Please Open Your Bibles to Ruth Chapter 1. [Scripture Introduction]
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RUTH Chapters 3, 4 This Is Already Our Last Study of Ruth. While This
RUTH Chapters 3, 4 This is already our last study of Ruth. While this book is very short, it gives us much insight into many important questions about life, such as where God is, in difficult times, and why sometimes He waits so long before He acts. Also, it is through two faithful women, that we learn so much about God’s workings in the believers’ lives. Naomi and Ruth, both teach us how to be patient and hopeful, in hard times. Throughout the tragedies of losing their husbands and being reduced to poverty, they did not believe that God had forsaken them. They often spoke of Him so reverently. Right in the midst of their ordeal, when Naomi told Ruth that it would be better for her to stay in Moab because she had nothing to offer her, she pronounced these words: The LORD deal kindly … (Ruth1:8), "The LORD grant that you may find rest (Ruth1:9). She was not mad at God for her situation. Ruth responded in like manner and said: Where you die, I will die, And there will I be buried. The LORD do so to me, and more also, If anything but death parts you and me." (Ruth 1:17) These women knew their God well, and when the time was right, He responded to their faith. When He replied, He acted in wonderful ways and with great blessings. We have seen that when Ruth went out to find food, the Scriptures said: And she happened to come to the part of the field belonging to Boaz,(Ruth 2:3). -
Where Is God When Life Is So Messed Up?
WHERE IS GOD WHEN LIFE IS SO MESSED UP? the story of Ruth This booklet was originally created by City Bible Forum ©2020 WHERE IS GOD WHEN LIFE IS SO MESSED UP? the story of Ruth W H A T ' S I N S I D E The experience of suffering in our lives and in our world can make us question: Where is God? What is God doing? The story of Ruth is one book of the Bible that addresses this question of what God is doing in the midst of suffering. It is titled: "Where is God when life is so messed up?". There is another in this series called The story of Job. The book of Ruth in the Bible is set in Israel, about 1000BC. At one level it’s a simple story about how a woman finds a husband. But at another level it teaches how God works at a personal and national level, through some quite ordinary life circumstances. Session 1 Ruth chapter 1 Pain Session 2 Ruth chapter 2 Hope Session 3 Ruth chapter 3 Faith Session 4 Ruth chapter 4 The Big Picture Each study has the passage of the bible to be studied, discussion questions and some explanatory notes. Page 1 W E E K 1 : P A I N W H A T C A N Y O U E X P E C T T O L E A R N ? The book of Ruth in the Bible is set in Israel, about 1000BC. At one level it’s a simple story about how a woman finds a husband. -
Ruth of Love, Devotion and Redemption
A StoryRuth of Love, Devotion and Redemption The Fields of Boaz (Bethlehem) “But Ruth said: ‘Entreat me not to leave you, or to turn back from following after you; for wherever you go, I will go; and wherever you lodge, I will lodge; your people shall be my people, and your God, my God.’” (Ruth 1:16) © 2010 David Padfield www.padfield.com Scripture taken from the New King James Version. Copyright ©1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. Ruth 1:1–5 Moving To Moab & 1 Now it came to pass, in the days 1. What time in Israel’s history does this story take place? when the judges ruled, that there was a famine in the land. And a certain man of Bethlehem, Judah, went to dwell in the country of Moab, he and his wife and his 2. Why did Elimelech move to Moab? two sons. 2 The name of the man was Elimelech, the name of his wife was Naomi, and the names of his two sons were Mahlon and Chilion—Ephrathites of 3. What do we know about the country of Moab? Bethlehem, Judah. And they went to the country of Moab and remained there. 3 Then Elimelech, Naomi’s husband, died; and she was left, and her two sons. 4 Now 4. Name the sons of Elimelech. they took wives of the women of Moab: the name of the one was Orpah, and the name of the other Ruth. And they dwelt there about ten years. 5 Then both Mahlon 5. -
THRESHING FLOORS AS SACRED SPACES in the HEBREW BIBLE by Jaime L. Waters a Dissertation Submitted to the Johns Hopkins Universit
THRESHING FLOORS AS SACRED SPACES IN THE HEBREW BIBLE by Jaime L. Waters A dissertation submitted to The Johns Hopkins University in conformity with the requirements for the degree of Doctor of Philosophy Baltimore, Maryland August 2013 © 2013 Jaime L. Waters All Rights Reserved ABSTRACT Vital to an agrarian community’s survival, threshing floors are agricultural spaces where crops are threshed and winnowed. As an agrarian society, ancient Israel used threshing floors to perform these necessary activities of food processing, but the Hebrew Bible includes very few references to these actions happening on threshing floors. Instead, several cultic activities including mourning rites, divination rituals, cultic processions, and sacrifices occur on these agricultural spaces. Moreover, the Solomonic temple was built on a threshing floor. Though seemingly ordinary agricultural spaces, the Hebrew Bible situates a variety of extraordinary cultic activities on these locations. In examining references to threshing floors in the Hebrew Bible, this dissertation will show that these agricultural spaces are also sacred spaces connected to Yahweh. Three chapters will explore different aspects of this connection. Divine control of threshing floors will be demonstrated as Yahweh exhibits power to curse, bless, and save threshing floors from foreign attacks. Accessibility and divine manifestation of Yahweh will be demonstrated in passages that narrate cultic activities on threshing floors. Cultic laws will reveal the links between threshing floors, divine offerings and blessings. One chapter will also address the sociological features of threshing floors with particular attention given to the social actors involved in cultic activities and temple construction. By studying references to threshing floors as a collection, a research project that has not been done previously, the close relationship between threshing floors and the divine will be visible, and a more nuanced understanding of these spaces will be achieved. -
Heroines of the Bible Ruth
Heroines of the Bible Ruth With Rebbetzin Adina Landa Introduction: Princess Ruth was raised in the pagan palace of the Moabite monarch. But she insisted on forfeiting opulence and luxury to join her destitute mother-in-law on a journey to the Land of Israel, and to unite with the religion and nation of the One G-d. Each of us is a Ruth at times, forced to choose between comfort and ideals, expedience and conviction. This poignant episode provides the inspiration and tools to rise to the occasion and make wise decisions. Summary of the Story of Ruth: Elimelech, with his wife Naomi and their two sons, left Bethlehem and went to the land of Moab, fleeing a severe famine that had stricken Israel. Elimelech died soon thereafter. His two sons married Moabite women, Ruth and Orpah. After ten years, the sons both died destitute. Naomi decided to return to Bethlehem, and her daughters-in-law elected to join her. Naomi, however, urged them to return to Moab. Orpah returned, while Ruth continued with Naomi, determined to go with her and fully commit to Judaism. While gleaning wheat from the fields, Ruth met Boaz, a relative of Elimelech who was eligible to “redeem” (marry) Ruth and perpetuate her husband’s memory. Boaz invited Ruth to gleam from his field for the remainder of the harvest. Nearing the end of the harvest, Ruth asked Boaz to marry her. Boaz agreed – provided that Ploni, a closer relative of Elimelech’s, who had the right of first refusal, would waive his obligation. -
Notes on Ruth 202 1 Edition Dr
Notes on Ruth 202 1 Edition Dr. Thomas L. Constable TITLE This book received its title in honor of the heroine of the story. One writer argued that "Naomi" is the main character in the plot, "Boaz" is the main character in the dialogue, and "Obed" is the main character in the purpose of the book.1 The name "Ruth" may mean "friendship," "comfort," or "refreshment." It appears to have been Moabite and not Hebrew, originally, though its etymological derivation is uncertain.2 Another writer suggested it may derive from the Hebrew root rwh, meaning "to soak, irrigate, refresh."3 After Ruth entered Israel, and especially after the Book of Ruth circulated, the name became popular among the Jews, and later among Christians. The same title appears over the book in its Hebrew (Masoretic), Greek (Septuagint), Latin (Vulgate), and modern language versions. DATE AND WRITER It is safe to assume that the Book of Ruth was put in its final form after David became king in Hebron, in 1011 B.C., since he is recognized as a very important figure in the genealogy (4:17, 22). How much later is hard to determine. The Babylonian Talmud attributed authorship of the book to Samuel.4 This statement reflects ancient Jewish tradition. If Samuel, or someone who lived about the same time as Samuel, wrote the book, the final genealogy must have been added much later—perhaps during the reign of David or Solomon. Modern critical scholars tend to prefer a much later date, on the basis of their theories concerning the date of the writing 1Daniel I. -
A Biographical Study of Naomi
Scholars Crossing Old Testament Biographies A Biographical Study of Individuals of the Bible 10-2018 A Biographical Study of Naomi Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/ot_biographies Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Biographical Study of Naomi" (2018). Old Testament Biographies. 34. https://digitalcommons.liberty.edu/ot_biographies/34 This Article is brought to you for free and open access by the A Biographical Study of Individuals of the Bible at Scholars Crossing. It has been accepted for inclusion in Old Testament Biographies by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Naomi CHRONOLOGICAL SUMMARY I. Naomi, the grief-stricken A. She lost her spouse. 1. She left Bethlehem with her family during a famine and moved to the land of Moab (Ruth 1:2). 2. She became a widow in Moab (Ruth 1:3). B. She lost her sons. 1. Naomi witnessed the marriage of her two sons to Orpah and Ruth, two Moabite women (Ruth 1:4). 2. Ten years later she lost both sons in death (Ruth 1:5). II. Naomi, the guardian A. Naomi and Ruth in Moab 1. Naomi’s despair a. Naomi decided to return to Bethlehem. b. Both her daughters-in-law offered to accompany her, but Naomi discouraged this, telling them to remain in Moab, for “the hand of the Lord is gone out against me” (Ruth 1:13). -
The Use of Symbolism and Hidden Messages in the Book of Ruth
THE USE OF SYMBOLISM AND HIDDEN MESSAGES IN THE BOOK OF RUTH RAPHAEL B. SHUCHAT In this paper, I will demonstrate that the author of the Book of Ruth used various types of symbolic words and hidden messages that enrich the text with a double meaning, revealed and concealed. Therefore, by way of intro- duction, I would like to dwell on the meaning of the term "symbol." N. Friedman, in an essay on the meaning of symbols, defines a symbol as a word or phrase with a double meaning: "They [symbols] may derive from literal or figurative language in which what is shown . means, by virtue of some semblance, sug- 1 gestion or association, something more or something else." To clari- fy this he adds: "Symbolism resembles figures of speech in having a basic doubleness in meaning between what is meant and what is said 2 . but it differs in that what is said is also what is meant." M. Hallamish, in discussing the place of symbols in Jewish mysticism, writes: The Mystic looks for a way to use a [common] word but with a dif- ferent meaning from the norm. More precisely, it will be of an addi- tional meaning imbedded within it in some fashion, through which those who use the word can hint to certain truths or metaphysical 3 knowledge. The symbol offers the possibility of transforming the word into something greater, imbuing it with a variety of meanings. For itself, the word is limiting and narrow, but new possibilities are opened. As Y. Tishbi put it, to the Jew- ish mystical mind the greatest collection of mystical symbols is the Bible 4 itself. -
Women, Relationships & Jewish Texts
WOMEN, RELATIONSHIPS shavuot& JEWISH TEXTS Rethinking Shavuot: Women, Relationships and Jewish Texts a project of jwi.org/clergy © Jewish Women International 2019 Shalom Colleagues and Friends, On behalf of the JWI Clergy Task Force on Domestic Abuse in the Jewish Community we are pleased to re-issue this wonderful resource, Rethinking Shavuot: Women, Relationships and Jewish Texts. This guide is designed to spark new conversations about iconic relationships by taking a fresh look at old texts. Using the text of the megillah, midrash, and modern commentary, the guide serves to foster conversations about relationships. It combines respectful readings of classic texts with provocative and perceptive insights, questions and ideas that can help shape healthier relationships. We hope it will be warmly received and widely used throughout the Jewish community. We are grateful to our many organizational partners for their assistance and support in distributing this resource in preparation for the observance of Shavuot. We deeply appreciate the work of the entire Clergy Task Force and want to especially acknowledge Rabbi Donna Kirshbaum, project manager and co-editor of this series of guides. Please visit jwi.org/clergy to learn more about the important work of the Task Force. We welcome your reactions to this resource, and hope you will use it in many settings. Wishing you a joyful Shavuot, Rabbi Leah Citrin Rabbi David M. Rosenberg Co-Chair, Clergy Task Force Co-Chair, Clergy Task Force Lori Weinstein Deborah Rosenbloom CEO/Executive Director, JWI Vice President of Programs & New Initiatives, JWI jwi.org • page 1 Co‐Chairs Rabbi Leah Citrin, Temple Beth Or, Raleigh, NC Rabbi David M. -
A Study of the Book of Ruth
A Study of the Book of Ruth by Becky J. Case & Allyson M. Barrante For: Crux Bible Study Leaders Crux Bible Study is a Geneva College Community Bible Study Sponsored by the Staff of The Coalition for Christian Outreach and “The Call” Fall 2004 Dear Crux Bible Study Leaders, Welcome to the study of the book of Ruth. It’s with great excitement and eager expectation that we begin this study. This beautiful and eloquently written story is packed with truth about God and His workings in the ordinary circumstances of life. Our prayer is that as you dig into the Scriptures with a group of peers here at Geneva College that your lives will be transformed in new ways. Our hope is that this guide will be a helpful resource to you, and aid in developing your gifts as a small group leader while giving a clearer picture of the Word to students in your study. A few thoughts as you begin this journey: The Crux Bible study guide has been designed to be just that: a guide. Our desire is for you to develop it further, make changes that adapt it to your group, and make choices about how to use the questions we’ve developed. The last thing this guide has been prepared for is to make the job of the small group leader “easy”. Rather, it has been made to help create informed leaders. The book of Ruth is a beautiful story, and probably one you may have heard in Sunday School as a child. While we admire the creativity of our God to reveal himself through a variety of means, we must be careful to remember it is far more than an eloquently written love drama. -
Ruth and Naomi
2012/2013 WOMEN’S BIBLE STUDY WOMEN OF THE OLD TESTAMENT RUTH AND NAOMI Pray and ask God to help you to know Him better as you study His Word. Read the Bible passage (preferably without using commentaries). Begin to answer the questions using your own words. Questions are based on the New International Version (NIV) 2011 edition. Lesson 13 • January 23, 2013 1. What truth, verse or insight from last week’s study of Delilah has been helpful to you? SECTION I: Read Ruth 1 2. In V1-2, who moves from Bethlehem to Moab and why? 3. In V2-6, what happens to the men, and why do the women decide to return to Bethlehem? 4. a) Compare and contrast Orpah’s and Ruth’s responses to Naomi’s urging as you read V8-18 . b) Why do you think Orpah went back to her old life, while Ruth clung to a new life? 5. Presumably both daughters-in-law had similar exposure to the God of Israel through Naomi’s family yet had different responses. Have you experienced something similar within your own family (or circle of friends)? 6. Describe Naomi’s homecoming including her response in V19-21 . Lesson 13 Ruth and Naomi \ Page 1 2012/2013 WOMEN’S BIBLE STUDY SECTION II: Read Ruth 2 7. In V1-3, “as it turned out” who owned the field from which Ruth gleaned the grain? 8. From V4-14, what character traits surface in: a) Boaz b) Ruth 9. According to V15-16 , how does Boaz instruct his workers to treat Ruth? 10. -
'Mother's House': a Feminist Look at Orpah BONNIE J
The Christian CENTURY Returning to the 'Mother's House': A Feminist Look at Orpah BONNIE J. MILLER-McLEMORE HERE ARE NO shared understandings on the sub But what of Orpah? Her story—my story and the story Tject of sex roles and mothering, "even among of many women caught between such clearly defined women," argues political scientist Susan Moller Okin. ideals of womanhood—is oddly untold. Theological tra Especially among women. Feminists vie against "anti- dition, the church and now feminist theology have feminists" over the dominance of men and the depen admired and idealized Ruth's decision to follow her late dence of women, and feminists struggle among them husband's mother, while virtually ignoring the courage selves, some lauding an androgynous society, others and conflicts of Orpah, the forgotten daughter, sister and women's unique nature. friend who chooses to "return to her mother's house" Between the warring ideological fronts stand the (Ruth 1:8). Granted, she "dies to the story," as Trible women in the trenches who must combine work and love notes, because she takes a course that does not follow the amid a virtual vacuum of models. The battle reached a "dynamic of the tale." She simply chooses another path. climax for me when my role as mother in a public world As long as we continue to see Orpah as merely a not structured for and even hostile to children collided "paradigm of the sane and reasonable," acting in accor head on with my feminist hopes for equality. I looked for dance with custom and "common sense," Orpah is as resources.