Theology written by Jeffrey Neihaus, which offers comparisons between biblical theology of the Jews and the people who lived around them.28 The people who lived around the Jews did have an influence on their theology. The way ancient people viewed events in their lifetime can have a direct effect on how they thought the divine was affecting their lives. Ancient Near Eastern Thought and the Old Testament authored by John 26 Frick, Frank S. A Journey through the Hebrew Scriptures. Fort Worth: Harcourt Brace College Publishers, 1995. 27 Bratton, Fred Gladstone. Myths and Legends of the Ancient Near East. New York: Thomas Y. Crowell, 1970. 28 Niehaus, Jeffrey Jay. Ancient near Eastern Themes in Biblical Theology. Grand Rapids, MI: Kregel Publications, 2008. 26 Learning Ruth Walton is a resource which can assist in the understanding of what people in the Middle East thought during biblical times.29 What was life like in ancient Israel? What kind of cultural, political, and religious institutions did their society build and maintain? Ancient Israel: Its Life and Institutions wrote by Roland de Vaux, is an examination of how people lived in ancient times.30 De Vaux also discusses the institutions of those days including, government, courts, marketplaces, and places of worship. How did people live? What were the main occupations? What was the economy? These questions have a direct bearing on how the Bible was interpreted. Judea and Galilee were not places of great wealth. Therefore, when reading what Yeshua said about money must be understood in the context of a zerogrowth economy. If the rainy season were on the dryer side, then famine would hit the land, and the economy would suffer. An 29 Walton, John H. Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible. Grand Rapids, MI: Baker Academic, 2006. 30 Vaux, Roland De. Ancient Israel: Its Life and Institutions. New York: McGraw-Hill, 1961. 27 Michael Harvey Koplitz additional resource to learn about life in ancient Israel is Philip King and Lawrence Stager author life in Biblical Israel.31 In order to understand what the people of Yeshua’s day thought when they heard the Bible, one must have an understanding of the languages of the Bible. The Bible was written in three languages, Hebrew, Aramaic, and Koine Greek. Aramaic appears in only a few passages in Daniel. To understand the Hebrew language, some of the grammatical constructions should be known. Biblical Hebrew Grammar Visualized written by Francis Anderson & A. Dean Forbes offers an examination of how biblical Hebrew was constructed.32 By understanding the basic grammar of Hebrew, and with the assistance of a good lexicon or better, computer software like BibleWorks, the English translations can be compared with the Hebrew. When Hebrew is translated into English, there are times where the translation committee, the persons who did the translation, must decide what the intent of the original writers were because Hebrew 31 King, Philip J., and Lawrence E. Stager. Life in Biblical Israel. Louisville, KY: Westminster John Knox Press, 2001. 32 Andersen, Francis I., and A. Dean. Forbes. Biblical Hebrew Grammar Visualized. Winona Lake, IN: Eisenbrauns, 2012. 28 Learning Ruth contains verb-less clauses. The Verbless Clause in Biblical Hebrew edited by Cynthia Miller, identifies word-pairs in Hebrew. A word-pair is one in which one noun modifies another noun.33 Another example is the implied verb “to be” which we find in the Shema. “Hear Israel, Adonai God, Adonai One” is a transliteration of the actual Hebrew. The verb “to be” is missing from the Hebrew. Translation committees put the verb “to be” into the translation and thus the translation becomes “Hear Israel, Adonai is God, Adonai is One. Michael Fishbane is a Hebraic linguistics scholar who has written several books and articles. Two books are Biblical Interpretation in Ancient Israel, and Biblical Myth and Rabbinic Myth-Making, which are excellent resources to learn about the linguistics of the Hebrew Scriptures.34 33 Miller, Cynthia L. Verbless Clause in Biblical Hebrew Linguistic Approaches. Winona Lake, IN: Eisenbrauns, 2014. 34 Fishbane, Michael A. Biblical Interpretation in Ancient Israel. Oxford: Clarendon Press, 1985; Fishbane, Michael A. Biblical Myth and Rabbinic Mythmaking. Oxford: Oxford University Press, 2003. 29 Michael Harvey Koplitz From the linguistics of the Bible, we learn that Semitic people had a different understanding of time than western people do. Time and the Biblical Hebrew Verb, written by John Cook, offers a good understanding of this linguistic vehicle.35 Besides, Dr. Anne Davis has created several excellent teaching videos on this topic, which are available at BibleInteract.com. When reading the Bible, it is important to know what type of writing is being read. Is the passage a narrative, prophecy, and exhortation, to name a few. In order to become familiar with the different writing styles the book Text-Linguistics and the Biblical Narrative authored by David Dawson can be referenced.36 In his work, Dawson demonstrates how the linguistic pattern of biblical passages can emphasize different parts of a narrative. Robert Alter has written several books on biblical linguistics. The Art of Biblical Poetry and The Art of Biblical Narrative are important works which assist in the understanding of the 35 Cook, John A. Time and the Biblical Hebrew Verb The Expression of Tense, Aspect, and Modality in Biblical Hebrew. Winona Lake:IN, Eisenbrauns, 2014. 36 Dawson, David Allan. Text-linguistics and Biblical Hebrew. Sheffield, England: Sheffield Academic Press, 1994. 30 Learning Ruth Hebrew Bible through an examination of the original language and linguistic patterns.37 Did Paul, in his letters, use Greek rhetoric or possibly Hebraic rhetoric written in Greek? Stanley Porter’s book entitled Linguistic Analysis of the Greek New Testament presents information which introduced the academic community to several new ways of examining Koine Greek.38 “In this volume, a leading expert brings readers up to date on the latest advances in New Testament Greek linguistics. Stanley Porter brings together several different studies of the Greek of the New Testament under three headings: texts and tools for analysis, approaching analysis, and doing analysis. He deals with a variety of New Testament texts, including the Synoptic Gospels, John, and Paul. This volume distills a senior scholar's expansive writings on various subjects, making it an essential book for 37 Alter, Robert. The Art of Biblical Poetry. New York: Basic Books, 1985; Alter, Robert. The Art of Biblical Narrative. New York: Basic Books, 1981. 38 Porter, Stanley E. Linguistic Analysis of the Greek New Testament: Studies in Tools, Methods, and Practice. 31 Michael Harvey Koplitz scholars of New Testament Greek and a valuable supplemental textbook for New Testament Greek exegesis courses.”39 What are the echoes in the Scripture? An echo is when a biblical author refers to an earlier biblical book in his or her passage. Echoes of Scripture in the Letters of Paul, authored by Richard Hays is an examination of how Paul echoed several stories from the Hebrew Scriptures in his description of the life and purpose of the Messiah Yeshua.40 Few scholastic works concentrate on the echoes in Scriptures. The main linguistic repetition pattern used in the Scriptures is chiasmus. Chiasmus is “a rhetorical or literary figure in which words, grammatical constructions, or concepts are repeated in 39 "Linguistic Analysis of the Greek New Testament: Studies in Tools, Methods, and Practice Paperback – March 17, 2015." Linguistic Analysis of the Greek New Testament: Studies in Tools, Methods, and Practice: Stanley E. Porter: 9780801049989: Amazon.com: Books. Accessed April 29, 2016. http://www.amazon.com/Linguistic-Analysis-Greek-NewTestament/dp/0801049989/ref=sr_1_1?ie=UTF8&qid=1461942079&sr= 81&keywords=Linguistic%2BAnalysis%2Bof%2Bthe%2BGreek%2BNew%2 BTestament. 40 Hays, Richard B. Echoes of Scripture in the Letters of Paul. New Haven: Yale University Press, 1989. 32 Learning Ruth reverse order, in the same or a modified form; e.g. ‘Poetry is the record of the best and happiest moments of the happiest and best minds.’”41 Joshua’s Spiritual Warfare – Understanding the Chiasm of Joshua, written by Thomas Clarke, is a study of the book of Joshua done by examining the chiasmus of the book.42 Clarke identifies the chiasms and how to recognize them. Unfortunately, there are but a few scholastic works that concentrate on chiasms. A classic book that is necessary to understanding the symbolism of numbers is Numbers in Scripture written by E. W. Bullinger, which was written over 125 years ago but is still considered the leading scholastic work in this area of study.43 With all these tools in our tool belt, we are now ready to read the Scriptures and to develop an understanding of what the Scriptures meant to first-century listeners. 41 "Chiasmus+definiton - Google Search." Chiasmus+definiton - Google Search. Accessed April 29, 2016. https://www.google.com/search?q=chiasmus%2Bdefiniton&ie=&oe=. 42 Clark, Thomas. Joshua's Spiritual Warfare: Understanding the Chiasms of Joshua. New York: Bible Discernments, 2008. 43 Bullinger, E. W. Number in Scripture: Its Supernatural Design and Spiritual Significance. London: Eyre and Spottiswoode, 1921. 33 Michael Harvey Koplitz 34 Learning Ruth The main differences between the Greek method of teaching and the Hebraic method Once you are aware of the two teaching styles, you will be able to determine if you are in a class or reading a book, whether the analysis and/or teaching method is either in a Greek or Hebraic method. In the Greek method, it is automatically thought that the instructor is right because of advanced knowledge. In the college situation, it is because the professor has his/her Ph.D. in some area of study, so one assumes that he or she knows everything about the topic. For example, Rodney Dangerfield played the role of a middle-aged man going to college. His English midterm was to write about Kurt Vonnegut Jr. Since he did not understand any of Vonnegut’s books he hired Vonnegut himself to write the midterm. When it was returned to him, the English Professor told Dangerfield that whoever wrote the paper knew nothing about Vonnegut. This is an example of the Greek 35 Michael Harvey Koplitz method of teaching. Did the Ph.D. English professor think that she knew more about Vonnegut’s writings than Vonnegut did?44 In the Greek teaching method, the professor or the instructor claims to be the authority. If you are attending a Bible study class and the class leader says, “I will teach you the only way to understand this biblical book,” you may want to consider the implications. This method is common since most Seminaries and Bible colleges teach a Greek method of learning, which is the same method the church has been utilizing for centuries. Hebraic teaching methods are different. The teacher wants the students to challenge what they hear. It is through questioning that a student can learn. Besides, the teacher wants his/her students to excel to a point where the student becomes the teacher. It is said that if two rabbis come together to discuss a passage of Scripture, the result will be at least ten different opinions. All points of view are acceptable as long as the points can be 44 Back to School. Performed by Rodney Dangerfield. Hollywood: CA: Paper Clip Productions, 1986. DVD. 36 Learning Ruth supported by biblical evidence. It is permissible and encouraged students to have multiple opinions. There is a depth to God’s Word, and God wants us to find all of His messages that are placed in the Scriptures. Seeking out the meaning of the Scriptures beyond the literal meaning is essential to understand God’s Word fully.45 The Greek method of learning the Scriptures has prevailed over the centuries. One problem is that only the literal interpretation of Scripture was often viewed as valid, as prompted by Martin Luther’s “sola literalis” meaning that only the literal interpretation of Scripture was valid. The Fundamentalist movements of today are generally based on the literal interpretation of the Scripture. Therefore, they do not believe that God placed any deeper, hidden, or secret meanings in the Word. The students of the Scriptures who learn through Hebraic training and understanding have drawn a different conclusion. The Hebrew language itself leads to different possible 45 Davis, Anne Kimball. The Synoptic Gospels. MP3. Albuquerque: NM: BibleInteract, 2012. 37 Michael Harvey Koplitz interpretations because of the construction of the language. The Hebraic method of Bible study opens up avenues of thought about God’s revelations in the Scripture that may have never been considered. A question may be raised about the Scripture being studied for which there may not be an immediate answer. If so, it becomes the responsibility of the learners to uncover the meaning. Also, remember that multiple opinions about the meaning of Scripture are also acceptable if they can be supported by Scripture. 38 Learning Ruth Definitions and Examples of Literary Forms in the Bible Literary forms are distinct literary compositions that are used to convey ideas. Hebrew Parallelism 13 For You formed my inward parts; You wove me in my mother's womb. (Ps. 139:13 NAU) This verse from Psalm 139 demonstrates Hebrew parallelism. The first half of the verse is repeated immediately as the second half of the verse. In this case, the second half of this verse reinforces the thought of the first half. In this example, the repetition is synonymous. 6 For the LORD watches over the way of the righteous, but the way of the wicked leads to destruction. (Ps. 1:6 NIV) This verse is an example of antithetic parallelism, where the thought repetition is of contrasting ideas. 39 Michael Harvey Koplitz 1 A psalm of David. Ascribe to the LORD, you heavenly beings, ascribe to the LORD glory and strength. 2 Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness. (Ps. 29:1-2 NIV) This verse demonstrates climactic parallelism, which designates a highly repetitive, slowly advancing set of statements.46 Chiasm A– 7 "Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8 "For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. B – 9 "Or what man is there among you who, when his son asks for a loaf, will give him a stone? 10 Or if he asks for a fish, he will not give him a snake, will he?” 46 Carpenter, Eugene E., and Wayne McCown. "Hebrew Parallelism." In Asbury Bible Commentary. Grand Rapids, MI: Zondervan Pub. House, 1992. 40 Learning Ruth A’ 11 "If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!” A chiasm is a literary device that has a central point and is surrounded by statements whose thoughts are repetitive. The central point of the chiasm is supported by the statements that surround it. In the example shown about which is Matthew 7:711, Yeshua’s main point, designated by the letter B, is that God will give to His people that which they need in their daily life. The surrounding statements, A and A’ support the central point by giving additional examples of how God will supply whatever is needed for our daily survival. When the repeating ideas and the central point are in the form of A-B-A’ it is a chiasm [a chiasm can be deeper, for example, A-B-C-D-C’-B’-A’].47 A 11 Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. 47 Brouwer, Wayne. The Literary Development of John 13-17: A Chiastic Reading. PhD diss., McMaster University, 1999. Hamilton, Ontario: McMaster University, 1999. Accessed June 18, 2016. https://macsphere.mcmaster.ca/bitstream/11375/6598/1/fulltext.pdf. 41 Michael Harvey Koplitz B 12 For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. A’ 13 Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm. (Eph. 6:11-13 NAU) This passage from Ephesians is another example of a chiasm. Verses 11 and 13 are repetitive verses which surround the chiastic center of what can be done with the full armor of God Genre A genre is a text that has a recognized definitive purpose based on its internal literary structure.48 · History delivered as a Narrative: There are stories in Genesis, Exodus, Numbers, Joshua, Judges, Ruth, 1 and 48 Taboada, María Teresa. Building Coherence and Cohesion: Taskoriented Dialogue in English and Spanish. Philadelphia: John Benjamins Pub., 2004. 25. 42 Learning Ruth 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra, Nehemiah, Esther, Jonah, and Acts. · Law: These are the instructions and precepts of God given to us through Moses, that can be found in Leviticus and Deuteronomy. · Wisdom: Is a collection of maxims and sayings that can be found in Job, Proverbs, and Ecclesiastes. · Poetry: Hebrew poetry is composed of parallel lines delivered in a rhythm that evokes a strong emotional response. Hebrew poetry is commonly found in the Psalms, Song of Solomon, and Lamentations. · Prophecy: Prophecy is when a human messenger speaks for God, both giving current exhortation and foretelling future events. This can be found in both major prophets, Isaiah, Jeremiah, Ezekiel, Daniel, and the minor prophets, Hosea, Joel, Amos, Obadiah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. · Apocalyptic: This genre uses vivid imagery and exaggerations to paint a picture of what the end of time will be, which includes the final judgment when the LORD returns to Earth. This genre can be found in 43 Michael Harvey Koplitz Daniel, several of the minor prophets, and the Book of the Revelation. · Parables: These are the sayings of Jesus that are instructive narratives that usually have a cultural twist to capture the listeners’ attention. · Epistles: These are the letters written to a specific audience that has also practical application for us today such as Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, Philemon, Hebrews, James, Peter, John, and the first three chapters of Revelation. · Romance: These are narratives, also written as love stories, such as Ruth and Song of Solomon, which contain a message to us about how God loves us. · Gospels: The Gospels are about the life of Yeshua that tell us the Good News of God’s Messiah. Hebrew Idioms TNK Genesis 4:6 And the LORD said to Cain, "Why are you distressed, And why is your face fallen?” An idiom is an expression that is different from the literal meaning of the words. The phrase “face fallen” is an idiom which means “sad.” 44 Learning Ruth Irony 9 Then the LORD God called to the man, and said to him, "Where are you?" (Gen. 3:9 NAU) The simple definition of irony is: 1. Saying something other than what is meant 2. Saying the opposite of what is meant 49 Since God knows all things His calling out to Adam, “Where are you?,” is ironic. Humor 12 The wicked plot against the righteous and gnash their teeth at them; 13 but the Lord laughs at the wicked, for he knows their day is coming. (Ps. 37:12-13 NIV) A verse that has an amusing quality is considered humorous. Anthropomorphism 49 Myers, Alice R. "Toward a Definition of Irony." In Studies in Language Variation: Semantics, Syntax, Phonology, Pragmatics, Social Situations, Ethnographic Approaches, by Ralph W. Fasold and Roger W. Shuy, 171. Washington: Georgetown University School of Languages and Linguistics, 1977. 45 Michael Harvey Koplitz 28 And the LORD opened the mouth of the donkey, and she said to Balaam, "What have I done to you, that you have struck me these three times?" 29 Then Balaam said to the donkey, "Because you have made a mockery of me! If there had been a sword in my hand, I would have killed you by now." 30 The donkey said to Balaam, "Am I not your donkey on which you have ridden all your life to this day? Have I ever been accustomed to do so to you?" And he said, "No." (Num. 22:28-30 NAU) 32 Now there was a herd of many swine feeding there on the mountain; and the demons implored Him to permit them to enter the swine. And He gave them permission. (Lk. 8:32 NAU) “Assignment of human attributes to nonhuman things. Biblical anthropomorphisms are used primarily in reference to God, who is neither visible (John 1:18) nor human (Num 23:19). They are also used to assign human characteristics to angels (Gen 16:7), Satan (1 Chron 21:1), and demons (Luke 8:32). Evil is also personified, depicted as slaying (Psalm 34:21) and pursuing (Pr 13:21). Infrequently, human qualities 46 Learning Ruth are attributed to animals (Nu 22:28-30) or vegetation (Jud 9:7-15).”50 Echo 39 But He answered and said to them, "An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; 40 for just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so will the Son of Man be three days and three nights in the heart of the earth.” (Matt. 12:39-40 NAU) An Echo is defined as a verse in the Christian Scriptures that evokes the imagery of a Hebrew Scripture. From the example in Matthew 12:39-40, when the people heard Yeshua say “Jonah was three days and three nights in the belly of the sea monster,” the imagery of the Jonah story would have come to mind. Paradox 50 Elwell, Walter A. "Anthropomorphism." In Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Book House, 1984. 47 Michael Harvey Koplitz 4 Do not answer a fool according to his folly, or you yourself will be just like him. 5 Answer a fool according to his folly, or he will be wise in his own eye (Prov. 26:4-5 NIV) These verses are a paradox because it is illogical to answer a fool according to his or her foolishness. However, it is the best way to answer a person. The reasoning in a paradox tends to lead to a conclusion that seems senseless and possibly unacceptable, yet it is the best course of action. Metaphor 2 He said, "The LORD is my rock and my fortress and my deliverer;” (2 Sam. 22:2 NAU) The LORD is described in this verse as a rock and a fortress. Since these are material items, and God is spiritual, then God cannot be these physical things. The metaphorical usage is that God protects like a rock or like a fortress. Therefore, the literal application of the rock and fortress are not valid. The difference between a metaphor and a symbol is that a symbol uses “like” or “as,” a metaphor becomes the other thing; for example, “God is a rock.” 48 Learning Ruth Personification 10 He said, "What have you done? The voice of your brother's blood is crying to Me from the ground.” (Gen. 4:10 NAU) Personification is a figure of speech in which an object, an idea or an animal is given human attributes. In Genesis 4:10 verse, Abel’s blood is personified because the verse says that the blood cried up to God. Since blood cannot talk, this personification has a meaning that is different from the literal definition. This literary device catches the imagination and can create imagery in the mind of the reader. Simile 44 "The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field.” (Matt. 13:44 NIV) A phrase that uses the words like or as to describe someone or something by comparing it with someone or something else that is similar is a simile. The simile draws together two or more items through the usage of a vivid comparison. In Matthew 13:44 the simile of the kingdom of heaven being 49 Michael Harvey Koplitz like a treasure hidden in a field describes Heaven in earthly terms. The treasure hidden in a field would be valuable. Heaven is as valuable, actually more valuable, than a treasure found on Earth. Hyperbole Matthew 23:24 You blind guides! You strain out a gnat but swallow a camel. (Matt. 23:24 NIV) Hyperbole is an exaggerated statement or claim that is not meant to be taken literally. A camel cannot be swallow whole; therefore there is a meaning behind the sentence that is different from the literal meaning. Allegory 11 And He said, "A man had two sons. 12 The younger of them said to his father, 'Father, give me the share of the estate that falls to me.' So he divided his wealth between them. 13 And not many days later, the younger son gathered everything together and went on a journey into a distant country, and there he squandered his estate with loose living. 14 Now when he had spent everything, a severe famine occurred in that country, and he began to be impoverished. 50 Learning Ruth 15 So he went and hired himself out to one of the citizens of that country, and he sent him into his fields to feed swine. 16 And he would have gladly filled his stomach with the pods that the swine were eating, and no one was giving anything to him. 17 But when he came to his senses, he said, 'How many of my father's hired men have more than enough bread, but I am dying here with hunger! 18 I will get up and go to my father, and will say to him, Father, I have sinned against heaven, and in your sight; 19 I am no longer worthy to be called your son; make me as one of your hired men.’ 20 So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. 21 And the son said to him, 'Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.' 22 But the father said to his slaves, 'Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; 23 and bring the fattened calf, kill it, and let us eat and celebrate; 24 for this son of mine was dead and has come to life again; he was lost and has been found.' And they began to celebrate. 25 Now his older son was in the field, and when he came and approached the house, he heard music and dancing. 51 26 And Michael Harvey Koplitz he summoned one of the servants and began inquiring what these things could be. 27 And he said to him, 'Your brother has come, and your father has killed the fattened calf because he has received him back safe and sound.' 28 But he became angry and was not willing to go in; and his father came out and began pleading with him. 29 But he answered and said to his father, 'Look! For so many years I have been serving you and I have never neglected a command of yours; and yet you have never given me a young goat, so that I might celebrate with my friends; 30 but when this son of yours came, who has devoured your wealth with prostitutes, you killed the fattened calf for him.' 31 And he said to him, 'Son, you have always been with me, and all that is mine is yours. 32 'But we had to celebrate and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.'" (Lk. 15:11-32 NAU) An allegory is a story, poem, or picture that can be interpreted to reveal a hidden meaning, typically a moral or political one as shown in the story of the prodigal son. Symbols 52 Learning Ruth A symbol is an object that represents, stands for, or suggests an idea, visual image, belief, action, or material entity. Symbols take the form of words, sounds, gestures, or visual images and are used to convey ideas and beliefs. A short list of biblical symbolic usage (from Martin Manser):51  Thunder: a symbol of God’s voice Ps 29:3; Ps 68:33  Trumpets: a symbol of God speaking Ex 19:19; Rev 8:6  The pillar of cloud and fire: a symbol of guidance Ex 13:21  A throne: a symbol of God’s glory Isa 6:1; Eze 1:26; Rev 4:2; Rev 22:3  Dry bones: a symbol of spiritual death Eze 37:12,11  White hair: a symbol of wisdom Dan 7:9; Rev 1:14 51 Manser, Martin H. "Symbols." In Zondervan Dictionary of Bible Themes the Accessible and Comprehensive Tool for Topical Studies. Grand Rapids, MI: Zondervan Publishing House, 1999. 53 Michael Harvey Koplitz 54 Learning Ruth The Beauty of the Languages of the Bible Hebrew “Rhetoric is the art of persuasive speaking or writing, which was of common practice in the ancient world.”52 Therefore, we have to read the Scriptures looking for rhetoric. We have to remember that many authors of the Scriptures were Semitic people who spoke and wrote differently than the Greek writers of a contemporary time. Christianity’s practice of using Greek hermeneutics (the science of interpretation) to analyze a Hebraic document does not permit the reader to fully grasp the meaning of the Scriptures because the reader is not aware of the Hebraic linguistic style and is not listening for linguistic clues. Therefore, for biblical material written in a Hebraic rhetoric style, we need to use Hebraic analysis. For biblical material written in a Greek rhetorical style, a Greek hermeneutic is required. A lot of the “difficult” concepts found in the Scripture may be explained when you have an understanding of Hebraic linguistics. 52 Davis, Anne Kimball. The Law Is Not a Curse. Albuquerque: NM: BibleInteract, 2013. 57. 55 Michael Harvey Koplitz Hebraic Artistry of Language:53 Hebrew writing can employ language in unexpected and unusual ways. 1. Repetition 2. Contrast 3. Apparent contradiction 4. Irony (sarcasm, ridicule, and wit) 5. Rhythmic sound of words 6. One word with more than one meaning 7. Two or more words that mean the same thing 8. Intentional change, addition, or deletion in a parallel structure 9. Modification to a citation in the Hebrew Scriptures Sentences are arranged using linguistic devices to form patterns. When you begin to recognize the patterns, they become easier and easier to discover. The patterns will direct your attention to an exciting meaning in the passage. 53 IBID, p. 58-59. 56 Learning Ruth Hebraic authors use a large number of opposites to create comparisons. For example: 1. God and Satan 2. Good and Evil 3. Truth and Falsehood 4. Peace and Turmoil 5. Light and Darkness 6. Life and Death 7. Heaven and Hell What is called by many Christians the “Old Testament” was originally written in Hebrew with a small amount of Aramaic (a few chapters in the Book of Daniel). One characteristic of biblical Hebrew is that the language had no written vowels. The following chart contains the letters of the Hebrew alphabet (read from right to left):54 54 The chart of the Hebrew alphabet came from: "Hebrew Alphabet." Jewishviturallibrary.org. Accessed May 17, 2016. https://www.jewishvirtuallibrary.org/jsource/Judaism/alephbet.html. 57 Michael Harvey Koplitz Greek The Christian Scriptures were written in Koine Greek. This version of Greek was spread throughout the world by the conquests of Alexander the Great. Koine Greek has no punctuation or spaces between the words. Scholars have added spaces to the Koine Greek Christian Scriptures that we have today. The following chart displays the letters of the Koine Greek alphabet (read from left to right):55 55 The chart for the Greek letters came from: Pin Interest - Greek Letters. Accessed May 17, 2016. https://www.pinterest.com/pin/26951297739549933/. 58 Learning Ruth 59 Michael Harvey Koplitz 60 Learning Ruth Reading the Scriptures in English When you read the Hebrew Scriptures or the Christian Scriptures in English, you are reading a commentary that has three layers.56 Let us take a look at why this statement is true. Starting with Hebrew, we discover that the Hebrew Language is composed of 22 written letters. Biblical Hebrew (and written modern Hebrew in many cases) had no written vowels. Vowel sounds were added by the point system after 600 CE to help readers of the Scriptures grasp the words. That means the Masoretes, who created and added the vowel points to the Scriptures, did so as they saw fit. Biblical Hebrew does not have punctuation. Linguistic markers are indicating where sentences begin and end, but someone has to determine the format. What word in English offers the best 56 During a visit to a synagogue this understanding of the English Bible was offered by Rabbi Jack P. Paskoff, Shaarai Shomayim Congregation, Lancaster, PA. October 2001. 61 Michael Harvey Koplitz translation for the Hebrew word? A translation committee had to make that determination. Greek is a little different in that there are vowels, but Koine Greek (common Greek in the ancient world), which the authors of the Christian Scriptures used, has not been a living spoken language for over eighteen centuries. Also, since Koine Greek has no spaces between the words, someone had to determine where spaces should be added to create separate words. Koine Greek does not have punctuation so, like Hebrew, you cannot be sure where the sentences begin and end. The same translation problem for Koine Greek to English exists as in Hebrew to English. Someone had to determine the correct sentence structure. In just about every English translation, except for the King James version, the Bible will have a Preface or Introduction, which is important to read because the translation committee usually explains how the translation was done. It is critical to any Bible study to have a translation that is as close as possible to the original language. Unless you can read Hebrew and Koine Greek, 62 Learning Ruth you must rely on the judgment of the English translation committee. There are some good software packages which can assist you in reading the Bible in its original language. For example, BibleWorks57 is excellent for the academic study of the Bible. Logos58 is excellent for lay people. 57 BibleWorks 10 Software for Biblical Exegesis Research. Computer software. Version 10. Norfolk, VA: 2014. 58 Logos Bible Software for Biblical Exegesis Research. Computer Software. Verse 6. Bellingham, WA: 2015. 63 Michael Harvey Koplitz 64 Learning Ruth An Understanding of Hebraic Thought in Bible Study We should start this discussion by asking the question, “Why does a reader of the Bible need to understand Hebraic thought?” When we read or listen to most commentaries about the Bible, we listen to the TV pastors, the famous speakers, or even our local church pastors, who tell us how to understand the Bible, but they rarely mention Hebraic thought. There is a difference between Greek/Western thought and Hebraic thought. It is amazing how many people, including several educated pastors and seminary professors, think Christianity is a western religion. The origin of Christianity is Hebraic! Jesus was a trained rabbinical Jew who ministered around the Sea of Galilee and Judea doing what rabbis do best – interpreting the Hebrew Scriptures. The original twelve disciples of Jesus Christ were all Jewish. They thought Jewish, they lived Jewish, their culture was Jewish, and many authors of the New Testament were also Jewish. Hebraic storytelling and parables are contained in the Bible. Whether you examine the Old Testament (which will now be referred to as the Hebrew 65 Michael Harvey Koplitz Scriptures) or the New Testament (which will now be referred to as the Christian Scriptures), you are reading Hebraic documents that were composed with Hebraic thought. Over the past 1900+ years, Christianity has been separated from its mother religion Judaism and has transformed itself into a different religion. We must admit that the understanding of the Scriptures within the majority of church members today has become a Greek/Western interpretation. When Christianity broke away from Judaism, it lost and forgot its Hebraic roots.59 When a Bible student begins to understand the Hebraic way of thinking the Scriptures will be opened up to a deeper understanding, and the blessings God offers to His people will become more abundant. A Hebraic view of the Bible reveals a depth of scriptural perception that is amazing. The richness of Scripture is as deep as God is infinite. A passage of Scripture can be read time and time again. Each time one can receive more of what God is revealing. This is the Hebraic process of understanding that there is a rich depth of revelation that God 59 Davis, Anne Kimball. First Century Methods I: Recovering Ancient Methods of Bible Study – Course. Albuquerque: NM: BibleInteract, 2015. 66 Learning Ruth wants to reveal. Consider the Scripture like an onion. It has many layers. As you learn about the outer layer of God’s revelation in His Word, God reveals the next layer. This increasing depth of understanding continues for a lifetime. There is an infinite number of insights in the Bible because of the nature of God in His Word. Let us start with the basic principles of studying the Scriptures. The first thing is to understand a verse or passage’s context.60 This requires more than just reading the verses before and after the passage being studied. The first seven refer to the history and culture of the people; the last two address the text. The following questions need to be asked:61 1. Who is the author? 2. When did the author live? 3. What time is the author writing about? 4. What is the author’s point of view? 60 Dye, Diana. Study to Show Yourself Approved. Albuquerque: NM: BibleInteract, 2014. 61 Several question in the list from: Diana Dye. Also from: Boman, Thorleif. Hebrew Thought Compared with Greek. Philadelphia: Westminster Press, 1960. 67 Michael Harvey Koplitz 5. What was the cultural and historical setting at the time the writing was done? 6. Who was the audience the author was writing to? 7. What language was used? 8. What is the plain meaning of the passage? 9. What are the presented details? What details are missing? Unfortunately, there are many modern Christian authors today who take single verses out of context and use them in narrow ways to prove or disprove their point of view. This is an incorrect method of utilizing God’s Word. The context of the Bible must be understood in order to comprehend what God is saying. Answering the questions presented above will help establish the context of the passage. “What is the inner world of biblical thought? What is the cultural mindset of the authors of Holy Writ? Are we to understand the Bible chiefly through the eyes of Hellenism (Greek/Western thought and culture) or the eyes of Hebrew thought and culture?”62 A modern example is when a newspaper article from 62 Wilson, Marvin R. Our Father Abraham: Jewish Roots of the Christian Faith. Grand Rapids, MI: W.B. Eerdmans, 1989. 5. 68 Learning Ruth one city in the U.S. is read in another city. If the reader in the other city is not aware of the urban problems of the city the article is addressing, then the article will be read out of context and its true meaning missed. Understanding the environment of the author is important in understanding what is written. Paul’s letters are a large part of the Christian Scriptures. These letters are interpreted today as Christian documents. However, Paul was a pious Jew. When these letters are viewed as being written by a Messianic Jew, the theology Paul expresses becomes clear. “Paul upheld the goodness of the Jewish tradition of the Bible. Indeed, Paul came to understand the Christian life as patterned after that of Judaism.”63 Paul used Hebraic literary devices in his writings, such as Midrash, echoes, and chiasms. When reading Paul’s letters, care needs to be taken to look for these literary devices because these linguistic tools will give a true interpretation of what Paul was trying to say. “If Hebrew thinking is to be characterized, it is obvious first to call it dynamic, vigorous, passionate and sometimes quite 63 IBID, p. 8. 69 Michael Harvey Koplitz explosive in kind; correspondingly Greek thinking is static [harmonic or resting], peaceful and moderate.”64 The Word of God is a dynamic and mighty document. When you read Genesis 1, the creation story, you quickly discover that all of God’s creation occurred by God speaking it. “And God said…” Black Fire on White Fire is what the sages call the Torah. The Black Fire is the ink that is used to write the words of the Torah, and the White Fire is the parchment it is written on.65 When a Torah scroll is worn out, becoming unusable, a funeral service, with a small casket, is held for the scroll that contains the living Word of God. When God speaks, God acts. This concept has been applied to a person’s word that must translate into a person’s actions. “Hebraically, such a concept of pronouncing a word without following it up with actions makes the word null, void, and 64 Boman, Thorleif. Hebrew Thought Compared with Greek. Philadelphia: Westminster Press, 1960. 30. 65 "Rojtman, Betty. Black Fire on White Fire: An Essay on Jewish Hermeneutics, from Midrash to Kabbalah. Berkeley: University of California Press, 1998. 3. 70 Learning Ruth meaningless.”66 God created the Hebrew language not only so God could communicate with us but also so God’s people could communicate with Him. Therefore, Hebrew is a sacred language. Around 200 B.C.E. Aramaic became the common language outside the Temple and the Synagogue. It was not until the 20th century that Hebrew was revived as a publicly spoken language.67 For 2100 years Hebrew was a language spoken only in the synagogue while worshiping God. Hebraic thought views God in terms of having a personality. For example, God is a loving God. In the Hebrew Scriptures, God is described as a warrior, judge, provider, and creator. The sacred and secular areas of life for Jews in Yeshua’s day were intertwined, and everything was in God’s domain.68 Hebraic prayers were then and are today short and to the point. Every aspect of life was celebrated in prayer and thanksgiving to God. 66 Boman, Thorleif. Hebrew Thought Compared with Greek. Philadelphia: Westminster Press, 1960. 24. 67 Fellman, Jack. The Revival of a Classical Tongue; Eliezer Ben Yehuda and the Modern Hebrew Language. The Hague: Mouton, 1973. 7. 68 Wilson, Marvin R. Our Father Abraham: Jewish Roots of the Christian Faith. Grand Rapids, MI: W.B. Eerdmans, 1989.156. 71 Michael Harvey Koplitz Genesis 5:24 and 6:9 tell us that both Enoch and Noah walked with God. The objective of a Jew is to walk with God. To live a life walking with God requires the study of the Torah and obeying every aspect of the Torah, which gives the direction and guidance needed to remain on the way.”69 Concerning the Scriptures, Hebraic thinking tells us there are no contradictions and certainly no errors in the Bible. Narratives that seem to be repetitive are also in the Word for a specific reason. Our task through life is to learn and study the Bible so God’s revelation can be revealed to us. There is no one way to interpret Scripture. The idea of discussion, questioning, and debating the meaning of Scripture is a major part of Hebraic thought in Bible study. Besides, the teacher is not considered to have the absolute truth of interpretation. That is reserved for God. We can only stretch, and stretch some more, to uncover an increasing depth of meaning. 69 IBID. 160. 72 Learning Ruth An Understanding of Greek Thought in Bible Study Plato’s Academy was the forerunner of the modern university system in existence today.70 Today’s Seminaries and Bible Colleges are part of the modern university system and are using the methodology Plato and his contemporaries employed to view the universe. This Greek system of learning and understanding is also part of our current education system. Therefore, we have been taught that when a teacher, considered an expert in his or her field of study, tells us something, we must accept it without question. When exam time comes, the students are expected to repeat what the teacher has said whether or not they agree with it. The same occurs in church when the pastor follows the Greek teaching method he/she was taught in Bible College and/or Seminary. The pastor offers a sermon or Bible study, and the people sit passively and are expected to agree with the pastor. 70 Howland, Jacob. Plato and the Talmud. Cambridge: Cambridge University Press, 2011. 130. 73 Michael Harvey Koplitz There is limited dialogue or discussion allowed because the pastor or the presenter is perceived as correct. In the Greek mindset, hermeneutics is a science, and science proves one way of viewing the world. “Hermeneutics is the study of the methodological principles of interpretation. To interpret the Bible means to understand the Bible.”71 There is a single answer to every question. Of course, today, chaos theory and quantum physics are turning the scientific community somewhat upside down because there can be more than one answer to a question at the subatomic level of matter. Greek thinking, on the other hand, is static because once you have interpreted a passage of Scripture, you never have to study it again because you already have the answer. “Thomas Aquinas (1225–1274) lived at a critical juncture of western culture when the arrival of the Aristotelian corpus in Latin translation reopened the question of the relation between faith and reason, calling into question the modus vivendi that had used 71 Trimm, J. Hermeneutics: How to Understand the Scripture. Hurst:Texas: Society for the Advancement of Nazarene Judaism, 2000. 4. 74 Learning Ruth for centuries.”72 In simpler words, Aquinas reintroduced the need to study the Scriptures in a Greek manner. Since hermeneutics is viewed as a science, the specific methodology can be used to determine the interpretation of Scripture. In this mindset, everything in the Scripture must be explainable in some way. When a passage cannot be explained, then the idea of errors in the Bible emerged. Perhaps there are passages in the Scriptures that God has made so complex that they cannot be easily understood. Instead of digging for a depth of meaning, the Greek thinker often offers a “non-biblical” explanation. Many of the basic assumptions and methods of the great Greek thinkers were incorporated into Christianity. When the church decided to leave its Hebraic roots, the methods of thinking were replaced by Greek methods of thought. Since few Jews were becoming believers in Yeshua, the Hebraic methods of Bible study were lost to Christianity. 72 "Aquinas." In Stanford Encyclopedia of Philosophy, 1-5. Stanford, CT: Stanford University, Metaphysics Research Lab., 2004. Accessed August 01, 2016. http://plato.stanford.edu/entries/aquinas/. 75 Michael Harvey Koplitz The Reformation of the church in the 16th century promoted restoration of the original meaning to the Scriptures but did not go to the Jewish roots of the faith. So, the Reformers discouraged debate from being a part of understanding Scripture. In essence, they did the same thing they accused the Catholic Church leadership of doing. The Reformers developed a new understanding of the Scriptures, and only their conclusions were allowed. This can be seen in the Protestant church today through the numerous confessions of faith statements. Each denomination claims the authority of its interpretation. When the ideas of emotion and passion are taken out of the Scriptures, the Scriptures become Greek. What is left is reason and logic. When you take debate and dialogue out of the equation of understanding the Bible, the ability to understand that the Scripture has a depth of interpretation and understanding is removed. Analyzing Scripture in this Greek methodology is like putting God in a box. One size fits all. This is not what God intended for His Word. The Bible is a living document which offers many different revelations and depth. 76 Learning Ruth Methodology for the Commentary The methodology employed is to use First Century Scripture study methods integrated with the customs and culture of Yeshua’s day to examine the Hebrew and Christian Scriptures, thus gathering a more in-depth understanding by learning the Scriptures in the way the people of Yeshua’s day did. I have titled the methodology of analyzing a passage of Scripture in a Hebraic manner the “Process of Discovery.” The author developed this methodology, which brings together various areas of linguistic and cultural understanding. There are several sections to the process, and not all the parts apply to every passage of Scripture. The overall result of developing this process is to give the reader a framework for studying the word in more depth. The “Process of Discovery” starts with a Scripture passage. An examination of the linguistic structure of the passage is next. The linguistic structure includes parallelism, chiastic structures, and repetition. Formatting the passage in its linguistic form allows 77 Michael Harvey Koplitz the reader to be able to visualize what the first century CE listener was hearing. Their corresponding sections label the chiasms, for example, A, B, C, B’, A.’ Not all passages of the Scriptures have a poetic form. The next step is to “question the narrative.” The questioning of the narrative process assuming the reader knows nothing about the passage. Therefore, the questions go from the simple to the complex. The next task is to identify any linguistic patterns. Linguistic patterns include, but are not limited to irony, simile, metaphor, symbolism, idioms, hyperbole, figurative language, personification, and allegory. A review of any translation inconsistencies discovered between the English NAU version and either the Hebrew or Greek versions is done. There are times when a Hebrew or Greek word is translated in more than one way. Inconsistencies also can be created by the translation committee, which may have decided to use traditional language instead of the actual translation. The decision of the translation committee is in the Preface or Introduction to the Bible. Perhaps some of the inconsistencies 78 Learning Ruth were intentionally added to convey some deeper meaning. An examination for every discrepancy is done. The passage is analyzed for any echoes of the Hebrew Scriptures in the Christian Scriptures. Using a passage from the Hebrew Scriptures in the Christian Scriptures, an echo occurs.73 Also, echoes are found when Torah (Genesis through Deuteronomy) passages are used in other Hebrew Bible books. Cross-references in the Scripture are references from one verse to another verse which can assist the reader in understanding the verse. The names of persons mentioned in the passage are listed. Many of the Hebrew names have meaning and may be associated with places or actions. Jewish parents used to name their children based on what they felt God had in store for their child. An example of this is Abraham, whose original name was Abram and was changed to mean eternal father (God changed Abram's name to Abraham, indicating a function he was to perform). When the Hebrew Bible gives names, many of the occurrences 73 Mitzvot are the 613 commandments found in the Torah that please God. There are positive and negative commandments. The list was first development by Maimonides. The full list can be found at: ttp://www.jewfaq.org/613.htm. 79 Michael Harvey Koplitz mean something unique. The same importance can occur for the names of places. The time it takes to travel between locations can supply insight into the event. Keyphrases are identified in verses when they are essential to an understanding of that passage. There are no rules for selecting the keywords. Searching for other occurrences of the keywords in Scripture in a concordance is necessary to understand the word’s usage; this must be done in either Hebrew or Greek, not in English. A classic Hebraic approach is to find the usage of a word in the Scripture by finding other verses that contain the word. The usage of a word, in its original language, is discovered by searching the Scripture in the language of the word. Verses that contain the word are identified, and a pattern for the usage of the word discovered. Each verse is examined to see what the usage of the word is which, may reveal a model for the word’s usage. For Hebrew words, the first usage of the word in the Scripture, primarily if used in the Torah, is essential. For the Greek words, the Christian Scriptures are used to determine the word usage in the Scripture. Sometimes finding the equivalent Greek word in the Septuagint then analyzing its usage in Hebrew can be very helpful. 80 Learning Ruth The Rules of Hillel are used when applicable. Hillel was a Torah scholar who lived shortly before Yeshua’s day. Hillel developed several rules for Torah students to interpret the Scriptures which refer to halachic Midrash. In several cases, these rules are helpful in the analysis of the Scripture. The cultural implications from the period of the writing are done after the linguistic analysis is completed. The culture is crucial because it is not explicitly referenced in the biblical narratives, as indicated earlier. From the linguistic analysis and the cultural understanding, it is possible to obtain a deeper meaning of the Scripture beyond the literal meaning of the plain text. That is what the listeners of Yeshua’s time were doing. They put the linguistics and the culture together without even having to contemplate it. They did it. The analysis will lead to a set of findings explaining what the passage meant in Yeshua’s day. Most of the time the Hebraic analysis leads to the desire for more in-depth analysis to fully 81 Michael Harvey Koplitz understand what Yeshua was talking about or what was happening to Him. Whatever the result, a new, more in-depth understanding of the Scripture is obtained. The components of the Process of Discovery are: Language Process of Discovery Linguistics Section Linguistic Structure Discussion Questioning the Passage Verse Comparison of citations or proof text Translation Inconsistencies Biblical Personalities 82 Learning Ruth Biblical Locations Phrase Study Scripture cross-references Linguistic Echoes Rules of Hillel Culture Section Discussion Questioning the passage Cultural Echoes Culture and Linguistics Section 83 Michael Harvey Koplitz Discussion Midrash Zohar Thoughts Reflections Only the application sections are included in this document. 84 Learning Ruth Abbreviations Bibleworks V1074 was used for the Scriptures used in this study guide. Below are the abbreviations used in the software. Pentateuc h Historical & Poetic GEN EXO LEV JOS 1KI NEH ECC RUT 1CH JOB Prophets ISA HOS MIC ZEC Gospels Paul MAT JDG 2KI EST SOL JER JOE NA H MAL MAR 1CO COL TIT Apostles RO M PHI 2TI HEB JAM 74 NU M 1SA 2CH PSA DEU LAM AM O HAB EZE OBA ZEP DAN JON HAG LUK 2CO 1TH PHM JOH GAL 2TH ACT EPH 1TI 1PE 2PE 1JO 2SA EZR PRO "Bible Version Abbreviations." Abbreviations. N.p., n.d. Web. 29 Oct. 2016. 85 Michael Harvey Koplitz Apocrypha 2JO 1ES 3MA PSS PRA JDT 4MA 3JO BAR PRM TOB OD E EPJ PSX JUD 1MA WIS SUS 4ES 2MA SIP REV SIR BEL LAO ESG JSA JDA TBS SUT DAT BET DN G The following is a list of aliases for BibleWorks book name abbreviations. See the Book Names section of the Options window for details on how to add to or change these aliases. Intern al Name Name used i n Browse Window Gen Exo Lev Num Genesis Exodus Leviticus Numbers Deu Deuterono my Name used in Exporte d Verse Lists Gen. Exod. Lev. Num. Deut. 86 Alia s1 Alias 2 Gen Exo Lev Nu m Deu Genesis Exodus Leviticus Numbers Deuterono my Learning Ruth Jos Jdg Rut 1Sa 2Sa 1Ki 2Ki 1Ch 2Ch Ezr Neh Est Job Psa Pro Ecc Sol Isa Jer Lam Eze Dan Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles Ezra Nehemiah Esther Job Psalm Proverbs Ecclesiastes Song of Solomon Isaiah Jeremiah Lamentatio ns Ezekiel Daniel Jos. Jdg. Ruth 1 Sam. 2 Sam. 1 Ki. 2 Ki. 1 Chr. Jos Jdg Rut 1Sa 2Sa 1Ki 2Ki 1Ch Joshua Judges Ruth 1Samuel 2Samuel 1Kings 2Kings 1Chronicles 2 Chr. 2Ch 2 Chronicles Ezr. Neh. Est. Job Ps. Prov. Eccl. Cant. Ezr Neh Est Job Psa Pro Ecc Sol Ezra Nehemiah Esther Job Psalm Proverbs Ecclesiastes Song Isa. Jer. Lam. Isa Jer Lam Ezek. Dan. Eze Dan Isaiah Jeremiah Lamentation s Ezekiel Daniel 87 Michael Harvey Koplitz Hos Joe Amo Hosea Joel Amos Hos. Joel Amos Oba Jon Mic Nah Hab Zep Hag Zec Mal Mat Mar Luk Joh Act Rom Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Matthew Mark Luke John Acts Romans Obad. Jon. Mic. Nah. Hab. Zeph. Hag. Zech. Mal. Matt. Mk. Lk. Jn. Acts Rom. 1Co 1 Corinthians 2 Corinthians Galatians Ephesians 1 Co. Hos Joe Am o Oba Jon Mic Nah Hab Zep Hag Zec Mal Mat Mar Luk Joh Act Ro m 1Co 2 Co. 2Co Gal. Eph. Gal Eph 2Co Gal Eph 88 Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi Matthew Mark Luke John Acts Romans 1Corinthian s 2Corinthian s Galatians Ephesians Learning Ruth Phi Col 1Th 1Ti 2Ti Tit Phm Philippians Colossians 1 Thessalonia ns 2 Thessalonia ns 1 Timothy 2 Timothy Titus Philemon Heb Jam 1Pe 2Pe 1Jo 2Jo 3Jo Jud Rev 1Es Jdt Tob Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation 1 Esdras Judith Tobit Heb. Jas. 1 Pet. 2 Pet. 1 Jn. 2 Jn. 3 Jn. Jude Rev. 1 Es. Jdt. Tob. 2Th Phil. Col. 1 Thess. Phi Col 1Th Philippians Colossians 1Thessaloni ans 2 Thess. 2Th 2Thessaloni ans 1 Tim. 2 Tim. Tit. Phlm. 1Ti 2Ti Tit Ph m Heb Jam 1Pe 2Pe 1Jo 2Jo 3Jo Jud Rev 1Es Jdt Tob 1Timothy 2Timothy Titus Philemon 89 Hebrews James 1Peter 2Peter 1John 2John 3John Jude Revelation 1Esdras Judith Tobit Michael Harvey Koplitz 1Ma 2Ma 3Ma 4Ma Ode Wis Sir Sip Pss Bar Epj Sus Bel Pra Dng Prm Psx Lao 1 Maccabees 2 Maccabees 3 Maccabees 4 Maccabees Odes Wisdom Sirach Sip Psalms of Solomon Baruch Epistle of Jeremiah Susanna Bel Prayer of Azariah Daniel (Greek) Prayer of Manasseh Psalm(151) Laodiceans 1 Ma. 1Ma 1Maccabees 2 Ma. 2Ma 2Maccabees 3 Ma. 3Ma 3Maccabees 4 ma. 4Ma 4Maccabees Odes Wis. Sir. Sip Ps. Sol. Ode Wis Sir Sip Pss Odes Wisdom Sirach Sip Bar. Ep. Jer. Bar Epj Baruch Sus. Bel. Pr. Az. Sus Bel Pra Susanna Bel Azariah Dng Dng Dng Pr. Man. Prm Manasseh Psx. Lao. Psx Lao Laodiceans 90 Learning Ruth 4Es Esg Bet WCF 4 Esdras Esther (Greek) Joshua (A) Judges (A) Tobit (S) Susanna (TH) Daniel (TH) Bel (TH) WCF WLC WLC WLC WSC WSC WSC Jsa Jda Tbs Sut Dat 4 Es. Esg. 4Es Esg Jsa. Jda. Tbs. Sut. Jsa Jda Tbs Sut Dat. Dat Bet. WCF Bet WC F WL C WS C 91 4Esdras Michael Harvey Koplitz 92 Learning Ruth Links to the Learning Videos Chapter 1 https://drive.google.com/file/d/14UAo188X06YpeFqJ8 6VhO_hwMALIHumL/view?usp=sharing Chapter 2 https://drive.google.com/file/d/1eErGey0o3UP7Es6ha 4jL_LYjfY9U18NU/view?usp=sharing Chapter 3 https://drive.google.com/file/d/1FOScTnfRLuIeytfUd XBdEl1caNrj9U0V/view?usp=sharing Chapter 4 https://drive.google.com/file/d/1-RXUxEKtPy7npgeE0pEo25wmMLqlRt2/view?usp=sharing 93 Michael Harvey Koplitz 94 Learning Ruth Suggestions on how to run the study Each of the four chapters has an introductory video. The students should read the Scripture, which is in each chapter. Using the Scripture included in this book, the students will be referencing the same English version. Then the introductory video to each chapter should be shown. After the video, the chapter can be reviewed from the book for additional information. Then a discussion should be held on additional questions that the students might have about the chapter. After questioning and understanding the chapter, a discussion can be held about how the chapter can be applied to life today. 95 Michael Harvey Koplitz 96 Learning Ruth Introduction to Ruth The book of Ruth is a simple folktale which was scribed in an uncomplicated style. Ruth and Naomi were simple poor persons. An Israelite and a Moabite (a descendant of Lot) who came together and became important in Israel’s history because Ruth became the great-great-grandmother of King David. The book teaches about inner values of kindness and the power of love. The value of faith in the LORD and family life is shown to be sacred.75 75 Rocco A. Errico and George M. Lamsa, Aramaic Light on Joshua Through 2 Chronicles (Smyrna: GA: Noohra Foundation, 2009). 97 Michael Harvey Koplitz 98 Learning Ruth Chapter One Language New American Standard 1995 1 Now it came about in the days when the judges governed, that there was a famine in the land. And a certain man of Bethlehem in Judah went to sojourn in the land of Moab with his wife and his two sons. 2 The name of the man was Elimelech, and the name of his wife, Naomi; and the names of his two sons were Mahlon and Chilion, Ephrathites of Bethlehem in Judah. Now they entered the land of Moab and remained there. 3 Then Elimelech, Naomi's husband, died; and she was left with her two sons. 4 They took for themselves Moabite women as wives; the name of the one was Orpah and the name of the Hebrew ‫ימ֙י ְשׁ ֹ֣פט ַהשּׁ ְֹפ ִ֔טים וַ יְ ִ ֥הי‬ ֵ ‫ וַ יְ ִ֗הי ִבּ‬1 ‫ָר ָ ֖ﬠב ָבּ ָ ֑א ֶרץ וַ יֵּ֙ ֶל ִ֜אישׁ ִמ ֵ ֧בּית‬ ‫מוֹאב‬ ָ֔ ‫גוּר ִבּ ְשׂ ֵ ֣די‬ ֙ ‫הוּדה ָל‬ ֗ ָ ְ‫ֶל ֶ֣חם י‬ ‫וּשׁ ֵנ֥י ָב ָנֽיו׃‬ ְ ‫֥הוּא וְ ִא ְשׁ ֖תּוֹ‬ ‫ימ ֶל וְ ֵשׁ ֩ם‬ ֶ֡ ‫שׁם ָה ִ ֣אישׁ ֱ ֽא ִל‬ ֣ ֵ ְ‫ ו‬2 ‫ֽי־ב ָנ֣יו׀‬ ָ ‫ִא ְשׁ ֙תּוֹ נָ ֳﬠ ִ֜מי וְ ֵ ֥שׁם ְשׁ ֵנ‬ ‫ַמ ְח ֤לוֹן וְ ִכ ְל ֙יוֹן ֶא ְפ ָר ִ֔תים ִמ ֵ ֥בּית‬ ‫י־מוֹאב‬ ָ֖ ‫הוּדה וַ יָּ ֥ ֹבאוּ ְשׂ ֵד‬ ֑ ָ ְ‫ֶל ֶ֖חם י‬ ‫יוּ־שׁם׃‬ ֽ ָ ‫וַ יִּ ְֽה‬ ‫ימ ֶל ִ ֣אישׁ נָ ֳﬠ ִ ֑מי‬ ֖ ֶ ‫ וַ יָּ ָ֥מת ֱא ִל‬3 ‫ֽיה׃‬ ָ ‫וּשׁ ֵנ֥י ָב ֶנ‬ ְ ‫וַ ִתּ ָשּׁ ֵ ֥אר ִ ֖היא‬ ‫מ ֲא ִביּ֔ וֹת‬ ֹ ֽ ‫ים‬ ֙ ‫ וַ יִּ ְשׂ ֣אוּ ָל ֶ֗הם נָ ִשׁ‬4 ‫שׁם ָ ֽה ַא ַח ֙ת ָﬠ ְר ֔ ָפּה וְ ֵ ֥שׁם ַה ֵשּׁ ִנ֖ית‬ ֵ֤ ‫֑רוּת וַ יֵּ ְ֥שׁבוּ ָ ֖שׁם ְכּ ֶ ֥ﬠ ֶשׂר ָשׁ ִ ֽנים׃‬ 99 Michael Harvey Koplitz other Ruth. And they lived there about ten years. 5 Then both Mahlon and Chilion also died, and the woman was bereft of her two children and her husband. 6 Then she arose with her daughters-in-law that she might return from the land of Moab, for she had heard in the land of Moab that the LORD had visited His people in giving them food. 7 So she departed from the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah. 8 And Naomi said to her two daughters-in-law, "Go, return each of you to her mother's house. May the LORD deal kindly with you as you have dealt with the dead and with me. 9 "May the LORD grant that you may find rest, each in the house of her husband." Then she kissed them, and they lifted up their voices and wept. ‫יהם ַמ ְחל֣ וֹן‬ ֖ ֶ ֵ‫ם־שׁנ‬ ְ ַ‫יָּמוּתוּ ג‬ ֥ ַ‫ ו‬5 ‫וְ ִכ ְלי֑וֹן וַ ִתּ ָשּׁ ֵא ֙ר ָ ֽה ִא ָ֔שּׁה ִמ ְשּׁ ֵנ֥י‬ ‫ישׁהּ׃‬ ֽ ָ ‫וּמ ִא‬ ֵ ‫יה‬ ָ ‫יְ ָל ֶ ֖ד‬ ‫יה וַ ָ ֖תּ ָשׁב‬ ָ ‫יא וְ ַכ ֶ֔ת‬ ֙ ‫ וַ ָ ֤תּ ָקם ִה‬6 ‫מוֹאב ִ ֤כּי ָ ֽשׁ ְמ ָﬠ ֙ה ִבּ ְשׂ ֵ ֣דה‬ ֑ ָ ‫ִמ ְשּׂ ֵ ֣די‬ ‫ת־ﬠ ֔מּוֹ‬ ַ ‫י־פ ַ ֤קד יְ הוָ ֙ה ֶא‬ ָ ‫מוֹאב ִ ֽכּ‬ ָ֔ ‫ָל ֵ ֥תת ָל ֶ ֖הם ָ ֽל ֶחם׃‬ ‫שׁר‬ ֣ ֶ ‫קוֹם ֲא‬ ֙ ‫ן־ה ָמּ‬ ַ ‫ וַ ֵתּ ֵ֗צא ִמ‬7 ‫יה ִﬠ ָ ֑מּהּ‬ ָ ‫וּשׁ ֵ ֥תּי ַכ ֶ ֖ת‬ ְ ‫ה־שׁ ָמּה‬ ָ֔ ‫ָהיְ ָת‬ ‫ל־א ֶרץ‬ ֥ ֶ ‫וַ ֵתּ ַל ְ֣כנָ ה ַב ֶ ֔דּ ֶר ָל ֖שׁוּב ֶא‬ ‫הוּדה׃‬ ֽ ָ ְ‫י‬ ‫יה‬ ָ ‫אמר נָ ֳﬠ ִמ֙י ִל ְשׁ ֵ ֣תּי ַכ ֶ֔ת‬ ֶ ֹ ‫ וַ ֤תּ‬8 ‫ֵל ְ֣כנָ ה ֔שּׁ ֹ ְבנָ ה ִא ָ ֖שּׁה ְל ֵב֣ית ִא ָ ֑מּהּ‬ ‫הו֤ה ִﬠ ָמּ ֶכ ֙ם‬ ָ ְ‫)יַ ֲﬠ ֶשׂה( ַ]י ַ֣ﬠשׂ[ י‬ ‫יתם ִﬠם־‬ ֛ ֶ ‫ֶ֔ח ֶסד ַכּ ֲא ֶ ֧שׁר ֲﬠ ִשׂ‬ ‫ַה ֵמּ ִ ֖תים וְ ִﬠ ָמּ ִ ֽדי׃‬ ‫נוּחה‬ ָ֔ ‫וּמ ֶצ֣אן ָ ְמ‬ ְ ‫ יִ ֵ ֤תּן יְ הוָ ֙ה ָל ֶ֔כם‬9 ‫ישׁהּ וַ ִתּ ַ ֣שּׁק ָל ֶ֔הן‬ ֑ ָ ‫ִא ָ ֖שּׁה ֵבּ֣ית ִא‬ ‫קוֹל֖ן וַ ִתּ ְב ֶ ֽכּינָ ה׃‬ ָ ‫וַ ִתּ ֶ ֥שּׂאנָ ה‬ 100 Learning Ruth 10 And they said to her, "No, but we will surely return with you to your people." 11 But Naomi said, "Return, my daughters. Why should you go with me? Have I yet sons in my womb, that they may be your husbands? 12 "Return, my daughters! Go, for I am too old to have a husband. If I said I have hope, if I should even have a husband tonight and also bear sons, 13 would you therefore wait until they were grown? Would you therefore refrain from marrying? No, my daughters; for it is harder for me than for you, for the hand of the LORD has gone forth against me." 14 And they lifted up their voices and wept again; and Orpah kissed her motherin-law, but Ruth clung to her. 15 Then she said, "Behold, your sister-in-law has gone back to her people and her gods; return after your sister-in-law." ‫י־א ָ ֥תּ נָ ֖שׁוּב‬ ִ ‫ה־לּ֑הּ ִכּ‬ ָ ָ‫ֹאמ ְרנ‬ ֖ ַ ‫ וַ תּ‬10 ‫ְל ַﬠ ֵ ֽמּ ׃‬ ‫אמר נָ ֳﬠ ִמ֙י ֣שׁ ֹ ְבנָ ה ְבנ ַֹ֔תי‬ ֶ ֹ ‫ וַ ֤תּ‬11 ‫וֹד־לי‬ ֤ ִ ‫ָ ֥ל ָמּה ֵת ַ ֖ל ְכנָ ה ִﬠ ִ ֑מּי ַ ֽה ֽﬠ‬ ‫ים ְ ֽבּ ֵמ ֔ ַﬠי וְ ָהי֥ וּ ָל ֶכ֖ם ַל ֲאנָ ִ ֽשׁים׃‬ ֙ ִ‫ָבנ‬ ‫ ֤שׁ ֹ ְבנָ ה ְבנ ַֹת֙י ֔ ֵל ְכן ָ ִ ֥כּי זָ ַ ֖קנְ ִתּי‬12 ‫שׁ־לי‬ ֣ ִ ֶ‫ִמ ְהי֣וֹת ְל ִ ֑אישׁ ִ ֤כּי ָא ַ֙מ ְר ִתּ֙י י‬ ‫֤יתי ַה ַ ֙לּיְ ָל ֙ה ְל ִ֔אישׁ‬ ִ ִ‫ִת ְק ָ ֔וה ַגּ֣ם ָהי‬ ‫וְ ַג֖ם יָ ַ ֥ל ְד ִתּי ָב ִ ֽנים׃‬ ‫שׁר‬ ֣ ֶ ‫ ֲה ָל ֵ ֣הן׀ ְתּ ַשׂ ֵ֗בּ ְרנָ ה ַ ֚ﬠד ֲא‬13 ‫הן ֵ ֽתּ ָﬠ ֔ ֵגנָ ה ְל ִב ְל ִ ֖תּי‬ ֙ ֵ ‫יִ גְ ָ ֔דּלוּ ֲה ָל‬ ‫ר־לי‬ ֤ ִ ‫י־מ‬ ַ ‫ֱהי֣וֹת ְל ִ ֑אישׁ ַ ֣אל ְבּנ ַֹ֗תי ִ ֽכּ‬ ‫ְמא ֹ֙ד ִמ ֶ֔כּם ִ ֽכּי־יָ ְצ ָ ֥אה ִ ֖בי יַד־‬ ‫הוֽה׃‬ ָ ְ‫י‬ ‫קוֹלן וַ ִתּ ְב ֶכּ֖ינָ ה ֑ﬠוֹד‬ ָ ֔ ‫שּׂנָ ה‬ ֣ ֶ ‫ וַ ִתּ‬14 ‫מוֹתהּ וְ ֖רוּת‬ ָ֔ ‫וַ ִתּ ַ ֤שּׁק ָﬠ ְר ָפּ ֙ה ַל ֲח‬ ‫ָ ֥דּ ְב ָקה ָ ֽבּהּ׃‬ ‫שׁ ָבה יְ ִב ְמ ֵ֔תּ‬ ֣ ָ ‫אמר ִהנֵּ ֙ה‬ ֶ ֹ ‫ וַ ֗תּ‬15 ‫וּבי‬ ִ ‫יה ֖שׁ‬ ָ ‫ל־א ֶ ֑ה‬ ֱ ‫ל־ﬠ ָ ֖מּהּ וְ ֶא‬ ַ ‫ֶא‬ ‫ַא ֲח ֵ ֥רי יְ ִב ְמ ֵ ֽתּ ׃‬ 101 Michael Harvey Koplitz 16 But Ruth said, "Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. 17 "Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me." 18 When she saw that she was determined to go with her, she said no more to her. 19 So they both went until they came to Bethlehem. And when they had come to Bethlehem, all the city was stirred because of them, and the women said, "Is this Naomi?" 20 She said to them, "Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me. 21 "I went out full, but the LORD has brought me back empty. Why do you call me Naomi, since the ‫י־בי‬ ִ֔ ‫ל־תּ ְפגְּ ִﬠ‬ ִ ‫רוּת ַא‬ ֙ ‫אמר‬ ֶ ֹ ‫ וַ ֤תּ‬16 ‫ְל ָﬠזְ ֵ ֖ב ָל ֣שׁוּב ֵמ ַא ֲח ָ ֑ריִ ֠ ִכּי ֶאל־‬ ‫שׁר ָתּ ִ ֙לינִ ֙י‬ ֤ ֶ ‫וּב ֲא‬ ַ ‫ֲא ֶ֙שׁר ֵתּ ְל ִ֜כי ֵא ֗ ֵל‬ ‫ָא ֔ ִלין ַﬠ ֵ ֣מּ ַﬠ ִ֔מּי וֵ א ַ ֖היִ ֱא ָ ֽהי׃‬ ‫וּת֙י ָא ֔מוּת וְ ָ ֖שׁם‬ ִ ‫שׁר ָתּ ֙מ‬ ֤ ֶ ‫ ַבּ ֲא‬17 ‫הו֥ה ִל֙י וְ ֣כֹה‬ ָ ְ‫ֶא ָקּ ֵ ֑בר כּ ֹ֩ה יַ ֲﬠ ֶ ֙שׂה י‬ ‫י ִֹ֔סיף ִ ֣כּי ַה ָ֔מּוֶ ת יַ ְפ ִ ֖ריד ֵבּ ִ ֥יני‬ ‫ינ ׃‬ ֽ ֵ ‫וּב‬ ֵ ‫י־מ ְת ַא ֶ ֥מּ ֶצת ִ ֖היא‬ ִ ‫ וַ ֵ֕תּ ֶרא ִ ֽכּ‬18 ‫ָל ֶל ֶ֣כת ִא ָ ֑תּהּ וַ ֶתּ ְח ַ ֖דּל ְל ַד ֵ ֥בּר‬ ‫יה׃‬ ָ ‫ֵא ֶ ֽל‬ ‫יהם ַﬠד־בּ ָ ֹ֖אנָ ה‬ ֶ֔ ‫ וַ ֵתּ ַ ֣ל ְכנָ ה ְשׁ ֵתּ‬19 ‫ֵבּ֣ית ָל ֶ֑חם וַ יְ ִ֗הי ְכּב ָֹ֙אנָ ֙ה ֵבּ֣ית‬ ‫יהן‬ ֶ֔ ‫יר ֲﬠ ֵל‬ ֙ ‫ל־ה ִﬠ‬ ָ ‫֔ ֶל ֶחם וַ ֵתּ ֤הֹם ָכּ‬ ‫ֹאמ ְרנָ ה ֲה ֥ז ֹאת נָ ֳﬠ ִ ֽמי׃‬ ֖ ַ ‫וַ תּ‬ ‫ל־תּ ְק ֶ ֥ראנָ ה‬ ִ ‫יהן ַא‬ ֶ֔ ‫אמר ֲא ֵל‬ ֶ ֹ ‫ וַ ֣תּ‬20 ‫י־ה ַ ֥מר‬ ֵ ‫ִ ֖לי נָ ֳﬠ ִ ֑מי ְק ֶ ֤ראן ָ ִל֙י ָמ ָ ֔רא ִכּ‬ ‫אד׃‬ ֹ ֽ ‫ַשׁ ַ ֛דּי ִ ֖לי ְמ‬ ‫ ֲאנִ ֙י ְמ ֵל ָ ֣אה ָה ֔ ַל ְכ ִתּי וְ ֵרי ָ ֖קם‬21 ‫הו֑ה ָל ָ֣מּה ִת ְק ֶ ֤ראנָ ה ִל֙י‬ ָ ְ‫ֱה ִשׁ ַיב֣נִ י י‬ 102 Learning Ruth LORD has witnessed against me and the Almighty has afflicted me?" 22 So Naomi returned, and with her Ruth the Moabitess, her daughter-inlaw, who returned from the land of Moab. And they came to Bethlehem at the beginning of barley harvest. ‫נָ ֳﬠ ִ֔מי ַוֽיהוָ ֙ה ָﬠ֣נָ ה ִ֔בי וְ ַשׁ ַ ֖דּי ֵ ֥ה ַ ֽרע‬ ‫ִ ֽלי׃‬ ‫מּוֹא ִביָּ ֤ה‬ ֲ ‫ וַ ָ ֣תּ ָשׁב נָ ֳﬠ ִ֗מי וְ ֙רוּת ַה‬22 ‫ַכ ָלּ ָת ֙הּ ִﬠ ָ֔מּהּ ַה ָ ֖שּׁ ָבה ִמ ְשּׂ ֵ ֣די‬ ‫מוֹאב וְ ֵ֗ה ָמּה ָ ֚בּאוּ ֵבּ֣ית ֔ ֶל ֶחם‬ ָ֑ ‫ִבּ ְת ִח ַ ֖לּת ְק ִ ֥ציר ְשׂע ִ ֹֽרים׃‬ Process of Discovery Linguistics Section Linguistic Structure A 1 Now it came about in the days when the judges governed, that there was a famine in the land. And a certain man of Bethlehem in Judah went to sojourn in the land of Moab with his wife and his two sons. 2 The name of the man was Elimelech, and the name of his wife, Naomi; and the names of his two sons were Mahlon and Chilion, Ephrathites of Bethlehem in Judah. Now they entered the land of Moab and remained there. B 3 Then Elimelech, Naomi's husband, died; and she was left with her two sons. 103 Michael Harvey Koplitz A’ 4 They took for themselves Moabite women as wives; the name of the one was Orpah and the name of the other Ruth. And they lived there about ten years. B’ 5 Then both Mahlon and Chilion also died, and the woman was bereft of her two children and her husband. A 6 Then she arose with her daughters-in-law that she might return from the land of Moab, for she had heard in the land of Moab that the LORD had visited His people in giving them food. 7 So she departed from the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah. 8 And Naomi said to her two daughters-in-law, "Go, return each of you to her mother's house. May the LORD deal kindly with you as you have dealt with the dead and with me. 9 "May the LORD grant that you may find rest, each in the house of her husband." Then she kissed them, and they lifted up their voices and wept. B 10 And they said to her, "No, but we will surely return with you to your people." C 11 But Naomi said, "Return, my daughters. Why should you go with me? Have I yet sons in my womb, that they may be your husbands? 12 "Return, my daughters! Go, for I am too old to have a husband. If I said I have hope, if I should even have a husband tonight and also bear sons, 13 would you therefore wait until they were grown? Would you therefore refrain from marrying? No, my daughters; for it is harder for 104 Learning Ruth me than for you, for the hand of the LORD has gone forth against me." D 14 And they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her. A’ 15 Then she said, "Behold, your sister-in-law has gone back to her people and her gods; return after your sister-in-law." B’ 16 But Ruth said, "Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. 17 "Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me." 18 When she saw that she was determined to go with her, she said no more to her. C’ 19 So they both went until they came to Bethlehem. And when they had come to Bethlehem, all the city was stirred because of them, and the women said, "Is this Naomi?" 20 She said to them, "Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me. 21 "I went out full, but the LORD has brought me back empty. Why do you call me Naomi, since the LORD has witnessed against me and the Almighty has afflicted me?" 105 Michael Harvey Koplitz D’ 22 So Naomi returned, and with her Ruth the Moabitess, her daughter-in-law, who returned from the land of Moab. And they came to Bethlehem at the beginning of barley harvest. Discussion The story commences with Naomi, her husband, and her two sons traveling to Moab. In Moab, the two sons get married. Naomi’s husband and two sons died in Moab. Naomi decided to go home to Bethlehem. Ruth decided to stay with her mother-in-law and traveled with her to Bethlehem. Questioning the Passage76 1. When did Ruth live? (v. 1) Verse one says that the story of Ruth occurred during the time of the Judges. 76 The questions and answers offered are for discussion purposes. You may have different questions and answers. Remember all questions are valid and all answers must be defendable from Scripture. This applies to this section and to the Culture Section. 106 Learning Ruth 2. Why did Naomi’s two sons marry Moabite women? (v. 4) The famine in Israel must have continued, which prevented Naomi and her sons from returning to the land. The two sons married Moabite women, which is forbidden. 3 "No Ammonite or Moabite shall enter the assembly of the LORD; none of their descendants, even to the tenth generation, shall ever enter the assembly of the LORD, (Deut. 23:3 NAU) The Talmud says that Ruth and Oprah were daughters of Eglon, King of the Moabites. In the book of Judges, when Elgon met Ehud, a judge of Israel, he stood up when Ehud told him that the LORD had a message for him. Since Eglon showed respect to the LORD, the Talmud says that Eglon became a part of the line of King David. Therefore, the LORD permitted the sons to marry Moabite women. 3. Why did Naomi return to Israel? (v. 6) Naomi heard that the LORD had visited Israel and ended the drought. The famine in the land of Israel was 107 Michael Harvey Koplitz over. There was no need for Naomi to stay in Moab. Therefore, she prepared to go home. 4. Why did Naomi tell her daughters-in-law to go home opposed to returning to Israel with her? (v. 9) Naomi did not want to return to Bethlehem with two Moabite daughters-in-law because she was embarrassed by them. Her sons decided to marry women who were an enemy of Israel.77 5. Why did Ruth insist on staying with Naomi? (v. 16) The Zohar Cadash/Ibn Ezra says that this was a test Naomi set for Ruth. 77 Meir Zlotowitz and Nosson Scherman, The Five Megillos. a New Translation with a Commentary Anthologized from Talmudic, Midrashic and Rabbinic Sources (Mesorah Publ., 1993). 108 Learning Ruth Biblical Personalities 1. Elimelech was the husband of Naomi 2. Naomi was the wife of Elimelech 3. Mahlon was the son of Elimelech and Naomi 4. Chilion was the son of Elimelech and Naomi Biblical Locations 1. Bethlehem, Moab (map shows Ruth’s travels) 78 Phrase Study ‫אד‬ ֹ ֽ ‫י־ה ַ ֥מר ַשׁ ַ ֛דּי ִ ֖לי ְמ‬ ֵ ‫ִל֙י ָמ ָ ֔רא ִכּ‬ .1 (Ruth 1:20 WTT) 78 The Bible Journey | powered by Edit.com, “Ruth's Journey to Bethlehem,” Header, accessed May 7, 2019, https://www.thebiblejourney.org/biblejourney2/29-the-journeys-ofruth-and-samuel/ruths-journey-to-bethlehem/. 109 Michael Harvey Koplitz Mara means bitterness. However, the word is spelled with an ending aleph instead of the usual he. This was done to accentuate the extent of her bitterness. This final letter substitution can be found in two other places in the Hebrew Scriptures, Numbers 11:20 and Daniel 11:44 Culture Section Discussion During a time of famine and drought, enemies put aside, their differences and hospitality became the word of the day. The famine was severe in Israel during Ruth’s time. The people of Moab saw what was happening in Israel, and their land, food was plentiful. Therefore, the Moabites freely opened their borders to any Israelite who wanted to cross. Israelites are the descendants of Abraham while the Moabites were the descendants of Lot. When Joshua conquered the land of Israel tension rose between the Moabites and Israelites. Questioning the passage 1. Why did Naomi tell her daughters-in-law to return to the house of their husbands? (v. 9) 110 Learning Ruth How can the wives return to the house of their husbands when their husbands are dead? The Aramaic version of this verse says, “in the house of your parents.” Near Eastern culture was that when a husband died, the widow would return to the house of her parents; in other words, she would return to live with her family.79 2. Does verses sixteen to eighteen indicates a religious conversion? Ruth accepted the LORD because of the kindness and love that her mother-in-law showed her. Ruth must have seen the love of the LORD shining through Naomi. Naomi did not have an obligation to the daughters-inlaw because she was not capable of having children. Ruth decided to abandon her Moabite home and gods to become a part of Israel and to worship the God of Israel.80 79 Rocco A. Errico and George M. Lamsa, Aramaic Light on Joshua Through 2 Chronicles (Smyma, GA: Noohra Foundation, 2009). 80 IBID. 111 Michael Harvey Koplitz Midrash The Midrash of Ruth says that when Naomi and Ruth entered Bethlehem that the entire city became tumultuous because of them. The Midrash explains that the news traveled quickly because it was a day for counting the Omer and the town people were together for the ceremony. The wife of Boaz died that day, and the people were also in prayer for the family.81 The people did not know that they were meeting Boaz’s future wife. Zohar In the Zohar Cadash/Ibn Ezra it is written that Ruth and Orpah had converted to Judaism when they married Naomi’s two sons. Naomi was testing the resolve of their new faith when she told them to return to their people.82 Naomi knew that the family would have a problem accepting the two women back once they learned that they had become Jews. Orpah was not dedicated to the LORD and elected to return to her family. Ruth was dedicated to the LORD and 81 IBID. Meir Zlotowitz and Nosson Scherman, The Five Megillos. a New Translation with a Commentary Anthologized from Talmudic, Midrashic and Rabbinic Sources (Mesorah Publ., 1993). 82 112 Learning Ruth demonstrated her faith by telling Naomi that her place was with her mother-in-law in the land of Judah. Thoughts Ruth had taken the necessary oaths to convert to Judaism. When she was allowed to return to her family in Moab and go back to her old way of life and religion, she refused. This demonstrated her devotion to the LORD. Her sister, Orpah, was not dedicated to the LORD and converted to Judaism for her husband. Ruth’s demonstration of her love for the LORD was rewarded by her becoming the great-great-grandmother of King David. Reflections How dedicated are you to the LORD? Ruth became devoted to the LORD and proved that even in tragedy. She did not lose her faith in the LORD. Randomness is a part of life’s path. When the bad times come, one’s faith in the LORD is tested. How would you do in the face of tragedy? 113 Michael Harvey Koplitz 114 Learning Ruth Chapter Two Language Hebrew New American Standard 1995 1 Now Naomi had a kinsman [‫]מוֹדע‬ ַ֣ (‫)מ ָיֻדּע‬ ְ ‫ וּֽ ְלנָ ֳﬠ ִ֞מי‬1 of her husband, a man of ‫ישׁהּ ִ ֚אישׁ גִּ ֣בּוֹר ַ֔חיִ ל‬ ָ֗ ‫ְל ִא‬ great wealth, of the family of Elimelech, whose name was ‫וּשׁ ֖מוֹ‬ ְ ‫ימ ֶל‬ ֑ ֶ ‫ִמ ִמּ ְשׁ ַ ֖פּ ַחת ֱא ִל‬ Boaz. 2 And Ruth the Moabitess ‫ֽבֹּ ַﬠז׃‬ said to Naomi, "Please let me ‫מּוֹא ִב ָ֜יּה‬ ֲ ‫ֹאמר֩ ֙רוּת ַה‬ ֶ ‫ וַ תּ‬2 go to the field and glean among the ears of grain after ‫ה־נּ֤א ַה ָשּׂ ֶד ֙ה‬ ָ ‫ֶ ֽאל־נָ ֳﬠ ִ֗מי ֵ ֽא ְל ָכ‬ one in whose sight I may find favor." And she said to her, ‫וַ ֲא ַל ֳק ָ ֣טּה ַב ִשׁ ֳבּ ֔ ִלים ַא ַ֕חר‬ "Go, my daughter." 3 ‫א־חן ְבּ ֵﬠ ָינ֑יו‬ ֖ ֵ ‫ֲא ֶ ֥שׁר ֶא ְמ ָצ‬ So she departed and went and gleaned in the field after ‫אמר ָ ֖להּ ְל ִ ֥כי ִב ִ ֽתּי׃‬ ֶ ֹ ‫וַ ֥תּ‬ the reapers; and she ‫בוֹא וַ ְתּ ַל ֵ ֣קּט‬ ֙ ‫ וַ ֵ ֤תּ ֶל וַ ָתּ‬3 happened to come to the portion of the field belonging ‫ַבּ ָשּׂ ֶ ֔דה ַא ֲח ֵ ֖רי ַהקּ ְֹצ ִ ֑רים‬ to Boaz, who was of the family of Elimelech. ‫וַ יִּ ֣ ֶקר ִמ ְק ֶ ֔ר ָה ֶח ְל ַ ֤קת ַה ָשּׂ ֶד ֙ה‬ 4 Now behold, Boaz came ‫ְל ֔בֹ ַﬠז ֲא ֶ ֖שׁר ִמ ִמּ ְשׁ ַ ֥פּ ַחת‬ from Bethlehem and said to the reapers, "May the LORD ‫ימ ֶל ׃‬ ֽ ֶ ‫ֱא ִל‬ be with you." And they said to him, "May the LORD bless you." 115 Michael Harvey Koplitz 5 Then Boaz said to his ‫ וְ ִהנֵּ ה־ ֗בֹ ַﬠז ָ ֚בּא ִמ ֵבּ֣ית‬4 servant who was in charge of ָ ְ‫וֹצ ִ ֖רים י‬ ְ ‫אמר ַלקּ‬ ֶ ֹ ‫֔ ֶל ֶחם וַ ֥יּ‬ the reapers, "Whose young ‫הו֣ה‬ woman is this?" ֥ ‫אמרוּ ל֖ וֹ יְ ָב ֶר ְכ‬ ְ ֹ ‫ִﬠ ָמּ ֶכ֑ם וַ ֥יּ‬ 6 The servant in charge of the reapers replied, "She is the ‫הוֽה׃‬ ָ ְ‫י‬ young Moabite woman who ֶ ֹ ‫ וַ ֤יּ‬5 returned with Naomi from ‫אמר ֙בּ ֹ ַﬠ ֙ז ְלנַ ֲﬠ ֔רוֹ ַהנִּ ָ ֖צּב‬ the land of Moab. ‫וֹצ ִ ֑רים ְל ִ ֖מי ַהנַּ ֲﬠ ָ ֥רה‬ ְ ‫ל־ה ֽקּ‬ ַ ‫ַﬠ‬ 7 "And she said, 'Please let me glean and gather after the ‫ַה ֽזּ ֹאת׃‬ reapers among the sheaves.' ‫ וַ ַ֗יּ ַﬠן ַה ַנּ ַ֛ﬠר ַהנִּ ָ ֥צּב ַﬠל־‬6 Thus she came and has remained from the morning ‫ֹאמר נַ ֲﬠ ָ ֤רה‬ ֑ ַ ‫קּוֹצ ִ ֖רים וַ יּ‬ ְ ‫ַה‬ until now; she has been sitting ‫וֹא ִביָּ ֙ה ִ֔היא ַה ָ ֥שּׁ ָבה ִ ֽﬠם־‬ ֲ ‫ֽמ‬ in the house for a little while." 8 Then Boaz said to Ruth, ‫מוֹאב׃‬ ֽ ָ ‫נָ ֳﬠ ִ ֖מי ִמ ְשּׂ ֵ ֥דה‬ "Listen carefully, my daughter. Do not go to glean ‫אמר ֲא ַל ֳק ָטה־נָּ ֙א‬ ֶ ֹ ‫ וַ ֗תּ‬7 in another field; furthermore, ‫וְ ָא ַס ְפ ִ ֣תּי ָ ֽב ֳﬠ ָמ ִ ֔רים ַא ֲח ֵ ֖רי‬ do not go on from this one, but stay here with my maids. ‫קּוֹצ ִ ֑רים וַ ָתּ ֣בוֹא ַ ֽו ַתּ ֲﬠ ֗מוֹד‬ ְ ‫ַה‬ 9 "Let your eyes be on the field which they reap, and go ‫ד־ﬠ ָתּה ֶז֛ה‬ ַ ֔ ‫ֵמ ָ ֤אז ַה ֙בּ ֹ ֶק ֙ר וְ ַﬠ‬ after them. Indeed, I have ‫ִשׁ ְב ָ ֥תּהּ ַה ַ ֖בּיִ ת ְמ ָ ֽﬠט׃‬ commanded the servants not to touch you. When you are ‫ל־רוּת‬ ֜ ‫אמר֩ ֙בּ ֹ ַﬠז ֶא‬ ֶ ֹ ‫ וַ יּ‬8 thirsty, go to the water jars ‫ֲהל֧ וֹא ָשׁ ַ ֣מ ַﬠ ְתּ ִבּ ִ֗תּי ַאל־‬ and drink from what the servants draw." ‫ֵתּ ְל ִכ֙י ִל ְלק ֹ֙ט ְבּ ָשׂ ֶ ֣דה ַא ֵ֔חר‬ 10 Then she fell on her face, bowing to the ground and said to him, "Why have I 116 Learning Ruth found favor in your sight that you should take notice of me, since I am a foreigner?" 11 Boaz replied to her, "All that you have done for your mother-in-law after the death of your husband has been fully reported to me, and how you left your father and your mother and the land of your birth, and came to a people that you did not previously know. 12 "May the LORD reward your work, and your wages be full from the LORD, the God of Israel, under whose wings you have come to seek refuge." 13 Then she said, "I have found favor in your sight, my lord, for you have comforted me and indeed have spoken kindly to your maidservant, though I am not like one of your maidservants." 14 At mealtime Boaz said to her, "Come here, that you may eat of the bread and dip your piece of bread in the vinegar." So she sat beside the reapers; and he served her roasted grain, and she ate and 117 ‫בוּרי ִמ ֶזּ֑ה וְ ֥כֹה‬ ֖ ִ ‫וְ ַג֛ם ֥ל ֹא ַת ֲﬠ‬ ‫ִת ְד ָבּ ִ ֖קין ִﬠם־נַ ֲﬠר ָ ֹֽתי׃‬ ‫ ֵﬠ ַ֜יניִ ַבּ ָשּׂ ֶ ֤דה ֲא ֶשׁר־‬9 ‫יהן‬ ֶ֔ ‫ֹרוּן וְ ָה ַל ְ֣כ ִתּ ַא ֲח ֵר‬ ֙ ‫יִקצ‬ ְ ‫ת־הנְּ ָﬠ ִ ֖רים‬ ַ ‫֛יתי ֶא‬ ִ ‫ֲהל֥ וֹא ִצִוּ‬ ‫ְל ִב ְל ִ ֣תּי נָ גְ ֵ ֑ﬠ וְ ָצ ִ֗מת וְ ָה ַל ְכ ְ֙תּ‬ ‫ל־ה ֵכּ ֔ ִלים וְ ָשׁ ִ֕תית ֵמ ֲא ֶ ֥שׁר‬ ַ ‫ֶא‬ ‫יִ ְשׁ ֲא ֖בוּן ַהנְּ ָﬠ ִ ֽרים׃‬ ‫יה וַ ִתּ ְשׁ ַ ֖תּחוּ‬ ָ ‫ל־פּ ֶ֔נ‬ ָ ‫ וַ ִתּפֹּל֙ ַﬠ‬10 ֩ ַ ‫אמר ֵא ֗ ָליו ַמדּוּ‬ ֶ ֹ ‫ָ ֑א ְר ָצה וַ ֣תּ‬ ֙ ‫אתי ֵ ֤חן ְבּ ֵﬠינֶ֙ י‬ ִ ‫ָמ ֙ ָצ‬ ‫ירנִ י וְ ָאּנ ִ ֹ֖כי נָ ְכ ִריָּ ֽה׃‬ ֔ ֵ ‫ְל ַה ִכּ‬ ‫אמר ֔ ָלהּ ֻהגֵּ֙ ד‬ ֶ ֹ ‫ וַ יַּ ַ֤ﬠן ֙בּ ֹ ַﬠ ֙ז וַ ֣יּ‬11 ‫ית‬ ֙ ‫ר־ﬠ ִשׂ‬ ָ ‫ֻה ֜ ַגּד ֗ ִלי ֤כֹּל ֲא ֶשׁ‬ ‫מוֹת ַא ֲח ֵ ֖רי ֣מוֹת‬ ֵ֔ ‫ת־ח‬ ֲ ‫ֶא‬ ‫ישׁ וַ ַ ֽתּ ַﬠזְ ִ֞בי ָאּ ִ ֣בי וְ ִא ֵ֗מּ‬ ֑ ֵ ‫ִא‬ ‫וֹל ְד ֵ֔תּ וַ ֵ ֣תּ ְל ִ֔כי ֶאל־‬ ַ ‫וְ ֶ֙א ֶר ֙ץ ֽמ‬ ‫ֹא־יָד ַﬠ ְתּ ְתּ ֥מוֹל‬ ֖ ַ ‫֕ ַﬠם ֲא ֶ ֥שׁר ל‬ ‫ִשׁ ְל ֽשׁוֹם׃‬ Michael Harvey Koplitz was satisfied and had some left. 15 When she rose to glean, Boaz commanded his servants, saying, "Let her glean even among the sheaves, and do not insult her. 16 "Also you shall purposely pull out for her some grain from the bundles and leave it that she may glean, and do not rebuke her." 17 So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah of barley. 18 She took it up and went into the city, and her motherin-law saw what she had gleaned. She also took it out and gave Naomi what she had left after she was satisfied. 19 Her mother-in-law then said to her, "Where did you glean today and where did you work? May he who took notice of you be blessed." So she told her mother-in-law with whom she had worked and said, "The name of the man with whom I worked today is Boaz." 118 ‫וּת ִ֙הי‬ ְ ‫הו֖ה ָפּ ֳﬠ ֵ ֑ל‬ ָ ְ‫ יְ ַשׁ ֵ ֥לּם י‬12 ‫ַמ ְשׂ ֻכּ ְר ֵ֜תּ ְשׁ ֵל ָ֗מה ֵמ ִ ֤ﬠם‬ ‫יְ הוָ ֙ה ֱא ֵ ֣הי יִ ְשׂ ָר ֵ֔אל ֲא ֶשׁר־‬ ‫ת־כּנָ ָ ֽפיו׃‬ ְ ‫ָ ֖בּאת ַל ֲח ֥סוֹת ַ ֽתּ ַח‬ ‫א־חן‬ ֵ֙ ‫ֹאמר ֶא ְמ ָצ‬ ֶ ‫ ַו֠תּ‬13 ‫ְבּ ֵﬠ ֶינ֤י ֲאד ֹנִ ֙י ִ ֣כּי ִ ֽנ ַח ְמ ָ֔תּנִ י‬ ‫ל־ל֣ב ִשׁ ְפ ָח ֶ ֑ת‬ ֵ ‫וְ ִ ֥כי ִד ַ ֖בּ ְר ָתּ ַﬠ‬ ‫וְ ָאנ ִֹכ֙י ֣ל ֹא ֶ ֽא ְה ֶ֔יה ְכּ ַא ַ ֖חת‬ ‫ִשׁ ְפח ֶ ֹֽתי ׃‬ ‫אמר֩ ָ ֙לה ֜בֹ ַﬠז ְל ֵﬠ֣ת‬ ֶ ֹ ‫ וַ יּ‬14 ‫א ֶכל ֹ֤גּ ִ ֽשׁי ֲה ֙ם וְ ָא ַכ ְ֣ל ְתּ‬ ֹ ֗ ‫ָה‬ ‫ן־ה ֔ ֶלּ ֶחם וְ ָט ַ ֥ב ְל ְתּ ִפּ ֵ ֖תּ‬ ַ ‫ִמ‬ ‫ח ֶמץ ֙ ַו ֵתּ ֶשׁ ֙ב ִמ ַצּ֣ד‬ ֹ ֑ ‫ַבּ‬ ‫ט־ל֣הּ ָק ֔ ִלי‬ ָ ‫וֹצ ִ ֔רים וַ יִּ ְצ ָבּ‬ ְ ‫ַה ֽקּ‬ ‫אכל וַ ִתּ ְשׂ ַ ֖בּע וַ תּ ַ ֹֽתר׃‬ ַ ֹ ‫וַ ֥תּ‬ ‫ וַ ָ ֖תּ ָקם ְל ַל ֵ ֑קּט וַ יְ ַצו֩ ֙בּ ֹ ַﬠז‬15 ‫מר ַגּ֣ם ֵ ֧בּין‬ ֹ ֗ ‫ֶאת־נְ ָﬠ ָ ֜ריו ֵלא‬ ‫ָ ֽה ֳﬠ ָמ ִ ֛רים ְתּ ַל ֵ ֖קּט וְ ֥ל ֹא‬ ‫וּה׃‬ ָ ‫ימ‬ ֽ ‫ַת ְכ ִל‬ Learning Ruth 20 Naomi said to her daughter-in-law, "May he be blessed of the LORD who has not withdrawn his kindness to the living and to the dead." Again Naomi said to her, "The man is our relative, he is one of our closest relatives." 21 Then Ruth the Moabitess said, "Furthermore, he said to me, 'You should stay close to my servants until they have finished all my harvest.'" 22 Naomi said to Ruth her daughter-in-law, "It is good, my daughter, that you go out with his maids, so that others do not fall upon you in another field." 23 So she stayed close by the maids of Boaz in order to glean until the end of the barley harvest and the wheat harvest. And she lived with her mother-in-law. ‫ֹל־תּ ֥שׁ ֹלּוּ ָ ֖להּ ִמן־‬ ָ ‫ וְ ַג֛ם שׁ‬16 ‫ַה ְצּ ָב ִ ֑תים וַ ֲﬠזַ ְב ֶ ֥תּם וְ ִל ְקּ ָ ֖טה‬ ‫רוּ־בהּ׃‬ ֽ ָ ‫וְ ֥ל ֹא ִתגְ ֲﬠ‬ ‫ וַ ְתּ ַל ֵ ֥קּט ַבּ ָשּׂ ֶ ֖דה ַﬠד־‬17 ‫ָה ָ ֑ﬠ ֶרב וַ ַתּ ְחבּ ֹ֙ט ֵ ֣את ֲא ֶשׁר־‬ ‫יפה‬ ֥ ָ ‫ִל ֵ ֔קּ ָטה וַ יְ ִ ֖הי ְכּ ֵא‬ ‫ְשׂע ִ ֹֽרים׃‬ ‫ וַ ִתּ ָשּׂ ֙א וַ ָתּ ֣בוֹא ָה ֔ ִﬠיר‬18 ‫מוֹתהּ ֵ ֣את ֲא ֶשׁר־‬ ֖ ָ ‫וַ ֵ ֥תּ ֶרא ֲח‬ ‫ן־להּ‬ ָ ֔ ‫תּוֹצ ֙א וַ ִתּ ֶתּ‬ ֵ ַ‫ִל ֵ ֑קּ ָטה ו‬ ‫ר־הוֹת ָרה‬ ִ֖ ‫ֵ ֥את ֲא ֶשׁ‬ ‫ִמ ָשּׂ ְב ָ ֽﬠהּ׃‬ ‫מוֹתהּ‬ ָ֜ ‫ֹאמר֩ ָ ֙להּ ֲח‬ ֶ ‫ וַ תּ‬19 ‫יּוֹם וְ ָ ֣אנָ ה‬ ֙ ‫ֵאי ֙פ ֹה ִל ַ ֤קּ ְט ְתּ ַה‬ ‫יר ָבּ ֑רוּ‬ ֖ ֵ ‫ָﬠ ִ֔שׂית יְ ִ ֥הי ַמ ִכּ‬ ‫מוֹתהּ ֵ ֤את ֲא ֶשׁר־‬ ָ֗ ‫וַ ַתּ ֵגּ֣ד ַל ֲח‬ ‫שׁם‬ ֤ ֵ ‫אמר‬ ֶ ֹ ‫ָﬠ ְשׂ ָת ֙ה ִﬠ ֔מּוֹ וַ ֗תּ‬ ‫יתי ִﬠ ֛מּוֹ‬ ִ ‫ישׁ ֲא ֶ֙שׁר ָﬠ ִ ֧שׂ‬ ֙ ‫ָה ִא‬ ‫ַהיּ֖ וֹם ֽבֹּ ַﬠז׃‬ 119 ‫‪Michael Harvey Koplitz‬‬ ‫אמר נָ ֳﬠ ִ֜מי ְל ַכ ָלּ ָ֗תהּ‬ ‫‪ 20‬וַ ֙תּ ֹ ֶ‬ ‫יהוה ֲא ֶשׁ ֙ר‬ ‫הוּא ַל ָ ֔‬ ‫֙‬ ‫ָבּ ֥רוּ‬ ‫ת־ה ַחיִּ ֖ים‬ ‫א־ﬠ ַז֣ב ַח ְס ֔דּוֹ ֶא ַ‬ ‫לֹ ָ‬ ‫אמר ָל֣הּ‬ ‫ת־ה ֵמּ ִ ֑תים וַ ֧תּ ֹ ֶ‬ ‫וְ ֶא ַ‬ ‫נָ ֳﬠ ִ֗מי ָק ֥רוֹב ָ ֙ל ֙נוּ ָה ִ֔אישׁ‬ ‫ִ ֽמגּ ֲֹא ֵל֖נוּ ֽהוּא׃‬ ‫מּוֹא ִביָּ ֑ה‬ ‫אמר ֣רוּת ַה ֲ‬ ‫‪ 21‬וַ ֖תּ ֹ ֶ‬ ‫י־א ַ ֣מר ֵא ֗ ַלי ִﬠם־‬ ‫ַגּ֣ם׀ ִכּ ָ‬ ‫ר־ל֙י ִתּ ְד ָבּ ִ֔קין‬ ‫ַהנְּ ָﬠ ִ ֤רים ֲא ֶשׁ ִ‬ ‫ם־כּ ֔לּוּ ֵ ֥את ָכּל־‬ ‫ַﬠ֣ד ִא ִ‬ ‫ר־לי׃‬ ‫ַה ָקּ ִ ֖ציר ֲא ֶשׁ ִ ֽ‬ ‫ל־רוּת‬ ‫אמר נָ ֳﬠ ִ ֖מי ֶא ֣‬ ‫‪ 22‬וַ ֥תּ ֹ ֶ‬ ‫ַכּ ָלּ ָ ֑תהּ ֣טוֹב ִבּ ִ֗תּי ִ ֤כּי ֵ ֽת ְצ ִא֙י‬ ‫עוּ־ב‬ ‫רוֹתיו וְ ֥ל ֹא יִ ְפגְּ ָ ֖‬ ‫ם־נ ֲ֣ﬠ ָ֔‬ ‫ִﬠ ַ‬ ‫ְבּ ָשׂ ֶ ֥דה ַא ֵ ֽחר׃‬ ‫‪ 23‬וַ ִתּ ְד ַ֞בּק ְבּנַ ֲﬠ ֥רוֹת ֙בּ ֹ ַﬠ ֙ז‬ ‫ד־כּל֥ וֹת ְק ִ ֽציר־‬ ‫ְל ַל ֵ ֔קּט ַﬠ ְ‬ ‫וּק ִ ֣ציר ַ ֽה ִח ִ ֑טּים‬ ‫ַה ְשּׂע ִ ֹ֖רים ְ‬ ‫מוֹתהּ׃‬ ‫ת־ח ָ ֽ‬ ‫וַ ֵ ֖תּ ֶשׁב ֶא ֲ‬ ‫‪120‬‬ Learning Ruth Process of Discovery Linguistics Section Linguistic Structure A 1 Now Naomi had a kinsman of her husband, a man of great wealth, of the family of Elimelech, whose name was Boaz. 2 And Ruth the Moabitess said to Naomi, "Please let me go to the field and glean among the ears of grain after one in whose sight I may find favor." And she said to her, "Go, my daughter." B 3 So she departed and went and gleaned in the field after the reapers; and she happened to come to the portion of the field belonging to Boaz, who was of the family of Elimelech. C 4 Now behold, Boaz came from Bethlehem and said to the reapers, "May the LORD be with you." And they said to him, "May the LORD bless you." 5 Then Boaz said to his servant who was in charge of the reapers, "Whose young woman is this?" 6 The servant in charge of the reapers replied, "She is the young Moabite woman who returned with Naomi from the land of Moab. 7 "And she said, 'Please let me glean and gather after the reapers among the sheaves.' Thus she came and has remained from the morning until now; she has been sitting in the house for a little while." D 8 Then Boaz said to Ruth, "Listen carefully, my daughter. Do not go to glean in another field; furthermore, do not 121 Michael Harvey Koplitz go on from this one, but stay here with my maids. 9 "Let your eyes be on the field which they reap, and go after them. Indeed, I have commanded the servants not to touch you. When you are thirsty, go to the water jars and drink from what the servants draw." E 10 Then she fell on her face, bowing to the ground and said to him, "Why have I found favor in your sight that you should take notice of me, since I am a foreigner?" F 11 Boaz replied to her, "All that you have done for your mother-in-law after the death of your husband has been fully reported to me, and how you left your father and your mother and the land of your birth, and came to a people that you did not previously know. 12 "May the LORD reward your work, and your wages be full from the LORD, the God of Israel, under whose wings you have come to seek refuge." E’ 13 Then she said, "I have found favor in your sight, my lord, for you have comforted me and indeed have spoken kindly to your maidservant, though I am not like one of your maidservants." D’ 14 At mealtime Boaz said to her, "Come here, that you may eat of the bread and dip your piece of bread in the vinegar." So she sat beside the reapers; and he served her roasted grain, and she ate and was satisfied and had some left. 122 Learning Ruth C’ 15 When she rose to glean, Boaz commanded his servants, saying, "Let her glean even among the sheaves, and do not insult her. 16 "Also you shall purposely pull out for her some grain from the bundles and leave it that she may glean, and do not rebuke her." B’ 17 So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah of barley. A’ 18 She took it up and went into the city, and her mother-inlaw saw what she had gleaned. She also took it out and gave Naomi what she had left after she was satisfied. 19 Her motherin-law then said to her, "Where did you glean today and where did you work? May he who took notice of you be blessed." So she told her mother-in-law with whom she had worked and said, "The name of the man with whom I worked today is Boaz." 20 Naomi said to her daughter-in-law, "May he be blessed of the LORD who has not withdrawn his kindness to the living and to the dead." Again Naomi said to her, "The man is our relative, he is one of our closest relatives." 21 Then Ruth the Moabitess said, "Furthermore, he said to me, 'You should stay close to my servants until they have finished all my harvest.'" 22 Naomi said to Ruth her daughter-in-law, "It is good, my daughter, that you go out with his maids, so that others do not fall upon you in another field." 23 So she stayed close by the maids of Boaz in order to glean until the end of the barley harvest and the wheat harvest. And she lived with her mother-in-law. 123 Michael Harvey Koplitz Discussion The chapter is a very complicated chiasm. The center of the chiasm is when Boaz recognizes the righteous acts that Ruth performed for her other-in-law. Questioning the Passage 1. Why does verse four begin with the word “behold?” The word “behold” informs the reader that something unusual was about to happen. It was not customary for Boaz to go out to his fields. The LORD must have provoked Boaz to go to his fields that day so that he could meet Ruth.83 2. Why did Boaz ask who Ruth was? (v. 5 & 6) Boaz asked this question because he had felt an attraction to Ruth. He wanted to know if she was a Hebrew. The Targum adds the words “and became a proselyte.” This phrase indicates that even though Ruth 83 Meir Zlotowitz and Nosson Scherman, The Five Megillos. a New Translation with a Commentary Anthologized from Talmudic, Midrashic and Rabbinic Sources (Mesorah Publ., 1993). 124 Learning Ruth was a Moabite, she had converted to the religion of the Hebrews. Therefore, when Boaz married Ruth, he did not violate the Torah, which told the people of Israel not to marry Moabite women.84 3. Why did Ruth ask permission to glean the field? (v. 3) The gleaning of the field was a right given to the poor by the Torah. Therefore, there was no reason to ask for permission to glean. Ruth asked for permission. By asking permission, Ruth demonstrated her good manners and respect for the culture of Israel. 4. Why did Boaz want Ruth to stay on his field telling his servant to watch her? (v. 9) Boaz recognized Ruth as having a generous heart, and she was a righteous woman. Boaz knew that if a righteous woman was gleaning his fields that she would be a blessing to him.85 84 Derek Robert George. Beattie and J. Stanley. McIvor, The Aramaic Bible (T & T Clark, 1994). 85 IBID. 125 Michael Harvey Koplitz 5. Why did Ruth fall upon her face? (v. 10) Ruth was bowing down to Boaz, which was a sign of humility and acknowledging that he owned the field and that her existence was because of his generosity. 6. Why does verse twenty-one call Ruth the Moabitess? This is a reminder to the reader that Ruth was not from Israel but because of her kindness to her mother-in-law Naomi, and her conversion to the Jewish religion, that the LORD blessed her. Translation Inconsistencies ‫ישׁהּ ִ ֚אישׁ‬ ָ֗ ‫]מוֹדע[ ְל ִא‬ ַ֣ (‫)מ ָיֻדּע‬ ְ ‫ וּֽ ְלנָ ֳﬠ ִ֞מי‬WTT Ruth 2:1 .1 ‫וּשׁ ֖מוֹ ֽבֹּ ַﬠז׃‬ ְ ‫ימ ֶל‬ ֑ ֶ ‫גִּ ֣בּוֹר ַ֔חיִ ל ִמ ִמּ ְשׁ ַ ֖פּ ַחת ֱא ִל‬ NAU Ruth 2:1 Now Naomi had a kinsman of her husband, a man of great wealth, of the family of Elimelech, whose name was Boaz. NIV Ruth 2:1 Now Naomi had a relative on her husband's side, a man of standing from the clan of Elimelek, whose name was Boaz. NRS Ruth 2:1 Now Naomi had a kinsman on her husband's side, a prominent rich man, of the family of Elimelech, whose name was Boaz. 126 Learning Ruth NAS Ruth 2:1 Now Naomi had a kinsman of her husband, a man of great wealth, of the family of Elimelech, whose name was Boaz. TNK Ruth 2:1 Now Naomi had a kinsman on her husband's side, a man of substance, of the family of Elimelech, whose name was Boaz. The translation of “a man of great wealth” and “a great man of substance” are both possible translations. When examining the meaning of each verse, then compared to the rest of the story, the translation “a great man of substance” is a better translation. Biblical Personalities 1. Boaz – “Boaz was a very wealthy man who lived in Bethlehem. When Naomi returned to Bethlehem with her widowed daughter-in-law, Ruth, Ruth went into the fields of Boaz to glean. Boaz learned that Ruth's deceased husband was a distant relative of his. He acted kindly towards Ruth and instructed his farm workers to leave extra sheaves of barley for her to gather. Ruth had another relative of her late husband, who was closer than Boaz. By law, the other relative was obligated to marry Ruth, as stated in Deuteronomy 25:5-10. Boaz confronted the other 127 Michael Harvey Koplitz relative with this law, and after the relative refused to marry Ruth, Boaz agreed to marry Ruth, and to buy the estate of Ruth's deceased husband.”86 Phrase Study 1. ‫ִ ֚אישׁ גִּ ֣בּוֹר ַ֔חיִ ל‬ “A mighty man of substance” follows the Sage Rashi’si translation of a similar phrase in Exodus 18:21. This translation is a better fit for the rest of the story. Boaz was a man of substance not only allowing Ruth to glean his fields, but he also told his workers to leave some harvested grain behind. Boaz will continue to show his ethics by giving his distant cousin Naomi and Ruth the help they needed. 2. ‫וּה‬ ָ ‫ימ‬ ֽ ‫וְ ֥ל ֹא ַת ְכ ִל‬ This phrase translates best as “not to embarrass.” Most of the English translations use the phrase “not to insult.” Boaz did not want Ruth to feel embarrassed that she had to glean the fields to eat. He did not want any of his 86 Boaz (or Booz), accessed May 10, 2019, http://www.aboutbibleprophecy.com/p153.htm. 128 Learning Ruth servants to insult her in any way that would embarrass her. Culture Section Discussion Gleaning was very common in Ruth’s day. The reapers would go into the field for the harvest. Whatever was left and whatever fell from their hands was left for the women who did the gleaning. This was a form of charity for the poor. Food was scarce, and if a person was poor, they would go days without food. The poor would glean the fields. Questioning the passage 1. What was roasted grain? (v. 14) A custom in the Near East was to take ripened grain, salt it, place it on a fire until it split open, and then they would eat it. This expression is often confused with roasted corn. Corn was not known to the Near East until after the discovery of the Americas.87 87 Rocco A. Errico and George M. Lamsa, Aramaic Light on Joshua Through 2 Chronicles (Smyma, GA: Noohra Foundation, 2009). 129 Michael Harvey Koplitz Thoughts Random acts of kindness always have a “payoff.” In the case of Ruth, her kindness to her mother-in-law Naomi translated into an unexpected win. Boaz took an interest in her because the righteousness that Ruth showed. Not only did she help her mother-in-law, which she was not obligated to do, but she also asked for permission to glean the fields, again something that she did not have to do. The world would be a better place if all of its inhabitants lived by the idea of showing kindness. Reflections In our society, which does not like to give compliments, it is difficult to perform acts of kindness. Too many people feel that they must get something in return for their kindness. It reminds me of when I got married. My mother insisted that all the presents be opened in front of her right after the reception so that she could make a list of the giver and the amount of money given, or the value of the gift. She used that list to ensure that she gave identically valued gifts. Her methodology had nothing to do with kindness but rather self-centeredness. Boaz gave to Ruth without expecting anything in return. That is why he was righteous, and my mother was not. 130 Learning Ruth Chapter Three Language Hebrew New American Standard 1995 1 Then Naomi her mother-in- ‫מוֹתהּ ִבּ ִ֞תּי‬ ֑ ָ ‫אמר ָ ֖להּ נָ ֳﬠ ִ ֣מי ֲח‬ ֶ ֹ ‫ וַ ֥תּ‬1 law said to her, "My daughter, ‫שׁ־ל ָמנ֖ וֹ ַ ֲא ֶ ֥שׁר‬ ֛ ָ ‫ֲה ֧ל ֹא ֲא ַב ֶקּ‬ shall I not seek security for ‫ב־ל ׃‬ ֽ ָ ‫ֽיט‬ ַ ‫ִי‬ you, that it may be well with you? ‫ וְ ַﬠ ָ֗תּה ֲה ֥ל ֹא ֙ב ֹ ַﬠ ֙ז ֽמֹ ַד ְﬠ ָ֔תּנוּ ֲא ֶ ֥שׁר‬2 2 "Now is not Boaz our ֗ ֵ‫רוֹתיו ִהנּ‬ ֑ ָ ‫ָהיִ ֖ית ֶאת־נַ ֲﬠ‬ kinsman, with whose maids ‫ה־הוּא ז ֶ ֹ֛רה‬ you were? Behold, he ‫ֶאת־ ֹ֥גּ ֶרן ַה ְשּׂע ִ ֹ֖רים ַה ָ ֽלּיְלָ ה׃‬ winnows barley at the ‫ וְ ָר ַ ֣ח ְצ ְתּ׀ וָ ַ֗ס ְכ ְתּ וְ ַ ֧שׂ ְמ ְתּ‬3 threshing floor tonight. 3 ‫]שׂ ְמ ַ ֛ת ִי [ ָﬠ ַ ֖ל ִי‬ ִ ( ‫)שׂ ְמ ֵת‬ ִ "Wash yourself therefore, and anoint yourself and put ‫)וְ י ַָר ְד ִתּי( ]וְ י ַ ָ֣ר ְד ְתּ[ ַה ֹ֑גּ ֶרן ַאל־‬ on your best clothes, and go ‫ִתּוָּ ְד ִ ֣ﬠי לָ ִ֔אישׁ ַ ֥ﬠד ַכּ ֖תוֹ לֶ ֱא ֥כֹל‬ down to the threshing floor; but do not make yourself ‫וְ לִ ְשׁ ֽתּוֹת׃‬ known to the man until he ‫קוֹם‬ ֙ ‫ת־ה ָמּ‬ ַ ‫יהי ְב ָשׁ ְכ ֗בוֹ וְ ָי ַ ֙ד ַﬠ ְ֙תּ ֶא‬ ֣ ִ ִ‫ ו‬4 has finished eating and ‫וּבאת וְ גִ ִ ֥לּית‬ ֛ ָ ‫ב־שׁם‬ ָ֔ ‫שׁר ִי ְשׁ ַכּ‬ ֣ ֶ ‫ֲא‬ drinking. 4 "It shall be when he lies [‫ַמ ְרגְּ ָ ֖תיו )וְ ָשׁ ָכ ְב ִתּי( ]וְ ָשׁ ָ ֑כ ְב ְתּ‬ down, that you shall notice ‫הוּא ַי ִגּ֣יד ֔ ָל ֵ ֖את ֲא ֶ ֥שׁר ַתּ ַﬠ ִ ֽשׂין׃‬ ֙ ְ‫ו‬ the place where he lies, and you shall go and uncover his 131 Michael Harvey Koplitz feet and lie down; then he will ‫ֹאמ ִ ֥רי‬ ְ ‫֑יה ֛כֹּל ֲא ֶשׁר־תּ‬ ָ ‫אמר ֵא ֶל‬ ֶ ֹ ‫ וַ ֖תּ‬5 tell you what you shall do." ‫]א ַ ֖לי[ ֶ ֽא ֱﬠ ֶ ֽשׂה׃‬ ֵ (‫)כך‬ 5 She said to her, "All that ‫ וַ ֵ ֖תּ ֶרד ַה ֹ֑גּ ֶרן וַ ַ֕תּ ַﬠשׂ ְכּ ֥כֹל ֲא ֶשׁר־‬6 you say I will do." 6 So she went down to the ‫מוֹתהּ׃‬ ֽ ָ ‫ִצַוּ ָ֖תּה ֲח‬ threshing floor and did ‫יטב לִ ֔בּוֹ‬ ֣ ַ ‫אכל ֤בֹּ ַﬠז וַ ֵיּ ְשׁ ְ֙תּ וַ ִיּ‬ ַ ֹ ‫ וַ ֙יּ‬7 according to all that her mother-in-law had ‫וַ ָיּ ֕ב ֹא לִ ְשׁ ַ ֖כּב ִבּ ְק ֵצ֣ה ָה ֲﬠ ֵר ָ ֑מה‬ commanded her. ‫וַ ָתּ ֣ב ֹא ַב ֔ ָלּט וַ ְתּ ַג֥ל ַמ ְרגְּ ָ ֖תיו‬ 7 When Boaz had eaten and ‫וַ ִתּ ְשׁ ָ ֽכּב׃‬ drunk and his heart was merry, he went to lie down at ‫ וַ ְי ִה֙י ַבּ ֲח ִ ֣צי ַה ֔ ַלּיְלָ ה וַ ֶיּ ֱח ַ ֥רד ָה ִ ֖אישׁ‬8 the end of the heap of grain; ‫וַ יִּלָּ ֵ ֑פת וְ ִה ֵנּ֣ה ִא ָ֔שּׁה שׁ ֶ ֹ֖כ ֶבת‬ and she came secretly, and uncovered his feet and lay ‫ַמ ְרגְּ ָ ֽתיו׃‬ down. ‫אמר ָאנ ִֹכ֙י‬ ֶ ֹ ‫י־אתּ וַ ֗תּ‬ ֑ ָ ‫אמר ִמ‬ ֶ ֹ ‫ וַ ֖יּ‬9 8 It happened in the middle ‫וּפ ַר ְשׂ ָ ֤תּ ְכנָ ֙ ֶפ ֙ ַﬠל־‬ ָ ‫֣רוּת ֲא ָמ ֶ֔ת‬ of the night that the man was startled and bent forward; and ‫ֲא ָ ֣מ ְת ֔ ִ ֥כּי ג ֵ ֹ֖אל ָ ֽא ָתּה׃‬ behold, a woman was lying at ‫רוּכה ַ ֤א ְתּ ַ ֽליהוָ ֙ה ִבּ ִ֔תּי‬ ָ ֙ ‫אמר ְבּ‬ ֶ ֹ ‫ וַ ֗יּ‬10 his feet. 9 He said, "Who are you?" ‫יט ְב ְתּ ַח ְס ֵ ֥דּ ָה ַא ֲח ֖רוֹן ִמן־‬ ֛ ַ ‫ֵה‬ And she answered, "I am ‫י־ל ֶכת ַא ֲח ֵר֙י‬ ֶ ֗ ‫אשׁוֹן לְ ִבלְ ִתּ‬ ֑ ‫ָה ִר‬ Ruth your maid. So spread ‫ם־ﬠ ִ ֽשׁיר׃‬ ָ ‫ם־דּל וְ ִא‬ ֖ ַ ‫חוּרים ִא‬ ֔ ִ ‫ַה ַ ֣בּ‬ your covering over your maid, for you are a close relative." ‫ל־תּ ְיר ִ֔אי ֥כֹּל‬ ֣ ִ ‫ וְ ַﬠ ָ֗תּה ִבּ ִתּ֙י ַא‬11 10 Then he said, "May you be ֙ ֵ ‫ה־לּ ִ ֤כּי‬ ֑ ָ ‫ֹאמ ִ ֖רי ֶ ֽא ֱﬠ ֶשׂ‬ ְ ‫ֲא ֶשׁר־תּ‬ blessed of the LORD, my ֙ ַ ‫יוֹד‬ ֣ ַ ‫ָכּ‬ daughter. You have shown ‫ל־שׁ ַﬠר ַﬠ ִ֔מּי ִ ֛כּי ֵ ֥א ֶשׁת ַ ֖חיִל ָ ֽא ְתּ׃‬ your last kindness to be better than the first by not going after young men, whether poor or rich. 132 Learning Ruth 11 "Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of excellence. 12 "Now it is true I am a close relative; however, there is a relative closer than I. 13 "Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as the LORD lives. Lie down until morning." 14 So she lay at his feet until morning and rose before one could recognize another; and he said, "Let it not be known that the woman came to the threshing floor." 15 Again he said, "Give me the cloak that is on you and hold it." So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. 16 When she came to her mother-in-law, she said, "How did it go, my daughter?" And she told her 133 (‫)אם‬ ִ ‫ וְ ַﬠ ָתּ ֙ה ִ ֣כּי ָא ְמ ֔ ָנם ִ ֥כּי‬12 ‫]קק[ ג ֵ ֹ֖אל ָא ֹ֑נ ִכי וְ ַג֛ם יֵ ֥ שׁ גּ ֵ ֹ֖אל‬ ‫ָק ֥רוֹב ִמ ֶ ֽמּנִּ י׃‬ ‫ ִ ֣לינִ י׀ ַה ֗ ַלּיְלָ ה וְ ָהיָ ֤ה ַב ֙בּ ֹ ֶק ֙ר ִאם־‬13 ‫ם־ל ֹא ַי ְח ֹ֧פּץ‬ ֙ ‫טוֹב ִיגְ ָ֔אל וְ ִא‬ ֙ ‫ִיגְ ָא ֵ ֥ל‬ ‫הו֑ה‬ ָ ‫לְ ָ ֽג ֳא ֵ ֛ל וּגְ ַאלְ ִ ֥תּי ָא ֹ֖נ ִכי ַחי־ ְי‬ ‫ד־ה ֽבֹּ ֶקר׃‬ ַ ‫ִשׁ ְכ ִ ֖בי ַﬠ‬ (‫)מ ְרגְּ ָתו‬ ַ ‫ וַ ִתּ ְשׁ ַ ֤כּב‬14 ‫ד־ה ֔בֹּ ֶקר וַ ָ֕תּ ָקם‬ ַ ‫לוֹת ֙יוֹ[ ַﬠ‬ ָ ְ‫]מ ְרגּ‬ ַ ‫]בּ ֶ ֛ט ֶרם[ ַי ִ ֥כּיר ִ ֖אישׁ‬ ְ (‫)בּ ְטרוֹם‬ ִ ‫אמ ֙ר ַאל־ ִיוָּ ַ ֔דע ִכּי־‬ ֶ ֹ ‫ת־ר ֵ ֑ﬠהוּ ֙ ַויּ‬ ֵ ‫ֶא‬ ‫ָ ֥ב ָאה ָה ִא ָ ֖שּׁה ַה ֹֽגּ ֶרן׃‬ ‫אמר ֠ ָה ִבי ַה ִמּ ְט ַ ֧פּ ַחת ֲא ֶשׁר־‬ ֶ ֹ ‫ וַ ֗יּ‬15 ‫אחז ָ ֑בּהּ וַ יָּ ָ֤מד‬ ֶ ֹ ‫י־בהּ וַ ֣תּ‬ ֖ ָ ִ‫ָﬠ ַ ֛ל ִי וְ ֶ ֽא ֳחז‬ ‫יה וַ ָיּ ֖ב ֹא‬ ָ ‫ים וַ יָּ ֶ֣שׁת ָﬠ ֔ ֶל‬ ֙ ‫שׁ־שׂע ִֹר‬ ְ ‫ֵשׁ‬ ‫ָה ִ ֽﬠיר׃‬ ‫אמר‬ ֶ ֹ ‫מוֹתהּ וַ ֖תּ‬ ָ֔ ‫ל־ח‬ ֲ ‫בוֹא ֶא‬ ֙ ‫ וַ ָתּ‬16 ‫ד־להּ ֵ ֛את ָכּל־‬ ָ ֔ ֶ‫י־א ְתּ ִבּ ִ ֑תּי וַ ַ֙תּגּ‬ ֣ ַ ‫ִמ‬ ‫ה־להּ ָה ִ ֽאישׁ׃‬ ֖ ָ ‫ֲא ֶ ֥שׁר ָ ֽﬠ ָשׂ‬ ‫שׁ־ה ְשּׂע ִ ֹ֥רים ָה ֵ ֖אלֶּ ה‬ ַ ‫אמר ֵשׁ‬ ֶ ֹ ‫ וַ ֕תּ‬17 ‫]א ֔ ַלי[ ַאל־‬ ֵ (‫ָנ ַ֣תן ִ ֑לי ִכּ֚י ָא ַ ֣מר )כך‬ ‫מוֹת ׃‬ ֽ ֵ ‫ל־ח‬ ֲ ‫וֹאי ֵרי ָ ֖קם ֶא‬ ִ ‫ָתּ ֥ב‬ Michael Harvey Koplitz all that the man had done for her. 17 She said, "These six measures of barley he gave to me, for he said, 'Do not go to your mother-in-law emptyhanded.'" 18 Then she said, "Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today." 134 ‫שׁר‬ ֣ ֶ ‫אמ ֙ר ְשׁ ִ ֣בי ִב ִ֔תּי ַ ֚ﬠד ֲא‬ ֶ ֹ ‫ וַ ֙תּ‬18 ‫ֵ ֽתּ ְד ֔ ִﬠין ֵ ֖אי ִי ֹ֣פּל ָדּ ָ ֑בר ִ ֣כּי ֤ל ֹא‬ ‫ם־כּ ָ ֥לּה ַה ָדּ ָ ֖בר‬ ִ ‫י־א‬ ִ ‫ִי ְשׁק ֹ֙ט ָה ִ֔אישׁ ִ ֽכּ‬ ‫ַהיּֽוֹם׃‬ Learning Ruth Process of Discovery Linguistics Section Linguistic Structure 1 Then Naomi her mother-in-law said to her, "My daughter, shall I not seek security for you, that it may be well with you? [Naomi’s Instructions] 2 "Now is not Boaz our kinsman, with whose maids you were? Behold, he winnows barley at the threshing floor tonight. 3 "Wash yourself therefore, and anoint yourself and put on your best clothes, and go down to the threshing floor; but do not make yourself known to the man until he has finished eating and drinking. 4 "It shall be when he lies down, that you shall notice the place where he lies, and you shall go and uncover his feet and lie down; then he will tell you what you shall do." [Ruth’s Response] 5 She said to her, "All that you say I will do." 6 So she went down to the threshing floor and did according to all that her mother-in-law had commanded her. 7 When Boaz had eaten and drunk and his heart was merry, he went to lie down at the end of the heap of grain; and she came secretly, and uncovered his feet and lay down. [The Action] 8 It happened in the middle of the night that the man was startled and bent forward; and behold, a woman was lying at his feet. 9 He said, "Who are you?" And she answered, "I am Ruth your maid. So spread your covering over your maid, for you are a close relative." 10 Then he said, "May you be blessed of the LORD, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. 11 "Now, my daughter, do not fear. I will do for you 135 Michael Harvey Koplitz whatever you ask, for all my people in the city know that you are a woman of excellence. 12 "Now it is true I am a close relative; however, there is a relative closer than I. 13 "Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as the LORD lives. Lie down until morning." [Morning] 14 So she lay at his feet until morning and rose before one could recognize another; and he said, "Let it not be known that the woman came to the threshing floor." 15 Again he said, "Give me the cloak that is on you and hold it." So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. [Ruth returns to Naomi] 16 When she came to her mother-inlaw, she said, "How did it go, my daughter?" And she told her all that the man had done for her. 17 She said, "These six measures of barley he gave to me, for he said, 'Do not go to your mother-inlaw empty-handed.'" 18 Then she said, "Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today." Discussion This chapter discusses the events that occurred when Ruth made herself known to Boaz. The usual interpretation for this chapter is what was Ruth doing at the “foot” of Boaz. The word “foot” is a euphemism for the male sex organ and uncovering his feet can be interpreted as Ruth’s lying at his 136 Learning Ruth “foot” has led to this conclusion. The narrative says that Boaz was pleased when he discovered Ruth at his foot. Questioning the Passage 1. What does it mean that Boaz should redeem Ruth? (v. 13) If Boaz took Ruth to be his wife after the night they were together; then Ruth would have been considered redeemed. She would have a place to live. Naomi told Ruth that if she were not redeemed, then Naomi would continue to find a husband for Ruth. 2. Why did Boaz give Ruth six measures of barley? (v. 15) Boaz was grateful for Ruth staying with him through the night. He also knew that Ruth was a relative through Naomi. Boaz gave Ruth the grain because he wanted to help out a family member. It is a mitzvah to give to the poor. 3. What does it mean to wait to see how things turn out? (v. 18) Naomi told Ruth to wait and see if Boaz asks her to marry him. 137 Michael Harvey Koplitz Translation Inconsistencies ‫מוֹתהּ ִבּ ִ֞תּי ֲה ֧ל ֹא ֲא ַב ֶקּשׁ־‬ ֑ ָ ‫אמר ָ ֖להּ נָ ֳﬠ ִ ֣מי ֲח‬ ֶ ֹ ‫ וַ ֥תּ‬WTT Ruth 3:1 .1 ‫ב־ל ׃‬ ֽ ָ ‫ֽיט‬ ַ ‫ָ ֛ל ָמנ֖ וֹ ַ ֲא ֶ ֥שׁר ִי‬ NAU Ruth 3:1 Then Naomi her mother-in-law said to her, "My daughter, shall I not seek security for you, that it may be well with you? NIV Ruth 3:1 One day Ruth's mother-in-law Naomi said to her, "My daughter, I must find a home for you, where you will be well provided for. NRS Ruth 3:1 Naomi her mother-in-law said to her, "My daughter, I need to seek some security for you, so that it may be well with you. CJB Ruth 3:1 Na'omi her mother-in-law said to her, "My daughter, I should be seeking security for you; so that things will go well with you. KJV Ruth 3:1 Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee? TNK Ruth 3:1 Naomi, her mother-in-law, said to her, "Daughter, I must seek a home for you, where you may be happy. 138 Learning Ruth The inconsistency is “shall I not seek security for you.” The Hebrew phrase la which is translated as “no” in several English versions but not in all is the issue. Naomi felt the obligation to find security for Ruth. In those days, that meant that Naomi needed to find a husband for Ruth. It was the men who cared for the women. Naomi did not have a third son for Ruth to marry. Customs of the day dictated that if a brother died without a child, then he was obligated to marry the widow. Therefore, Naomi felt obligated to find a husband for her daughter-in-law. Culture Section Discussion Courtships between men and women did not occur in ancient times. Men and women rarely interacted with each other. Marriages were arranged using professional matchmakers. Marriages were arranged between the parents of the bride and groom. Questioning the passage 1. Why did Boaz sleep on the threshing floor? (v. 3) During harvest time, the owner of a field would sleep on the threshing floor to protect his wheat. Wheat was scarce 139 Michael Harvey Koplitz and was very valuable. A bed of straw or wheat was used for sleep.88 2. What does it mean to uncover and lay at his feet? Since the phrase “uncovered his feet” is in the Hebrew text, the Rabbis interpreted that Ruth was performing a sexual act. The reason for this is because in other places in the Scripture, the phrase “uncovering her nakedness” means to have sexual relations. This interpretation explains why Boaz was happy to see Ruth when the culture of the day demanded that women and men sleep in separate areas (except for a married couple). It is possible that Ruth did uncover Boaz’s feet and laid there. Boaz’s covering would have reached his feet. The Targum says that Boaz had the desire to take Ruth but resisted in the same manner that Joseph did when he was approached in Egypt. It would not have been ethical for Boaz to take Ruth. 88 Rocco A. Errico and George M. Lamsa, Aramaic Light on Joshua Through 2 Chronicles (Smyma, GA: Noohra Foundation, 2009). 140 Learning Ruth Thoughts Courage! Ruth was courageous because she laid at Boaz’s feet. The custom of the day kept men and women separated. To cross that cultural line was very difficult to do. Therefore, it shows that Ruth had courage. It is possible to say that since Ruth was a Moabite that the custom of men and women being separate was unknown to her. Ruth had to catch Boaz’s attention, and she did that. Ruth was a widow and needed a husband. Her livelihood and survival depended upon that. So, Ruth gathered the courage to go to Boaz. 141 Michael Harvey Koplitz 142 Learning Ruth Chapter Four Language New American Standard 1995 Hebrew 1 Now Boaz went up to the ֒‫ וּ ֙ב ֹ ַﬠז ָﬠ ָל֣ה ַה ַשּׁ ַﬠר֘ וַ יֵּ ֶ֣שׁב ָשׁם‬1 gate and sat down there, and ֣ ֶ ‫וְ ִהנֵּ֙ ה ַהגּ ֵ ֹ֤אל ע ֵֹב ֙ר ֲא‬ behold, the close relative of ‫שׁר ִדּ ֶבּר־ ֔בֹּ ַﬠז‬ ‫אמר ֥ס ָוּרה ְשׁ ָבה־ ֹ֖פּה ְפּ ִנ֣י‬ ֶ ֹ ‫וַ ֛יּ‬ whom Boaz spoke was passing by, so he said, "Turn ‫ַאלְ מ ִֹנ֑י וַ יָּ ַ֖סר וַ ֵיּ ֵ ֽשׁב׃‬ aside, friend, sit down here." ‫ וַ ִיּ ַ ֞קּח ֲﬠ ָשׂ ָ ֧רה ֲאנָ ִ ֛שׁים ִמזִּ ְק ֵנ֥י‬2 And he turned aside and sat down. ‫ֵשׁבוּ׃‬ ֽ ֵ ‫אמר ְשׁבוּ־ ֹ֑פה וַ יּ‬ ֶ ֹ ‫ָה ִ ֖ﬠיר וַ ֣יּ‬ 2 He took ten men of the ‫ֹאמ ֙ר לַ גּ ֵֹ֔אל ֶחלְ ַק ֙ת ַה ָשּׂ ֶ ֔דה‬ ֶ ‫ ֙ ַויּ‬3 elders of the city and said, "Sit ‫ימלֶ ָמ ְכ ָ ֣רה‬ ֑ ֶ ִ‫ֲא ֶ ֥שׁר לְ ָא ִ ֖חינוּ לֶ ֱאל‬ down here." So they sat down. ‫מוֹאב׃‬ ֽ ָ ‫נָ ֳﬠ ִ֔מי ַה ָ ֖שּׁ ָבה ִמ ְשּׂ ֵ ֥דה‬ 3 Then he said to the closest ֣ ְ‫ וַ ֲאנִ֙ י ָא ַ֜מ ְר ִתּי ֶאגְ ֶל֧ה ָאזְ נ‬4 relative, "Naomi, who has come back from the land of ‫לֵ א ֗מֹר ֠ ְקנֵ ה ֶ ֥נ גֶ ד ַ ֽהיּ ְֹשׁ ִבים֘ וְ ֶ ֣נ גֶ ד‬ Moab, has to sell the piece of ‫ם־ל ֹא‬ ֙ ‫ם־תּגְ ַאל֙ גְּ ָ֔אל וְ ִא‬ ִ ‫זִ ְק ֵנ֣י ַﬠ ִמּי֒ ִא‬ land which belonged to our [‫ִיגְ ַ֜אל ַה ִגּ ָ֣ידה ֗ ִלּי )וְ ֵא ַדע( ]וְ ֵ ֽא ְד ָﬠ ֙ה‬ brother Elimelech. 4 "So I thought to inform ‫זוּל ְת ֙ לִ גְ ֔אוֹל וְ ָאנ ִ ֹ֖כי‬ ֽ ָ ‫ִ ֣כּי ֵ ֤אין‬ you, saying, 'Buy it before ‫אמר ָאנ ִ ֹ֥כי ֶאגְ ָ ֽאל׃‬ ֶ ֹ ‫ַא ֲח ֶ ֑רי וַ ֖יּ‬ those who are sitting here, and before the elders of my ֥ ‫נוֹת‬ ְ ‫יוֹם־ק‬ ְ ‫אמר ֔בֹּ ַﬠז ְבּ‬ ֶ ֹ ‫ וַ ֣יּ‬5 people. If you will redeem it, ‫ַה ָשּׂ ֶ ֖דה ִמיַּ ֣ד נָ ֳﬠ ִ ֑מי ֠וּ ֵמ ֵאת ֣רוּת‬ 143 Michael Harvey Koplitz redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.'" And he said, "I will redeem it." 5 Then Boaz said, "On the day you buy the field from the hand of Naomi, you must also acquire Ruth the Moabitess, the widow of the deceased, in order to raise up the name of the deceased on his inheritance." 6 The closest relative said, "I cannot redeem it for myself, because I would jeopardize my own inheritance. Redeem it for yourself; you may have my right of redemption, for I cannot redeem it." 7 Now this was the custom in former times in Israel concerning the redemption and the exchange of land to confirm any matter: a man removed his sandal and gave it to another; and this was the manner of attestation in Israel. 8 So the closest relative said to Boaz, "Buy it for yourself." And he removed his sandal. 9 Then Boaz said to the elders and all the people, "You are 144 (‫יתי‬ ִ ִ‫)קנ‬ ָ ‫ת־ה ֵמּ ֙ת‬ ַ ‫מּוֹא ִביָּ ֤ה ֵ ֽא ֶשׁ‬ ֲ ‫ַה‬ ‫ם־ה ֵ ֖מּת ַﬠל־‬ ַ ‫יתה[ לְ ָה ִ ֥קים ֵשׁ‬ ָ ‫]ק ֔ ִנ‬ ָ ‫נַ ֲחלָ ֽתוֹ׃‬ ֙‫אוּכל‬ ַ ‫אמר ַהגּ ֵֹ֗אל ֤ל ֹא‬ ֶ ֹ ‫ וַ ֣יּ‬6 ‫ן־א ְשׁ ִ ֖חית‬ ַ ‫ל־[לי ֶפּ‬ ִ ֔ ‫)לִ גְ אוֹל־(]לִ גְ ָא‬ ‫ֶאת־נַ ֲחלָ ִ ֑תי גְּ ַאל־לְ ֤ ַא ָתּ ֙ה ֶאת־‬ ‫ֹא־אוּכ֖ל לִ גְ ֽאֹל׃‬ ַ ‫גְּ ֻאלָּ ִ֔תי ִ ֥כּי ל‬ ‫ֹאת לְ ָפנִ֙ ים ְבּ ִי ְשׂ ָר ֵ֜אל ַﬠל־‬ ֩ ‫ וְ ז‬7 ‫מוּר ֙ה לְ ַקיֵּ ֣ם ָכּל־‬ ָ ‫ל־ה ְתּ‬ ַ ‫אוּלּ֤ה וְ ַﬠ‬ ָ ְ‫ַהגּ‬ ‫ָדּ ָ֔בר ָשׁ ַ ֥לף ִ ֛אישׁ נַ ֲﬠל֖ וֹ וְ נָ ַ ֣תן לְ ֵר ֵ ֑ﬠהוּ‬ ‫עוּדה ְבּ ִי ְשׂ ָר ֵ ֽאל׃‬ ֖ ָ ‫וְ ֥ז ֹאת ַה ְתּ‬ ‫ה־ל‬ ֑ ָ ֵ‫אמר ַהגּ ֵ ֹ֛אל לְ ֖בֹ ַﬠז ְקנ‬ ֶ ֹ ‫ וַ ֧יּ‬8 ‫וַ ִיּ ְשׁ ֖ ף נַ ֲﬠלֽ וֹ׃‬ ‫ל־ה ֗ ָﬠם‬ ָ ‫ֹאמר֩ ֙בּ ֹ ַﬠז לַ זְּ ֵק ֜ ִנים וְ ָכ‬ ֶ ‫ וַ יּ‬9 ‫ית֙י ֶאת־‬ ִ ִ֙‫ֵﬠ ִ ֤דים ַא ֶתּ ֙ם ַהיּ֔ וֹם ִ ֤כּי ָקנ‬ ‫ימלֶ וְ ֵ ֛את ָכּל־‬ ֶ֔ ִ‫שׁר ֶ ֽל ֱאל‬ ֣ ֶ ‫ל־א‬ ֲ ‫ָכּ‬ ‫וּמ ְחל֑ וֹן ִמיַּ ֖ד נָ ֳﬠ ִ ֽמי׃‬ ַ ‫ֲא ֶ ֥שׁר לְ ִכלְ י֖וֹן‬ ‫ת־רוּת ַהמּ ֲֹא ִב ָיּ ֩ה ֵ֙א ֶשׁת‬ ֣ ‫ וְ ַג֣ם ֶא‬10 ‫֧יתי ִ ֣לי לְ ִא ָ֗שּׁה לְ ָה ִ ֤קים‬ ִ ‫ַמ ְח ֜לוֹן ָק ִנ‬ ‫ל־נ ֲ֣חלָ ֔תוֹ וְ ל ֹא־ ִי ָכּ ֵ ֧רת‬ ַ ‫ם־ה ֵמּ ֙ת ַﬠ‬ ַ ‫ֵשׁ‬ ‫וּמ ַ ֣שּׁ ַﬠר‬ ִ ‫ם־ה ֵ ֛מּת ֵמ ִ ֥ﬠם ֶא ָ ֖חיו‬ ַ ‫ֵשׁ‬ ‫קוֹמוֹ ֵﬠ ִ ֥דים ַא ֶ ֖תּם ַהיּֽוֹם׃‬ ֑ ‫ְמ‬ Learning Ruth witnesses today that I have ‫ר־בּ ַ ֛שּׁ ַﬠר‬ ַ ‫ל־ה ָ ֧ﬠם ֲא ֶשׁ‬ ָ ‫אמר֜ וּ ָכּ‬ ְ ֹ ‫ וַ ֙יּ‬11 bought from the hand of ‫ְהוה ֶ ֽאת־‬ ָ ֙ ‫וְ ַהזְּ ֵק ִנ֖ים ֵﬠ ִ ֑דים ִי ֵתּן֩ י‬ Naomi all that belonged to ֶ֗ ‫ל־בּ‬ ֵ ‫ָה ִא ָ֜שּׁה ַה ָבּ ָ ֣אה ֶא‬ Elimelech and all that ‫ית ְכּ ָר ֵ ֤חל׀‬ belonged to Chilion and ‫יה ֙ם ֶאת־‬ ֶ ‫וּכלֵ ָא ֙ה ֲא ֶ֙שׁר ָבּנ֤ וּ ְשׁ ֵתּ‬ ְ Mahlon. 10 ‫ה־חיִל‬ ֣ ַ ‫ֵבּ֣ית ִי ְשׂ ָר ֵ֔אל וַ ֲﬠ ֵשׂ‬ "Moreover, I have acquired Ruth the Moabitess, the ‫א־שׁם ְבּ ֵ ֥בית ָ ֽל ֶחם׃‬ ֖ ֵ ‫וּק ָר‬ ְ ‫ְבּ ֶא ְפ ָ ֔ר ָתה‬ widow of Mahlon, to be my ‫ית ֙ ְכּ ֵב֣ית ֶ֔פּ ֶרץ ֲא ֶשׁר־‬ ְ ‫יהי ֵ ֽב‬ ֤ ִ ִ‫ ו‬12 wife in order to raise up the ‫ן־ה ֶ֗זּ ַרע‬ ַ ‫יהוּדה ִמ‬ ֑ ָ ‫יָלְ ָ ֥דה ָת ָ ֖מר ִ ֽל‬ name of the deceased on his inheritance, so that the name ‫ן־הנַּ ֲﬠ ָ ֖רה‬ ֽ ַ ‫ִתּן ְיהוָ ֙ה לְ ֔ ִמ‬ ֤ ֵ ‫ֲא ֶ֙שׁר י‬ of the deceased will not be cut ‫ַה ֽזּ ֹאת׃‬ off from his brothers or from the court of his birth place; ‫ת־רוּת וַ ְתּ ִהי־ל֣ וֹ‬ ֙ ‫ וַ ִיּ ַ ֙קּח ֤בֹּ ַﬠז ֶא‬13 you are witnesses today." ‫הו֥ה ָל֛הּ‬ ָ ‫֑יה וַ יּ ִֵ֙תּן ְי‬ ָ ‫לְ ִא ָ֔שּׁה וַ ָיּ ֖ב ֹא ֵא ֶל‬ 11 All the people who were in ‫ֵה ָרי֖וֹן וַ ֵ ֥תּלֶ ד ֵ ֽבּן׃‬ the court, and the elders, said, "We are witnesses. May the ‫ים ֶ ֽאל־נָ ֳﬠ ִ֔מי‬ ֙ ‫ֹאמ ְרנָ ה ַהנָּ ִשׁ‬ ֤ ַ ‫ וַ תּ‬14 LORD make the woman who ‫ְהוה ֠ ֲא ֶשׁר ֣ל ֹא ִה ְשׁ ִ ֥בּית ָ ֛ל‬ ֔ ָ ‫ָבּ ֣רוּ י‬ is coming into your home like Rachel and Leah, both of ‫גּ ֵ ֹ֖אל ַהיּ֑ וֹם וְ ִי ָקּ ֵ ֥רא ְשׁ ֖מוֹ ְבּי ְִשׂ ָר ֵ ֽאל׃‬ whom built the house of ‫ וְ ָ ֤ה ָיה לָ ֙ לְ ֵמ ִ ֣שׁיב ֔ ֶנ ֶפשׁ וּלְ ַכלְ ֵכּ֖ל‬15 Israel; and may you achieve ‫יב ֵ ֑ת ִ ֣כּי ַכלָּ ֵ ֤ת ֲ ֽא ֶשׁר־‬ ָ ‫ת־שׂ‬ ֵ ‫ֶא‬ wealth in Ephrathah and become famous in ‫וֹבה‬ ָ ‫יא ֣ט‬ ֙ ‫ר־ה‬ ִ ‫ֲא ֵה ַ֙ב ֶת ֙ יְלָ ַ ֔דתּוּ ֲא ֶשׁ‬ Bethlehem. ‫֔ ָל ִמ ִשּׁ ְב ָ ֖ﬠה ָבּ ִ ֽנים׃‬ 12 "Moreover, may your ‫ת־ה ֶ֙יּלֶ ֙ד‬ ַ ‫ וַ ִתּ ַ ֙קּח נָ ֳﬠ ִ ֤מי ֶא‬16 house be like the house of Perez whom Tamar bore to ‫יקהּ וַ ְתּ ִהי־ל֖ וֹ‬ ֔ ָ ‫וַ ְתּ ִשׁ ֵ ֣תהוּ ְב ֵח‬ Judah, through the offspring ‫לְ א ֶ ֹֽמנֶ ת׃‬ which the LORD will give you by this young woman." 145 Michael Harvey Koplitz 13 So Boaz took Ruth, and she became his wife, and he went in to her. And the LORD enabled her to conceive, and she gave birth to a son. 14 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. 15 "May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him." 16 Then Naomi took the child and laid him in her lap, and became his nurse. 17 The neighbor women gave him a name, saying, "A son has been born to Naomi!" So they named him Obed. He is the father of Jesse, the father of David. 18 Now these are the generations of Perez: to Perez was born Hezron, 146 ‫ וַ ִתּ ְק ֶראנָ ֩ה ל֙ וֹ ַה ְשּׁ ֵכנ֥ וֹת ֵשׁ ֙ם‬17 ‫אנֽה‬ ָ ‫ד־בּן לְ נָ ֳﬠ ִ ֑מי וַ ִתּ ְק ֶ ֤ר‬ ֖ ֵ ַ‫לֵ א ֔מֹר יֻלּ‬ ‫עוֹבד ֥הוּא ֲא ִבי־ ִי ַ ֖שׁי ֲא ִ ֥בי‬ ֵ֔ ‫מוֹ‬ ֙ ‫ְשׁ‬ ‫ָדִ ֽוד׃ פ‬ ‫ וְ ֵ֙אלֶּ ֙ה תּוֹלְ ֣דוֹת ָ֔פּ ֶרץ ֶפּ ֶ֖רץ‬18 ‫ת־ח ְצ ֽרוֹן׃‬ ֶ ‫הוֹליד ֶא‬ ִ֥ ‫ת־רם וְ ָ ֖רם‬ ֔ ָ ‫הוֹליד ֶא‬ ֣ ִ ‫רוֹן‬ ֙ ‫ וְ ֶח ְצ‬19 ‫ת־ﬠ ִ ֽמּינָ ָ ֽדב׃‬ ַ ‫הוֹליד ֶא‬ ִ֥ ‫הוֹליד ֶאת־נַ ְח ֔שׁוֹן‬ ֣ ִ ‫ וְ ַﬠ ִ ֽמּינָ ָד ֙ב‬20 ‫ת־שׂלְ ָ ֽמה׃‬ ַ ‫הוֹליד ֶא‬ ֥ ִ ‫וְ נַ ְח ֖שׁוֹן‬ ‫הוֹליד ֶאת־ ֔בֹּ ַﬠז וּ ֖בֹ ַﬠז‬ ֣ ִ ‫מוֹן‬ ֙ ְ‫ וְ ַשׂל‬21 ‫ת־עוֹבד׃‬ ֵֽ ‫הוֹליד ֶא‬ ִ֥ ‫ִשׁי‬ ֖ ַ ‫הוֹליד ֶאת־ ִי ָ֔שׁי וְ י‬ ֣ ִ ‫ וְ ע ֵֹב ֙ד‬22 ‫ת־דִּ ֽוד׃‬ ָ ‫הוֹליד ֶא‬ ִ֥ Learning Ruth 19 and to Hezron was born Ram, and to Ram, Amminadab, 20 and to Amminadab was born Nahshon, and to Nahshon, Salmon, 21 and to Salmon was born Boaz, and to Boaz, Obed, 22 and to Obed was born Jesse, and to Jesse, David. 147 Michael Harvey Koplitz Process of Discovery Linguistics Section Linguistic Structure A 1 Now Boaz went up to the gate and sat down there, and behold, the close relative of whom Boaz spoke was passing by, so he said, "Turn aside, friend, sit down here." And he turned aside and sat down. 2 He took ten men of the elders of the city and said, "Sit down here." So they sat down. B 3 Then he said to the closest relative, "Naomi, who has come back from the land of Moab, has to sell the piece of land which belonged to our brother Elimelech. 4 "So I thought to inform you, saying, 'Buy it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.'" And he said, "I will redeem it." C 5 Then Boaz said, "On the day you buy the field from the hand of Naomi, you must also acquire Ruth the Moabitess, the widow of the deceased, in order to raise up the name of the deceased on his inheritance." B’ 6 The closest relative said, "I cannot redeem it for myself, because I would jeopardize my own inheritance. Redeem it for yourself; you may have my right of redemption, for I cannot redeem it." 7 Now this was the custom in former times in Israel concerning the redemption and the exchange of land to confirm any matter: a man removed his sandal and gave it to another, and this was the manner of attestation in Israel. 8 So the closest relative said to Boaz, "Buy it for yourself." And he removed his sandal. 9 Then Boaz said to the elders and all the people, "You 148 Learning Ruth are witnesses today that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon. 10 "Moreover, I have acquired Ruth the Moabitess, the widow of Mahlon, to be my wife in order to raise up the name of the deceased on his inheritance, so that the name of the deceased will not be cut off from his brothers or from the court of his birth place; you are witnesses today." A' 11 All the people who were in the court, and the elders, said, "We are witnesses. May the LORD make the woman who is coming into your home like Rachel and Leah, both of whom built the house of Israel; and may you achieve wealth in Ephrathah and become famous in Bethlehem. 12 "Moreover, may your house be like the house of Perez whom Tamar bore to Judah, through the offspring which the LORD will give you by this young woman." A 13 So Boaz took Ruth, and she became his wife, and he went in to her. And the LORD enabled her to conceive, and she gave birth to a son. B 14 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. 15 "May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him." A’ 16 Then Naomi took the child and laid him in her lap, and became his nurse. 17 The neighbor women gave him a name, saying, "A son has been born to Naomi!" So they named him Obed. He is the father of Jesse, the father of David. 149 Michael Harvey Koplitz [Genealogy of Perez] 18 Now these are the generations of Perez: to Perez was born Hezron, 19 and to Hezron was born Ram, and to Ram, Amminadab, 20 and to Amminadab was born Nahshon, and to Nahshon, Salmon, 21 and to Salmon was born Boaz, and to Boaz, Obed, 22 and to Obed was born Jesse, and to Jesse, David. Discussion This chapter tells the narrative of the marriage of Ruth and Boaz. Questioning the Passage 1. What does it mean to redeem the land? (v. 4) To redeem the land is to purchase it. Boaz wanted the land purchased so that it stayed inside of the family 2. What does verse five mean? The person who purchases the land from Naomi had to take Ruth as his wife. Their children would be Ruth’s first husband’s children so that any inherited land would stay within the family. 150 Learning Ruth Culture Section Discussion The gates of a city were the place to gather and talk. The judges for the city would be at the gate, and any disputes were brought before them. Boaz gathered ten men who were his relatives to talk to them about what he should do with Naomi and Ruth. Questioning the passage 1. Why did Boaz remove a shoe in verse seven? “In the Near East when the hand of a girl was sought in marriage and the father was willing to give her in marriage, he would say; “’I will make her a pair of shoes and place her under your feet.’”89 Thoughts As Boaz contemplated marrying Ruth, he did not forget his cultural obligations. It was important that a child was born to Ruth so that the inheritance of her dead husband would stay inside of the family. Family obligations were very important to 89 Rocco A. Errico and George M. Lamsa, Aramaic Light on Joshua Through 2 Chronicles (Smyma, GA: Noohra Foundation, 2009). 151 Michael Harvey Koplitz the people living in ancient days. The land each person received was a gift from the LORD. He promised the people the land. Therefore, the people considered the land sacred, and it was mandatory that the Torah laws about inheritance be obeyed. Reflections Sometimes it is clear that people today are not as concerned about family honor and inheritance. Children move away from parents because they do not like the area in which their parents’ lived or the need to move because of employment. In ancient times the nuclear family stayed together. Taking care of the family is a primary task of the Hebrew people. 152 Learning Ruth Bibliography Alter, Robert. 1985. The Art of Biblical Poetry. New York, New York: Basic Books. Andersen, Francis I., and A. Dean Forbes. 2012. Biblical Hebrew Grammar Visualized. Winoma Lake, IN: Eisenbrauns. 2016. "Aquinas." Stanford Encyclopedia of Philosphy online. n.d. Boaz. Accessed May 10, 2019. http://www.aboutbibleprophecy.com/p153.htm. Boccaccini, Gabriele. 1991. Middle Judaism: Judaism between the Third Century B.C.E. and the Second Century C.E. Minneapolis, MN: Fortress Press. Boman, Thorleif. 1960. Hebrew Thought Compared with Greek. Philadelphia, PA: Westminister Press. Boyarin, Daniel. 2012. The Jewish Gospels: The Story of the Jewish Christ. New York, New York: New Press. Bratton, Fred Gladstone. 1970. Myths and Legends of the Ancient Near East. New York, New York: Thomas Y. Crowell. Brouwer, Wayne. 1999. The Literary Development of John 13-17. Accessed June 18, 2016. https://macsphere.mcmaster.ca/bitstream/11375/6598/ 1/fulltext.pdf. Bullinger, E.W. 2014. Number in Scripture. Alacrity Press. 153 Michael Harvey Koplitz Carpenter, Eugene E. and Wayne McCown. 1992. Hebrew Parallelism. Grand Rapids, MI: Zondervan Publication House. n.d. Chiasmus definition. Accessed April 16, 2016. https://www.google.com/search?q=chiasmus%2Bdefi niton&ie=&oe=. Cook, John A. 2014. Time and the Biblical Hebrew Verb. Winona Lake, IN: Eisenbrauns. Davis, Anne Kimball. 2015. First Century Methods I: Recovering Ancient Methods of Bible Study. Albuquerque, NM: Bibleinteract. —. 2013. The Law is Not a Curse. Albuquerque, NM: Bibleinteract. Davis, Anne Kimball. 2012. The Synoptic Gospels. Dawson, David Allan. Sheffield, England. Text-linguistics and Bible Hebrew. 1994: Sheffield Academic Press. Dimont, Max I. 1964. Jews, God, and History. New York, New York: American Library. Dunn, James D. G. 2008. The New Perspective on Paul. Grand Rapid, WI: W.B. Eerdmans Publications. Dye, Diana. 2014. Study to Show Yourself Approved. Albuquerque, NM: Bibleinteract. Elwell, Walter A. 1984. Anthropomorphism. Grand Rapids, MI: Baker Book House. Elwell, Walter A., and Robert W. Yarbrough. 1998. Readings from the First-century World. Grand Rapids, MI: Baker Books. Errico, Rocco A. and George M. Lamsa. 2002. Aramaic Light on the Bible. Smyrna, GA: Noohra Foundation. Errico, Rocco A. 2009. Aramaic Light on Joshua Through 2 Cnronicles. Smyrna: GA: Noohra Foundation. 154 Learning Ruth Fellman, Jack. 1973. The Revival of a Classical Tongue. The Hague, Netherlands: Mouton. Fishbane, Michael A. 1985. Biblical Interpretation in Ancient Israel. Oxford, England: Oxford University Press. Frick, Frank S. 1995. A Journey Through the Hebrew Scriptures. Fort Worth, Texas: Harcourt Brace College Publishers. Friedman, David. 2001. They Loved the Torah: What Yeshua's First Followers Really Thought about the Law. Baltimore, MD: Lederer Books. Garr, John D. 2000. The Hem of His Garment. Atlanta, GA: Restoration Foundation. Hays, Richard B. 1989. Echoes of Scripture in the Letters of Paul. New Haven, CT: Yale University Press. n.d. Hermeneutics. Accessed April 14, 2016. http://dictionary.reference.com/browse/hermeneutics. Howland, Jacob. 2011. Plato and the Talmud. Cambridge, England: Cambridge University Press. n.d. Jewish Civil and Cermonial Law. Accessed July 9, 2019. https://www.google.com/search?q=talmud&ie=&oe= #q=mishna+definition. Kaplan, Aryeh and Abraham Sutton. 1992. The Handbook of Jewish Thought. New York, New York: Moznaim Publications. King, Phillip J. Lawrence E. Stager. 2001. Life in Biblical Israel. Louisville, KY: Westminter John Know Press. Kolatch, Alfred J. 1981. The Jewish Book of Why. Middle Village, New York: David Publisher. Manser, Martin H. 1999. Zondervan Dictionary of Bible times. Grand Rapids, MI: Zondervan Publishing House. 155 Michael Harvey Koplitz Miller, Cynthia L. 2014. Verbless Clause in Biblical Hebrew Linguistic Approaches. Winona Lake, IL: Eisenbrauns. Myers, Alice R. 1977. Toward a definition of Irony. Washington, DC: Georgetown University School. Nanos, Mark D. and Magnus Zetterholm. n.d. Paul within Judaism. Neihaus, Jeffrey. 2008. Ancient Near Eastern Themes in Biblical Theology. Grand Rapids, MI: Kregel Publications. Porter, Stanley E. n.d. Linguistic Analysis of the Greek New Testament. Accessed April 29, 2016. http://www.amazon.com/Linguistic-Analysis-GreekNewTestament/dp/0801049989/ref=sr_1_1?ie=UTF8&qid =1461942079&sr=8-. —. n.d. Linguistic Analysis of the Greek New Testament Studies in Tools, Methods and Practice. Price, Robert M. n.d. New Testament Narrative as Old Testament Midrash in the Christ-Myth theory and Its Problems. Accessed August 01, 0216. http://www.hebrew4christians.com/Articles/Hellenis m/hellenism.html. 1986. Back to School. Directed by Paper Clip Productions. Rojtman, Betty. 1998. Black Fire on White Fire. Berkley, CA: University of California Press. Sanders, E. P. 1977. Paul and Paletianian Judaism. Philadelphia, PA: 1977. Schaeffer, Edith. 1975. Christianity is Jewish. Wheaton, IL: Tyndale House Publishers. Scherman, Meir Zlotowitz and Nosson. 1993. The Five Megillos: A New Translation with a Commentary 156 Learning Ruth Anthologized from Talmudic, Midrashic, and Rabbinic Sources. New York: New York: Mesorah Publications. Steinberg, Paul and Janet Greenstein Potter. 2007. Celebrating the Jewish Year. Philadelphia, PA: Jewish Publication Society. Stendahl, Krister. n.d. Paul Among Jews and Gentiles. London, England: S.C.M. Press. Taboada, Maria Teresa. 2004. Building Coherence and Cohension. Philadelphia, PA: John Benjamins Publications. n.d. Talmud. Accessed April 19, 2016. https://www.google.com/search?q=talmud&ie=&oe= #q=mishna+definition. n.d. The Bible Journey: Ruth's Journey to Bethlehem. Accessed May 07, 2019. https://www.thebiblejourney.org/biblejourney2/29the-journeys-of-ruth-and-samuel/ruths-journey-tobethlehem. n.d. The Definition of Aggadah. Accessed August 1, 2016. http://dictionary.com. Trimm, J. 2000. How to Understand the Scripture. Hurst, TX: Society for the Advancement of Nazarene Judaism. Vaux, Roland De. 2008. Ancient Near Eastern Thought and the Old Testament. Grand Rapids, MI: Kregel Publications. Wilson, Marvin R. 1989. Our Father Abraham. Grand Rapids, MI: Eerdmans. 157 Michael Harvey Koplitz 158 Learning Ruth End notes i Rabbi Solomon ben Isaac (Shlomo Yitzhaki), known as Rashi (based on an acronym of his Hebrew initials), is one of the most influential Jewish commentators in history. He was born in Troyes, Champagne, in northern France, in 1040. Source: https://www.myjewishlearning.com/article/who-was-rashi/ 159