Rut 1
1 Pe vremea judecătorilor, a fost o foamete în ţară. Un om din Betleemul lui Iuda a plecat cu nevastă-sa şi cu cei doi fii ai lui, să locuiască pentru o vreme în ţara Moabului.
2 Numele omului aceluia era Elimelec, numele nevestei lui era Naomi, şi cei doi fii ai lui se numeau Mahlon şi Chilion: erau Efratiţi, din Betleemul lui Iuda. Ajungând în ţara Moabului, şi-au aşezat locuinţa acolo.
3 Elimelec, bărbatul Naomei, a murit, şi ea a rămas cu cei doi fii ai ei.
4 Ei şi-au luat neveste Moabite. Una se numea Orpa, şi cealaltă Rut, şi au locuit acolo aproape zece ani.
5 Mahlon şi Chilion au murit şi ei amândoi, şi Naomi a rămas fără cei doi fii ai ei şi fără bărbat.
6 Apoi s-a sculat, ea şi nurorile ei, ca să se întoarcă în ţara ei din ţara Moabului, căci aflase în ţara Moabului că Domnul cercetase pe poporul Său şi-i dăduse pâne.
7 Ea a ieşit din locul în care locuia însoţită de cele două nurori ale ei, şi a pornit ca să se întoarcă în ţara lui Iuda.
8 Naomi a zis atunci celor două nurori ale ei: ,,Duceţi-vă şi întoarceţi-vă fiecare la casa mamei ei! Domnul să Se îndure de voi, cum v-aţi îndurat şi voi de cei ce au murit şi de mine!
9 Să vă dea Domnul să găsiţi odihnă fiecare în casa unui bărbat!`` Şi le-a sărutat. Ele au ridicat glasul, şi au plâns;
10 şi i-au zis: ,,Nu; noi vom merge cu tine la poporul tău.``
11 Naomi a zis: ,,Întoarceţi-vă, fiicele mele! Pentruce să veniţi voi cu mine? Mai am eu oare fii în pântecele meu, ca să poată fi bărbaţii voştri?
12 Întoarceţi-vă, fiicele mele, şi duceţi-vă! Eu sânt prea bătrână ca să mă mărit din nou. Şi chiar dacă aş zice că trag nădejde; chiar dacă în noaptea aceasta aş fi cu un bărbat, şi aş naşte fii,
13 aţi mai aştepta voi până să se facă mari şi aţi vrea voi să nu vă măritaţi din pricina lor? Nu, fiicele mele! Eu sânt mult mai amărâtă decât voi, pentrucă mâna Domnului s-a întins împotriva mea.``
14 Şi ele au ridicat glasul, şi iarăş au plâns. Orpa a sărutat pe soacră-sa şi a plecat, dar Rut s-a ţinut de ea.
15 Naomi a zis către Rut: ,,Iată, cumnată-ta s-a întors la poporul ei şi la dumnezeii ei; întoarce-te şi tu după cumnată-ta.``
16 Rut a răspuns: ,,Nu sta de mine să te las, şi să mă întorc dela tine! Încotro vei merge tu voi merge şi eu, unde vei locui tu, voi locui şi eu; poporul tău va fi poporul meu, şi Dumnezeul tău va fi Dumnezeul meu;
17 unde vei muri tu, voi muri şi eu, şi voi fi îngropată acolo. Facă-mi Domnul ce o vrea, dar nimic nu mă va despărţi de tine de cât moartea!``
18 Naomi, văzând-o hotărâtă să meargă cu ea, n-a mai stăruit.
19 Au călătorit împreună până ce au ajuns la Betleem. Şi când au intrat în Betleem, toată cetatea s-a pus în mişcare din pricina lor şi femeile ziceau: ,,Naomi (Plăcută) este aceasta?``
20 Ea le-a zis: ,,Nu-mi mai ziceţi Naomi; ziceţi-mi Mara (Amărăciune), căci cel Atotputernic m-a umplut de amărăciune.
21 La plecare eram în belşug, şi acum Domnul mă aduce înapoi cu mânile goale. De ce să-mi mai ziceţi Naomi, când Domnul S-a rostit împotriva mea, şi Cel Atotputernic m-a întristat?``
22 Astfel s-au întors din ţara Moabului Naomi şi noru-sa Rut, Moabita. Au ajuns la Betleem la începutul seceratului orzurilor.
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From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","content_en":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","summary_ro":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","summary_en":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68684,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moab and Ammon","title_en":"Moab and Ammon","content_ro":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","content_en":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","summary_ro":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","summary_en":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96310,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moab and Ammon","title_en":"Moab and Ammon","content_ro":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","content_en":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","summary_ro":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","summary_en":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123936,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Moab and Ammon","title_en":"Moab and Ammon","content_ro":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","content_en":"<h3>Moab and Ammon<\/h3>\n<p>The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated by Sihon, the Amorite king who ruled at Heshbon (see Num 21:13, 26). After Israel defeated Sihon, King Balak of Moab feared that Israel might conquer his land, and Moab waged war against them (Num 22:1–25:3; Josh 24:9). From that time onward, Moab and Israel were often in conflict (Judg 3:12-30; 1 Sam 14:47; 2 Sam 8:2; 2 Kgs 3), but there were also periods of peace (Ruth 1:1-2) between them. A Moabite woman named Ruth displayed great kindness to her tragedy-plagued Israelite mother-in-law, Naomi, and she came to be part of the family line that produced King David and Jesus.<\/p>\n<p>The Ammonites traced their ancestry to Ammon, son of the younger daughter of Lot (Gen 19:36-38). They settled in an area of the Transjordan northeast of the Dead Sea. When the Israelites arrived in the area after leaving Egypt, God instructed them not to try to occupy Ammonite territory, as it had already been given to the descendants of Lot (Deut 2:18-19, 37). The Ammonites helped the Moabites oppose Israel and were excluded from the congregation of the Lord to the tenth generation (Deut 23:3-6; Neh 13:1-2; see Num 22:1–25:3). Thereafter the Ammonites were frequent enemies of Israel (Judg 10–11; 1 Sam 11; 14:47; 1 Chr 20:1-3; 2 Chr 20:1-24), though David seems to have allied with them for a time (2 Sam 17:27-29; 23:37).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 23:3-6<\/p>","summary_ro":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","summary_en":"Moab and Ammon The Moabites were descended from Moab, the son of Lot and his oldest daughter (Gen 19:36-38). They settled on the high plateau immediately east of the Dead Sea. Most of Moab is gently rolling tableland divided by ravines. Even at its peak, ancient Moab encompassed a relatively small territory, but its location on the King’s Highway was strategically important (see Num 21:21-22; Judg 11:15-18). Prior to the Israelites’ passage through the Transjordan, the Moabites were dominated...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12030,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>FAMINE<\/h3>\n<p>Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it was no accident when there was famine. Whether a famine occurred through lack of rainfall, hailstorms, or any other event, God was the agent.<\/p>\n<p>The most prevalent cause of famine in the ancient world was lack of rain. Such famines occurred in the time of Abraham (Gn 12:10) and Isaac (26:1). Joseph was greatly concerned about overcoming the famines in Egypt (chs 41–47). The Nile River usually provided the Egyptians with enough water for their crops; a failure to receive adequate water supplies from upland regions meant famine for Egypt.<\/p>\n<p>Besides lack of rainfall, famine could result from other causes, such as hail and thunderstorms (Ex 9:28; 1 Sm 12:17). Sieges on crops by locusts and other pests sometimes caused famine (Ex 10:15; Am 4:9). Invasion by foreign armies also brought on famine (Dt 28:53; 2 Kgs 6:25; 25:3; Lam 4:9-10). Disease often accompanied famine (1 Kgs 8:37; Jer 14:12; 21:9).<\/p>\n<p>Famine brought changes to the lives of Naomi and Ruth (Ru 1:1). God raised Joseph to a position of power in famine conditions. Famine also affected the lives of King David (2 Sm 21:1), Elijah (1 Kgs 17), Elisha (2 Kgs 4:38; 6:25), and Zedekiah (25:2-3).<\/p>\n<p>Famine was used by God to warn (1 Kgs 17:1), correct (2 Sm 21:1), and punish his people or the heathen (Jer 14:12, 15). The famines predicted by Jesus and the writer of the book of Revelation were signs of judgment (Mk 13:8; Rv 18:8).<\/p>","content_en":"<h3>FAMINE<\/h3>\n<p>Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it was no accident when there was famine. Whether a famine occurred through lack of rainfall, hailstorms, or any other event, God was the agent.<\/p>\n<p>The most prevalent cause of famine in the ancient world was lack of rain. Such famines occurred in the time of Abraham (Gn 12:10) and Isaac (26:1). Joseph was greatly concerned about overcoming the famines in Egypt (chs 41–47). The Nile River usually provided the Egyptians with enough water for their crops; a failure to receive adequate water supplies from upland regions meant famine for Egypt.<\/p>\n<p>Besides lack of rainfall, famine could result from other causes, such as hail and thunderstorms (Ex 9:28; 1 Sm 12:17). Sieges on crops by locusts and other pests sometimes caused famine (Ex 10:15; Am 4:9). Invasion by foreign armies also brought on famine (Dt 28:53; 2 Kgs 6:25; 25:3; Lam 4:9-10). Disease often accompanied famine (1 Kgs 8:37; Jer 14:12; 21:9).<\/p>\n<p>Famine brought changes to the lives of Naomi and Ruth (Ru 1:1). God raised Joseph to a position of power in famine conditions. Famine also affected the lives of King David (2 Sm 21:1), Elijah (1 Kgs 17), Elisha (2 Kgs 4:38; 6:25), and Zedekiah (25:2-3).<\/p>\n<p>Famine was used by God to warn (1 Kgs 17:1), correct (2 Sm 21:1), and punish his people or the heathen (Jer 14:12, 15). The famines predicted by Jesus and the writer of the book of Revelation were signs of judgment (Mk 13:8; Rv 18:8).<\/p>","summary_ro":"FAMINE Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it w...","summary_en":"FAMINE Prolonged and extreme lack of food. Famine, along with other disasters (such as war and disease), has always been part of the human experience. Sometimes there was enough rainfall, properly timed, but occasionally rainfall was too early or late or insufficient (Lv 26:19; Am 4:7-8). The Hebrews and other people in the Near East viewed famine as judgment from God. Since God is the Creator and Sustainer, he has power over the natural world. He could use his created order as he chose; it w...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12607,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Foreigner","title_en":"Foreigner","content_ro":"<h3>FOREIGNER<\/h3>\n<p>Noncitizen or alien, temporary guest, sojourner, or stranger.<\/p>\n<p>The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the <span>rsv<\/span>, but the <span>kjv<\/span> uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the <span>kjv<\/span> translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is rendered “foreigner.”<\/p>\n<p>A temporary guest or sojourner was usually someone who wanted to take up temporary residence or had moved from one tribe of people to another, and then attempted to obtain certain privileges or rights belonging to the natives. A whole tribe might be sojourners in Israel. This was the case with the Gibeonites (Jos 9) and the Beerothites (2 Sm 4:3; cf. 2 Chr 2:17). The Israelites themselves were sojourners in the land of Egypt (Gn 15:13; 23:4; 26:3; 47:4; Ex 2:22; 23:9) and in other lands (Ru 1:1).<\/p>\n<p>Foreigners or sojourners had certain rights but also certain limitations while in Israel. They could offer sacrifices (Lv 17:8; 22:18) but could not enter the sanctuary unless circumcised (Ez 44:9). They were allowed to participate in the three great Jewish festivals (Dt 16:11, 14) but could not eat the Passover meal unless circumcised (Ex 12:43, 48). Foreigners were not obliged to follow the Israelite religion, but they shared in some of its benefits (Dt 14:29). They were not to work on the Sabbath or the Day of Atonement (Ex 20:10; 23:12; Lv 16:29; Dt 5:14) and could be stoned for reviling or blaspheming God’s name (Lv 24:16; Nm 15:30). Foreigners were forbidden to eat blood (Lv 17:10-12) but could eat animals that had died a natural death (Dt 14:21). Israel’s code of sexual morality also applied to the foreigner (Lv 18:26). There were prohibitions against Israelites intermarrying with foreigners, but it was nevertheless a common occurrence (Gn 34:14; Ex 34:12, 16; Dt 7:3-4; Jos 23:12).<\/p>\n<p>Civil rights were provided for foreigners by the law of Moses (Ex 12:49; Lv 24:22), and they came under the same legal processes and penalties (Lv 20:2; 24:16, 22; Dt 1:16). They were to be treated politely (Ex 22:21; 23:9), loved as those under the love of God (Lv 19:34; Dt 10:18-19), and treated generously (Lv 19:10; 23:22; Dt 24:19-22). They could receive asylum in times of trouble (Nm 35:15; Jos 20:9). Foreign servants were to receive treatment equal to Hebrew servants (Dt 24:14). A foreigner could not take part in tribal deliberations or become a king (17:15). The prophet Ezekiel looked forward to the messianic age when the foreigner would share all the blessings of the land with God’s own people (Ez 47:22-23).<\/p>\n<p>In the NT, “foreigner” is often used metaphorically. On the one hand, the work of Christ allowed all foreigners (i.e., those alienated from Christ) to become members of God’s household (Eph 2:11-19). On the other hand, Christians should consider themselves foreigners in this world (Heb 11:13; 1 Pt 2:11).<\/p>\n<p><em>See also<\/em> Barbarian; Neighbor.<\/p>","content_en":"<h3>FOREIGNER<\/h3>\n<p>Noncitizen or alien, temporary guest, sojourner, or stranger.<\/p>\n<p>The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the <span>rsv<\/span>, but the <span>kjv<\/span> uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the <span>kjv<\/span> translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is rendered “foreigner.”<\/p>\n<p>A temporary guest or sojourner was usually someone who wanted to take up temporary residence or had moved from one tribe of people to another, and then attempted to obtain certain privileges or rights belonging to the natives. A whole tribe might be sojourners in Israel. This was the case with the Gibeonites (Jos 9) and the Beerothites (2 Sm 4:3; cf. 2 Chr 2:17). The Israelites themselves were sojourners in the land of Egypt (Gn 15:13; 23:4; 26:3; 47:4; Ex 2:22; 23:9) and in other lands (Ru 1:1).<\/p>\n<p>Foreigners or sojourners had certain rights but also certain limitations while in Israel. They could offer sacrifices (Lv 17:8; 22:18) but could not enter the sanctuary unless circumcised (Ez 44:9). They were allowed to participate in the three great Jewish festivals (Dt 16:11, 14) but could not eat the Passover meal unless circumcised (Ex 12:43, 48). Foreigners were not obliged to follow the Israelite religion, but they shared in some of its benefits (Dt 14:29). They were not to work on the Sabbath or the Day of Atonement (Ex 20:10; 23:12; Lv 16:29; Dt 5:14) and could be stoned for reviling or blaspheming God’s name (Lv 24:16; Nm 15:30). Foreigners were forbidden to eat blood (Lv 17:10-12) but could eat animals that had died a natural death (Dt 14:21). Israel’s code of sexual morality also applied to the foreigner (Lv 18:26). There were prohibitions against Israelites intermarrying with foreigners, but it was nevertheless a common occurrence (Gn 34:14; Ex 34:12, 16; Dt 7:3-4; Jos 23:12).<\/p>\n<p>Civil rights were provided for foreigners by the law of Moses (Ex 12:49; Lv 24:22), and they came under the same legal processes and penalties (Lv 20:2; 24:16, 22; Dt 1:16). They were to be treated politely (Ex 22:21; 23:9), loved as those under the love of God (Lv 19:34; Dt 10:18-19), and treated generously (Lv 19:10; 23:22; Dt 24:19-22). They could receive asylum in times of trouble (Nm 35:15; Jos 20:9). Foreign servants were to receive treatment equal to Hebrew servants (Dt 24:14). A foreigner could not take part in tribal deliberations or become a king (17:15). The prophet Ezekiel looked forward to the messianic age when the foreigner would share all the blessings of the land with God’s own people (Ez 47:22-23).<\/p>\n<p>In the NT, “foreigner” is often used metaphorically. On the one hand, the work of Christ allowed all foreigners (i.e., those alienated from Christ) to become members of God’s household (Eph 2:11-19). On the other hand, Christians should consider themselves foreigners in this world (Heb 11:13; 1 Pt 2:11).<\/p>\n<p><em>See also<\/em> Barbarian; Neighbor.<\/p>","summary_ro":"FOREIGNER Noncitizen or alien, temporary guest, sojourner, or stranger. The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the rsv, but the kjv uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the kjv translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is r...","summary_en":"FOREIGNER Noncitizen or alien, temporary guest, sojourner, or stranger. The Hebrew word meaning “foreigner” is rendered correctly on all occasions in the rsv, but the kjv uses it in its truest sense on only two occasions (Dt 15:3; Ob 1:11). In most cases the kjv translates the word as “alien” (Dt 14:21; Jb 19:15; Ps 69:8; Lam 5:2) or “stranger” (Gn 15:13; Ex 2:22; Lv 25:35). Another Hebrew word means “dweller” (Lv 25:35; 1 Chr 29:15; Ps 39:12) or “settler.” For the most part, however, it is r...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26944,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naomi","title_en":"Naomi","content_ro":"<h3>NAOMI<\/h3>\n<p>Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she told them not to call her Naomi, meaning “pleasant,” but Mara, meaning “bitter,” for she said, “I went away full, but the <span>Lord<\/span> has brought me home empty” (vv 20-21, <span>nlt<\/span>). Naomi’s domestic problems were eventually resolved when Ruth married Boaz, Elimelech’s near kin (chs 2–4).<\/p>","content_en":"<h3>NAOMI<\/h3>\n<p>Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she told them not to call her Naomi, meaning “pleasant,” but Mara, meaning “bitter,” for she said, “I went away full, but the <span>Lord<\/span> has brought me home empty” (vv 20-21, <span>nlt<\/span>). Naomi’s domestic problems were eventually resolved when Ruth married Boaz, Elimelech’s near kin (chs 2–4).<\/p>","summary_ro":"NAOMI Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she t...","summary_en":"NAOMI Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she t...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28613,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Orpah","title_en":"Orpah","content_ro":"<h3>ORPAH<\/h3>\n<p>Woman of Moab who married Chilion (Ru 1:1-14), son of Elimelech and Naomi. After her husband and sons died, Naomi decided to return to Judah. Both Orpah and Ruth resolved to go with Naomi, but at Naomi’s urging Orpah remained in her homeland.<\/p>\n<p><em>See also<\/em> Ruth, Book of.<\/p>","content_en":"<h3>ORPAH<\/h3>\n<p>Woman of Moab who married Chilion (Ru 1:1-14), son of Elimelech and Naomi. After her husband and sons died, Naomi decided to return to Judah. Both Orpah and Ruth resolved to go with Naomi, but at Naomi’s urging Orpah remained in her homeland.<\/p>\n<p><em>See also<\/em> Ruth, Book of.<\/p>","summary_ro":"ORPAH Woman of Moab who married Chilion (Ru 1:1-14), son of Elimelech and Naomi. After her husband and sons died, Naomi decided to return to Judah. Both Orpah and Ruth resolved to go with Naomi, but at Naomi’s urging Orpah remained in her homeland. See also Ruth, Book of.","summary_en":"ORPAH Woman of Moab who married Chilion (Ru 1:1-14), son of Elimelech and Naomi. After her husband and sons died, Naomi decided to return to Judah. Both Orpah and Ruth resolved to go with Naomi, but at Naomi’s urging Orpah remained in her homeland. See also Ruth, Book of.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33379,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ruth","title_en":"Book of Ruth","content_ro":"<h3>RUTH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not approved in the book of Ruth, it scarcely could have been written during the period in which Solomon began his policy of foreign marriages. Also, David’s close friendship with Moab might have prompted someone in his kingdom to write the book, thus presenting objective rationale for David’s actions (see 1 Sm 22:3-5). Consequently, the author may have been someone close to David, possibly Samuel, Nathan, or Abiathar.<\/p>\n<p>The time of the narrative is indicated by the opening statement: “In the days when the judges ruled. . . .” The dates of the judges probably comprise a period of about 300 years, beginning with the judgeship of Othniel and concluding with that of Samson, though Samuel also served as a judge. If the genealogical information is complete in Ruth 4:18-22, the events took place during the life of David’s great-grandfather and mark the birth of his grandfather. Allowing a 35-year generation span, the events would have taken place somewhere about the turn of the 11th century <span>BC<\/span>, or about 100 years before David’s birth.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The book’s purpose is closely related to its date of composition. Assuming an early date, that is, one close to David’s lifetime, its principal thrust must be the authentication of the Davidic line. The book may be considered as a justification for including the godly Moabitess in the nation of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>Driven by famine, Elimelech, with his wife, Naomi, and his two sons, Mahlon and Chilion, cross the Jordan to stay for a period of time in Moab, where there is sufficient provision. The two sons, after marrying Moabite women, die, and their father dies as well. Naomi is left a widow, with two foreign daughters-in-law.<\/p>\n\n<h5>Return to Bethlehem (1:6-22)<\/h5>\n<p>Hearing reports from Bethlehem that the famine has ended, Naomi makes preparations to return. Both of her daughters-in-law, Orpah and Ruth, accompany her for at least a portion of the journey. Probably thinking of the problems they might encounter as foreigners in Judah, Naomi strongly urges the girls to stay in their own land. Both of the young widows refuse, but Naomi presents the facts. First, she is not pregnant, so the chance of a younger brother fulfilling the levirate responsibility is not imminent. Second, she has no prospects of remarriage and consequently no prospect of further children. Then she also notes that even if the first two conditions were met immediately, the possibility of their waiting was impossible. Orpah is persuaded and kisses her mother-in-law good-bye.<\/p>\n<p>But Ruth “clung to her” (1:18). The verb, having the connotation of being glued to something, is the same verb used of marriage (Gn 2:24). Ruth demonstrated her serious intentions by making five commitments (Ru 1:16-17). In essence, Ruth renounced her former life in order to gain a life that she considered of greater value. She decided to follow the God of Israel and his laws. Ruth’s appeal to the God of Israel was more than equal to Naomi’s pleas, and the two of them returned together.<\/p>\n<p>Their arrival in Bethlehem was traumatic for Naomi. Having left Bethlehem with a husband and two sons, she returned empty. She told her friends to call her “Mara” (bitter). But she had returned at a propitious time, the beginning of the harvest season.<\/p>\n<h5>Reaping in the Fields of Boaz (2:1-23)<\/h5>\n<p>The first verse of the chapter provides the setting for the narrative that follows by introducing Boaz, a wealthy relative of Elimelech.<\/p>\n<p>In the second verse, Ruth volunteered to glean the fields by following the reapers and picking up the small amounts left behind. Gleaners were also permitted to harvest the grain in the corners of the fields—a provision for the poor contained in the law (Lv 19:9-10).<\/p>\n<p>Ruth happened to come to the field of Boaz. When he visited this field, he noticed Ruth, inquired about her, and learned her identity. His overseer reported that she had industriously worked the fields from early morning until that time. Boaz, attracted to her because of her loyalty and concern for Naomi, graciously made additional provisions for her. She was given a favored position in reaping, directly behind the main body of reapers. Further, she was to receive water that had been drawn for her by the young men—an unorthodox arrangement.<\/p>\n<p>Ruth, falling before Boaz in a gesture of great humility and respect, asked why she—as a foreigner—should receive such favor. Boaz gave two reasons: her kindness to her mother-in-law, and her spiritual insight, which led her to seek after Israel’s God, “under whose wings you have come to take refuge” (Ru 2:12, <span>nlt<\/span>).<\/p>\n<p>She was also given a place at the reapers’ table and, upon Boaz’s orders, returned to the fields, this time to reap from the unharvested grain. At the end of the day she returned home to Naomi and told her of the day’s events. Naomi informed Ruth that Boaz had the right of redemption (see discussion below). Ruth returned to his fields until the end of the harvest season.<\/p>\n<h5>Relying upon the Kinsman (3:1-18)<\/h5>\n<p>Naomi advised Ruth to approach Boaz as a <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>,<\/em> or kinsman-redeemer. The plan suggested by Naomi seems peculiar, yet some thoughts may give a certain coloring to it. (1) Naomi seems to have believed that Boaz was the nearest kinsman, being ignorant of the yet nearer one (3:12). Consequently, according to Israelite law (Dt 25:5ff.), it would be the duty of Boaz to marry Ruth to produce offspring, since her husband died. (2) The general presentation of Naomi’s character in this book is that of a God-fearing woman. It is certain that, however curious in its external form, there can be nothing counseled here that is repugnant to God’s law or shocking to a virtuous man such as Boaz. Otherwise, Naomi would have been frustrating her own purpose.<\/p>\n<p>Boaz’s response to Ruth’s actions demonstrated his gentlemanly concerns for her. He explained to her that he was not the nearest kinsman but promised that he would take care of the necessary procedures the next day. Protecting her reputation, Boaz sent her home before daylight. Naomi predicted that Boaz would settle the matter that very day.<\/p>\n<h5>Redeeming the Inheritance (4:1-22)<\/h5>\n<p>Boaz went to the place of business, the city gate. The city gate area comprised the forum where the public affairs of the city were discussed. Boaz indicated that he wished to discuss a matter of business with the nearer kinsman. Ten of the city elders acted as witnesses. The first matter at hand was to deal with the issue of property. Boaz asked this nearer kinsman if he was willing to acquire property for Naomi. This is stated in the traditional stipulation: “Your purchase of the land from Naomi also requires that you marry Ruth, the Moabite widow” (4:5, <span>nlt<\/span>). The nearer kinsman was unwilling to marry Ruth because this would inevitably cost him some financial loss, since he would have to divide his own property with any son of his born to Ruth. Thus he relinquished his rights by the custom of taking off his shoe. (The shoe was symbolic of the land rights that belonged to the inheritance.) So Boaz took the part of being the kinsman-redeemer. The marriage of Boaz and Ruth produced a son who, under Israel’s laws, was reckoned as Naomi’s child and heir.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>First, the book of Ruth traces the lineage of Ruth to David. The completion of that line is in Matthew 1 and finds its fulfillment in Jesus.<\/p>\n<p>A second teaching is the beauty of God’s grace. A foreigner, even a Moabitess, can be linked with Israel’s blessing.<\/p>\n<p>Theologically, the concept of kinsman-redeemer as a type of Messiah is clearly evident. He must be a blood relative, have the ability to purchase, be willing to buy the inheritance, and be willing to marry the widow of the deceased kinsman.<\/p>\n<p>And finally, the love that Ruth showed to Naomi provides a pattern of devotion. The women of Bethlehem told Naomi, “Your daughter-in-law . . . loves you so much and [is] better to you than seven sons!” (4:15, <span>nlt<\/span>).<\/p>","content_en":"<h3>RUTH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not approved in the book of Ruth, it scarcely could have been written during the period in which Solomon began his policy of foreign marriages. Also, David’s close friendship with Moab might have prompted someone in his kingdom to write the book, thus presenting objective rationale for David’s actions (see 1 Sm 22:3-5). Consequently, the author may have been someone close to David, possibly Samuel, Nathan, or Abiathar.<\/p>\n<p>The time of the narrative is indicated by the opening statement: “In the days when the judges ruled. . . .” The dates of the judges probably comprise a period of about 300 years, beginning with the judgeship of Othniel and concluding with that of Samson, though Samuel also served as a judge. If the genealogical information is complete in Ruth 4:18-22, the events took place during the life of David’s great-grandfather and mark the birth of his grandfather. Allowing a 35-year generation span, the events would have taken place somewhere about the turn of the 11th century <span>BC<\/span>, or about 100 years before David’s birth.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The book’s purpose is closely related to its date of composition. Assuming an early date, that is, one close to David’s lifetime, its principal thrust must be the authentication of the Davidic line. The book may be considered as a justification for including the godly Moabitess in the nation of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>Driven by famine, Elimelech, with his wife, Naomi, and his two sons, Mahlon and Chilion, cross the Jordan to stay for a period of time in Moab, where there is sufficient provision. The two sons, after marrying Moabite women, die, and their father dies as well. Naomi is left a widow, with two foreign daughters-in-law.<\/p>\n\n<h5>Return to Bethlehem (1:6-22)<\/h5>\n<p>Hearing reports from Bethlehem that the famine has ended, Naomi makes preparations to return. Both of her daughters-in-law, Orpah and Ruth, accompany her for at least a portion of the journey. Probably thinking of the problems they might encounter as foreigners in Judah, Naomi strongly urges the girls to stay in their own land. Both of the young widows refuse, but Naomi presents the facts. First, she is not pregnant, so the chance of a younger brother fulfilling the levirate responsibility is not imminent. Second, she has no prospects of remarriage and consequently no prospect of further children. Then she also notes that even if the first two conditions were met immediately, the possibility of their waiting was impossible. Orpah is persuaded and kisses her mother-in-law good-bye.<\/p>\n<p>But Ruth “clung to her” (1:18). The verb, having the connotation of being glued to something, is the same verb used of marriage (Gn 2:24). Ruth demonstrated her serious intentions by making five commitments (Ru 1:16-17). In essence, Ruth renounced her former life in order to gain a life that she considered of greater value. She decided to follow the God of Israel and his laws. Ruth’s appeal to the God of Israel was more than equal to Naomi’s pleas, and the two of them returned together.<\/p>\n<p>Their arrival in Bethlehem was traumatic for Naomi. Having left Bethlehem with a husband and two sons, she returned empty. She told her friends to call her “Mara” (bitter). But she had returned at a propitious time, the beginning of the harvest season.<\/p>\n<h5>Reaping in the Fields of Boaz (2:1-23)<\/h5>\n<p>The first verse of the chapter provides the setting for the narrative that follows by introducing Boaz, a wealthy relative of Elimelech.<\/p>\n<p>In the second verse, Ruth volunteered to glean the fields by following the reapers and picking up the small amounts left behind. Gleaners were also permitted to harvest the grain in the corners of the fields—a provision for the poor contained in the law (Lv 19:9-10).<\/p>\n<p>Ruth happened to come to the field of Boaz. When he visited this field, he noticed Ruth, inquired about her, and learned her identity. His overseer reported that she had industriously worked the fields from early morning until that time. Boaz, attracted to her because of her loyalty and concern for Naomi, graciously made additional provisions for her. She was given a favored position in reaping, directly behind the main body of reapers. Further, she was to receive water that had been drawn for her by the young men—an unorthodox arrangement.<\/p>\n<p>Ruth, falling before Boaz in a gesture of great humility and respect, asked why she—as a foreigner—should receive such favor. Boaz gave two reasons: her kindness to her mother-in-law, and her spiritual insight, which led her to seek after Israel’s God, “under whose wings you have come to take refuge” (Ru 2:12, <span>nlt<\/span>).<\/p>\n<p>She was also given a place at the reapers’ table and, upon Boaz’s orders, returned to the fields, this time to reap from the unharvested grain. At the end of the day she returned home to Naomi and told her of the day’s events. Naomi informed Ruth that Boaz had the right of redemption (see discussion below). Ruth returned to his fields until the end of the harvest season.<\/p>\n<h5>Relying upon the Kinsman (3:1-18)<\/h5>\n<p>Naomi advised Ruth to approach Boaz as a <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>,<\/em> or kinsman-redeemer. The plan suggested by Naomi seems peculiar, yet some thoughts may give a certain coloring to it. (1) Naomi seems to have believed that Boaz was the nearest kinsman, being ignorant of the yet nearer one (3:12). Consequently, according to Israelite law (Dt 25:5ff.), it would be the duty of Boaz to marry Ruth to produce offspring, since her husband died. (2) The general presentation of Naomi’s character in this book is that of a God-fearing woman. It is certain that, however curious in its external form, there can be nothing counseled here that is repugnant to God’s law or shocking to a virtuous man such as Boaz. Otherwise, Naomi would have been frustrating her own purpose.<\/p>\n<p>Boaz’s response to Ruth’s actions demonstrated his gentlemanly concerns for her. He explained to her that he was not the nearest kinsman but promised that he would take care of the necessary procedures the next day. Protecting her reputation, Boaz sent her home before daylight. Naomi predicted that Boaz would settle the matter that very day.<\/p>\n<h5>Redeeming the Inheritance (4:1-22)<\/h5>\n<p>Boaz went to the place of business, the city gate. The city gate area comprised the forum where the public affairs of the city were discussed. Boaz indicated that he wished to discuss a matter of business with the nearer kinsman. Ten of the city elders acted as witnesses. The first matter at hand was to deal with the issue of property. Boaz asked this nearer kinsman if he was willing to acquire property for Naomi. This is stated in the traditional stipulation: “Your purchase of the land from Naomi also requires that you marry Ruth, the Moabite widow” (4:5, <span>nlt<\/span>). The nearer kinsman was unwilling to marry Ruth because this would inevitably cost him some financial loss, since he would have to divide his own property with any son of his born to Ruth. Thus he relinquished his rights by the custom of taking off his shoe. (The shoe was symbolic of the land rights that belonged to the inheritance.) So Boaz took the part of being the kinsman-redeemer. The marriage of Boaz and Ruth produced a son who, under Israel’s laws, was reckoned as Naomi’s child and heir.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>First, the book of Ruth traces the lineage of Ruth to David. The completion of that line is in Matthew 1 and finds its fulfillment in Jesus.<\/p>\n<p>A second teaching is the beauty of God’s grace. A foreigner, even a Moabitess, can be linked with Israel’s blessing.<\/p>\n<p>Theologically, the concept of kinsman-redeemer as a type of Messiah is clearly evident. He must be a blood relative, have the ability to purchase, be willing to buy the inheritance, and be willing to marry the widow of the deceased kinsman.<\/p>\n<p>And finally, the love that Ruth showed to Naomi provides a pattern of devotion. The women of Bethlehem told Naomi, “Your daughter-in-law . . . loves you so much and [is] better to you than seven sons!” (4:15, <span>nlt<\/span>).<\/p>","summary_ro":"RUTH, Book of Preview • Author and Date • Purpose • Content • Message Author and Date The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not ...","summary_en":"RUTH, Book of Preview • Author and Date • Purpose • Content • Message Author and Date The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45981,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:1","title_en":"Study Note: Rut 1:1","content_ro":"<p><strong>1:1<\/strong> <em>The judges ruled<\/em> from the death of Joshua (about 1376 or 1200 <span>BC<\/span>) to the beginning of Saul’s reign as king (about 1050 <span>BC<\/span>). The events in Ruth occurred around 1100 <span>BC<\/span>. • <em>Famine<\/em> in Israel’s hill country was usually caused by drought. • <em>Bethlehem<\/em> was a small town in the hill country of northern <em>Judah<\/em>. • <em>Moab,<\/em> the land southeast of Judah, sometimes received sufficient rain when Judah did not.<\/p>","content_en":"<p><strong>1:1<\/strong> <em>The judges ruled<\/em> from the death of Joshua (about 1376 or 1200 <span>BC<\/span>) to the beginning of Saul’s reign as king (about 1050 <span>BC<\/span>). The events in Ruth occurred around 1100 <span>BC<\/span>. • <em>Famine<\/em> in Israel’s hill country was usually caused by drought. • <em>Bethlehem<\/em> was a small town in the hill country of northern <em>Judah<\/em>. • <em>Moab,<\/em> the land southeast of Judah, sometimes received sufficient rain when Judah did not.<\/p>","summary_ro":"1:1 The judges ruled from the death of Joshua (about 1376 or 1200 BC) to the beginning of Saul’s reign as king (about 1050 BC). The events in Ruth occurred around 1100 BC. • Famine in Israel’s hill country was usually caused by drought. • Bethlehem was a small town in the hill country of northern Judah. • Moab, the land southeast of Judah, sometimes received sufficient rain when Judah did not.","summary_en":"1:1 The judges ruled from the death of Joshua (about 1376 or 1200 BC) to the beginning of Saul’s reign as king (about 1050 BC). The events in Ruth occurred around 1100 BC. • Famine in Israel’s hill country was usually caused by drought. • Bethlehem was a small town in the hill country of northern Judah. • Moab, the land southeast of Judah, sometimes received sufficient rain when Judah did not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73607,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:1","title_en":"Study Note: Rut 1:1","content_ro":"<p><strong>1:1<\/strong> <em>The judges ruled<\/em> from the death of Joshua (about 1376 or 1200 <span>BC<\/span>) to the beginning of Saul’s reign as king (about 1050 <span>BC<\/span>). The events in Ruth occurred around 1100 <span>BC<\/span>. • <em>Famine<\/em> in Israel’s hill country was usually caused by drought. • <em>Bethlehem<\/em> was a small town in the hill country of northern <em>Judah<\/em>. • <em>Moab,<\/em> the land southeast of Judah, sometimes received sufficient rain when Judah did not.<\/p>","content_en":"<p><strong>1:1<\/strong> <em>The judges ruled<\/em> from the death of Joshua (about 1376 or 1200 <span>BC<\/span>) to the beginning of Saul’s reign as king (about 1050 <span>BC<\/span>). The events in Ruth occurred around 1100 <span>BC<\/span>. • <em>Famine<\/em> in Israel’s hill country was usually caused by drought. • <em>Bethlehem<\/em> was a small town in the hill country of northern <em>Judah<\/em>. • <em>Moab,<\/em> the land southeast of Judah, sometimes received sufficient rain when Judah did not.<\/p>","summary_ro":"1:1 The judges ruled from the death of Joshua (about 1376 or 1200 BC) to the beginning of Saul’s reign as king (about 1050 BC). The events in Ruth occurred around 1100 BC. • Famine in Israel’s hill country was usually caused by drought. • Bethlehem was a small town in the hill country of northern Judah. • Moab, the land southeast of Judah, sometimes received sufficient rain when Judah did not.","summary_en":"1:1 The judges ruled from the death of Joshua (about 1376 or 1200 BC) to the beginning of Saul’s reign as king (about 1050 BC). The events in Ruth occurred around 1100 BC. • Famine in Israel’s hill country was usually caused by drought. • Bethlehem was a small town in the hill country of northern Judah. • Moab, the land southeast of Judah, sometimes received sufficient rain when Judah did not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101233,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:1","title_en":"Study Note: Rut 1:1","content_ro":"<p><strong>1:1<\/strong> <em>The judges ruled<\/em> from the death of Joshua (about 1376 or 1200 <span>BC<\/span>) to the beginning of Saul’s reign as king (about 1050 <span>BC<\/span>). The events in Ruth occurred around 1100 <span>BC<\/span>. • <em>Famine<\/em> in Israel’s hill country was usually caused by drought. • <em>Bethlehem<\/em> was a small town in the hill country of northern <em>Judah<\/em>. • <em>Moab,<\/em> the land southeast of Judah, sometimes received sufficient rain when Judah did not.<\/p>","content_en":"<p><strong>1:1<\/strong> <em>The judges ruled<\/em> from the death of Joshua (about 1376 or 1200 <span>BC<\/span>) to the beginning of Saul’s reign as king (about 1050 <span>BC<\/span>). The events in Ruth occurred around 1100 <span>BC<\/span>. • <em>Famine<\/em> in Israel’s hill country was usually caused by drought. • <em>Bethlehem<\/em> was a small town in the hill country of northern <em>Judah<\/em>. • <em>Moab,<\/em> the land southeast of Judah, sometimes received sufficient rain when Judah did not.<\/p>","summary_ro":"1:1 The judges ruled from the death of Joshua (about 1376 or 1200 BC) to the beginning of Saul’s reign as king (about 1050 BC). The events in Ruth occurred around 1100 BC. • Famine in Israel’s hill country was usually caused by drought. • Bethlehem was a small town in the hill country of northern Judah. • Moab, the land southeast of Judah, sometimes received sufficient rain when Judah did not.","summary_en":"1:1 The judges ruled from the death of Joshua (about 1376 or 1200 BC) to the beginning of Saul’s reign as king (about 1050 BC). The events in Ruth occurred around 1100 BC. • Famine in Israel’s hill country was usually caused by drought. • Bethlehem was a small town in the hill country of northern Judah. • Moab, the land southeast of Judah, sometimes received sufficient rain when Judah did not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128859,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:1","title_en":"Study Note: Rut 1:1","content_ro":"<p><strong>1:1<\/strong> <em>The judges ruled<\/em> from the death of Joshua (about 1376 or 1200 <span>BC<\/span>) to the beginning of Saul’s reign as king (about 1050 <span>BC<\/span>). The events in Ruth occurred around 1100 <span>BC<\/span>. • <em>Famine<\/em> in Israel’s hill country was usually caused by drought. • <em>Bethlehem<\/em> was a small town in the hill country of northern <em>Judah<\/em>. • <em>Moab,<\/em> the land southeast of Judah, sometimes received sufficient rain when Judah did not.<\/p>","content_en":"<p><strong>1:1<\/strong> <em>The judges ruled<\/em> from the death of Joshua (about 1376 or 1200 <span>BC<\/span>) to the beginning of Saul’s reign as king (about 1050 <span>BC<\/span>). The events in Ruth occurred around 1100 <span>BC<\/span>. • <em>Famine<\/em> in Israel’s hill country was usually caused by drought. • <em>Bethlehem<\/em> was a small town in the hill country of northern <em>Judah<\/em>. • <em>Moab,<\/em> the land southeast of Judah, sometimes received sufficient rain when Judah did not.<\/p>","summary_ro":"1:1 The judges ruled from the death of Joshua (about 1376 or 1200 BC) to the beginning of Saul’s reign as king (about 1050 BC). The events in Ruth occurred around 1100 BC. • Famine in Israel’s hill country was usually caused by drought. • Bethlehem was a small town in the hill country of northern Judah. • Moab, the land southeast of Judah, sometimes received sufficient rain when Judah did not.","summary_en":"1:1 The judges ruled from the death of Joshua (about 1376 or 1200 BC) to the beginning of Saul’s reign as king (about 1050 BC). The events in Ruth occurred around 1100 BC. • Famine in Israel’s hill country was usually caused by drought. • Bethlehem was a small town in the hill country of northern Judah. • Moab, the land southeast of Judah, sometimes received sufficient rain when Judah did not.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60123,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87749,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115375,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143001,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\n<p>Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\n<p>Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\n<p>Famine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\n<p>Jesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":10601,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elimelech","title_en":"Elimelech","content_ro":"<h3>ELIMELECH<\/h3>\n<p>Man from Bethlehem who took his wife, Naomi, and his sons, Mahlon and Chilion, to sojourn in Moab because of famine in Judah (Ru 1:2-3). While in Moab, he died; then his sons also died; and Naomi decided to return to Judah. One daughter-in-law, Orpah, preferred to remain in Moab; the other, Ruth, chose to accompany Naomi. Boaz, a kinsman of Elimelech, bought Elimelech’s land and married Ruth (4:9-10). From this union came a great-grandson, David, and the royal line in which the Messiah would eventually be born. <em>See<\/em> Ruth, Book of.<\/p>","content_en":"<h3>ELIMELECH<\/h3>\n<p>Man from Bethlehem who took his wife, Naomi, and his sons, Mahlon and Chilion, to sojourn in Moab because of famine in Judah (Ru 1:2-3). While in Moab, he died; then his sons also died; and Naomi decided to return to Judah. One daughter-in-law, Orpah, preferred to remain in Moab; the other, Ruth, chose to accompany Naomi. Boaz, a kinsman of Elimelech, bought Elimelech’s land and married Ruth (4:9-10). From this union came a great-grandson, David, and the royal line in which the Messiah would eventually be born. <em>See<\/em> Ruth, Book of.<\/p>","summary_ro":"ELIMELECH Man from Bethlehem who took his wife, Naomi, and his sons, Mahlon and Chilion, to sojourn in Moab because of famine in Judah (Ru 1:2-3). While in Moab, he died; then his sons also died; and Naomi decided to return to Judah. One daughter-in-law, Orpah, preferred to remain in Moab; the other, Ruth, chose to accompany Naomi. Boaz, a kinsman of Elimelech, bought Elimelech’s land and married Ruth (4:9-10). From this union came a great-grandson, David, and the royal line in which the Mess...","summary_en":"ELIMELECH Man from Bethlehem who took his wife, Naomi, and his sons, Mahlon and Chilion, to sojourn in Moab because of famine in Judah (Ru 1:2-3). While in Moab, he died; then his sons also died; and Naomi decided to return to Judah. One daughter-in-law, Orpah, preferred to remain in Moab; the other, Ruth, chose to accompany Naomi. Boaz, a kinsman of Elimelech, bought Elimelech’s land and married Ruth (4:9-10). From this union came a great-grandson, David, and the royal line in which the Mess...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11008,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ephrath (Place)","title_en":"Ephrath (Place)","content_ro":"<h3>EPHRATH (P<span>lace<\/span>)<\/h3>\n<li>1. Town in the Judean hill country later named Bethlehem. It was on the road to Ephrath that Rachel died while giving birth to Benjamin (Gn 35:16-19). This town was the home of Naomi’s family, who identified themselves as Ephrathites (Ru 1:2). Ephrath was the dwelling place of Ruth and Boaz (Ru 4:11), the childhood home of David (1 Sm 17:12), and the announced birthplace of the Messiah (Mi 5:2).<\/li>\n<p><em>See also<\/em> Bethlehem #1.<\/p>\n<li>2. District in which the city of Kiriath-jearim was situated and where the ark of the covenant was kept (Ps 132:6).<\/li>","content_en":"<h3>EPHRATH (P<span>lace<\/span>)<\/h3>\n<li>1. Town in the Judean hill country later named Bethlehem. It was on the road to Ephrath that Rachel died while giving birth to Benjamin (Gn 35:16-19). This town was the home of Naomi’s family, who identified themselves as Ephrathites (Ru 1:2). Ephrath was the dwelling place of Ruth and Boaz (Ru 4:11), the childhood home of David (1 Sm 17:12), and the announced birthplace of the Messiah (Mi 5:2).<\/li>\n<p><em>See also<\/em> Bethlehem #1.<\/p>\n<li>2. District in which the city of Kiriath-jearim was situated and where the ark of the covenant was kept (Ps 132:6).<\/li>","summary_ro":"EPHRATH (Place) 1. Town in the Judean hill country later named Bethlehem. It was on the road to Ephrath that Rachel died while giving birth to Benjamin (Gn 35:16-19). This town was the home of Naomi’s family, who identified themselves as Ephrathites (Ru 1:2). Ephrath was the dwelling place of Ruth and Boaz (Ru 4:11), the childhood home of David (1 Sm 17:12), and the announced birthplace of the Messiah (Mi 5:2). See also Bethlehem #1. 2. District in which the city of Kiriath-jearim was situate...","summary_en":"EPHRATH (Place) 1. Town in the Judean hill country later named Bethlehem. It was on the road to Ephrath that Rachel died while giving birth to Benjamin (Gn 35:16-19). This town was the home of Naomi’s family, who identified themselves as Ephrathites (Ru 1:2). Ephrath was the dwelling place of Ruth and Boaz (Ru 4:11), the childhood home of David (1 Sm 17:12), and the announced birthplace of the Messiah (Mi 5:2). See also Bethlehem #1. 2. District in which the city of Kiriath-jearim was situate...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21702,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kilion","title_en":"Kilion","content_ro":"<h3>KILION<\/h3>\n<p>One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).<\/p>","content_en":"<h3>KILION<\/h3>\n<p>One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).<\/p>","summary_ro":"KILION One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).","summary_en":"KILION One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23972,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mahlon","title_en":"Mahlon","content_ro":"<h3>MAHLON<\/h3>\n<p>Son of Elimelech and Naomi, and Chilion’s brother. While with his family in Moab, he married Ruth, the Moabitess. He died in Moab, however, and Ruth later married Boaz (Ru 1:2, 5; 4:9-10).<\/p>","content_en":"<h3>MAHLON<\/h3>\n<p>Son of Elimelech and Naomi, and Chilion’s brother. While with his family in Moab, he married Ruth, the Moabitess. He died in Moab, however, and Ruth later married Boaz (Ru 1:2, 5; 4:9-10).<\/p>","summary_ro":"MAHLON Son of Elimelech and Naomi, and Chilion’s brother. While with his family in Moab, he married Ruth, the Moabitess. He died in Moab, however, and Ruth later married Boaz (Ru 1:2, 5; 4:9-10).","summary_en":"MAHLON Son of Elimelech and Naomi, and Chilion’s brother. While with his family in Moab, he married Ruth, the Moabitess. He died in Moab, however, and Ruth later married Boaz (Ru 1:2, 5; 4:9-10).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45982,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:2","title_en":"Study Note: Rut 1:2","content_ro":"<p><strong>1:2<\/strong> <em>Ephrathites<\/em> were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).<\/p>","content_en":"<p><strong>1:2<\/strong> <em>Ephrathites<\/em> were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).<\/p>","summary_ro":"1:2 Ephrathites were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).","summary_en":"1:2 Ephrathites were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73608,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:2","title_en":"Study Note: Rut 1:2","content_ro":"<p><strong>1:2<\/strong> <em>Ephrathites<\/em> were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).<\/p>","content_en":"<p><strong>1:2<\/strong> <em>Ephrathites<\/em> were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).<\/p>","summary_ro":"1:2 Ephrathites were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).","summary_en":"1:2 Ephrathites were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101234,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:2","title_en":"Study Note: Rut 1:2","content_ro":"<p><strong>1:2<\/strong> <em>Ephrathites<\/em> were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).<\/p>","content_en":"<p><strong>1:2<\/strong> <em>Ephrathites<\/em> were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).<\/p>","summary_ro":"1:2 Ephrathites were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).","summary_en":"1:2 Ephrathites were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128860,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:2","title_en":"Study Note: Rut 1:2","content_ro":"<p><strong>1:2<\/strong> <em>Ephrathites<\/em> were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).<\/p>","content_en":"<p><strong>1:2<\/strong> <em>Ephrathites<\/em> were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).<\/p>","summary_ro":"1:2 Ephrathites were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).","summary_en":"1:2 Ephrathites were from the clan of Ephrathah, centered in Bethlehem of Judah (see Gen 35:19; 1 Chr 4:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":26945,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naomi","title_en":"Naomi","content_ro":"<h3>NAOMI<\/h3>\n<p>Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she told them not to call her Naomi, meaning “pleasant,” but Mara, meaning “bitter,” for she said, “I went away full, but the <span>Lord<\/span> has brought me home empty” (vv 20-21, <span>nlt<\/span>). Naomi’s domestic problems were eventually resolved when Ruth married Boaz, Elimelech’s near kin (chs 2–4).<\/p>","content_en":"<h3>NAOMI<\/h3>\n<p>Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she told them not to call her Naomi, meaning “pleasant,” but Mara, meaning “bitter,” for she said, “I went away full, but the <span>Lord<\/span> has brought me home empty” (vv 20-21, <span>nlt<\/span>). Naomi’s domestic problems were eventually resolved when Ruth married Boaz, Elimelech’s near kin (chs 2–4).<\/p>","summary_ro":"NAOMI Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she t...","summary_en":"NAOMI Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she t...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":41190,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68816,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96442,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124068,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21703,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kilion","title_en":"Kilion","content_ro":"<h3>KILION<\/h3>\n<p>One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).<\/p>","content_en":"<h3>KILION<\/h3>\n<p>One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).<\/p>","summary_ro":"KILION One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).","summary_en":"KILION One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26105,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Marriage*, Mixed","title_en":"Marriage*, Mixed","content_ro":"<h3>MIXED MARRIAGE*<\/h3>\n<p>Marriages between Jews and Gentiles. Marriages to the original inhabitants of Canaan were forbidden lest Israel become idolatrous (Dt 7:1-5; cf. 2 Cor 6:14). Nevertheless, this prohibition was often neglected in the period of the judges (Jgs 3:6) and thereafter (2 Sm 11:3; 1 Kgs 11:1-8). No explicit prohibition was given against marriages with other nationalities (Nm 12:1; Dt 23:7; Ru 1:4). After the exile, marriages to Gentiles were repudiated by Ezra and Nehemiah (Ezr 9:1-4; Neh 13:23-27).<\/p>\n<p><em>See also<\/em> Marriage, Marriage Customs.<\/p>","content_en":"<h3>MIXED MARRIAGE*<\/h3>\n<p>Marriages between Jews and Gentiles. Marriages to the original inhabitants of Canaan were forbidden lest Israel become idolatrous (Dt 7:1-5; cf. 2 Cor 6:14). Nevertheless, this prohibition was often neglected in the period of the judges (Jgs 3:6) and thereafter (2 Sm 11:3; 1 Kgs 11:1-8). No explicit prohibition was given against marriages with other nationalities (Nm 12:1; Dt 23:7; Ru 1:4). After the exile, marriages to Gentiles were repudiated by Ezra and Nehemiah (Ezr 9:1-4; Neh 13:23-27).<\/p>\n<p><em>See also<\/em> Marriage, Marriage Customs.<\/p>","summary_ro":"MIXED MARRIAGE* Marriages between Jews and Gentiles. Marriages to the original inhabitants of Canaan were forbidden lest Israel become idolatrous (Dt 7:1-5; cf. 2 Cor 6:14). Nevertheless, this prohibition was often neglected in the period of the judges (Jgs 3:6) and thereafter (2 Sm 11:3; 1 Kgs 11:1-8). No explicit prohibition was given against marriages with other nationalities (Nm 12:1; Dt 23:7; Ru 1:4). After the exile, marriages to Gentiles were repudiated by Ezra and Nehemiah (Ezr 9:1-4;...","summary_en":"MIXED MARRIAGE* Marriages between Jews and Gentiles. Marriages to the original inhabitants of Canaan were forbidden lest Israel become idolatrous (Dt 7:1-5; cf. 2 Cor 6:14). Nevertheless, this prohibition was often neglected in the period of the judges (Jgs 3:6) and thereafter (2 Sm 11:3; 1 Kgs 11:1-8). No explicit prohibition was given against marriages with other nationalities (Nm 12:1; Dt 23:7; Ru 1:4). After the exile, marriages to Gentiles were repudiated by Ezra and Nehemiah (Ezr 9:1-4;...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33373,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ruth (Person)","title_en":"Ruth (Person)","content_ro":"<h3>RUTH (P<span>erson<\/span>)<\/h3>\n<p>Moabitess and the widow of Mahlon, the son of Naomi and Elimelech, who were Ephrathites from Bethlehem living in Moab because of a severe famine in Judah. After the death of Elimelech and Naomi’s two sons, Naomi returned to Bethlehem with her daughter-in-law Ruth during the time of the barley harvest (Ru 1:4-22). While gleaning in the barley fields of Boaz, Ruth found favor in his eyes (2:2-22). She later married Boaz, when he, serving as nearest kin to the childless Naomi, purchased Naomi’s estate to keep it within the family (4:5-13). Ruth is mentioned in Matthew’s genealogy of Christ as the mother of Obed and the great-grandmother of David (Mt 1:5).<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ; Ruth, Book of.<\/p>","content_en":"<h3>RUTH (P<span>erson<\/span>)<\/h3>\n<p>Moabitess and the widow of Mahlon, the son of Naomi and Elimelech, who were Ephrathites from Bethlehem living in Moab because of a severe famine in Judah. After the death of Elimelech and Naomi’s two sons, Naomi returned to Bethlehem with her daughter-in-law Ruth during the time of the barley harvest (Ru 1:4-22). While gleaning in the barley fields of Boaz, Ruth found favor in his eyes (2:2-22). She later married Boaz, when he, serving as nearest kin to the childless Naomi, purchased Naomi’s estate to keep it within the family (4:5-13). Ruth is mentioned in Matthew’s genealogy of Christ as the mother of Obed and the great-grandmother of David (Mt 1:5).<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ; Ruth, Book of.<\/p>","summary_ro":"RUTH (Person) Moabitess and the widow of Mahlon, the son of Naomi and Elimelech, who were Ephrathites from Bethlehem living in Moab because of a severe famine in Judah. After the death of Elimelech and Naomi’s two sons, Naomi returned to Bethlehem with her daughter-in-law Ruth during the time of the barley harvest (Ru 1:4-22). While gleaning in the barley fields of Boaz, Ruth found favor in his eyes (2:2-22). She later married Boaz, when he, serving as nearest kin to the childless Naomi, purc...","summary_en":"RUTH (Person) Moabitess and the widow of Mahlon, the son of Naomi and Elimelech, who were Ephrathites from Bethlehem living in Moab because of a severe famine in Judah. After the death of Elimelech and Naomi’s two sons, Naomi returned to Bethlehem with her daughter-in-law Ruth during the time of the barley harvest (Ru 1:4-22). While gleaning in the barley fields of Boaz, Ruth found favor in his eyes (2:2-22). She later married Boaz, when he, serving as nearest kin to the childless Naomi, purc...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45983,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:4","title_en":"Study Note: Rut 1:4","content_ro":"<p><strong>1:4<\/strong> Kilion <em>married . . . Orpah<\/em>; Mahlon married <em>Ruth<\/em> (see 4:10).<\/p>","content_en":"<p><strong>1:4<\/strong> Kilion <em>married . . . Orpah<\/em>; Mahlon married <em>Ruth<\/em> (see 4:10).<\/p>","summary_ro":"1:4 Kilion married . . . Orpah; Mahlon married Ruth (see 4:10).","summary_en":"1:4 Kilion married . . . Orpah; Mahlon married Ruth (see 4:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73609,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:4","title_en":"Study Note: Rut 1:4","content_ro":"<p><strong>1:4<\/strong> Kilion <em>married . . . Orpah<\/em>; Mahlon married <em>Ruth<\/em> (see 4:10).<\/p>","content_en":"<p><strong>1:4<\/strong> Kilion <em>married . . . Orpah<\/em>; Mahlon married <em>Ruth<\/em> (see 4:10).<\/p>","summary_ro":"1:4 Kilion married . . . Orpah; Mahlon married Ruth (see 4:10).","summary_en":"1:4 Kilion married . . . Orpah; Mahlon married Ruth (see 4:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101235,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:4","title_en":"Study Note: Rut 1:4","content_ro":"<p><strong>1:4<\/strong> Kilion <em>married . . . Orpah<\/em>; Mahlon married <em>Ruth<\/em> (see 4:10).<\/p>","content_en":"<p><strong>1:4<\/strong> Kilion <em>married . . . Orpah<\/em>; Mahlon married <em>Ruth<\/em> (see 4:10).<\/p>","summary_ro":"1:4 Kilion married . . . Orpah; Mahlon married Ruth (see 4:10).","summary_en":"1:4 Kilion married . . . Orpah; Mahlon married Ruth (see 4:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128861,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:4","title_en":"Study Note: Rut 1:4","content_ro":"<p><strong>1:4<\/strong> Kilion <em>married . . . Orpah<\/em>; Mahlon married <em>Ruth<\/em> (see 4:10).<\/p>","content_en":"<p><strong>1:4<\/strong> Kilion <em>married . . . Orpah<\/em>; Mahlon married <em>Ruth<\/em> (see 4:10).<\/p>","summary_ro":"1:4 Kilion married . . . Orpah; Mahlon married Ruth (see 4:10).","summary_en":"1:4 Kilion married . . . Orpah; Mahlon married Ruth (see 4:10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":21704,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kilion","title_en":"Kilion","content_ro":"<h3>KILION<\/h3>\n<p>One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).<\/p>","content_en":"<h3>KILION<\/h3>\n<p>One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).<\/p>","summary_ro":"KILION One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).","summary_en":"KILION One of the two sons of Elimelech and Naomi (Ru 1:2). He married a Moabite girl named Orpah (v 4) and eventually died in Moab (v 5).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45984,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:5","title_en":"Study Note: Rut 1:5","content_ro":"<p><strong>1:5<\/strong> <em>This left Naomi alone<\/em> (literally <em>the woman was bereft<\/em>): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.<\/p>","content_en":"<p><strong>1:5<\/strong> <em>This left Naomi alone<\/em> (literally <em>the woman was bereft<\/em>): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.<\/p>","summary_ro":"1:5 This left Naomi alone (literally the woman was bereft): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.","summary_en":"1:5 This left Naomi alone (literally the woman was bereft): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73610,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:5","title_en":"Study Note: Rut 1:5","content_ro":"<p><strong>1:5<\/strong> <em>This left Naomi alone<\/em> (literally <em>the woman was bereft<\/em>): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.<\/p>","content_en":"<p><strong>1:5<\/strong> <em>This left Naomi alone<\/em> (literally <em>the woman was bereft<\/em>): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.<\/p>","summary_ro":"1:5 This left Naomi alone (literally the woman was bereft): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.","summary_en":"1:5 This left Naomi alone (literally the woman was bereft): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101236,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:5","title_en":"Study Note: Rut 1:5","content_ro":"<p><strong>1:5<\/strong> <em>This left Naomi alone<\/em> (literally <em>the woman was bereft<\/em>): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.<\/p>","content_en":"<p><strong>1:5<\/strong> <em>This left Naomi alone<\/em> (literally <em>the woman was bereft<\/em>): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.<\/p>","summary_ro":"1:5 This left Naomi alone (literally the woman was bereft): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.","summary_en":"1:5 This left Naomi alone (literally the woman was bereft): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128862,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:5","title_en":"Study Note: Rut 1:5","content_ro":"<p><strong>1:5<\/strong> <em>This left Naomi alone<\/em> (literally <em>the woman was bereft<\/em>): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.<\/p>","content_en":"<p><strong>1:5<\/strong> <em>This left Naomi alone<\/em> (literally <em>the woman was bereft<\/em>): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.<\/p>","summary_ro":"1:5 This left Naomi alone (literally the woman was bereft): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.","summary_en":"1:5 This left Naomi alone (literally the woman was bereft): Naomi suffered devastating emotional losses. She was also without economic support, and with the loss of heirs, she had no hope for the future of her family.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":33380,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ruth","title_en":"Book of Ruth","content_ro":"<h3>RUTH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not approved in the book of Ruth, it scarcely could have been written during the period in which Solomon began his policy of foreign marriages. Also, David’s close friendship with Moab might have prompted someone in his kingdom to write the book, thus presenting objective rationale for David’s actions (see 1 Sm 22:3-5). Consequently, the author may have been someone close to David, possibly Samuel, Nathan, or Abiathar.<\/p>\n<p>The time of the narrative is indicated by the opening statement: “In the days when the judges ruled. . . .” The dates of the judges probably comprise a period of about 300 years, beginning with the judgeship of Othniel and concluding with that of Samson, though Samuel also served as a judge. If the genealogical information is complete in Ruth 4:18-22, the events took place during the life of David’s great-grandfather and mark the birth of his grandfather. Allowing a 35-year generation span, the events would have taken place somewhere about the turn of the 11th century <span>BC<\/span>, or about 100 years before David’s birth.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The book’s purpose is closely related to its date of composition. Assuming an early date, that is, one close to David’s lifetime, its principal thrust must be the authentication of the Davidic line. The book may be considered as a justification for including the godly Moabitess in the nation of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>Driven by famine, Elimelech, with his wife, Naomi, and his two sons, Mahlon and Chilion, cross the Jordan to stay for a period of time in Moab, where there is sufficient provision. The two sons, after marrying Moabite women, die, and their father dies as well. Naomi is left a widow, with two foreign daughters-in-law.<\/p>\n\n<h5>Return to Bethlehem (1:6-22)<\/h5>\n<p>Hearing reports from Bethlehem that the famine has ended, Naomi makes preparations to return. Both of her daughters-in-law, Orpah and Ruth, accompany her for at least a portion of the journey. Probably thinking of the problems they might encounter as foreigners in Judah, Naomi strongly urges the girls to stay in their own land. Both of the young widows refuse, but Naomi presents the facts. First, she is not pregnant, so the chance of a younger brother fulfilling the levirate responsibility is not imminent. Second, she has no prospects of remarriage and consequently no prospect of further children. Then she also notes that even if the first two conditions were met immediately, the possibility of their waiting was impossible. Orpah is persuaded and kisses her mother-in-law good-bye.<\/p>\n<p>But Ruth “clung to her” (1:18). The verb, having the connotation of being glued to something, is the same verb used of marriage (Gn 2:24). Ruth demonstrated her serious intentions by making five commitments (Ru 1:16-17). In essence, Ruth renounced her former life in order to gain a life that she considered of greater value. She decided to follow the God of Israel and his laws. Ruth’s appeal to the God of Israel was more than equal to Naomi’s pleas, and the two of them returned together.<\/p>\n<p>Their arrival in Bethlehem was traumatic for Naomi. Having left Bethlehem with a husband and two sons, she returned empty. She told her friends to call her “Mara” (bitter). But she had returned at a propitious time, the beginning of the harvest season.<\/p>\n<h5>Reaping in the Fields of Boaz (2:1-23)<\/h5>\n<p>The first verse of the chapter provides the setting for the narrative that follows by introducing Boaz, a wealthy relative of Elimelech.<\/p>\n<p>In the second verse, Ruth volunteered to glean the fields by following the reapers and picking up the small amounts left behind. Gleaners were also permitted to harvest the grain in the corners of the fields—a provision for the poor contained in the law (Lv 19:9-10).<\/p>\n<p>Ruth happened to come to the field of Boaz. When he visited this field, he noticed Ruth, inquired about her, and learned her identity. His overseer reported that she had industriously worked the fields from early morning until that time. Boaz, attracted to her because of her loyalty and concern for Naomi, graciously made additional provisions for her. She was given a favored position in reaping, directly behind the main body of reapers. Further, she was to receive water that had been drawn for her by the young men—an unorthodox arrangement.<\/p>\n<p>Ruth, falling before Boaz in a gesture of great humility and respect, asked why she—as a foreigner—should receive such favor. Boaz gave two reasons: her kindness to her mother-in-law, and her spiritual insight, which led her to seek after Israel’s God, “under whose wings you have come to take refuge” (Ru 2:12, <span>nlt<\/span>).<\/p>\n<p>She was also given a place at the reapers’ table and, upon Boaz’s orders, returned to the fields, this time to reap from the unharvested grain. At the end of the day she returned home to Naomi and told her of the day’s events. Naomi informed Ruth that Boaz had the right of redemption (see discussion below). Ruth returned to his fields until the end of the harvest season.<\/p>\n<h5>Relying upon the Kinsman (3:1-18)<\/h5>\n<p>Naomi advised Ruth to approach Boaz as a <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>,<\/em> or kinsman-redeemer. The plan suggested by Naomi seems peculiar, yet some thoughts may give a certain coloring to it. (1) Naomi seems to have believed that Boaz was the nearest kinsman, being ignorant of the yet nearer one (3:12). Consequently, according to Israelite law (Dt 25:5ff.), it would be the duty of Boaz to marry Ruth to produce offspring, since her husband died. (2) The general presentation of Naomi’s character in this book is that of a God-fearing woman. It is certain that, however curious in its external form, there can be nothing counseled here that is repugnant to God’s law or shocking to a virtuous man such as Boaz. Otherwise, Naomi would have been frustrating her own purpose.<\/p>\n<p>Boaz’s response to Ruth’s actions demonstrated his gentlemanly concerns for her. He explained to her that he was not the nearest kinsman but promised that he would take care of the necessary procedures the next day. Protecting her reputation, Boaz sent her home before daylight. Naomi predicted that Boaz would settle the matter that very day.<\/p>\n<h5>Redeeming the Inheritance (4:1-22)<\/h5>\n<p>Boaz went to the place of business, the city gate. The city gate area comprised the forum where the public affairs of the city were discussed. Boaz indicated that he wished to discuss a matter of business with the nearer kinsman. Ten of the city elders acted as witnesses. The first matter at hand was to deal with the issue of property. Boaz asked this nearer kinsman if he was willing to acquire property for Naomi. This is stated in the traditional stipulation: “Your purchase of the land from Naomi also requires that you marry Ruth, the Moabite widow” (4:5, <span>nlt<\/span>). The nearer kinsman was unwilling to marry Ruth because this would inevitably cost him some financial loss, since he would have to divide his own property with any son of his born to Ruth. Thus he relinquished his rights by the custom of taking off his shoe. (The shoe was symbolic of the land rights that belonged to the inheritance.) So Boaz took the part of being the kinsman-redeemer. The marriage of Boaz and Ruth produced a son who, under Israel’s laws, was reckoned as Naomi’s child and heir.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>First, the book of Ruth traces the lineage of Ruth to David. The completion of that line is in Matthew 1 and finds its fulfillment in Jesus.<\/p>\n<p>A second teaching is the beauty of God’s grace. A foreigner, even a Moabitess, can be linked with Israel’s blessing.<\/p>\n<p>Theologically, the concept of kinsman-redeemer as a type of Messiah is clearly evident. He must be a blood relative, have the ability to purchase, be willing to buy the inheritance, and be willing to marry the widow of the deceased kinsman.<\/p>\n<p>And finally, the love that Ruth showed to Naomi provides a pattern of devotion. The women of Bethlehem told Naomi, “Your daughter-in-law . . . loves you so much and [is] better to you than seven sons!” (4:15, <span>nlt<\/span>).<\/p>","content_en":"<h3>RUTH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not approved in the book of Ruth, it scarcely could have been written during the period in which Solomon began his policy of foreign marriages. Also, David’s close friendship with Moab might have prompted someone in his kingdom to write the book, thus presenting objective rationale for David’s actions (see 1 Sm 22:3-5). Consequently, the author may have been someone close to David, possibly Samuel, Nathan, or Abiathar.<\/p>\n<p>The time of the narrative is indicated by the opening statement: “In the days when the judges ruled. . . .” The dates of the judges probably comprise a period of about 300 years, beginning with the judgeship of Othniel and concluding with that of Samson, though Samuel also served as a judge. If the genealogical information is complete in Ruth 4:18-22, the events took place during the life of David’s great-grandfather and mark the birth of his grandfather. Allowing a 35-year generation span, the events would have taken place somewhere about the turn of the 11th century <span>BC<\/span>, or about 100 years before David’s birth.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The book’s purpose is closely related to its date of composition. Assuming an early date, that is, one close to David’s lifetime, its principal thrust must be the authentication of the Davidic line. The book may be considered as a justification for including the godly Moabitess in the nation of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>Driven by famine, Elimelech, with his wife, Naomi, and his two sons, Mahlon and Chilion, cross the Jordan to stay for a period of time in Moab, where there is sufficient provision. The two sons, after marrying Moabite women, die, and their father dies as well. Naomi is left a widow, with two foreign daughters-in-law.<\/p>\n\n<h5>Return to Bethlehem (1:6-22)<\/h5>\n<p>Hearing reports from Bethlehem that the famine has ended, Naomi makes preparations to return. Both of her daughters-in-law, Orpah and Ruth, accompany her for at least a portion of the journey. Probably thinking of the problems they might encounter as foreigners in Judah, Naomi strongly urges the girls to stay in their own land. Both of the young widows refuse, but Naomi presents the facts. First, she is not pregnant, so the chance of a younger brother fulfilling the levirate responsibility is not imminent. Second, she has no prospects of remarriage and consequently no prospect of further children. Then she also notes that even if the first two conditions were met immediately, the possibility of their waiting was impossible. Orpah is persuaded and kisses her mother-in-law good-bye.<\/p>\n<p>But Ruth “clung to her” (1:18). The verb, having the connotation of being glued to something, is the same verb used of marriage (Gn 2:24). Ruth demonstrated her serious intentions by making five commitments (Ru 1:16-17). In essence, Ruth renounced her former life in order to gain a life that she considered of greater value. She decided to follow the God of Israel and his laws. Ruth’s appeal to the God of Israel was more than equal to Naomi’s pleas, and the two of them returned together.<\/p>\n<p>Their arrival in Bethlehem was traumatic for Naomi. Having left Bethlehem with a husband and two sons, she returned empty. She told her friends to call her “Mara” (bitter). But she had returned at a propitious time, the beginning of the harvest season.<\/p>\n<h5>Reaping in the Fields of Boaz (2:1-23)<\/h5>\n<p>The first verse of the chapter provides the setting for the narrative that follows by introducing Boaz, a wealthy relative of Elimelech.<\/p>\n<p>In the second verse, Ruth volunteered to glean the fields by following the reapers and picking up the small amounts left behind. Gleaners were also permitted to harvest the grain in the corners of the fields—a provision for the poor contained in the law (Lv 19:9-10).<\/p>\n<p>Ruth happened to come to the field of Boaz. When he visited this field, he noticed Ruth, inquired about her, and learned her identity. His overseer reported that she had industriously worked the fields from early morning until that time. Boaz, attracted to her because of her loyalty and concern for Naomi, graciously made additional provisions for her. She was given a favored position in reaping, directly behind the main body of reapers. Further, she was to receive water that had been drawn for her by the young men—an unorthodox arrangement.<\/p>\n<p>Ruth, falling before Boaz in a gesture of great humility and respect, asked why she—as a foreigner—should receive such favor. Boaz gave two reasons: her kindness to her mother-in-law, and her spiritual insight, which led her to seek after Israel’s God, “under whose wings you have come to take refuge” (Ru 2:12, <span>nlt<\/span>).<\/p>\n<p>She was also given a place at the reapers’ table and, upon Boaz’s orders, returned to the fields, this time to reap from the unharvested grain. At the end of the day she returned home to Naomi and told her of the day’s events. Naomi informed Ruth that Boaz had the right of redemption (see discussion below). Ruth returned to his fields until the end of the harvest season.<\/p>\n<h5>Relying upon the Kinsman (3:1-18)<\/h5>\n<p>Naomi advised Ruth to approach Boaz as a <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>,<\/em> or kinsman-redeemer. The plan suggested by Naomi seems peculiar, yet some thoughts may give a certain coloring to it. (1) Naomi seems to have believed that Boaz was the nearest kinsman, being ignorant of the yet nearer one (3:12). Consequently, according to Israelite law (Dt 25:5ff.), it would be the duty of Boaz to marry Ruth to produce offspring, since her husband died. (2) The general presentation of Naomi’s character in this book is that of a God-fearing woman. It is certain that, however curious in its external form, there can be nothing counseled here that is repugnant to God’s law or shocking to a virtuous man such as Boaz. Otherwise, Naomi would have been frustrating her own purpose.<\/p>\n<p>Boaz’s response to Ruth’s actions demonstrated his gentlemanly concerns for her. He explained to her that he was not the nearest kinsman but promised that he would take care of the necessary procedures the next day. Protecting her reputation, Boaz sent her home before daylight. Naomi predicted that Boaz would settle the matter that very day.<\/p>\n<h5>Redeeming the Inheritance (4:1-22)<\/h5>\n<p>Boaz went to the place of business, the city gate. The city gate area comprised the forum where the public affairs of the city were discussed. Boaz indicated that he wished to discuss a matter of business with the nearer kinsman. Ten of the city elders acted as witnesses. The first matter at hand was to deal with the issue of property. Boaz asked this nearer kinsman if he was willing to acquire property for Naomi. This is stated in the traditional stipulation: “Your purchase of the land from Naomi also requires that you marry Ruth, the Moabite widow” (4:5, <span>nlt<\/span>). The nearer kinsman was unwilling to marry Ruth because this would inevitably cost him some financial loss, since he would have to divide his own property with any son of his born to Ruth. Thus he relinquished his rights by the custom of taking off his shoe. (The shoe was symbolic of the land rights that belonged to the inheritance.) So Boaz took the part of being the kinsman-redeemer. The marriage of Boaz and Ruth produced a son who, under Israel’s laws, was reckoned as Naomi’s child and heir.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>First, the book of Ruth traces the lineage of Ruth to David. The completion of that line is in Matthew 1 and finds its fulfillment in Jesus.<\/p>\n<p>A second teaching is the beauty of God’s grace. A foreigner, even a Moabitess, can be linked with Israel’s blessing.<\/p>\n<p>Theologically, the concept of kinsman-redeemer as a type of Messiah is clearly evident. He must be a blood relative, have the ability to purchase, be willing to buy the inheritance, and be willing to marry the widow of the deceased kinsman.<\/p>\n<p>And finally, the love that Ruth showed to Naomi provides a pattern of devotion. The women of Bethlehem told Naomi, “Your daughter-in-law . . . loves you so much and [is] better to you than seven sons!” (4:15, <span>nlt<\/span>).<\/p>","summary_ro":"RUTH, Book of Preview • Author and Date • Purpose • Content • Message Author and Date The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not ...","summary_en":"RUTH, Book of Preview • Author and Date • Purpose • Content • Message Author and Date The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45985,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:6","title_en":"Study Note: Rut 1:6","content_ro":"<p><strong>1:6<\/strong> <em>giving:<\/em> This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an <em>inclusio,<\/em> literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.<\/p>","content_en":"<p><strong>1:6<\/strong> <em>giving:<\/em> This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an <em>inclusio,<\/em> literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.<\/p>","summary_ro":"1:6 giving: This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an inclusio, literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.","summary_en":"1:6 giving: This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an inclusio, literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73611,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:6","title_en":"Study Note: Rut 1:6","content_ro":"<p><strong>1:6<\/strong> <em>giving:<\/em> This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an <em>inclusio,<\/em> literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.<\/p>","content_en":"<p><strong>1:6<\/strong> <em>giving:<\/em> This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an <em>inclusio,<\/em> literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.<\/p>","summary_ro":"1:6 giving: This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an inclusio, literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.","summary_en":"1:6 giving: This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an inclusio, literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101237,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:6","title_en":"Study Note: Rut 1:6","content_ro":"<p><strong>1:6<\/strong> <em>giving:<\/em> This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an <em>inclusio,<\/em> literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.<\/p>","content_en":"<p><strong>1:6<\/strong> <em>giving:<\/em> This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an <em>inclusio,<\/em> literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.<\/p>","summary_ro":"1:6 giving: This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an inclusio, literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.","summary_en":"1:6 giving: This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an inclusio, literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128863,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:6","title_en":"Study Note: Rut 1:6","content_ro":"<p><strong>1:6<\/strong> <em>giving:<\/em> This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an <em>inclusio,<\/em> literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.<\/p>","content_en":"<p><strong>1:6<\/strong> <em>giving:<\/em> This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an <em>inclusio,<\/em> literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.<\/p>","summary_ro":"1:6 giving: This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an inclusio, literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.","summary_en":"1:6 giving: This same Hebrew verb is used in 4:13 (“enabled”). These two notices of God’s acts enclose the story between similar phrases (an inclusio, literary “bookends”). God gives good things, such as food and children, and he works providentially behind the scenes in the ordinary course of things.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":11956,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Family Life and Relations","title_en":"Family Life and Relations","content_ro":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","content_en":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","summary_ro":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","summary_en":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26946,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naomi","title_en":"Naomi","content_ro":"<h3>NAOMI<\/h3>\n<p>Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she told them not to call her Naomi, meaning “pleasant,” but Mara, meaning “bitter,” for she said, “I went away full, but the <span>Lord<\/span> has brought me home empty” (vv 20-21, <span>nlt<\/span>). Naomi’s domestic problems were eventually resolved when Ruth married Boaz, Elimelech’s near kin (chs 2–4).<\/p>","content_en":"<h3>NAOMI<\/h3>\n<p>Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she told them not to call her Naomi, meaning “pleasant,” but Mara, meaning “bitter,” for she said, “I went away full, but the <span>Lord<\/span> has brought me home empty” (vv 20-21, <span>nlt<\/span>). Naomi’s domestic problems were eventually resolved when Ruth married Boaz, Elimelech’s near kin (chs 2–4).<\/p>","summary_ro":"NAOMI Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she t...","summary_en":"NAOMI Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she t...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45986,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:8","title_en":"Study Note: Rut 1:8","content_ro":"<p><strong>1:8<\/strong> <em>But on the way:<\/em> They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their <em>mothers’ homes<\/em>.<\/p>","content_en":"<p><strong>1:8<\/strong> <em>But on the way:<\/em> They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their <em>mothers’ homes<\/em>.<\/p>","summary_ro":"1:8 But on the way: They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their mothers’ homes.","summary_en":"1:8 But on the way: They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their mothers’ homes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73612,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:8","title_en":"Study Note: Rut 1:8","content_ro":"<p><strong>1:8<\/strong> <em>But on the way:<\/em> They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their <em>mothers’ homes<\/em>.<\/p>","content_en":"<p><strong>1:8<\/strong> <em>But on the way:<\/em> They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their <em>mothers’ homes<\/em>.<\/p>","summary_ro":"1:8 But on the way: They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their mothers’ homes.","summary_en":"1:8 But on the way: They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their mothers’ homes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101238,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:8","title_en":"Study Note: Rut 1:8","content_ro":"<p><strong>1:8<\/strong> <em>But on the way:<\/em> They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their <em>mothers’ homes<\/em>.<\/p>","content_en":"<p><strong>1:8<\/strong> <em>But on the way:<\/em> They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their <em>mothers’ homes<\/em>.<\/p>","summary_ro":"1:8 But on the way: They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their mothers’ homes.","summary_en":"1:8 But on the way: They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their mothers’ homes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128864,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:8","title_en":"Study Note: Rut 1:8","content_ro":"<p><strong>1:8<\/strong> <em>But on the way:<\/em> They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their <em>mothers’ homes<\/em>.<\/p>","content_en":"<p><strong>1:8<\/strong> <em>But on the way:<\/em> They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their <em>mothers’ homes<\/em>.<\/p>","summary_ro":"1:8 But on the way: They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their mothers’ homes.","summary_en":"1:8 But on the way: They had probably gone only a short distance when Naomi released Ruth and Orpah to return to their mothers’ homes.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":45987,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:9","title_en":"Study Note: Rut 1:9","content_ro":"<p><strong>1:9<\/strong> Naomi here speaks the first of the book’s several blessings.<\/p>","content_en":"<p><strong>1:9<\/strong> Naomi here speaks the first of the book’s several blessings.<\/p>","summary_ro":"1:9 Naomi here speaks the first of the book’s several blessings.","summary_en":"1:9 Naomi here speaks the first of the book’s several blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73613,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:9","title_en":"Study Note: Rut 1:9","content_ro":"<p><strong>1:9<\/strong> Naomi here speaks the first of the book’s several blessings.<\/p>","content_en":"<p><strong>1:9<\/strong> Naomi here speaks the first of the book’s several blessings.<\/p>","summary_ro":"1:9 Naomi here speaks the first of the book’s several blessings.","summary_en":"1:9 Naomi here speaks the first of the book’s several blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101239,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:9","title_en":"Study Note: Rut 1:9","content_ro":"<p><strong>1:9<\/strong> Naomi here speaks the first of the book’s several blessings.<\/p>","content_en":"<p><strong>1:9<\/strong> Naomi here speaks the first of the book’s several blessings.<\/p>","summary_ro":"1:9 Naomi here speaks the first of the book’s several blessings.","summary_en":"1:9 Naomi here speaks the first of the book’s several blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128865,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:9","title_en":"Study Note: Rut 1:9","content_ro":"<p><strong>1:9<\/strong> Naomi here speaks the first of the book’s several blessings.<\/p>","content_en":"<p><strong>1:9<\/strong> Naomi here speaks the first of the book’s several blessings.<\/p>","summary_ro":"1:9 Naomi here speaks the first of the book’s several blessings.","summary_en":"1:9 Naomi here speaks the first of the book’s several blessings.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":45988,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:14","title_en":"Study Note: Rut 1:14","content_ro":"<p><strong>1:14<\/strong> <em>Ruth clung tightly to Naomi:<\/em> The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).<\/p>","content_en":"<p><strong>1:14<\/strong> <em>Ruth clung tightly to Naomi:<\/em> The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).<\/p>","summary_ro":"1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).","summary_en":"1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73614,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:14","title_en":"Study Note: Rut 1:14","content_ro":"<p><strong>1:14<\/strong> <em>Ruth clung tightly to Naomi:<\/em> The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).<\/p>","content_en":"<p><strong>1:14<\/strong> <em>Ruth clung tightly to Naomi:<\/em> The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).<\/p>","summary_ro":"1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).","summary_en":"1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101240,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:14","title_en":"Study Note: Rut 1:14","content_ro":"<p><strong>1:14<\/strong> <em>Ruth clung tightly to Naomi:<\/em> The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).<\/p>","content_en":"<p><strong>1:14<\/strong> <em>Ruth clung tightly to Naomi:<\/em> The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).<\/p>","summary_ro":"1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).","summary_en":"1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128866,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:14","title_en":"Study Note: Rut 1:14","content_ro":"<p><strong>1:14<\/strong> <em>Ruth clung tightly to Naomi:<\/em> The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).<\/p>","content_en":"<p><strong>1:14<\/strong> <em>Ruth clung tightly to Naomi:<\/em> The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).<\/p>","summary_ro":"1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).","summary_en":"1:14 Ruth clung tightly to Naomi: The Hebrew verb used here emphasizes the strength of Ruth’s love for her mother-in-law; it is the same word used to describe a man being “joined to” his wife (Gen 2:24) and to describe a person staying faithful to the Lord (Deut 4:4; 10:20; Josh 22:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":45989,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:15","title_en":"Study Note: Rut 1:15","content_ro":"<p><strong>1:15<\/strong> <em>to her gods:<\/em> Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.<\/p>","content_en":"<p><strong>1:15<\/strong> <em>to her gods:<\/em> Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.<\/p>","summary_ro":"1:15 to her gods: Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.","summary_en":"1:15 to her gods: Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73615,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:15","title_en":"Study Note: Rut 1:15","content_ro":"<p><strong>1:15<\/strong> <em>to her gods:<\/em> Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.<\/p>","content_en":"<p><strong>1:15<\/strong> <em>to her gods:<\/em> Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.<\/p>","summary_ro":"1:15 to her gods: Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.","summary_en":"1:15 to her gods: Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101241,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:15","title_en":"Study Note: Rut 1:15","content_ro":"<p><strong>1:15<\/strong> <em>to her gods:<\/em> Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.<\/p>","content_en":"<p><strong>1:15<\/strong> <em>to her gods:<\/em> Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.<\/p>","summary_ro":"1:15 to her gods: Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.","summary_en":"1:15 to her gods: Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128867,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:15","title_en":"Study Note: Rut 1:15","content_ro":"<p><strong>1:15<\/strong> <em>to her gods:<\/em> Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.<\/p>","content_en":"<p><strong>1:15<\/strong> <em>to her gods:<\/em> Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.<\/p>","summary_ro":"1:15 to her gods: Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.","summary_en":"1:15 to her gods: Every nation believed in its own territorial god. Naomi assumed that Ruth would continue to worship Moabite gods.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":41183,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68809,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96435,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124061,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ruth","title_en":"Ruth","content_ro":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","content_en":"<h3>Ruth<\/h3>\n<p>The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily.<\/p>\n<p>Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, leaving behind three widows—Ruth, her mother-in-law Naomi, and her sister-in-law Orpah. When Naomi decided to return to her hometown of Bethlehem, Ruth cast her lot with her mother-in-law. Ruth’s declaration of love, loyalty, and faith in the Lord (Naomi’s God) has few equals (Ruth 1:16-17).<\/p>\n<p>As Naomi had expected, the situation in Bethlehem was difficult for her and her daughter-in-law. Ruth, by her own initiative, undertook solving the problem of food for herself and Naomi through the hard and risky task of gleaning in the grain fields (2:2). She acted with modesty, grace, and courtesy, but also with determination, focus, and endurance.<\/p>\n<p>With Naomi’s encouragement, Ruth then took the initiative in asking Boaz, the wealthy landowner who was supporting Ruth’s gleaning, to act as the family redeemer (3:1-9), which would include marriage. In doing this, Ruth was exercising great “family loyalty” (3:10); Ruth’s generous and diligent care for Naomi is a major theme throughout this little book. Boaz responded to Ruth’s proposal by calling her a “virtuous woman” (3:11), and she certainly embodied the characteristics of a virtuous and capable wife (cp. Prov 31:10-31, which uses the same Hebrew phrase and is placed immediately before Ruth in the Hebrew Bible).<\/p>\n<p>Boaz settled the legal matters and then married Ruth. The book ends by announcing the birth of a baby boy, Obed. With this ending we see an important purpose of the book of Ruth. Obed became the grandfather of King David. The New Testament includes Ruth as one of only five women mentioned in the genealogy of Jesus Christ (Matt 1:5). The everyday faithfulness of Ruth had eternal significance as God worked out his purposes through her.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 1:4–4:13; Matt 1:5<\/p>","summary_ro":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","summary_en":"Ruth The story of Ruth tells of a kind and loyal woman and of the hidden providence of God, who makes all things work together for the good of those who love him (Rom 8:28). This story, part of the history that leads to the Messiah himself, starts with sadness but ends happily. Ruth lived during the turbulent period of the judges. A foreigner from Moab, she married into an Israelite family from Bethlehem when that family was living in Moab. All the men of this Israelite family died in Moab, l...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33383,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ruth","title_en":"Book of Ruth","content_ro":"<h3>RUTH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not approved in the book of Ruth, it scarcely could have been written during the period in which Solomon began his policy of foreign marriages. Also, David’s close friendship with Moab might have prompted someone in his kingdom to write the book, thus presenting objective rationale for David’s actions (see 1 Sm 22:3-5). Consequently, the author may have been someone close to David, possibly Samuel, Nathan, or Abiathar.<\/p>\n<p>The time of the narrative is indicated by the opening statement: “In the days when the judges ruled. . . .” The dates of the judges probably comprise a period of about 300 years, beginning with the judgeship of Othniel and concluding with that of Samson, though Samuel also served as a judge. If the genealogical information is complete in Ruth 4:18-22, the events took place during the life of David’s great-grandfather and mark the birth of his grandfather. Allowing a 35-year generation span, the events would have taken place somewhere about the turn of the 11th century <span>BC<\/span>, or about 100 years before David’s birth.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The book’s purpose is closely related to its date of composition. Assuming an early date, that is, one close to David’s lifetime, its principal thrust must be the authentication of the Davidic line. The book may be considered as a justification for including the godly Moabitess in the nation of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>Driven by famine, Elimelech, with his wife, Naomi, and his two sons, Mahlon and Chilion, cross the Jordan to stay for a period of time in Moab, where there is sufficient provision. The two sons, after marrying Moabite women, die, and their father dies as well. Naomi is left a widow, with two foreign daughters-in-law.<\/p>\n\n<h5>Return to Bethlehem (1:6-22)<\/h5>\n<p>Hearing reports from Bethlehem that the famine has ended, Naomi makes preparations to return. Both of her daughters-in-law, Orpah and Ruth, accompany her for at least a portion of the journey. Probably thinking of the problems they might encounter as foreigners in Judah, Naomi strongly urges the girls to stay in their own land. Both of the young widows refuse, but Naomi presents the facts. First, she is not pregnant, so the chance of a younger brother fulfilling the levirate responsibility is not imminent. Second, she has no prospects of remarriage and consequently no prospect of further children. Then she also notes that even if the first two conditions were met immediately, the possibility of their waiting was impossible. Orpah is persuaded and kisses her mother-in-law good-bye.<\/p>\n<p>But Ruth “clung to her” (1:18). The verb, having the connotation of being glued to something, is the same verb used of marriage (Gn 2:24). Ruth demonstrated her serious intentions by making five commitments (Ru 1:16-17). In essence, Ruth renounced her former life in order to gain a life that she considered of greater value. She decided to follow the God of Israel and his laws. Ruth’s appeal to the God of Israel was more than equal to Naomi’s pleas, and the two of them returned together.<\/p>\n<p>Their arrival in Bethlehem was traumatic for Naomi. Having left Bethlehem with a husband and two sons, she returned empty. She told her friends to call her “Mara” (bitter). But she had returned at a propitious time, the beginning of the harvest season.<\/p>\n<h5>Reaping in the Fields of Boaz (2:1-23)<\/h5>\n<p>The first verse of the chapter provides the setting for the narrative that follows by introducing Boaz, a wealthy relative of Elimelech.<\/p>\n<p>In the second verse, Ruth volunteered to glean the fields by following the reapers and picking up the small amounts left behind. Gleaners were also permitted to harvest the grain in the corners of the fields—a provision for the poor contained in the law (Lv 19:9-10).<\/p>\n<p>Ruth happened to come to the field of Boaz. When he visited this field, he noticed Ruth, inquired about her, and learned her identity. His overseer reported that she had industriously worked the fields from early morning until that time. Boaz, attracted to her because of her loyalty and concern for Naomi, graciously made additional provisions for her. She was given a favored position in reaping, directly behind the main body of reapers. Further, she was to receive water that had been drawn for her by the young men—an unorthodox arrangement.<\/p>\n<p>Ruth, falling before Boaz in a gesture of great humility and respect, asked why she—as a foreigner—should receive such favor. Boaz gave two reasons: her kindness to her mother-in-law, and her spiritual insight, which led her to seek after Israel’s God, “under whose wings you have come to take refuge” (Ru 2:12, <span>nlt<\/span>).<\/p>\n<p>She was also given a place at the reapers’ table and, upon Boaz’s orders, returned to the fields, this time to reap from the unharvested grain. At the end of the day she returned home to Naomi and told her of the day’s events. Naomi informed Ruth that Boaz had the right of redemption (see discussion below). Ruth returned to his fields until the end of the harvest season.<\/p>\n<h5>Relying upon the Kinsman (3:1-18)<\/h5>\n<p>Naomi advised Ruth to approach Boaz as a <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>,<\/em> or kinsman-redeemer. The plan suggested by Naomi seems peculiar, yet some thoughts may give a certain coloring to it. (1) Naomi seems to have believed that Boaz was the nearest kinsman, being ignorant of the yet nearer one (3:12). Consequently, according to Israelite law (Dt 25:5ff.), it would be the duty of Boaz to marry Ruth to produce offspring, since her husband died. (2) The general presentation of Naomi’s character in this book is that of a God-fearing woman. It is certain that, however curious in its external form, there can be nothing counseled here that is repugnant to God’s law or shocking to a virtuous man such as Boaz. Otherwise, Naomi would have been frustrating her own purpose.<\/p>\n<p>Boaz’s response to Ruth’s actions demonstrated his gentlemanly concerns for her. He explained to her that he was not the nearest kinsman but promised that he would take care of the necessary procedures the next day. Protecting her reputation, Boaz sent her home before daylight. Naomi predicted that Boaz would settle the matter that very day.<\/p>\n<h5>Redeeming the Inheritance (4:1-22)<\/h5>\n<p>Boaz went to the place of business, the city gate. The city gate area comprised the forum where the public affairs of the city were discussed. Boaz indicated that he wished to discuss a matter of business with the nearer kinsman. Ten of the city elders acted as witnesses. The first matter at hand was to deal with the issue of property. Boaz asked this nearer kinsman if he was willing to acquire property for Naomi. This is stated in the traditional stipulation: “Your purchase of the land from Naomi also requires that you marry Ruth, the Moabite widow” (4:5, <span>nlt<\/span>). The nearer kinsman was unwilling to marry Ruth because this would inevitably cost him some financial loss, since he would have to divide his own property with any son of his born to Ruth. Thus he relinquished his rights by the custom of taking off his shoe. (The shoe was symbolic of the land rights that belonged to the inheritance.) So Boaz took the part of being the kinsman-redeemer. The marriage of Boaz and Ruth produced a son who, under Israel’s laws, was reckoned as Naomi’s child and heir.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>First, the book of Ruth traces the lineage of Ruth to David. The completion of that line is in Matthew 1 and finds its fulfillment in Jesus.<\/p>\n<p>A second teaching is the beauty of God’s grace. A foreigner, even a Moabitess, can be linked with Israel’s blessing.<\/p>\n<p>Theologically, the concept of kinsman-redeemer as a type of Messiah is clearly evident. He must be a blood relative, have the ability to purchase, be willing to buy the inheritance, and be willing to marry the widow of the deceased kinsman.<\/p>\n<p>And finally, the love that Ruth showed to Naomi provides a pattern of devotion. The women of Bethlehem told Naomi, “Your daughter-in-law . . . loves you so much and [is] better to you than seven sons!” (4:15, <span>nlt<\/span>).<\/p>","content_en":"<h3>RUTH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not approved in the book of Ruth, it scarcely could have been written during the period in which Solomon began his policy of foreign marriages. Also, David’s close friendship with Moab might have prompted someone in his kingdom to write the book, thus presenting objective rationale for David’s actions (see 1 Sm 22:3-5). Consequently, the author may have been someone close to David, possibly Samuel, Nathan, or Abiathar.<\/p>\n<p>The time of the narrative is indicated by the opening statement: “In the days when the judges ruled. . . .” The dates of the judges probably comprise a period of about 300 years, beginning with the judgeship of Othniel and concluding with that of Samson, though Samuel also served as a judge. If the genealogical information is complete in Ruth 4:18-22, the events took place during the life of David’s great-grandfather and mark the birth of his grandfather. Allowing a 35-year generation span, the events would have taken place somewhere about the turn of the 11th century <span>BC<\/span>, or about 100 years before David’s birth.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The book’s purpose is closely related to its date of composition. Assuming an early date, that is, one close to David’s lifetime, its principal thrust must be the authentication of the Davidic line. The book may be considered as a justification for including the godly Moabitess in the nation of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>Driven by famine, Elimelech, with his wife, Naomi, and his two sons, Mahlon and Chilion, cross the Jordan to stay for a period of time in Moab, where there is sufficient provision. The two sons, after marrying Moabite women, die, and their father dies as well. Naomi is left a widow, with two foreign daughters-in-law.<\/p>\n\n<h5>Return to Bethlehem (1:6-22)<\/h5>\n<p>Hearing reports from Bethlehem that the famine has ended, Naomi makes preparations to return. Both of her daughters-in-law, Orpah and Ruth, accompany her for at least a portion of the journey. Probably thinking of the problems they might encounter as foreigners in Judah, Naomi strongly urges the girls to stay in their own land. Both of the young widows refuse, but Naomi presents the facts. First, she is not pregnant, so the chance of a younger brother fulfilling the levirate responsibility is not imminent. Second, she has no prospects of remarriage and consequently no prospect of further children. Then she also notes that even if the first two conditions were met immediately, the possibility of their waiting was impossible. Orpah is persuaded and kisses her mother-in-law good-bye.<\/p>\n<p>But Ruth “clung to her” (1:18). The verb, having the connotation of being glued to something, is the same verb used of marriage (Gn 2:24). Ruth demonstrated her serious intentions by making five commitments (Ru 1:16-17). In essence, Ruth renounced her former life in order to gain a life that she considered of greater value. She decided to follow the God of Israel and his laws. Ruth’s appeal to the God of Israel was more than equal to Naomi’s pleas, and the two of them returned together.<\/p>\n<p>Their arrival in Bethlehem was traumatic for Naomi. Having left Bethlehem with a husband and two sons, she returned empty. She told her friends to call her “Mara” (bitter). But she had returned at a propitious time, the beginning of the harvest season.<\/p>\n<h5>Reaping in the Fields of Boaz (2:1-23)<\/h5>\n<p>The first verse of the chapter provides the setting for the narrative that follows by introducing Boaz, a wealthy relative of Elimelech.<\/p>\n<p>In the second verse, Ruth volunteered to glean the fields by following the reapers and picking up the small amounts left behind. Gleaners were also permitted to harvest the grain in the corners of the fields—a provision for the poor contained in the law (Lv 19:9-10).<\/p>\n<p>Ruth happened to come to the field of Boaz. When he visited this field, he noticed Ruth, inquired about her, and learned her identity. His overseer reported that she had industriously worked the fields from early morning until that time. Boaz, attracted to her because of her loyalty and concern for Naomi, graciously made additional provisions for her. She was given a favored position in reaping, directly behind the main body of reapers. Further, she was to receive water that had been drawn for her by the young men—an unorthodox arrangement.<\/p>\n<p>Ruth, falling before Boaz in a gesture of great humility and respect, asked why she—as a foreigner—should receive such favor. Boaz gave two reasons: her kindness to her mother-in-law, and her spiritual insight, which led her to seek after Israel’s God, “under whose wings you have come to take refuge” (Ru 2:12, <span>nlt<\/span>).<\/p>\n<p>She was also given a place at the reapers’ table and, upon Boaz’s orders, returned to the fields, this time to reap from the unharvested grain. At the end of the day she returned home to Naomi and told her of the day’s events. Naomi informed Ruth that Boaz had the right of redemption (see discussion below). Ruth returned to his fields until the end of the harvest season.<\/p>\n<h5>Relying upon the Kinsman (3:1-18)<\/h5>\n<p>Naomi advised Ruth to approach Boaz as a <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>,<\/em> or kinsman-redeemer. The plan suggested by Naomi seems peculiar, yet some thoughts may give a certain coloring to it. (1) Naomi seems to have believed that Boaz was the nearest kinsman, being ignorant of the yet nearer one (3:12). Consequently, according to Israelite law (Dt 25:5ff.), it would be the duty of Boaz to marry Ruth to produce offspring, since her husband died. (2) The general presentation of Naomi’s character in this book is that of a God-fearing woman. It is certain that, however curious in its external form, there can be nothing counseled here that is repugnant to God’s law or shocking to a virtuous man such as Boaz. Otherwise, Naomi would have been frustrating her own purpose.<\/p>\n<p>Boaz’s response to Ruth’s actions demonstrated his gentlemanly concerns for her. He explained to her that he was not the nearest kinsman but promised that he would take care of the necessary procedures the next day. Protecting her reputation, Boaz sent her home before daylight. Naomi predicted that Boaz would settle the matter that very day.<\/p>\n<h5>Redeeming the Inheritance (4:1-22)<\/h5>\n<p>Boaz went to the place of business, the city gate. The city gate area comprised the forum where the public affairs of the city were discussed. Boaz indicated that he wished to discuss a matter of business with the nearer kinsman. Ten of the city elders acted as witnesses. The first matter at hand was to deal with the issue of property. Boaz asked this nearer kinsman if he was willing to acquire property for Naomi. This is stated in the traditional stipulation: “Your purchase of the land from Naomi also requires that you marry Ruth, the Moabite widow” (4:5, <span>nlt<\/span>). The nearer kinsman was unwilling to marry Ruth because this would inevitably cost him some financial loss, since he would have to divide his own property with any son of his born to Ruth. Thus he relinquished his rights by the custom of taking off his shoe. (The shoe was symbolic of the land rights that belonged to the inheritance.) So Boaz took the part of being the kinsman-redeemer. The marriage of Boaz and Ruth produced a son who, under Israel’s laws, was reckoned as Naomi’s child and heir.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>First, the book of Ruth traces the lineage of Ruth to David. The completion of that line is in Matthew 1 and finds its fulfillment in Jesus.<\/p>\n<p>A second teaching is the beauty of God’s grace. A foreigner, even a Moabitess, can be linked with Israel’s blessing.<\/p>\n<p>Theologically, the concept of kinsman-redeemer as a type of Messiah is clearly evident. He must be a blood relative, have the ability to purchase, be willing to buy the inheritance, and be willing to marry the widow of the deceased kinsman.<\/p>\n<p>And finally, the love that Ruth showed to Naomi provides a pattern of devotion. The women of Bethlehem told Naomi, “Your daughter-in-law . . . loves you so much and [is] better to you than seven sons!” (4:15, <span>nlt<\/span>).<\/p>","summary_ro":"RUTH, Book of Preview • Author and Date • Purpose • Content • Message Author and Date The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not ...","summary_en":"RUTH, Book of Preview • Author and Date • Purpose • Content • Message Author and Date The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45990,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:16","title_en":"Study Note: Rut 1:16","content_ro":"<p><strong>1:16-17<\/strong> <em>Ruth<\/em> swore an oath in the name of <em>the<\/em> <span>Lord<\/span> to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.<\/p>","content_en":"<p><strong>1:16-17<\/strong> <em>Ruth<\/em> swore an oath in the name of <em>the<\/em> <span>Lord<\/span> to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.<\/p>","summary_ro":"1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.","summary_en":"1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73616,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:16","title_en":"Study Note: Rut 1:16","content_ro":"<p><strong>1:16-17<\/strong> <em>Ruth<\/em> swore an oath in the name of <em>the<\/em> <span>Lord<\/span> to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.<\/p>","content_en":"<p><strong>1:16-17<\/strong> <em>Ruth<\/em> swore an oath in the name of <em>the<\/em> <span>Lord<\/span> to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.<\/p>","summary_ro":"1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.","summary_en":"1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101242,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:16","title_en":"Study Note: Rut 1:16","content_ro":"<p><strong>1:16-17<\/strong> <em>Ruth<\/em> swore an oath in the name of <em>the<\/em> <span>Lord<\/span> to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.<\/p>","content_en":"<p><strong>1:16-17<\/strong> <em>Ruth<\/em> swore an oath in the name of <em>the<\/em> <span>Lord<\/span> to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.<\/p>","summary_ro":"1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.","summary_en":"1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128868,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:16","title_en":"Study Note: Rut 1:16","content_ro":"<p><strong>1:16-17<\/strong> <em>Ruth<\/em> swore an oath in the name of <em>the<\/em> <span>Lord<\/span> to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.<\/p>","content_en":"<p><strong>1:16-17<\/strong> <em>Ruth<\/em> swore an oath in the name of <em>the<\/em> <span>Lord<\/span> to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.<\/p>","summary_ro":"1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.","summary_en":"1:16-17 Ruth swore an oath in the name of the Lord to seal her firm commitment to Israel’s God (cp. 2:11-12) and to Naomi.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":33381,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Ruth","title_en":"Book of Ruth","content_ro":"<h3>RUTH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not approved in the book of Ruth, it scarcely could have been written during the period in which Solomon began his policy of foreign marriages. Also, David’s close friendship with Moab might have prompted someone in his kingdom to write the book, thus presenting objective rationale for David’s actions (see 1 Sm 22:3-5). Consequently, the author may have been someone close to David, possibly Samuel, Nathan, or Abiathar.<\/p>\n<p>The time of the narrative is indicated by the opening statement: “In the days when the judges ruled. . . .” The dates of the judges probably comprise a period of about 300 years, beginning with the judgeship of Othniel and concluding with that of Samson, though Samuel also served as a judge. If the genealogical information is complete in Ruth 4:18-22, the events took place during the life of David’s great-grandfather and mark the birth of his grandfather. Allowing a 35-year generation span, the events would have taken place somewhere about the turn of the 11th century <span>BC<\/span>, or about 100 years before David’s birth.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The book’s purpose is closely related to its date of composition. Assuming an early date, that is, one close to David’s lifetime, its principal thrust must be the authentication of the Davidic line. The book may be considered as a justification for including the godly Moabitess in the nation of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>Driven by famine, Elimelech, with his wife, Naomi, and his two sons, Mahlon and Chilion, cross the Jordan to stay for a period of time in Moab, where there is sufficient provision. The two sons, after marrying Moabite women, die, and their father dies as well. Naomi is left a widow, with two foreign daughters-in-law.<\/p>\n\n<h5>Return to Bethlehem (1:6-22)<\/h5>\n<p>Hearing reports from Bethlehem that the famine has ended, Naomi makes preparations to return. Both of her daughters-in-law, Orpah and Ruth, accompany her for at least a portion of the journey. Probably thinking of the problems they might encounter as foreigners in Judah, Naomi strongly urges the girls to stay in their own land. Both of the young widows refuse, but Naomi presents the facts. First, she is not pregnant, so the chance of a younger brother fulfilling the levirate responsibility is not imminent. Second, she has no prospects of remarriage and consequently no prospect of further children. Then she also notes that even if the first two conditions were met immediately, the possibility of their waiting was impossible. Orpah is persuaded and kisses her mother-in-law good-bye.<\/p>\n<p>But Ruth “clung to her” (1:18). The verb, having the connotation of being glued to something, is the same verb used of marriage (Gn 2:24). Ruth demonstrated her serious intentions by making five commitments (Ru 1:16-17). In essence, Ruth renounced her former life in order to gain a life that she considered of greater value. She decided to follow the God of Israel and his laws. Ruth’s appeal to the God of Israel was more than equal to Naomi’s pleas, and the two of them returned together.<\/p>\n<p>Their arrival in Bethlehem was traumatic for Naomi. Having left Bethlehem with a husband and two sons, she returned empty. She told her friends to call her “Mara” (bitter). But she had returned at a propitious time, the beginning of the harvest season.<\/p>\n<h5>Reaping in the Fields of Boaz (2:1-23)<\/h5>\n<p>The first verse of the chapter provides the setting for the narrative that follows by introducing Boaz, a wealthy relative of Elimelech.<\/p>\n<p>In the second verse, Ruth volunteered to glean the fields by following the reapers and picking up the small amounts left behind. Gleaners were also permitted to harvest the grain in the corners of the fields—a provision for the poor contained in the law (Lv 19:9-10).<\/p>\n<p>Ruth happened to come to the field of Boaz. When he visited this field, he noticed Ruth, inquired about her, and learned her identity. His overseer reported that she had industriously worked the fields from early morning until that time. Boaz, attracted to her because of her loyalty and concern for Naomi, graciously made additional provisions for her. She was given a favored position in reaping, directly behind the main body of reapers. Further, she was to receive water that had been drawn for her by the young men—an unorthodox arrangement.<\/p>\n<p>Ruth, falling before Boaz in a gesture of great humility and respect, asked why she—as a foreigner—should receive such favor. Boaz gave two reasons: her kindness to her mother-in-law, and her spiritual insight, which led her to seek after Israel’s God, “under whose wings you have come to take refuge” (Ru 2:12, <span>nlt<\/span>).<\/p>\n<p>She was also given a place at the reapers’ table and, upon Boaz’s orders, returned to the fields, this time to reap from the unharvested grain. At the end of the day she returned home to Naomi and told her of the day’s events. Naomi informed Ruth that Boaz had the right of redemption (see discussion below). Ruth returned to his fields until the end of the harvest season.<\/p>\n<h5>Relying upon the Kinsman (3:1-18)<\/h5>\n<p>Naomi advised Ruth to approach Boaz as a <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>,<\/em> or kinsman-redeemer. The plan suggested by Naomi seems peculiar, yet some thoughts may give a certain coloring to it. (1) Naomi seems to have believed that Boaz was the nearest kinsman, being ignorant of the yet nearer one (3:12). Consequently, according to Israelite law (Dt 25:5ff.), it would be the duty of Boaz to marry Ruth to produce offspring, since her husband died. (2) The general presentation of Naomi’s character in this book is that of a God-fearing woman. It is certain that, however curious in its external form, there can be nothing counseled here that is repugnant to God’s law or shocking to a virtuous man such as Boaz. Otherwise, Naomi would have been frustrating her own purpose.<\/p>\n<p>Boaz’s response to Ruth’s actions demonstrated his gentlemanly concerns for her. He explained to her that he was not the nearest kinsman but promised that he would take care of the necessary procedures the next day. Protecting her reputation, Boaz sent her home before daylight. Naomi predicted that Boaz would settle the matter that very day.<\/p>\n<h5>Redeeming the Inheritance (4:1-22)<\/h5>\n<p>Boaz went to the place of business, the city gate. The city gate area comprised the forum where the public affairs of the city were discussed. Boaz indicated that he wished to discuss a matter of business with the nearer kinsman. Ten of the city elders acted as witnesses. The first matter at hand was to deal with the issue of property. Boaz asked this nearer kinsman if he was willing to acquire property for Naomi. This is stated in the traditional stipulation: “Your purchase of the land from Naomi also requires that you marry Ruth, the Moabite widow” (4:5, <span>nlt<\/span>). The nearer kinsman was unwilling to marry Ruth because this would inevitably cost him some financial loss, since he would have to divide his own property with any son of his born to Ruth. Thus he relinquished his rights by the custom of taking off his shoe. (The shoe was symbolic of the land rights that belonged to the inheritance.) So Boaz took the part of being the kinsman-redeemer. The marriage of Boaz and Ruth produced a son who, under Israel’s laws, was reckoned as Naomi’s child and heir.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>First, the book of Ruth traces the lineage of Ruth to David. The completion of that line is in Matthew 1 and finds its fulfillment in Jesus.<\/p>\n<p>A second teaching is the beauty of God’s grace. A foreigner, even a Moabitess, can be linked with Israel’s blessing.<\/p>\n<p>Theologically, the concept of kinsman-redeemer as a type of Messiah is clearly evident. He must be a blood relative, have the ability to purchase, be willing to buy the inheritance, and be willing to marry the widow of the deceased kinsman.<\/p>\n<p>And finally, the love that Ruth showed to Naomi provides a pattern of devotion. The women of Bethlehem told Naomi, “Your daughter-in-law . . . loves you so much and [is] better to you than seven sons!” (4:15, <span>nlt<\/span>).<\/p>","content_en":"<h3>RUTH, Book of<\/h3>\n<p>Preview<\/p>\n<p>• Author and Date<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Message<\/p>\n<p class=\"h2\" id=\"AuthorandDate\">Author and Date<\/p>\n<p>The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not approved in the book of Ruth, it scarcely could have been written during the period in which Solomon began his policy of foreign marriages. Also, David’s close friendship with Moab might have prompted someone in his kingdom to write the book, thus presenting objective rationale for David’s actions (see 1 Sm 22:3-5). Consequently, the author may have been someone close to David, possibly Samuel, Nathan, or Abiathar.<\/p>\n<p>The time of the narrative is indicated by the opening statement: “In the days when the judges ruled. . . .” The dates of the judges probably comprise a period of about 300 years, beginning with the judgeship of Othniel and concluding with that of Samson, though Samuel also served as a judge. If the genealogical information is complete in Ruth 4:18-22, the events took place during the life of David’s great-grandfather and mark the birth of his grandfather. Allowing a 35-year generation span, the events would have taken place somewhere about the turn of the 11th century <span>BC<\/span>, or about 100 years before David’s birth.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>The book’s purpose is closely related to its date of composition. Assuming an early date, that is, one close to David’s lifetime, its principal thrust must be the authentication of the Davidic line. The book may be considered as a justification for including the godly Moabitess in the nation of Israel.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction (1:1-5)<\/h5>\n<p>Driven by famine, Elimelech, with his wife, Naomi, and his two sons, Mahlon and Chilion, cross the Jordan to stay for a period of time in Moab, where there is sufficient provision. The two sons, after marrying Moabite women, die, and their father dies as well. Naomi is left a widow, with two foreign daughters-in-law.<\/p>\n\n<h5>Return to Bethlehem (1:6-22)<\/h5>\n<p>Hearing reports from Bethlehem that the famine has ended, Naomi makes preparations to return. Both of her daughters-in-law, Orpah and Ruth, accompany her for at least a portion of the journey. Probably thinking of the problems they might encounter as foreigners in Judah, Naomi strongly urges the girls to stay in their own land. Both of the young widows refuse, but Naomi presents the facts. First, she is not pregnant, so the chance of a younger brother fulfilling the levirate responsibility is not imminent. Second, she has no prospects of remarriage and consequently no prospect of further children. Then she also notes that even if the first two conditions were met immediately, the possibility of their waiting was impossible. Orpah is persuaded and kisses her mother-in-law good-bye.<\/p>\n<p>But Ruth “clung to her” (1:18). The verb, having the connotation of being glued to something, is the same verb used of marriage (Gn 2:24). Ruth demonstrated her serious intentions by making five commitments (Ru 1:16-17). In essence, Ruth renounced her former life in order to gain a life that she considered of greater value. She decided to follow the God of Israel and his laws. Ruth’s appeal to the God of Israel was more than equal to Naomi’s pleas, and the two of them returned together.<\/p>\n<p>Their arrival in Bethlehem was traumatic for Naomi. Having left Bethlehem with a husband and two sons, she returned empty. She told her friends to call her “Mara” (bitter). But she had returned at a propitious time, the beginning of the harvest season.<\/p>\n<h5>Reaping in the Fields of Boaz (2:1-23)<\/h5>\n<p>The first verse of the chapter provides the setting for the narrative that follows by introducing Boaz, a wealthy relative of Elimelech.<\/p>\n<p>In the second verse, Ruth volunteered to glean the fields by following the reapers and picking up the small amounts left behind. Gleaners were also permitted to harvest the grain in the corners of the fields—a provision for the poor contained in the law (Lv 19:9-10).<\/p>\n<p>Ruth happened to come to the field of Boaz. When he visited this field, he noticed Ruth, inquired about her, and learned her identity. His overseer reported that she had industriously worked the fields from early morning until that time. Boaz, attracted to her because of her loyalty and concern for Naomi, graciously made additional provisions for her. She was given a favored position in reaping, directly behind the main body of reapers. Further, she was to receive water that had been drawn for her by the young men—an unorthodox arrangement.<\/p>\n<p>Ruth, falling before Boaz in a gesture of great humility and respect, asked why she—as a foreigner—should receive such favor. Boaz gave two reasons: her kindness to her mother-in-law, and her spiritual insight, which led her to seek after Israel’s God, “under whose wings you have come to take refuge” (Ru 2:12, <span>nlt<\/span>).<\/p>\n<p>She was also given a place at the reapers’ table and, upon Boaz’s orders, returned to the fields, this time to reap from the unharvested grain. At the end of the day she returned home to Naomi and told her of the day’s events. Naomi informed Ruth that Boaz had the right of redemption (see discussion below). Ruth returned to his fields until the end of the harvest season.<\/p>\n<h5>Relying upon the Kinsman (3:1-18)<\/h5>\n<p>Naomi advised Ruth to approach Boaz as a <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>,<\/em> or kinsman-redeemer. The plan suggested by Naomi seems peculiar, yet some thoughts may give a certain coloring to it. (1) Naomi seems to have believed that Boaz was the nearest kinsman, being ignorant of the yet nearer one (3:12). Consequently, according to Israelite law (Dt 25:5ff.), it would be the duty of Boaz to marry Ruth to produce offspring, since her husband died. (2) The general presentation of Naomi’s character in this book is that of a God-fearing woman. It is certain that, however curious in its external form, there can be nothing counseled here that is repugnant to God’s law or shocking to a virtuous man such as Boaz. Otherwise, Naomi would have been frustrating her own purpose.<\/p>\n<p>Boaz’s response to Ruth’s actions demonstrated his gentlemanly concerns for her. He explained to her that he was not the nearest kinsman but promised that he would take care of the necessary procedures the next day. Protecting her reputation, Boaz sent her home before daylight. Naomi predicted that Boaz would settle the matter that very day.<\/p>\n<h5>Redeeming the Inheritance (4:1-22)<\/h5>\n<p>Boaz went to the place of business, the city gate. The city gate area comprised the forum where the public affairs of the city were discussed. Boaz indicated that he wished to discuss a matter of business with the nearer kinsman. Ten of the city elders acted as witnesses. The first matter at hand was to deal with the issue of property. Boaz asked this nearer kinsman if he was willing to acquire property for Naomi. This is stated in the traditional stipulation: “Your purchase of the land from Naomi also requires that you marry Ruth, the Moabite widow” (4:5, <span>nlt<\/span>). The nearer kinsman was unwilling to marry Ruth because this would inevitably cost him some financial loss, since he would have to divide his own property with any son of his born to Ruth. Thus he relinquished his rights by the custom of taking off his shoe. (The shoe was symbolic of the land rights that belonged to the inheritance.) So Boaz took the part of being the kinsman-redeemer. The marriage of Boaz and Ruth produced a son who, under Israel’s laws, was reckoned as Naomi’s child and heir.<\/p>\n<p class=\"h2\" id=\"Message\">Message<\/p>\n<p>First, the book of Ruth traces the lineage of Ruth to David. The completion of that line is in Matthew 1 and finds its fulfillment in Jesus.<\/p>\n<p>A second teaching is the beauty of God’s grace. A foreigner, even a Moabitess, can be linked with Israel’s blessing.<\/p>\n<p>Theologically, the concept of kinsman-redeemer as a type of Messiah is clearly evident. He must be a blood relative, have the ability to purchase, be willing to buy the inheritance, and be willing to marry the widow of the deceased kinsman.<\/p>\n<p>And finally, the love that Ruth showed to Naomi provides a pattern of devotion. The women of Bethlehem told Naomi, “Your daughter-in-law . . . loves you so much and [is] better to you than seven sons!” (4:15, <span>nlt<\/span>).<\/p>","summary_ro":"RUTH, Book of Preview • Author and Date • Purpose • Content • Message Author and Date The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not ...","summary_en":"RUTH, Book of Preview • Author and Date • Purpose • Content • Message Author and Date The author of the book is unknown. The question of authorship has particular connection with the date of writing, and a few clues provide at least an educated guess. The book must have been written sometime after the beginning of David’s reign. The information in Ruth 4:18-22, which pertains to the historical significance of Ruth as David’s great-grandmother, bears this out. Since foreign marriages were not ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":24297,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mara","title_en":"Mara","content_ro":"<h3>MARA<\/h3>\n<p>A name, meaning “bitter,” which Naomi gave to herself when she returned as a widow to Judah from Moab (Ru 1:20). <em>See<\/em> Naomi.<\/p>","content_en":"<h3>MARA<\/h3>\n<p>A name, meaning “bitter,” which Naomi gave to herself when she returned as a widow to Judah from Moab (Ru 1:20). <em>See<\/em> Naomi.<\/p>","summary_ro":"MARA A name, meaning “bitter,” which Naomi gave to herself when she returned as a widow to Judah from Moab (Ru 1:20). See Naomi.","summary_en":"MARA A name, meaning “bitter,” which Naomi gave to herself when she returned as a widow to Judah from Moab (Ru 1:20). See Naomi.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26947,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naomi","title_en":"Naomi","content_ro":"<h3>NAOMI<\/h3>\n<p>Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she told them not to call her Naomi, meaning “pleasant,” but Mara, meaning “bitter,” for she said, “I went away full, but the <span>Lord<\/span> has brought me home empty” (vv 20-21, <span>nlt<\/span>). Naomi’s domestic problems were eventually resolved when Ruth married Boaz, Elimelech’s near kin (chs 2–4).<\/p>","content_en":"<h3>NAOMI<\/h3>\n<p>Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she told them not to call her Naomi, meaning “pleasant,” but Mara, meaning “bitter,” for she said, “I went away full, but the <span>Lord<\/span> has brought me home empty” (vv 20-21, <span>nlt<\/span>). Naomi’s domestic problems were eventually resolved when Ruth married Boaz, Elimelech’s near kin (chs 2–4).<\/p>","summary_ro":"NAOMI Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she t...","summary_en":"NAOMI Wife of Elimelech and the mother of Mahlon and Chilion. A member of Judah’s tribe, she lived in Bethlehem during the period of the judges. Her story is told in the book of Ruth. Because of a severe famine in Canaan, Naomi temporarily resettled with her family in the land of Moab, east of the Dead Sea (Ru 1:1-2). Following the death of her husband and two sons in Moab (vv 3-5), Naomi returned to Bethlehem with Ruth, her Moabitess daughter-in-law (vv 8-22). Upon meeting her friends, she t...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:20","title_en":"Study Note: Rut 1:20","content_ro":"<p><strong>1:20<\/strong> <em>Almighty<\/em> translates the Hebrew word <span class=\"hebrew\" lang=\"he\">shadday<\/span>, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).<\/p>","content_en":"<p><strong>1:20<\/strong> <em>Almighty<\/em> translates the Hebrew word <span class=\"hebrew\" lang=\"he\">shadday<\/span>, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).<\/p>","summary_ro":"1:20 Almighty translates the Hebrew word shadday, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).","summary_en":"1:20 Almighty translates the Hebrew word shadday, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73617,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:20","title_en":"Study Note: Rut 1:20","content_ro":"<p><strong>1:20<\/strong> <em>Almighty<\/em> translates the Hebrew word <span class=\"hebrew\" lang=\"he\">shadday<\/span>, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).<\/p>","content_en":"<p><strong>1:20<\/strong> <em>Almighty<\/em> translates the Hebrew word <span class=\"hebrew\" lang=\"he\">shadday<\/span>, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).<\/p>","summary_ro":"1:20 Almighty translates the Hebrew word shadday, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).","summary_en":"1:20 Almighty translates the Hebrew word shadday, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101243,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:20","title_en":"Study Note: Rut 1:20","content_ro":"<p><strong>1:20<\/strong> <em>Almighty<\/em> translates the Hebrew word <span class=\"hebrew\" lang=\"he\">shadday<\/span>, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).<\/p>","content_en":"<p><strong>1:20<\/strong> <em>Almighty<\/em> translates the Hebrew word <span class=\"hebrew\" lang=\"he\">shadday<\/span>, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).<\/p>","summary_ro":"1:20 Almighty translates the Hebrew word shadday, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).","summary_en":"1:20 Almighty translates the Hebrew word shadday, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128869,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:20","title_en":"Study Note: Rut 1:20","content_ro":"<p><strong>1:20<\/strong> <em>Almighty<\/em> translates the Hebrew word <span class=\"hebrew\" lang=\"he\">shadday<\/span>, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).<\/p>","content_en":"<p><strong>1:20<\/strong> <em>Almighty<\/em> translates the Hebrew word <span class=\"hebrew\" lang=\"he\">shadday<\/span>, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).<\/p>","summary_ro":"1:20 Almighty translates the Hebrew word shadday, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).","summary_en":"1:20 Almighty translates the Hebrew word shadday, which pictures God’s strength and provision. Naomi’s complaint was real, but God provided exactly what she needed (see 4:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":14238,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":5617,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bread","title_en":"Bread","content_ro":"<h3>BREAD<\/h3>\n<p>Food made from the dough of flour or meal from grain.<\/p>\n<p class=\"h2\" id=\"KindsofSeedUsedinMakingBread\">Kinds of Seed Used in Making Bread<\/p>\n<p>The Bible tells us that wheat, barley, rye, beans, lentils, millet, and manna were used in making bread.<\/p>\n<h5>Wheat<\/h5>\n<p>Wheat is mentioned frequently in Scripture (about 48 uses of four Hebrew words in the OT; 14 uses of one Greek word in the NT). The hard winter grain <em>(Triticum aestivuum)<\/em> remains the most popular with farmers of Palestine, who still sow in the fall and reap in the following summer.<\/p>\n<h5>Barley<\/h5>\n<p>Barley matures faster and produces more prolifically than wheat. The hail plague in Egypt destroyed the barley crop because it had ripened; at the same time wheat and rye had not matured (Ex 9:31-32). Barley is mentioned 32 times in the OT. Barley produced a crop even in time of famine (Ru 1:22; 2:17, 23; 3:2, 15, 17) and sold cheaper than wheat (2 Kgs 7:1, 16). Poorer people depended on barley. The boy who contributed his lunch to Jesus to feed 5,000 had barley bread (Jn 6:9, 13). Palestinians fed barley to cattle (1 Kgs 4:28). Barley on the stalk carries a larger husk with a long, wiry hair (thus the name in Hebrew means “long hair”), making chaff separation more difficult. The greater likelihood of extraneous matter in the flour, combined with the less-liked flavor, made barley cheaper.<\/p>\n<h5>Rye<\/h5>\n<p>“Rye” translates a Hebrew word appearing in various versions as “vetch,” “fitches,” or “spelt” (Ex 9:32; Is 28:25; Ez 4:9). A hardy grass, it produces a crop even on poor soil. Rye bread gained popularity in northern Europe and to some degree in Egypt (Ex 9:32). Isaiah 28:24-28 summarizes the farmers’ work in growing and threshing various seed crops. Jews occasionally made bread from rye (Ez 4:9), but normally used it for cattle feed.<\/p>\n<h5>Other Seeds<\/h5>\n<p>Beans, lentils, and millet were ground and mixed to make a bread, along with wheat, barley, and spelt (Ez 4:9). The prophet Ezekiel ate this concoction as a sign of the “defiled bread” the Jews would eat in captivity among the Gentiles.<\/p>\n<h5>Manna<\/h5>\n<p>Numbers 11:8 tells us that the people ground the manna in mills or beat it in a mortar and baked it in pans and made loaves of bread. However, in its prime state God called it bread (see Ex 16:4-32). It appeared as coriander seed (Ex 16:31; Nm 11:7); therefore, the dull white grains were smaller than wheat. The Hebrews complained they had not bread, and their souls hated “this light bread” (Nm 21:5, <span>kjv<\/span>). The psalmist called it “the bread of the angels” (Ps 78:25).<\/p>\n<p class=\"h2\" id=\"EquipmentUsedinMakingBread\">Equipment Used in Making Bread<\/p>\n<p>Bas-reliefs in Egyptian mastaba tombs illustrate most of the equipment used in ancient Near Eastern bakeries.<\/p>\n<h5>Sieve<\/h5>\n<p>A wicker strainerlike device helped separate small impurities from the grain.<\/p>\n<h5>Grindstones<\/h5>\n<p>A pair of stones were shaped so that a top stone turned against the bottom stone, crushing grain into flour.<\/p>\n<h5>Jars<\/h5>\n<p>Clay jars contained olive oil, water, and liquid leaven to be mixed with the flour to make dough (Lv 2:4; 1 Kgs 17:12-16).<\/p>\n<h5>Bowls<\/h5>\n<p>Kneading bowls (Ex 8:3; 12:34; Dt 28:5, 17), boards or tables made of wood, provided space for a thorough mixing of ingredients.<\/p>\n<h5>Pans<\/h5>\n<p>The poor used heated flat stones or the inside walls of their ovens as baking pans. Most people used iron griddles, plates, or pans (Lv 2:5; 6:21; 7:9; Nm 11:8; 1 Chr 9:31; 23:29; 2 Chr 35:13; Ez 4:3). These were often flat, with handles up to five feet (1.5 meters) long. The dough placed on the griddle was ready for the heat.<\/p>\n<h5>Ovens<\/h5>\n<p>Sometimes ovens had a chamber separated from the fire, but usually not. A fire of wood, dried grass (Mt 6:30), or dung (Ez 4:12, 15) heated the oven (Lv 2:4; 7:9; 11:35; 26:26; Hos 7:4-7). While the coals and oven walls retained their heat, the plate carrying bread was inserted. Flat, hard unleavened cakes, or small leavened cakes (Mt 14:17; Mk 6:38; Lk 9:13) were done in a few minutes. Large loaves about one foot in diameter would swell to more than three inches (7.6 centimeters) thick, would weigh more than two pounds (.9 kilogram), and required about 45 minutes for baking (1 Sm 17:17; 2 Sm 16:1).<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Meals, Significance of; Bread of the Presence; Leaven; Unleavened Bread.<\/p>","content_en":"<h3>BREAD<\/h3>\n<p>Food made from the dough of flour or meal from grain.<\/p>\n<p class=\"h2\" id=\"KindsofSeedUsedinMakingBread\">Kinds of Seed Used in Making Bread<\/p>\n<p>The Bible tells us that wheat, barley, rye, beans, lentils, millet, and manna were used in making bread.<\/p>\n<h5>Wheat<\/h5>\n<p>Wheat is mentioned frequently in Scripture (about 48 uses of four Hebrew words in the OT; 14 uses of one Greek word in the NT). The hard winter grain <em>(Triticum aestivuum)<\/em> remains the most popular with farmers of Palestine, who still sow in the fall and reap in the following summer.<\/p>\n<h5>Barley<\/h5>\n<p>Barley matures faster and produces more prolifically than wheat. The hail plague in Egypt destroyed the barley crop because it had ripened; at the same time wheat and rye had not matured (Ex 9:31-32). Barley is mentioned 32 times in the OT. Barley produced a crop even in time of famine (Ru 1:22; 2:17, 23; 3:2, 15, 17) and sold cheaper than wheat (2 Kgs 7:1, 16). Poorer people depended on barley. The boy who contributed his lunch to Jesus to feed 5,000 had barley bread (Jn 6:9, 13). Palestinians fed barley to cattle (1 Kgs 4:28). Barley on the stalk carries a larger husk with a long, wiry hair (thus the name in Hebrew means “long hair”), making chaff separation more difficult. The greater likelihood of extraneous matter in the flour, combined with the less-liked flavor, made barley cheaper.<\/p>\n<h5>Rye<\/h5>\n<p>“Rye” translates a Hebrew word appearing in various versions as “vetch,” “fitches,” or “spelt” (Ex 9:32; Is 28:25; Ez 4:9). A hardy grass, it produces a crop even on poor soil. Rye bread gained popularity in northern Europe and to some degree in Egypt (Ex 9:32). Isaiah 28:24-28 summarizes the farmers’ work in growing and threshing various seed crops. Jews occasionally made bread from rye (Ez 4:9), but normally used it for cattle feed.<\/p>\n<h5>Other Seeds<\/h5>\n<p>Beans, lentils, and millet were ground and mixed to make a bread, along with wheat, barley, and spelt (Ez 4:9). The prophet Ezekiel ate this concoction as a sign of the “defiled bread” the Jews would eat in captivity among the Gentiles.<\/p>\n<h5>Manna<\/h5>\n<p>Numbers 11:8 tells us that the people ground the manna in mills or beat it in a mortar and baked it in pans and made loaves of bread. However, in its prime state God called it bread (see Ex 16:4-32). It appeared as coriander seed (Ex 16:31; Nm 11:7); therefore, the dull white grains were smaller than wheat. The Hebrews complained they had not bread, and their souls hated “this light bread” (Nm 21:5, <span>kjv<\/span>). The psalmist called it “the bread of the angels” (Ps 78:25).<\/p>\n<p class=\"h2\" id=\"EquipmentUsedinMakingBread\">Equipment Used in Making Bread<\/p>\n<p>Bas-reliefs in Egyptian mastaba tombs illustrate most of the equipment used in ancient Near Eastern bakeries.<\/p>\n<h5>Sieve<\/h5>\n<p>A wicker strainerlike device helped separate small impurities from the grain.<\/p>\n<h5>Grindstones<\/h5>\n<p>A pair of stones were shaped so that a top stone turned against the bottom stone, crushing grain into flour.<\/p>\n<h5>Jars<\/h5>\n<p>Clay jars contained olive oil, water, and liquid leaven to be mixed with the flour to make dough (Lv 2:4; 1 Kgs 17:12-16).<\/p>\n<h5>Bowls<\/h5>\n<p>Kneading bowls (Ex 8:3; 12:34; Dt 28:5, 17), boards or tables made of wood, provided space for a thorough mixing of ingredients.<\/p>\n<h5>Pans<\/h5>\n<p>The poor used heated flat stones or the inside walls of their ovens as baking pans. Most people used iron griddles, plates, or pans (Lv 2:5; 6:21; 7:9; Nm 11:8; 1 Chr 9:31; 23:29; 2 Chr 35:13; Ez 4:3). These were often flat, with handles up to five feet (1.5 meters) long. The dough placed on the griddle was ready for the heat.<\/p>\n<h5>Ovens<\/h5>\n<p>Sometimes ovens had a chamber separated from the fire, but usually not. A fire of wood, dried grass (Mt 6:30), or dung (Ez 4:12, 15) heated the oven (Lv 2:4; 7:9; 11:35; 26:26; Hos 7:4-7). While the coals and oven walls retained their heat, the plate carrying bread was inserted. Flat, hard unleavened cakes, or small leavened cakes (Mt 14:17; Mk 6:38; Lk 9:13) were done in a few minutes. Large loaves about one foot in diameter would swell to more than three inches (7.6 centimeters) thick, would weigh more than two pounds (.9 kilogram), and required about 45 minutes for baking (1 Sm 17:17; 2 Sm 16:1).<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Meals, Significance of; Bread of the Presence; Leaven; Unleavened Bread.<\/p>","summary_ro":"BREAD Food made from the dough of flour or meal from grain. Kinds of Seed Used in Making Bread The Bible tells us that wheat, barley, rye, beans, lentils, millet, and manna were used in making bread. Wheat Wheat is mentioned frequently in Scripture (about 48 uses of four Hebrew words in the OT; 14 uses of one Greek word in the NT). The hard winter grain (Triticum aestivuum) remains the most popular with farmers of Palestine, who still sow in the fall and reap in the following summer. Barley B...","summary_en":"BREAD Food made from the dough of flour or meal from grain. Kinds of Seed Used in Making Bread The Bible tells us that wheat, barley, rye, beans, lentils, millet, and manna were used in making bread. Wheat Wheat is mentioned frequently in Scripture (about 48 uses of four Hebrew words in the OT; 14 uses of one Greek word in the NT). The hard winter grain (Triticum aestivuum) remains the most popular with farmers of Palestine, who still sow in the fall and reap in the following summer. Barley B...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15406,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Harvest","title_en":"Harvest","content_ro":"<h3>HARVEST<\/h3>\n<p>The gathering in of a crop, especially for food. There was no single harvesttime in ancient Israel. Olives were harvested in September–November, flax in March– April, barley in April–May, and wheat in May–June. Fruits such as figs and grapes were harvested at the end of the summer, in August or September. The Israelites’ calendar revolved around the harvest periods (cf. Jgs 15:1; Ru 1:22).<\/p>\n<p>In the OT, Pentecost (a harvest festival) was one of the three major festivals that the Israelites were required by the Lord to keep annually (Ex 23:16). In doing so they would remember that the rich land into which they had been brought from Egypt (Dt 8:7-10) was the gift of God. In offering the firstfruits of the harvest (Lv 23:10-11), the Israelites showed gratitude and acknowledged their dependence on the Lord. Moreover, as the harvest was a gift, they were not to be selfish in enjoying it but to leave some for the underprivileged (19:9-10; 23:22).<\/p>\n<p>NT references to harvest are largely figurative. In one parable (Mt 13:24-30) harvest represents the final judgment and the reapers are angels, gathering in the righteous and excluding the wicked from the kingdom (vv 36-43). In another, the harvest refers to those who have not yet heard the gospel, and the “laborers” are those who bring it to them (Mt 9:37-38).<\/p>\n<p><em>See also<\/em> Agriculture; Feasts and Festivals of Israel; Vines, Vineyard.<\/p>","content_en":"<h3>HARVEST<\/h3>\n<p>The gathering in of a crop, especially for food. There was no single harvesttime in ancient Israel. Olives were harvested in September–November, flax in March– April, barley in April–May, and wheat in May–June. Fruits such as figs and grapes were harvested at the end of the summer, in August or September. The Israelites’ calendar revolved around the harvest periods (cf. Jgs 15:1; Ru 1:22).<\/p>\n<p>In the OT, Pentecost (a harvest festival) was one of the three major festivals that the Israelites were required by the Lord to keep annually (Ex 23:16). In doing so they would remember that the rich land into which they had been brought from Egypt (Dt 8:7-10) was the gift of God. In offering the firstfruits of the harvest (Lv 23:10-11), the Israelites showed gratitude and acknowledged their dependence on the Lord. Moreover, as the harvest was a gift, they were not to be selfish in enjoying it but to leave some for the underprivileged (19:9-10; 23:22).<\/p>\n<p>NT references to harvest are largely figurative. In one parable (Mt 13:24-30) harvest represents the final judgment and the reapers are angels, gathering in the righteous and excluding the wicked from the kingdom (vv 36-43). In another, the harvest refers to those who have not yet heard the gospel, and the “laborers” are those who bring it to them (Mt 9:37-38).<\/p>\n<p><em>See also<\/em> Agriculture; Feasts and Festivals of Israel; Vines, Vineyard.<\/p>","summary_ro":"HARVEST The gathering in of a crop, especially for food. There was no single harvesttime in ancient Israel. Olives were harvested in September–November, flax in March– April, barley in April–May, and wheat in May–June. Fruits such as figs and grapes were harvested at the end of the summer, in August or September. The Israelites’ calendar revolved around the harvest periods (cf. Jgs 15:1; Ru 1:22). In the OT, Pentecost (a harvest festival) was one of the three major festivals that the Israelit...","summary_en":"HARVEST The gathering in of a crop, especially for food. There was no single harvesttime in ancient Israel. Olives were harvested in September–November, flax in March– April, barley in April–May, and wheat in May–June. Fruits such as figs and grapes were harvested at the end of the summer, in August or September. The Israelites’ calendar revolved around the harvest periods (cf. Jgs 15:1; Ru 1:22). In the OT, Pentecost (a harvest festival) was one of the three major festivals that the Israelit...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45992,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:22","title_en":"Study Note: Rut 1:22","content_ro":"<p><strong>1:22<\/strong> <em>The beginning of the barley harvest<\/em> was between late March and mid-April by our calendar.<\/p>","content_en":"<p><strong>1:22<\/strong> <em>The beginning of the barley harvest<\/em> was between late March and mid-April by our calendar.<\/p>","summary_ro":"1:22 The beginning of the barley harvest was between late March and mid-April by our calendar.","summary_en":"1:22 The beginning of the barley harvest was between late March and mid-April by our calendar.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73618,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:22","title_en":"Study Note: Rut 1:22","content_ro":"<p><strong>1:22<\/strong> <em>The beginning of the barley harvest<\/em> was between late March and mid-April by our calendar.<\/p>","content_en":"<p><strong>1:22<\/strong> <em>The beginning of the barley harvest<\/em> was between late March and mid-April by our calendar.<\/p>","summary_ro":"1:22 The beginning of the barley harvest was between late March and mid-April by our calendar.","summary_en":"1:22 The beginning of the barley harvest was between late March and mid-April by our calendar.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101244,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:22","title_en":"Study Note: Rut 1:22","content_ro":"<p><strong>1:22<\/strong> <em>The beginning of the barley harvest<\/em> was between late March and mid-April by our calendar.<\/p>","content_en":"<p><strong>1:22<\/strong> <em>The beginning of the barley harvest<\/em> was between late March and mid-April by our calendar.<\/p>","summary_ro":"1:22 The beginning of the barley harvest was between late March and mid-April by our calendar.","summary_en":"1:22 The beginning of the barley harvest was between late March and mid-April by our calendar.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128870,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 1:22","title_en":"Study Note: Rut 1:22","content_ro":"<p><strong>1:22<\/strong> <em>The beginning of the barley harvest<\/em> was between late March and mid-April by our calendar.<\/p>","content_en":"<p><strong>1:22<\/strong> <em>The beginning of the barley harvest<\/em> was between late March and mid-April by our calendar.<\/p>","summary_ro":"1:22 The beginning of the barley harvest was between late March and mid-April by our calendar.","summary_en":"1:22 The beginning of the barley harvest was between late March and mid-April by our calendar.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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