DOCSLIB.ORG

I'll Be There For

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

252 Groups February 2015, Week 2 Large Group, K-3 I’ll Be There for You Bible Story: I’ll Be There for You (Ruth and Boaz) • Ruth 1–2 Bottom Line: Be kind to your family and friends. Memory Verse: “Do to others as you want them to do to you.” Luke 6:31, NIrV Life App: Kindness—showing others they are valuable by how you treat them. Basic Truth: I should treat others the way I want to be treated. Power Up: Engage the Heart (Large Group, 20-25 minutes) Engage children’s hearts in a Large Group setting through interactive worship, prayer and an innovative telling of today’s Bible story. SETTING UP THE STORY STORYTELLER: “Our story today is found in the Old Testament in the book of Ruth. “Along with Ruth, there was a woman in our story named Naomi. Naomi was married to Elimelech and they had two sons. Because of a famine in Bethlehem, where they lived, Naomi’s family had to leave their home. They went to a foreign country, and while they were there, Naomi’s sons got married. One son married a girl named Orpah. The other married a girl named Ruth. Sadly, Naomi’s husband died, and then her two sons died, too. It was terrible. So the three women were left alone and without husbands: Naomi, Orpah, and Ruth. RUTH STAYS WITH NAOMI STORYTELLER: “Soon Naomi heard that the famine in her homeland had lifted. Food was growing there again! So she decided to go back to Bethlehem. Ruth and Orpah started to follow her, since she was their mother-in-law. But Naomi knew the girls’ lives would be much better if they stayed in their own home country. They could be accepted back into their families and maybe even find new husbands. So Naomi told Ruth and Orpah to go home. Orpah listened and stayed in her home country. But Ruth refused. She stayed by Naomi’s side. The Bible says that Ruth told Naomi (read from Bible), ‘Where you go I’ll go. Where you stay I’ll stay. Your people will be my people … I won’t let anything except death separate you from me.’ (Ruth 1:16-17, NIrV) Talk about showing kindness! “Finally, Ruth and Naomi arrived in Bethlehem—just as the barley fields were golden and ready for harvest. Now, I believe you guys made some barley before Large Group, right? Can everyone hold up their barley for me? Great! I am going to need you guys to be my barley field. Think you can do that? (Pause for response.) Thanks! Now, I’m going to need a few Small Group Leader volunteers. Choose four Small Group Leaders. One or more should be a female. “Okay, let’s see. (To a female) You can be our Ruth. And the three of you will be field workers. Hand each volunteer a basket. ©2014 The reThink Group, Inc. All rights reserved. • www.ThinkOrange.com 1 If you change the content of this document, please add to the copyright: Adapted by (Cheryl Bishop/FUMCR/Feb2015). 252 Groups February 2015, Week 2 Large Group, K-3 RUTH GATHERS FOOD - (One of the opening activities for small groups was to color strips of barley and bring it with them. I took that out so you’ll need to create a barley field in some other way) STORYTELLER: “So Naomi and Ruth were in Bethlehem and the barley was ready to be picked! Let’s see your barley field! Send the field workers out to pick the barley, instructing them to drop one or two pieces on the floor. “In those times, workers would pick the barley from the fields and they were told to leave some leftovers behind for women whose husbands had died and for kids who didn’t have families. Because she was now one of those women, Ruth could head out to a nearby barley field owned by a man named Boaz. She followed behind the workers, picking up what they dropped. Send Ruth out to pick up after the workers. Call workers back to the stage. BOAZ IS KIND STORYTELLER: “Now, the man who owned the field, Boaz, was a distant relative of Naomi, Ruth’s mother-in-law. When he saw how hard Ruth was working gathering food for her and Naomi, Boaz told Ruth she could drink from his water supply and invited her to eat lunch with him and his workers. Boaz also told the workers to leave extra barley on the ground for her. Call Ruth back up to the stage and send the field workers out once more. “So the workers went out in the fields once again, this time leaving much more on the ground for Ruth. When Ruth went out after them, she was able to fill her baskets with the leftover barley. Boaz had seen how Ruth was kind to Naomi, following her to a new place and keeping her company. So Boaz was kind to Ruth by leaving extra barley for her in the fields. Call the volunteers all back up on stage. “That was some great barley field working! Can I get a round of applause for our Ruth and field workers? (Lead applause.) And can you guys (to SGL volunteers) help me give a round of applause to our great barley field? Applaud and dismiss the volunteers. WRAPPING UP THE STORY STORYTELLER: “Ruth continued feeding Naomi and herself from the leftover barley in Boaz’s fields. Boaz allowed her to work there for the entire barley harvest. And he continued being kind to Ruth and Naomi. In fact, he eventually married Ruth, giving her and Naomi a place in his home forever. “I just love that story because there is so much kindness in it. Naomi showed kindness when she told the girls to go back to their homes where life would be better. Ruth showed kindness when she stayed with Naomi to help her and keep her company. Boaz showed kindness to Ruth and Naomi by giving them extra food and accepting them into his family when they were in need. They each thought about ©2014 The reThink Group, Inc. All rights reserved. • www.ThinkOrange.com 2 If you change the content of this document, please add to the copyright: Adapted by (Cheryl Bishop/FUMCR/Feb2015). 252 Groups February 2015, Week 2 Large Group, K-3 others and what they would want someone to do for them, which is exactly what our memory verse is about this month. It is found in Luke 6:31, and it says … CG: Memory Verse Slide “‘Do to others as you want them to do to you.’ “Naomi, Ruth, and Boaz all treated each other they way they would have wanted to be treated. They were kind to one another, and it’s important for you and me to remember how important it is to … CG: Bottom Line Slide [Impress] “Be kind to your family and friends. Can you guys say that with me? One, two, three …” STORYTELLER AND KIDS: [Impress] “Be kind to your family and friends.” STORYTELLER, HOST, and KIDS: [Impress] “Be kind to your family and friends.” STORYTELLER: “Great job! Let’s pray and thank God for this awesome story of kindness.” Pray STORYTELLER: “Dear God, thank You for Ruth’s story. Thank You for this great example of kindness found right in Your Word. Help us to think of ways to show our family and friends how valuable they are to us. Help us to always choose kindness. We love You. We ask these things in Jesus’ name, amen.” [Impress] “Be kind to your family and friends. They need kindness just as much as everyone else.” Dismiss children to their Small Groups. ©2014 The reThink Group, Inc. All rights reserved. • www.ThinkOrange.com 3 If you change the content of this document, please add to the copyright: Adapted by (Cheryl Bishop/FUMCR/Feb2015). .
Recommended publications
  • Ruth - a Case for Women, Or a Case for Patriarchy?

    Ruth - a Case for Women, Or a Case for Patriarchy?

    CORE Metadata, citation and similar papers at core.ac.uk Provided by 40The University of Sydney: Sydney eScholarship Journals onlineAustralian Religion Studies Review Ruth - A Case for Women, or a Case for Patriarchy? Robert Martinez University of New England This article analyses the Old Testament character, Ruth, in the social, historical, and religious context of the biblical book that bears her name. The study employs a feminist literary perspective to show that popular readings are misplaced in suggesting that both the character and the book of Ruth is emblematic for women s issues and concerns. It is also argued that it is naive to try to reclaim both the character and the book for feminism given the patriarchal ends which both serves. Like the other main characters in the book, Ruth is shown to be a complex figure with mixed motives and this prohibits any facile stereotyping of her character as a paradigm of virtue or the like. By any account, Ruth is a classic narrative. It has been described "an elegantly wrought classic version of the rags-to-riches story, of hard work and proper reward, told from the point of view of women" (Tischler, 1993: 151 ). To the degree that this book elevates and makes prominent women and their concerns it is an atypical Biblical narrative. Throughout, Ruth shows herself to be a loyal and courageous woman, being praised by the Bethlehemite women as being better "than seven sons" (Ruth 4:15, NIV) to Naomi, her mother-in-law. Nevertheless, despite Ruth's obvious strengths and virtues, there remains a deep ambiguity with regard to the place of women in general, and Ruth in particular, in this narrative.
  • 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

    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?

    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 - a Case for Women, Or a Case for Patriarchy?

    Ruth - a Case for Women, Or a Case for Patriarchy?

    40 Australian Religion Studies Review Ruth - A Case for Women, or a Case for Patriarchy? Robert Martinez University of New England This article analyses the Old Testament character, Ruth, in the social, historical, and religious context of the biblical book that bears her name. The study employs a feminist literary perspective to show that popular readings are misplaced in suggesting that both the character and the book of Ruth is emblematic for women s issues and concerns. It is also argued that it is naive to try to reclaim both the character and the book for feminism given the patriarchal ends which both serves. Like the other main characters in the book, Ruth is shown to be a complex figure with mixed motives and this prohibits any facile stereotyping of her character as a paradigm of virtue or the like. By any account, Ruth is a classic narrative. It has been described "an elegantly wrought classic version of the rags-to-riches story, of hard work and proper reward, told from the point of view of women" (Tischler, 1993: 151 ). To the degree that this book elevates and makes prominent women and their concerns it is an atypical Biblical narrative. Throughout, Ruth shows herself to be a loyal and courageous woman, being praised by the Bethlehemite women as being better "than seven sons" (Ruth 4:15, NIV) to Naomi, her mother-in-law. Nevertheless, despite Ruth's obvious strengths and virtues, there remains a deep ambiguity with regard to the place of women in general, and Ruth in particular, in this narrative.
  • Ruth of Love, Devotion and Redemption

    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 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

    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.
  • Information for Small Group Leaders Going Deep

    Information for Small Group Leaders Going Deep

    Ruth INFORMATION FOR SMALL GROUP LEADERS GOING DEEP: Author and Title The book is named for its main character, Ruth, a Moabite widow who married the Bethlehemite Boaz. She became an ancestor of King David (4:17, 22) and thus an ancestor of the Messiah (Matt. 1:1, 5–6). The author of Ruth is never named in the Bible. According to rabbinic tradition (Babylonian Talmud, Baba Bathra14a–15b), Samuel is the author. This is unlikely, however, since Samuel died before David actually became king, and Ruth 4:17–22 implies that David’s kingship was an established fact at the time of writing. Date The mention of David (4:17) and his genealogy (4:18–22) places the writing after David’s accession to the throne (2 Samuel 2) in c. 1010 B.C. The narrator’s explanation of a custom once current “in former times in Israel” (Ruth 4:7) distances him from the story’s events, which occurred “in the days when the judges ruled” (1:1). Therefore, the book could have been written any time after 1010 B.C. by an author using accurate oral or written material as historical sources. 1 Theme This book highlights how God’s people experience his sovereignty, wisdom, and covenant kindness. These often come disguised in hard circumstances and are mediated through the kindness of others. Purpose, Occasion, and Background Given the book of Ruth’s interest in all Israel (4:7, 11), it may have been written in hopes that the 12 tribes, which divided into two nations c.
  • Notes on Ruth 202 1 Edition Dr

    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

    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

    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 & 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.