Rut 2
1 Naomi avea o rudă după bărbat. Acesta era un om foarte bogat, din familia lui Elimelec, şi se numea Boaz.
2 Rut, Moabita, a zis către Naomi: ,,Lasă-mă, te rog, să mă duc să strâng spice de pe câmpul aceluia înaintea căruia voi căpăta trecere.`` Ea i-a răspuns: ,,Du-te, fiica mea.``
3 Ea s-a dus într-un ogor să strângă spice pe urma secerătorilor. Şi s-a întâmplat că ogorul acela era a lui Boaz, care era din familia lui Elimelec.
4 Şi iată că Boaz a venit din Betleem, şi a zis secerătorilor: ,,Domnul să fie cu voi!`` Ei i-au răspuns: ,,Domnul să te binecuvinteze!``
5 Şi Boaz a zis slujitorului însărcinat cu privegherea secerătorilor: ,,A cui este tânăra aceasta?``
6 Slujitorul însărcinat cu privegherea secerătorilor a răspuns: ,,Este o tânără Moabită, care s-a întors cu Naomi din ţara Moabului.
7 Ea a zis: ,Dă-mi voie să strâng şi să culeg spice dintre snopi, rămase pe urma secerătorilor.` Şi de azi dimineaţă, decând a venit, a stat în picioare până acum, şi nu s-a odihnit decât o clipă în casă``.
8 Boaz a zis către Rut: ,,Ascultă, fiică, să nu te duci să culegi spice în alt ogor; să nu te depărtezi de aici, şi rămâi cu slujnicele mele.
9 Uită-te unde vor secera pe câmpi, şi du-te după ele. Am poruncit slugilor mele să nu se atingă de tine. Şi când îţi va fi sete, să te duci la vase, şi să bei din ce vor scoate slugile.``
10 Atunci ea s-a aruncat cu faţa la pământ, şi i-a zis: ,,Cum am căpătat eu trecere înaintea ta, ca să te îngrijeşti de mine, o străină?``
11 Boaz i-a răspuns: ,,Mi s-a spus tot ce ai făcut pentru soacră-ta, dela moartea bărbatului tău, şi cum ai părăsit pe tatăl tău şi pe mama ta şi ţara în care te-ai născut, ca să mergi la un popor pe care nu-l cunoşteai mai înainte.
12 Domnul să-ţi răsplătească ce ai făcut, şi plata să-ţi fie deplină din partea Domnului, Dumnezeului lui Israel, subt ale cărui aripi ai venit să te adăposteşti!``
13 Şi ea a zis: ,,O! să capăt trecere înaintea ta, domnul meu! Căci tu m-ai mângâiat, şi vorbele tale au mers la inima slujnicei tale. Şi totuş eu nu sânt nici măcar ca una din slujnicele tale.``
14 La vremea prânzului, Boaz a zis către Rut: ,,Apropie-te, mănâncă pâne, şi moaie-ţi bucata în oţet.`` Ea a şezut lângă secerători. I-au dat grăunţe prăjite; a mâncat şi s-a săturat şi ce a rămas a strâns.
15 Apoi s-a sculat să culeagă spice. Boaz a dat următoarea poruncă slujitorilor săi: ,,Lăsaţi-o să culeagă spice şi între snopi, şi să n-o opriţi;
16 şi chiar voi să-i scoateţi din snopi câteva spice; s-o lăsaţi să culeagă spice, şi să n-o înfruntaţi.``
17 Ea a cules spice de pe câmp până seara, şi a bătut ce culesese. A ieşit aproape o efă de orz.
18 A luat-o şi a intrat în cetate, şi soacră-sa a văzut ce culesese. Rut a scos şi rămăşiţele dela prânz şi i le-a dat.
19 Soacră-sa i-a zis: ,,Unde ai cules astăzi spice, şi unde ai muncit? Binecuvântat să fie celce s-a îngrijit de tine!`` Şi Rut a spus soacrei sale la cine muncise: ,,Omul la care am muncit azi``, a zis ea, ,,se numeşte Boaz.``
20 Naomi a zis nurorei sale: ,,Să fie binecuântat de Domnul, care este plin de îndurare pentru cei vii, cum a fost şi pentru cei ce au murit. ,Omul acesta este rudă cu noi`, i-a mai spus Naomi, ,este din ceice au drept de răscumpărare asupra noastră.``
21 Rut, Moabita, a adăugat: ,,El mi-a mai zis:`` ,,Rămâi cu slugile mele, până vor isprăvi de secerat.``
22 Şi Naomi a zis către noru-sa Rut: ,,Este bine, fiica mea, să ieşi cu slujnicele lui, şi să nu te întâlnească cineva în alt ogor``.
23 Ea s-a ţinut dar de slujnicele lui Boaz, ca să culeagă spice, până la sfârşitul seceratului orzurilor şi seceratului grâului. Şi locuia cu soacră-sa.
{"verseMap":{"1":[{"id":5348,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Boaz (Person)","title_en":"Boaz (Person)","content_ro":"<h3>BOAZ (P<span>erson<\/span>)<\/h3>\n<p>Salmon’s son of Judah’s tribe (Ru 4:18-22). Boaz lived in Bethlehem in the days of the judges and married Ruth, a Moabite woman. Boaz was an ancestor of Christ (Mt 1:5; Lk 3:32) and a wealthy relative by marriage of Ruth’s mother-in-law, Naomi. Ruth attracted the attention of Boaz when she was gleaning in one of his fields (Ru 2). His kindness to Ruth convinced Naomi that Boaz might be willing to redeem some land her husband had owned and at the same time accept the levirate marriage with Ruth that such a transaction required.<\/p>\n<p><em>See also<\/em> Ruth, Book of; Marriage, Marriage Customs; Genealogy of Jesus Christ.<\/p>","content_en":"<h3>BOAZ (P<span>erson<\/span>)<\/h3>\n<p>Salmon’s son of Judah’s tribe (Ru 4:18-22). Boaz lived in Bethlehem in the days of the judges and married Ruth, a Moabite woman. Boaz was an ancestor of Christ (Mt 1:5; Lk 3:32) and a wealthy relative by marriage of Ruth’s mother-in-law, Naomi. Ruth attracted the attention of Boaz when she was gleaning in one of his fields (Ru 2). His kindness to Ruth convinced Naomi that Boaz might be willing to redeem some land her husband had owned and at the same time accept the levirate marriage with Ruth that such a transaction required.<\/p>\n<p><em>See also<\/em> Ruth, Book of; Marriage, Marriage Customs; Genealogy of Jesus Christ.<\/p>","summary_ro":"BOAZ (Person) Salmon’s son of Judah’s tribe (Ru 4:18-22). Boaz lived in Bethlehem in the days of the judges and married Ruth, a Moabite woman. Boaz was an ancestor of Christ (Mt 1:5; Lk 3:32) and a wealthy relative by marriage of Ruth’s mother-in-law, Naomi. Ruth attracted the attention of Boaz when she was gleaning in one of his fields (Ru 2). His kindness to Ruth convinced Naomi that Boaz might be willing to redeem some land her husband had owned and at the same time accept the levirate mar...","summary_en":"BOAZ (Person) Salmon’s son of Judah’s tribe (Ru 4:18-22). Boaz lived in Bethlehem in the days of the judges and married Ruth, a Moabite woman. Boaz was an ancestor of Christ (Mt 1:5; Lk 3:32) and a wealthy relative by marriage of Ruth’s mother-in-law, Naomi. Ruth attracted the attention of Boaz when she was gleaning in one of his fields (Ru 2). His kindness to Ruth convinced Naomi that Boaz might be willing to redeem some land her husband had owned and at the same time accept the levirate mar...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26948,"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":33384,"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":45993,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:1","title_en":"Study Note: Rut 2:1","content_ro":"<p><strong>2:1<\/strong> <em>Boaz<\/em> was <em>a relative of . . . Elimelech<\/em> and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).<\/p>","content_en":"<p><strong>2:1<\/strong> <em>Boaz<\/em> was <em>a relative of . . . Elimelech<\/em> and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).<\/p>","summary_ro":"2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).","summary_en":"2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73619,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:1","title_en":"Study Note: Rut 2:1","content_ro":"<p><strong>2:1<\/strong> <em>Boaz<\/em> was <em>a relative of . . . Elimelech<\/em> and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).<\/p>","content_en":"<p><strong>2:1<\/strong> <em>Boaz<\/em> was <em>a relative of . . . Elimelech<\/em> and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).<\/p>","summary_ro":"2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).","summary_en":"2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101245,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:1","title_en":"Study Note: Rut 2:1","content_ro":"<p><strong>2:1<\/strong> <em>Boaz<\/em> was <em>a relative of . . . Elimelech<\/em> and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).<\/p>","content_en":"<p><strong>2:1<\/strong> <em>Boaz<\/em> was <em>a relative of . . . Elimelech<\/em> and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).<\/p>","summary_ro":"2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).","summary_en":"2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128871,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:1","title_en":"Study Note: Rut 2:1","content_ro":"<p><strong>2:1<\/strong> <em>Boaz<\/em> was <em>a relative of . . . Elimelech<\/em> and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).<\/p>","content_en":"<p><strong>2:1<\/strong> <em>Boaz<\/em> was <em>a relative of . . . Elimelech<\/em> and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).<\/p>","summary_ro":"2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).","summary_en":"2:1 Boaz was a relative of . . . Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":41184,"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":68810,"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":96436,"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":124062,"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":13947,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gleaning Glean","title_en":"Gleaning Glean","content_ro":"<h3>GLEAN, GLEANING<\/h3>\n<p>Practice of allowing the poor to follow reapers in a field to pick up missed spears of grain (cf. Lv 19:9; 23:22; Dt 24:19; Ru 2:2-23). Vineyards, as well as fields of grain, were to be available for gleaning (Lv 19:10; Dt 24:20-21). Olive trees, however, were not to be gone over a second time (cf. Jgs 8:2; Is 17:6; 24:13; Jer 6:9; Mi 7:1). The word “gleaned” is also used to describe the killing of men who fled from a battle (Jgs 20:45, <span>kjv<\/span>).<\/p>","content_en":"<h3>GLEAN, GLEANING<\/h3>\n<p>Practice of allowing the poor to follow reapers in a field to pick up missed spears of grain (cf. Lv 19:9; 23:22; Dt 24:19; Ru 2:2-23). Vineyards, as well as fields of grain, were to be available for gleaning (Lv 19:10; Dt 24:20-21). Olive trees, however, were not to be gone over a second time (cf. Jgs 8:2; Is 17:6; 24:13; Jer 6:9; Mi 7:1). The word “gleaned” is also used to describe the killing of men who fled from a battle (Jgs 20:45, <span>kjv<\/span>).<\/p>","summary_ro":"GLEAN, GLEANING Practice of allowing the poor to follow reapers in a field to pick up missed spears of grain (cf. Lv 19:9; 23:22; Dt 24:19; Ru 2:2-23). Vineyards, as well as fields of grain, were to be available for gleaning (Lv 19:10; Dt 24:20-21). Olive trees, however, were not to be gone over a second time (cf. Jgs 8:2; Is 17:6; 24:13; Jer 6:9; Mi 7:1). The word “gleaned” is also used to describe the killing of men who fled from a battle (Jgs 20:45, kjv).","summary_en":"GLEAN, GLEANING Practice of allowing the poor to follow reapers in a field to pick up missed spears of grain (cf. Lv 19:9; 23:22; Dt 24:19; Ru 2:2-23). Vineyards, as well as fields of grain, were to be available for gleaning (Lv 19:10; Dt 24:20-21). Olive trees, however, were not to be gone over a second time (cf. Jgs 8:2; Is 17:6; 24:13; Jer 6:9; Mi 7:1). The word “gleaned” is also used to describe the killing of men who fled from a battle (Jgs 20:45, kjv).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33374,"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":38360,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Widow","title_en":"Widow","content_ro":"<h3>WIDOW<\/h3>\n<p>A woman whose husband has died. In the Scriptures, widows are often listed with the fatherless and orphans (Dt 14:29; 16:11; 24:19-20; 26:12; Ps 94:6). Laws were passed to make special provision for this group and to protect them against the unscrupulous. The primary law had to do with levirate marriage—i.e., the closest kin would marry the widow (if she was without a son) to continue the family line (see discussion under Marriage).<\/p>\n<p>The plight of the widow was recognized in the number of laws designed for her protection and even survival. God was her legal protector (Ps 68:5) and saw that she was provided with the essentials of food and clothing (Dt 10:18). Those who denied her justice were cursed by God (27:19). At harvesttime the widow might glean the grain in the fields, as well as some grapes and olives (Dt 24:19; Ru 2:2, 7, 15-19), and she was also eligible for some assistance from the third-year tithe. Nevertheless, the poverty of widows and the cruel treatment extended to them was so widespread that frequent reference is made to it (Jb 24:21; Ps 94:6; Is 1:23; Mal 3:5). A special law provided that the widow’s garment could not be used as security for a loan (Dt 24:17).<\/p>\n<p>In the early Christian church there was a recognized group of widows eligible to receive charity. They were generally those over 60 years of age who had been faithful to their husband, were in poverty, had no relatives to support them, and had lived blameless lives filled with Christian good works (1 Tm 5:9-16).<\/p>\n<p><em>See also<\/em> Family Life and Relations; Marriage.<\/p>","content_en":"<h3>WIDOW<\/h3>\n<p>A woman whose husband has died. In the Scriptures, widows are often listed with the fatherless and orphans (Dt 14:29; 16:11; 24:19-20; 26:12; Ps 94:6). Laws were passed to make special provision for this group and to protect them against the unscrupulous. The primary law had to do with levirate marriage—i.e., the closest kin would marry the widow (if she was without a son) to continue the family line (see discussion under Marriage).<\/p>\n<p>The plight of the widow was recognized in the number of laws designed for her protection and even survival. God was her legal protector (Ps 68:5) and saw that she was provided with the essentials of food and clothing (Dt 10:18). Those who denied her justice were cursed by God (27:19). At harvesttime the widow might glean the grain in the fields, as well as some grapes and olives (Dt 24:19; Ru 2:2, 7, 15-19), and she was also eligible for some assistance from the third-year tithe. Nevertheless, the poverty of widows and the cruel treatment extended to them was so widespread that frequent reference is made to it (Jb 24:21; Ps 94:6; Is 1:23; Mal 3:5). A special law provided that the widow’s garment could not be used as security for a loan (Dt 24:17).<\/p>\n<p>In the early Christian church there was a recognized group of widows eligible to receive charity. They were generally those over 60 years of age who had been faithful to their husband, were in poverty, had no relatives to support them, and had lived blameless lives filled with Christian good works (1 Tm 5:9-16).<\/p>\n<p><em>See also<\/em> Family Life and Relations; Marriage.<\/p>","summary_ro":"WIDOW A woman whose husband has died. In the Scriptures, widows are often listed with the fatherless and orphans (Dt 14:29; 16:11; 24:19-20; 26:12; Ps 94:6). Laws were passed to make special provision for this group and to protect them against the unscrupulous. The primary law had to do with levirate marriage—i.e., the closest kin would marry the widow (if she was without a son) to continue the family line (see discussion under Marriage). The plight of the widow was recognized in the number o...","summary_en":"WIDOW A woman whose husband has died. In the Scriptures, widows are often listed with the fatherless and orphans (Dt 14:29; 16:11; 24:19-20; 26:12; Ps 94:6). Laws were passed to make special provision for this group and to protect them against the unscrupulous. The primary law had to do with levirate marriage—i.e., the closest kin would marry the widow (if she was without a son) to continue the family line (see discussion under Marriage). The plight of the widow was recognized in the number o...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":45994,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:2","title_en":"Study Note: Rut 2:2","content_ro":"<p><strong>2:2<\/strong> <em>to pick up the stalks of grain left behind:<\/em> Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.<\/p>","content_en":"<p><strong>2:2<\/strong> <em>to pick up the stalks of grain left behind:<\/em> Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.<\/p>","summary_ro":"2:2 to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.","summary_en":"2:2 to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73620,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:2","title_en":"Study Note: Rut 2:2","content_ro":"<p><strong>2:2<\/strong> <em>to pick up the stalks of grain left behind:<\/em> Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.<\/p>","content_en":"<p><strong>2:2<\/strong> <em>to pick up the stalks of grain left behind:<\/em> Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.<\/p>","summary_ro":"2:2 to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.","summary_en":"2:2 to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101246,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:2","title_en":"Study Note: Rut 2:2","content_ro":"<p><strong>2:2<\/strong> <em>to pick up the stalks of grain left behind:<\/em> Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.<\/p>","content_en":"<p><strong>2:2<\/strong> <em>to pick up the stalks of grain left behind:<\/em> Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.<\/p>","summary_ro":"2:2 to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.","summary_en":"2:2 to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128872,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:2","title_en":"Study Note: Rut 2:2","content_ro":"<p><strong>2:2<\/strong> <em>to pick up the stalks of grain left behind:<\/em> Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.<\/p>","content_en":"<p><strong>2:2<\/strong> <em>to pick up the stalks of grain left behind:<\/em> Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.<\/p>","summary_ro":"2:2 to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.","summary_en":"2:2 to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10; 23:22; Deut 24:19-22). God provided the poor with food.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":45995,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:3","title_en":"Study Note: Rut 2:3","content_ro":"<p><strong>2:3<\/strong> <em>as it happened, she found herself:<\/em> Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.<\/p>","content_en":"<p><strong>2:3<\/strong> <em>as it happened, she found herself:<\/em> Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.<\/p>","summary_ro":"2:3 as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.","summary_en":"2:3 as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73621,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:3","title_en":"Study Note: Rut 2:3","content_ro":"<p><strong>2:3<\/strong> <em>as it happened, she found herself:<\/em> Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.<\/p>","content_en":"<p><strong>2:3<\/strong> <em>as it happened, she found herself:<\/em> Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.<\/p>","summary_ro":"2:3 as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.","summary_en":"2:3 as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101247,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:3","title_en":"Study Note: Rut 2:3","content_ro":"<p><strong>2:3<\/strong> <em>as it happened, she found herself:<\/em> Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.<\/p>","content_en":"<p><strong>2:3<\/strong> <em>as it happened, she found herself:<\/em> Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.<\/p>","summary_ro":"2:3 as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.","summary_en":"2:3 as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128873,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:3","title_en":"Study Note: Rut 2:3","content_ro":"<p><strong>2:3<\/strong> <em>as it happened, she found herself:<\/em> Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.<\/p>","content_en":"<p><strong>2:3<\/strong> <em>as it happened, she found herself:<\/em> Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.<\/p>","summary_ro":"2:3 as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.","summary_en":"2:3 as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":45996,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:5","title_en":"Study Note: Rut 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Boaz<\/em> recognized Ruth as a marriageable <em>young woman<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">na‘arah<\/span>).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Boaz<\/em> recognized Ruth as a marriageable <em>young woman<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">na‘arah<\/span>).<\/p>","summary_ro":"2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).","summary_en":"2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73622,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:5","title_en":"Study Note: Rut 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Boaz<\/em> recognized Ruth as a marriageable <em>young woman<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">na‘arah<\/span>).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Boaz<\/em> recognized Ruth as a marriageable <em>young woman<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">na‘arah<\/span>).<\/p>","summary_ro":"2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).","summary_en":"2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101248,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:5","title_en":"Study Note: Rut 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Boaz<\/em> recognized Ruth as a marriageable <em>young woman<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">na‘arah<\/span>).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Boaz<\/em> recognized Ruth as a marriageable <em>young woman<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">na‘arah<\/span>).<\/p>","summary_ro":"2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).","summary_en":"2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128874,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:5","title_en":"Study Note: Rut 2:5","content_ro":"<p><strong>2:5<\/strong> <em>Boaz<\/em> recognized Ruth as a marriageable <em>young woman<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">na‘arah<\/span>).<\/p>","content_en":"<p><strong>2:5<\/strong> <em>Boaz<\/em> recognized Ruth as a marriageable <em>young woman<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">na‘arah<\/span>).<\/p>","summary_ro":"2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).","summary_en":"2:5 Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":45997,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:7","title_en":"Study Note: Rut 2:7","content_ro":"<p><strong>2:7<\/strong> <em>in the shelter:<\/em> Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.<\/p>","content_en":"<p><strong>2:7<\/strong> <em>in the shelter:<\/em> Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.<\/p>","summary_ro":"2:7 in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.","summary_en":"2:7 in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73623,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:7","title_en":"Study Note: Rut 2:7","content_ro":"<p><strong>2:7<\/strong> <em>in the shelter:<\/em> Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.<\/p>","content_en":"<p><strong>2:7<\/strong> <em>in the shelter:<\/em> Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.<\/p>","summary_ro":"2:7 in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.","summary_en":"2:7 in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101249,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:7","title_en":"Study Note: Rut 2:7","content_ro":"<p><strong>2:7<\/strong> <em>in the shelter:<\/em> Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.<\/p>","content_en":"<p><strong>2:7<\/strong> <em>in the shelter:<\/em> Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.<\/p>","summary_ro":"2:7 in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.","summary_en":"2:7 in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128875,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:7","title_en":"Study Note: Rut 2:7","content_ro":"<p><strong>2:7<\/strong> <em>in the shelter:<\/em> Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.<\/p>","content_en":"<p><strong>2:7<\/strong> <em>in the shelter:<\/em> Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.<\/p>","summary_ro":"2:7 in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.","summary_en":"2:7 in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":45998,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:8","title_en":"Study Note: Rut 2:8","content_ro":"<p><strong>2:8-9<\/strong> <em>Boaz<\/em> gave <em>Ruth<\/em> the special privilege of gleaning <em>right behind the young women<\/em>. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • <em>I have warned the young men not to treat you roughly:<\/em> Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in. • <em>help yourself to the water:<\/em> Boaz’s generosity saved Ruth the trouble of drawing her own water.<\/p>","content_en":"<p><strong>2:8-9<\/strong> <em>Boaz<\/em> gave <em>Ruth<\/em> the special privilege of gleaning <em>right behind the young women<\/em>. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • <em>I have warned the young men not to treat you roughly:<\/em> Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in. • <em>help yourself to the water:<\/em> Boaz’s generosity saved Ruth the trouble of drawing her own water.<\/p>","summary_ro":"2:8-9 Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though sh...","summary_en":"2:8-9 Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though sh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73624,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:8","title_en":"Study Note: Rut 2:8","content_ro":"<p><strong>2:8-9<\/strong> <em>Boaz<\/em> gave <em>Ruth<\/em> the special privilege of gleaning <em>right behind the young women<\/em>. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • <em>I have warned the young men not to treat you roughly:<\/em> Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in. • <em>help yourself to the water:<\/em> Boaz’s generosity saved Ruth the trouble of drawing her own water.<\/p>","content_en":"<p><strong>2:8-9<\/strong> <em>Boaz<\/em> gave <em>Ruth<\/em> the special privilege of gleaning <em>right behind the young women<\/em>. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • <em>I have warned the young men not to treat you roughly:<\/em> Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in. • <em>help yourself to the water:<\/em> Boaz’s generosity saved Ruth the trouble of drawing her own water.<\/p>","summary_ro":"2:8-9 Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though sh...","summary_en":"2:8-9 Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though sh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101250,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:8","title_en":"Study Note: Rut 2:8","content_ro":"<p><strong>2:8-9<\/strong> <em>Boaz<\/em> gave <em>Ruth<\/em> the special privilege of gleaning <em>right behind the young women<\/em>. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • <em>I have warned the young men not to treat you roughly:<\/em> Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in. • <em>help yourself to the water:<\/em> Boaz’s generosity saved Ruth the trouble of drawing her own water.<\/p>","content_en":"<p><strong>2:8-9<\/strong> <em>Boaz<\/em> gave <em>Ruth<\/em> the special privilege of gleaning <em>right behind the young women<\/em>. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • <em>I have warned the young men not to treat you roughly:<\/em> Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in. • <em>help yourself to the water:<\/em> Boaz’s generosity saved Ruth the trouble of drawing her own water.<\/p>","summary_ro":"2:8-9 Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though sh...","summary_en":"2:8-9 Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though sh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:8","title_en":"Study Note: Rut 2:8","content_ro":"<p><strong>2:8-9<\/strong> <em>Boaz<\/em> gave <em>Ruth<\/em> the special privilege of gleaning <em>right behind the young women<\/em>. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • <em>I have warned the young men not to treat you roughly:<\/em> Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in. • <em>help yourself to the water:<\/em> Boaz’s generosity saved Ruth the trouble of drawing her own water.<\/p>","content_en":"<p><strong>2:8-9<\/strong> <em>Boaz<\/em> gave <em>Ruth<\/em> the special privilege of gleaning <em>right behind the young women<\/em>. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • <em>I have warned the young men not to treat you roughly:<\/em> Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in. • <em>help yourself to the water:<\/em> Boaz’s generosity saved Ruth the trouble of drawing her own water.<\/p>","summary_ro":"2:8-9 Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though sh...","summary_en":"2:8-9 Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor. • I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though sh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":33386,"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}],"13":[{"id":45999,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:13","title_en":"Study Note: Rut 2:13","content_ro":"<p><strong>2:13<\/strong> <em>your workers<\/em> (literally <em>your maidservants<\/em>): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.<\/p>","content_en":"<p><strong>2:13<\/strong> <em>your workers<\/em> (literally <em>your maidservants<\/em>): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.<\/p>","summary_ro":"2:13 your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.","summary_en":"2:13 your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73625,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:13","title_en":"Study Note: Rut 2:13","content_ro":"<p><strong>2:13<\/strong> <em>your workers<\/em> (literally <em>your maidservants<\/em>): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.<\/p>","content_en":"<p><strong>2:13<\/strong> <em>your workers<\/em> (literally <em>your maidservants<\/em>): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.<\/p>","summary_ro":"2:13 your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.","summary_en":"2:13 your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101251,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:13","title_en":"Study Note: Rut 2:13","content_ro":"<p><strong>2:13<\/strong> <em>your workers<\/em> (literally <em>your maidservants<\/em>): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.<\/p>","content_en":"<p><strong>2:13<\/strong> <em>your workers<\/em> (literally <em>your maidservants<\/em>): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.<\/p>","summary_ro":"2:13 your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.","summary_en":"2:13 your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128877,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:13","title_en":"Study Note: Rut 2:13","content_ro":"<p><strong>2:13<\/strong> <em>your workers<\/em> (literally <em>your maidservants<\/em>): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.<\/p>","content_en":"<p><strong>2:13<\/strong> <em>your workers<\/em> (literally <em>your maidservants<\/em>): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.<\/p>","summary_ro":"2:13 your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.","summary_en":"2:13 your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":12495,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Food and Food Preparation","title_en":"Food and Food Preparation","content_ro":"<h3>FOOD AND FOOD PREPARATION<\/h3>\n<p>Substances required by the body to sustain life, and the methods of making them edible. Food consumed in Bible times included bread, milk products, fruit, meat, and fish. Food was also offered sacrificially or given as gifts. The availability of food was a perpetual concern because of the recurrent scarcity: droughts were frequent (2 Kgs 4:38; Jer 14:1, 4-6; Hg 1:11), hailstorms wrought devastation among crops (Hg 2:17), farming was frequently interrupted by warfare with neighboring nations (2 Kgs 6:25), and intermittent plagues of locusts ravaged large areas.<\/p>\n<p>Food was more plentiful in Palestine (described as a “land flowing with milk and honey”) than in many other parts of the Near East. Shallow cultivation of the soil, however, made crops highly reliant on regular rainfall. Egyptian crops were far less susceptible to weather variations, because the Nile provided a dependable source of water.<\/p>\n<p>Food shortages were considered warnings or punishment from God (Lam 4:9, 11; Am 4:6-9) to teach the Hebrews that life is more than food and that faith must continue despite scarcity, famine, or even death (Dt 8:3; Hb 3:17-18).<\/p>\n<p>The staples of nomadic Hebrews were milk, curds, and cheese. As the people became more stationary, they grew grains and vegetables and planted orchards and vineyards. Grain would sometimes be grown for a season, and then after the harvest, the tribes would move their flocks to other pastures and find other arable land. Religious sacrifices and festivals were times not only of solemnity but also of rejoicing and great feasting. Victories were also celebrated with banquets and feasting on the food obtained from the camp of the vanquished enemy.<\/p>\n<p>Preview<\/p>\n<p>• Dairy Products<\/p>\n<p>• Grain Crops<\/p>\n<p>• Animal Products<\/p>\n<p>• Insects and Their Food Products<\/p>\n<p>• Vegetables and Seasoning<\/p>\n<p>• Fruits, Nuts, and Wine<\/p>\n<p class=\"h2\" id=\"DairyProducts\">Dairy Products<\/p>\n<p>Milk and its by-products formed a vital part of the Hebrew diet (see Jgs 4:19). Goat’s milk was most frequently used, although milk from camels, cows, and sheep was also available (Gn 32:15; Dt 32:14; Prv 27:27).<\/p>\n<p>Since fresh milk could not be preserved in Palestine’s hot climate, it was processed into buttermilk, curds, and cheese. Milk was poured into goatskins, where it soured and thickened because of the nonsterile condition of the previously used skins and the movement as it was transported. That movement of the pouch (often made from a cow’s stomach, containing the enzyme rennin used in cheese making) produced curds. Curds are first mentioned in the Bible as part of the meal that Abraham provided for his extraordinary guests (Gn 18:8).<\/p>\n<p>The Hebrew word for curds <em>(<\/em><span class=\"hebrew\" lang=\"he\">chena<\/span><em>)<\/em> is also translated “butter” (Jb 10:10). This butter would be similar in consistency to yogurt from which the water has been squeezed out. When pressed and rolled into small balls, it kept indefinitely, despite the climate. Thus, compressed curds were particularly valuable for journeys in arid regions where food was scarce.<\/p>\n<p class=\"h2\" id=\"GrainCrops\">Grain Crops<\/p>\n<p>The most frequently mentioned food in the Bible is bread. The term refers in a general sense to all foods but more particularly to food prepared from grain. In biblical times bread was prepared from several grains. Wheat, barley, and spelt were grown in Egypt (Ex 9:31-32).<\/p>\n<p>An Egyptian physician named Sinuhe, living in the mid-20th century <span>BC<\/span>, recorded that bread was baked daily in Palestine and Syria, and it is probable that it was served with every meal. This bread was probably a wafer or flat cake made from barley or emmer (an inferior form of wheat), since these were the two grain crops that Sinuhe mentioned seeing. Wheat was the most expensive grain. Fine wheat flour was a luxury only the rich could afford (Gn 18:6; Ez 16:13, 19). In later periods wheat became a valuable export crop that was shipped from Tyre to other ports in the Mediterranean.<\/p>\n<p>Because barley could grow in less productive soil and was more tolerant of drought conditions, it became a popular grain crop in the ancient Near East. Barley could also be harvested several weeks earlier than wheat. Barley bread (Jgs 7:13; 2 Kgs 4:42) and barley cakes (Ez 4:12) were eaten by the average laborer. Jesus miraculously multiplied a young boy’s five barley loaves and two fishes and fed five thousand (Jn 6:9-13).<\/p>\n<p>Millet, a cereal with a small grain head growing on a stalk less than two feet (.6 meter) high, and spelt, a type of wheat, were also used in times of need as a border around the edges of fields.<\/p>\n<p>The most primitive way of processing grain was to rub the ears between the hands to separate the kernels, as Jesus and his disciples did (Lk 6:1). To perform this act on the Sabbath (the day of rest) was considered the equivalent of reaping and was therefore forbidden.<\/p>\n<p>Parching (roasting the grain lightly in a pan) was another simple method of preparation (Jos 5:11; 1 Sm 17:17). It formed a quick and easy meal for laborers or kings (Ru 2:14; 1 Sm 25:18; 2 Sm 17:28). Parched corn was ideal for taking on journeys.<\/p>\n<p>Bread making was a strenuous task. Mortars, pestles, and simple mills with upper and lower stones were used for grinding flour in ancient Egypt around 2900 <span>BC<\/span>. These primitive mills were normally placed on the ground, and one was compelled to kneel in order to do the backbreaking work. The resulting meal was coarse and filled with small pieces of husk.<\/p>\n<p>When the flour had been prepared, water was added and the mixture was kneaded in a special trough. The dough could then be made immediately into cakes, pancakes, or unleavened bread (Gn 19:3). These flat cakes or wafers were often baked on previously heated stones, on the inner walls of small conical ovens, or in larger communal ovens. Leaven was added to make a lighter dough. The leaven was normally a piece of dough left over from an earlier mixing and allowed to ferment before being used. The flour meal was also mixed with a porridge made of lentil beans in order to stretch the food supply.<\/p>\n<p class=\"h2\" id=\"AnimalProducts\">Animal Products<\/p>\n<p>The introduction of meat as part of the diet seems to have coincided with the time when Noah and his family left the ark (Gn 9:3). After this time, however, the animals normally eaten for food were so valuable that only the wealthy could afford to slaughter them. So in biblical times the peasant had a simple, somewhat monotonous diet, while the rich feasted on meat, delicacies, and imported commodities. As a result, meat was a luxury item that the poor would rarely enjoy except on such occasions as the Passover celebration or sacrifices in which the worshiper ate part of the offering (Ex 12:8). Although it was clearly uneconomic to slaughter an animal that produced such staples as milk, curds, and cheese, the rules of hospitality in the Near East dictated that an animal should be killed to entertain an honored guest (2 Sm 12:2-4).<\/p>\n<p>Domestic sheep, goats, and oxen provided the main source of meat, although venison was popular with the upper classes. When the blind Isaac was deceived by his son Jacob, the father was offered the luxury of both kid’s meat and wild game (Gn 27:3, 9, 19). The ox kept in a stall or the fatted calf were reserved for occasions of great festivity (Mt 22:4).<\/p>\n<p>The use of meat for sacrifice was given definitive form in the provisions of Leviticus and Deuteronomy. The Law forbade anyone to slaughter an animal and its offspring on the same day (Lv 22:28). Another prohibition, perhaps directed at pagan Canaanite sacrificial rituals, would not allow a kid to be stewed or poached in its mother’s milk (Dt 14:21). Mosaic law was emphatic in prohibiting the consumption of blood in any form. Animal blood was considered the source of the animal’s life and was offered by priests as a sacrifice to God to atone for human sin (Lv 17:11). In the Mosaic law, pigs, camels, badgers, and rabbits were considered unclean and were therefore forbidden for food, principally on hygienic grounds (11:4-8).<\/p>\n<p>In the ancient world, meat was usually boiled or stewed. Roasting an ox or a kid would usually occur only as part of a special feast or sacrificial ritual. Animals might also be roasted for members of the royal palace or for a king’s special guests.<\/p>\n<p>Despite the fact that hunting was enjoyed by all who were able to participate, wild game provided only a minor part of the diet. Among the game found in Palestine and mentioned in the Bible are gazelle, roebuck, wild goat, and deer (Dt 14:5; 1 Kgs 4:23). It is probable that pheasants were available, and there were certainly turtledoves, pigeons, quails, and partridges, although the precise quantities of food that these birds provided is not certain (Gn 15:9; Ex 16:13). Goose was the most popular dish in Egypt, and marsh ducks were also highly esteemed as game. After the Persian period, chickens were eaten (2 Esd 1:30), and eggs and omelettes were popular in Rome in early Christian times. The eggs mentioned in Deuteronomy are probably wild birds’ eggs (Dt 22:6-7; cf. Is 10:14).<\/p>\n<p>Thirty varieties of fish were available in the Jordan, and an extensive fishing industry existed on the shores of the Sea of Galilee at the time of Christ. Supplies of fish were readily available from the Mediterranean coast during the Roman period, but at an earlier time the fish supply depended to a large extent upon whichever nation had control of the coastline. In the postexilic period the people of Tyre supplied the city of Jerusalem with fish, which were sold near the Fish Gate (Neh 3:3). In the regulations concerning the types of fish suitable for food, only those that had fins and scales were acceptable (Lv 11:9-12).<\/p>\n<p>In NT times many of the distinctions concerning food were eliminated. In the Gospel of Mark, Jesus, challenging the Pharisees’ hypocrisy, upset the Jewish food laws by saying that evil thoughts, not certain foods, make a person unclean (Mk 7:19). As Christianity spread into gentile areas, there was, however, a continuing concern about eating meat that had been offered to idols. The question came to a head in Corinth. The apostle Paul maintained that though the meat was acceptable, one should take care not to cause spiritual damage to another Christian with a more sensitive conscience.<\/p>\n<p class=\"h2\" id=\"InsectsandTheirFoodProducts\">Insects and Their Food Products<\/p>\n<p>Wild honey was found in Palestine, but there is no evidence of bee-keeping. Egyptians, however, did practice beekeeping at that time.<\/p>\n<p>The honeycomb is mentioned specifically in 1 Samuel 14:27 and Song of Songs 5:1; liquid honey is referred to in 1 Kings 14:3. Honey was to be found in crevices of rocks and on trees (Dt 32:13). It was the primary sweetener in cooking. Although it could not be used in a sacrifice to the Lord (Lv 2:11), honey was prized as a delicacy. In the 15th century <span>BC<\/span>, when Thutmose III was campaigning in Syria and Palestine, he brought back vast quantities of honey as tribute from his newly conquered lands.<\/p>\n<p>Locusts were probably first eaten in desperation after they had devastated crops. They are one of the few insects mentioned as a permissible source of food (Lv 11:22). Locusts were fried in flour or honey, or were preserved by being dried. Locusts and wild honey formed John the Baptist’s basic diet in the wilderness (Mt 3:4; Mk 1:6). Although locusts contain little protein, they are rich in fat and have some mineral content.<\/p>\n<p class=\"h2\" id=\"VegetablesandSeasoning\">Vegetables and Seasoning<\/p>\n<p>The Hebrew people wandering in the Sinai wilderness bemoaned the loss of the flavorful vegetables they had become accustomed to during their Egyptian captivity. In particular, they expressed a longing for cucumbers, melons (possibly watermelons), leeks, onions, and garlic (Nm 11:5). Many of these vegetables were later grown in Palestine (particularly in the Gaza). When cucumbers were first cultivated, they were regarded as luxury items and had to be protected by guards who lived in shacks overlooking the gardens (Is 1:8). Beans, lentils, and parched grain were among the items brought to David and his soldiers at Mahanaim (2 Sm 17:28). Lentils were known in Egypt from at least the 13th century <span>BC<\/span> and were used extensively both then and in later times by the Israelites. Lentil soup is mentioned in Genesis 25:34.<\/p>\n<p>In times of hunger the husks of the carob tree, normally fed to cattle, could be used for food. These would have been most acceptable to the prodigal son (Lk 15:16). There were many kinds of green herbs that could provide a meal for the poor in time of need (Prv 15:17). In cases of extreme hunger, some kinds of mallow and juniper roots could also be used as food. In Elisha’s time a group of prophets at Gilgal prepared a stew of wild vegetables, to which they mistakenly added poisonous wild gourds. Elisha rectified the situation by adding meal to the pot (2 Kgs 4:38-41). While there is no actual record of the kinds of bitter herbs used as part of the Passover offering (Ex 12:8; Nm 9:11), mint and cummin were most probably included. Dill, cummin, rue, and mint were common garden herbs (Mt 23:23; Lk 11:42).<\/p>\n<p>Seasonings were welcome additives to the rather bland character of typical Israelite fare. Salt came mainly from the Dead Sea area and was essential as a seasoning and preserving agent. Salt was so important in the diet that it became part of the vocabulary of moral obligation. The sharing of salt with a person at a meal sealed a covenant or pact (Nm 18:19). In the Levitical sacrificial ritual, salt was part of meat and cereal offerings, since it signified the sealing of God’s covenant with Israel (Lv 2:13; Ez 43:24).<\/p>\n<p>The mustard tree, which was probably grown for its oil content, grew from a minute seed to the height of 15 feet (4.5 meters) (Mt 13:31-32). Anise, coriander, and cinnamon were also available (Ex 16:31; Nm 11:7). Perhaps the most popular and widely used spice, apart from salt, was garlic. Vinegar was also probably used as a flavoring agent and a preservative. From the number of seeds and plants found in Egyptian tombs from the 18th dynasty, it is obvious that the use of seasoning was widespread in antiquity.<\/p>\n<p class=\"h2\" id=\"FruitsNutsandWine\">Fruits, Nuts, and Wine<\/p>\n<p>Olive trees grew abundantly in Palestine and were an excellent source of food and oil. Even in poor soil, one tree could sufficiently supply a family for a whole year. Some green olives were pickled in brine and eaten with bread, but the olive was most important as a source of oil. Olive oil was used in baking bread and cakes and in frying foods. The best quality olive oil was used in the temple sacrifices.<\/p>\n<p>Oil was extracted from olives by a simple process: for the finest quality oil, olives were picked before fully ripe and then crushed by hand with a stone mortar and pestle. Usually, however, pickers beat the olives from trees with long poles and collected them in baskets. The oil was then trodden out, probably in the same vat used for grapes (Mi 6:15), which were harvested approximately four weeks later.<\/p>\n<p>An oil mill was developed subsequently, and the heavy upper grinding stone was turned by two people. As the oil dripped through, it was collected in another stone vat and was allowed to settle and purify. When refined, the oil was stored in skins or jars.<\/p>\n<p>Fig trees grew in all areas of Palestine. They required little attention and provided two or three crops per year. The most abundant of these was the second, which ripened in late summer. The first figs of the season were considered a great delicacy (Is 28:4; Mi 7:1). The prophet Hosea suggested that the Israelites were like the firstfruits of the fig tree (Hos 9:10). Another prophet, Jeremiah, spoke of those who had gone into exile as being like the first figs, while those who were left behind were the bad figs, fit only for destruction (Jer 24:1-10).<\/p>\n<p>Figs were usually eaten fresh from the trees, but some were pressed into cakes to use when traveling (1 Sm 25:18; 30:12; 1 Chr 12:40). Figs were also valuable for medicinal purposes, since effective poultices could be made from them (2 Kgs 20:7; Is 38:21). Sycamore trees produced small, figlike fruit eaten primarily by the poor. A short time before harvest, the fruit was slightly incised, making it swell and ripen more quickly. The prophet Amos notched sycamore fruit before he was called by God (Am 7:14).<\/p>\n<p>Fruit from the date palm could also have been pressed into flat cakes for travelers, as figs were. The Bible, however, makes no specific reference to its fruit as food (see Jgs 4:5; Ps 92:12; Jl 1:12; Jn 12:13).<\/p>\n<p>Another popular Near Eastern fruit was the red pomegranate. It was eaten whole, or the seeds were pressed to provide a refreshing drink. The pomegranate is mentioned in temple ritual as one of the fruits brought back from Canaan to Moses by his spies (Ex 28:33) and as an exotic drink (Sg 8:2). The “apple” mentioned in Scripture (Prv 25:11; Sg 2:5) was most likely a type of apricot or quince, not an apple as we know it today. Nuts were used for additional flavor in cooking. Almonds and pistachio nuts were among the gifts sent by Jacob to ransom his sons (Gn 43:11).<\/p>\n<p>Grapes were popular and plentiful from the early Bronze Age. In addition to being eaten fresh from the vine, grapes were dried as raisins (Nm 6:3; 1 Sm 25:18) or pressed, their juice drunk either as new wine or fermented into an alcoholic drink. One of the duties of the cup-bearer in ancient royal courts was to provide grape juice or wine for the king, his family, and guests (Gn 40:9-13).<\/p>\n<p>The juice of grapes also provided vinegar when wine deteriorated. Vinegar was used as a flavoring agent in cooking and as a preservative. When diluted with water, it supplied a refreshing drink for workers in the fields. A type of jelly was made in the Near East by boiling grapes until they assumed the consistency of molasses. This syrup could also be used as a sweetening agent in cooking.<\/p>\n<p>Wine was the universal drink in antiquity. It could be diluted with water or mixed with spices or honey to make a mulled wine (Sg 8:2; Is 5:22). The Hebrew word for “banquet” or “feast” literally means “drinking,” which reveals much of the character of such occasions. A certain amount of merriment was considered proper at a festival or banquet (Gn 43:34; Jgs 9:13; Lk 5:34).<\/p>\n<p>Wine making was similar in many respects to the production of olive oil. Clusters of grapes were cut from the vine with a sickle, collected in baskets, and taken to the winepress, where they were trodden by men and women. The juice ran into a lower vat, where, under the hot sun, fermentation began almost immediately. The wine was left to settle so that any twigs or skins would form a sediment; after that the wine could be strained off. In about six weeks the wine was ready to drink or store in earthenware jars or wineskins.<\/p>\n<p><em>See also<\/em> Animals; Bread; Family Life and Relations; Leaven; Meals, Significance of; Plants; Unleavened Bread.<\/p>","content_en":"<h3>FOOD AND FOOD PREPARATION<\/h3>\n<p>Substances required by the body to sustain life, and the methods of making them edible. Food consumed in Bible times included bread, milk products, fruit, meat, and fish. Food was also offered sacrificially or given as gifts. The availability of food was a perpetual concern because of the recurrent scarcity: droughts were frequent (2 Kgs 4:38; Jer 14:1, 4-6; Hg 1:11), hailstorms wrought devastation among crops (Hg 2:17), farming was frequently interrupted by warfare with neighboring nations (2 Kgs 6:25), and intermittent plagues of locusts ravaged large areas.<\/p>\n<p>Food was more plentiful in Palestine (described as a “land flowing with milk and honey”) than in many other parts of the Near East. Shallow cultivation of the soil, however, made crops highly reliant on regular rainfall. Egyptian crops were far less susceptible to weather variations, because the Nile provided a dependable source of water.<\/p>\n<p>Food shortages were considered warnings or punishment from God (Lam 4:9, 11; Am 4:6-9) to teach the Hebrews that life is more than food and that faith must continue despite scarcity, famine, or even death (Dt 8:3; Hb 3:17-18).<\/p>\n<p>The staples of nomadic Hebrews were milk, curds, and cheese. As the people became more stationary, they grew grains and vegetables and planted orchards and vineyards. Grain would sometimes be grown for a season, and then after the harvest, the tribes would move their flocks to other pastures and find other arable land. Religious sacrifices and festivals were times not only of solemnity but also of rejoicing and great feasting. Victories were also celebrated with banquets and feasting on the food obtained from the camp of the vanquished enemy.<\/p>\n<p>Preview<\/p>\n<p>• Dairy Products<\/p>\n<p>• Grain Crops<\/p>\n<p>• Animal Products<\/p>\n<p>• Insects and Their Food Products<\/p>\n<p>• Vegetables and Seasoning<\/p>\n<p>• Fruits, Nuts, and Wine<\/p>\n<p class=\"h2\" id=\"DairyProducts\">Dairy Products<\/p>\n<p>Milk and its by-products formed a vital part of the Hebrew diet (see Jgs 4:19). Goat’s milk was most frequently used, although milk from camels, cows, and sheep was also available (Gn 32:15; Dt 32:14; Prv 27:27).<\/p>\n<p>Since fresh milk could not be preserved in Palestine’s hot climate, it was processed into buttermilk, curds, and cheese. Milk was poured into goatskins, where it soured and thickened because of the nonsterile condition of the previously used skins and the movement as it was transported. That movement of the pouch (often made from a cow’s stomach, containing the enzyme rennin used in cheese making) produced curds. Curds are first mentioned in the Bible as part of the meal that Abraham provided for his extraordinary guests (Gn 18:8).<\/p>\n<p>The Hebrew word for curds <em>(<\/em><span class=\"hebrew\" lang=\"he\">chena<\/span><em>)<\/em> is also translated “butter” (Jb 10:10). This butter would be similar in consistency to yogurt from which the water has been squeezed out. When pressed and rolled into small balls, it kept indefinitely, despite the climate. Thus, compressed curds were particularly valuable for journeys in arid regions where food was scarce.<\/p>\n<p class=\"h2\" id=\"GrainCrops\">Grain Crops<\/p>\n<p>The most frequently mentioned food in the Bible is bread. The term refers in a general sense to all foods but more particularly to food prepared from grain. In biblical times bread was prepared from several grains. Wheat, barley, and spelt were grown in Egypt (Ex 9:31-32).<\/p>\n<p>An Egyptian physician named Sinuhe, living in the mid-20th century <span>BC<\/span>, recorded that bread was baked daily in Palestine and Syria, and it is probable that it was served with every meal. This bread was probably a wafer or flat cake made from barley or emmer (an inferior form of wheat), since these were the two grain crops that Sinuhe mentioned seeing. Wheat was the most expensive grain. Fine wheat flour was a luxury only the rich could afford (Gn 18:6; Ez 16:13, 19). In later periods wheat became a valuable export crop that was shipped from Tyre to other ports in the Mediterranean.<\/p>\n<p>Because barley could grow in less productive soil and was more tolerant of drought conditions, it became a popular grain crop in the ancient Near East. Barley could also be harvested several weeks earlier than wheat. Barley bread (Jgs 7:13; 2 Kgs 4:42) and barley cakes (Ez 4:12) were eaten by the average laborer. Jesus miraculously multiplied a young boy’s five barley loaves and two fishes and fed five thousand (Jn 6:9-13).<\/p>\n<p>Millet, a cereal with a small grain head growing on a stalk less than two feet (.6 meter) high, and spelt, a type of wheat, were also used in times of need as a border around the edges of fields.<\/p>\n<p>The most primitive way of processing grain was to rub the ears between the hands to separate the kernels, as Jesus and his disciples did (Lk 6:1). To perform this act on the Sabbath (the day of rest) was considered the equivalent of reaping and was therefore forbidden.<\/p>\n<p>Parching (roasting the grain lightly in a pan) was another simple method of preparation (Jos 5:11; 1 Sm 17:17). It formed a quick and easy meal for laborers or kings (Ru 2:14; 1 Sm 25:18; 2 Sm 17:28). Parched corn was ideal for taking on journeys.<\/p>\n<p>Bread making was a strenuous task. Mortars, pestles, and simple mills with upper and lower stones were used for grinding flour in ancient Egypt around 2900 <span>BC<\/span>. These primitive mills were normally placed on the ground, and one was compelled to kneel in order to do the backbreaking work. The resulting meal was coarse and filled with small pieces of husk.<\/p>\n<p>When the flour had been prepared, water was added and the mixture was kneaded in a special trough. The dough could then be made immediately into cakes, pancakes, or unleavened bread (Gn 19:3). These flat cakes or wafers were often baked on previously heated stones, on the inner walls of small conical ovens, or in larger communal ovens. Leaven was added to make a lighter dough. The leaven was normally a piece of dough left over from an earlier mixing and allowed to ferment before being used. The flour meal was also mixed with a porridge made of lentil beans in order to stretch the food supply.<\/p>\n<p class=\"h2\" id=\"AnimalProducts\">Animal Products<\/p>\n<p>The introduction of meat as part of the diet seems to have coincided with the time when Noah and his family left the ark (Gn 9:3). After this time, however, the animals normally eaten for food were so valuable that only the wealthy could afford to slaughter them. So in biblical times the peasant had a simple, somewhat monotonous diet, while the rich feasted on meat, delicacies, and imported commodities. As a result, meat was a luxury item that the poor would rarely enjoy except on such occasions as the Passover celebration or sacrifices in which the worshiper ate part of the offering (Ex 12:8). Although it was clearly uneconomic to slaughter an animal that produced such staples as milk, curds, and cheese, the rules of hospitality in the Near East dictated that an animal should be killed to entertain an honored guest (2 Sm 12:2-4).<\/p>\n<p>Domestic sheep, goats, and oxen provided the main source of meat, although venison was popular with the upper classes. When the blind Isaac was deceived by his son Jacob, the father was offered the luxury of both kid’s meat and wild game (Gn 27:3, 9, 19). The ox kept in a stall or the fatted calf were reserved for occasions of great festivity (Mt 22:4).<\/p>\n<p>The use of meat for sacrifice was given definitive form in the provisions of Leviticus and Deuteronomy. The Law forbade anyone to slaughter an animal and its offspring on the same day (Lv 22:28). Another prohibition, perhaps directed at pagan Canaanite sacrificial rituals, would not allow a kid to be stewed or poached in its mother’s milk (Dt 14:21). Mosaic law was emphatic in prohibiting the consumption of blood in any form. Animal blood was considered the source of the animal’s life and was offered by priests as a sacrifice to God to atone for human sin (Lv 17:11). In the Mosaic law, pigs, camels, badgers, and rabbits were considered unclean and were therefore forbidden for food, principally on hygienic grounds (11:4-8).<\/p>\n<p>In the ancient world, meat was usually boiled or stewed. Roasting an ox or a kid would usually occur only as part of a special feast or sacrificial ritual. Animals might also be roasted for members of the royal palace or for a king’s special guests.<\/p>\n<p>Despite the fact that hunting was enjoyed by all who were able to participate, wild game provided only a minor part of the diet. Among the game found in Palestine and mentioned in the Bible are gazelle, roebuck, wild goat, and deer (Dt 14:5; 1 Kgs 4:23). It is probable that pheasants were available, and there were certainly turtledoves, pigeons, quails, and partridges, although the precise quantities of food that these birds provided is not certain (Gn 15:9; Ex 16:13). Goose was the most popular dish in Egypt, and marsh ducks were also highly esteemed as game. After the Persian period, chickens were eaten (2 Esd 1:30), and eggs and omelettes were popular in Rome in early Christian times. The eggs mentioned in Deuteronomy are probably wild birds’ eggs (Dt 22:6-7; cf. Is 10:14).<\/p>\n<p>Thirty varieties of fish were available in the Jordan, and an extensive fishing industry existed on the shores of the Sea of Galilee at the time of Christ. Supplies of fish were readily available from the Mediterranean coast during the Roman period, but at an earlier time the fish supply depended to a large extent upon whichever nation had control of the coastline. In the postexilic period the people of Tyre supplied the city of Jerusalem with fish, which were sold near the Fish Gate (Neh 3:3). In the regulations concerning the types of fish suitable for food, only those that had fins and scales were acceptable (Lv 11:9-12).<\/p>\n<p>In NT times many of the distinctions concerning food were eliminated. In the Gospel of Mark, Jesus, challenging the Pharisees’ hypocrisy, upset the Jewish food laws by saying that evil thoughts, not certain foods, make a person unclean (Mk 7:19). As Christianity spread into gentile areas, there was, however, a continuing concern about eating meat that had been offered to idols. The question came to a head in Corinth. The apostle Paul maintained that though the meat was acceptable, one should take care not to cause spiritual damage to another Christian with a more sensitive conscience.<\/p>\n<p class=\"h2\" id=\"InsectsandTheirFoodProducts\">Insects and Their Food Products<\/p>\n<p>Wild honey was found in Palestine, but there is no evidence of bee-keeping. Egyptians, however, did practice beekeeping at that time.<\/p>\n<p>The honeycomb is mentioned specifically in 1 Samuel 14:27 and Song of Songs 5:1; liquid honey is referred to in 1 Kings 14:3. Honey was to be found in crevices of rocks and on trees (Dt 32:13). It was the primary sweetener in cooking. Although it could not be used in a sacrifice to the Lord (Lv 2:11), honey was prized as a delicacy. In the 15th century <span>BC<\/span>, when Thutmose III was campaigning in Syria and Palestine, he brought back vast quantities of honey as tribute from his newly conquered lands.<\/p>\n<p>Locusts were probably first eaten in desperation after they had devastated crops. They are one of the few insects mentioned as a permissible source of food (Lv 11:22). Locusts were fried in flour or honey, or were preserved by being dried. Locusts and wild honey formed John the Baptist’s basic diet in the wilderness (Mt 3:4; Mk 1:6). Although locusts contain little protein, they are rich in fat and have some mineral content.<\/p>\n<p class=\"h2\" id=\"VegetablesandSeasoning\">Vegetables and Seasoning<\/p>\n<p>The Hebrew people wandering in the Sinai wilderness bemoaned the loss of the flavorful vegetables they had become accustomed to during their Egyptian captivity. In particular, they expressed a longing for cucumbers, melons (possibly watermelons), leeks, onions, and garlic (Nm 11:5). Many of these vegetables were later grown in Palestine (particularly in the Gaza). When cucumbers were first cultivated, they were regarded as luxury items and had to be protected by guards who lived in shacks overlooking the gardens (Is 1:8). Beans, lentils, and parched grain were among the items brought to David and his soldiers at Mahanaim (2 Sm 17:28). Lentils were known in Egypt from at least the 13th century <span>BC<\/span> and were used extensively both then and in later times by the Israelites. Lentil soup is mentioned in Genesis 25:34.<\/p>\n<p>In times of hunger the husks of the carob tree, normally fed to cattle, could be used for food. These would have been most acceptable to the prodigal son (Lk 15:16). There were many kinds of green herbs that could provide a meal for the poor in time of need (Prv 15:17). In cases of extreme hunger, some kinds of mallow and juniper roots could also be used as food. In Elisha’s time a group of prophets at Gilgal prepared a stew of wild vegetables, to which they mistakenly added poisonous wild gourds. Elisha rectified the situation by adding meal to the pot (2 Kgs 4:38-41). While there is no actual record of the kinds of bitter herbs used as part of the Passover offering (Ex 12:8; Nm 9:11), mint and cummin were most probably included. Dill, cummin, rue, and mint were common garden herbs (Mt 23:23; Lk 11:42).<\/p>\n<p>Seasonings were welcome additives to the rather bland character of typical Israelite fare. Salt came mainly from the Dead Sea area and was essential as a seasoning and preserving agent. Salt was so important in the diet that it became part of the vocabulary of moral obligation. The sharing of salt with a person at a meal sealed a covenant or pact (Nm 18:19). In the Levitical sacrificial ritual, salt was part of meat and cereal offerings, since it signified the sealing of God’s covenant with Israel (Lv 2:13; Ez 43:24).<\/p>\n<p>The mustard tree, which was probably grown for its oil content, grew from a minute seed to the height of 15 feet (4.5 meters) (Mt 13:31-32). Anise, coriander, and cinnamon were also available (Ex 16:31; Nm 11:7). Perhaps the most popular and widely used spice, apart from salt, was garlic. Vinegar was also probably used as a flavoring agent and a preservative. From the number of seeds and plants found in Egyptian tombs from the 18th dynasty, it is obvious that the use of seasoning was widespread in antiquity.<\/p>\n<p class=\"h2\" id=\"FruitsNutsandWine\">Fruits, Nuts, and Wine<\/p>\n<p>Olive trees grew abundantly in Palestine and were an excellent source of food and oil. Even in poor soil, one tree could sufficiently supply a family for a whole year. Some green olives were pickled in brine and eaten with bread, but the olive was most important as a source of oil. Olive oil was used in baking bread and cakes and in frying foods. The best quality olive oil was used in the temple sacrifices.<\/p>\n<p>Oil was extracted from olives by a simple process: for the finest quality oil, olives were picked before fully ripe and then crushed by hand with a stone mortar and pestle. Usually, however, pickers beat the olives from trees with long poles and collected them in baskets. The oil was then trodden out, probably in the same vat used for grapes (Mi 6:15), which were harvested approximately four weeks later.<\/p>\n<p>An oil mill was developed subsequently, and the heavy upper grinding stone was turned by two people. As the oil dripped through, it was collected in another stone vat and was allowed to settle and purify. When refined, the oil was stored in skins or jars.<\/p>\n<p>Fig trees grew in all areas of Palestine. They required little attention and provided two or three crops per year. The most abundant of these was the second, which ripened in late summer. The first figs of the season were considered a great delicacy (Is 28:4; Mi 7:1). The prophet Hosea suggested that the Israelites were like the firstfruits of the fig tree (Hos 9:10). Another prophet, Jeremiah, spoke of those who had gone into exile as being like the first figs, while those who were left behind were the bad figs, fit only for destruction (Jer 24:1-10).<\/p>\n<p>Figs were usually eaten fresh from the trees, but some were pressed into cakes to use when traveling (1 Sm 25:18; 30:12; 1 Chr 12:40). Figs were also valuable for medicinal purposes, since effective poultices could be made from them (2 Kgs 20:7; Is 38:21). Sycamore trees produced small, figlike fruit eaten primarily by the poor. A short time before harvest, the fruit was slightly incised, making it swell and ripen more quickly. The prophet Amos notched sycamore fruit before he was called by God (Am 7:14).<\/p>\n<p>Fruit from the date palm could also have been pressed into flat cakes for travelers, as figs were. The Bible, however, makes no specific reference to its fruit as food (see Jgs 4:5; Ps 92:12; Jl 1:12; Jn 12:13).<\/p>\n<p>Another popular Near Eastern fruit was the red pomegranate. It was eaten whole, or the seeds were pressed to provide a refreshing drink. The pomegranate is mentioned in temple ritual as one of the fruits brought back from Canaan to Moses by his spies (Ex 28:33) and as an exotic drink (Sg 8:2). The “apple” mentioned in Scripture (Prv 25:11; Sg 2:5) was most likely a type of apricot or quince, not an apple as we know it today. Nuts were used for additional flavor in cooking. Almonds and pistachio nuts were among the gifts sent by Jacob to ransom his sons (Gn 43:11).<\/p>\n<p>Grapes were popular and plentiful from the early Bronze Age. In addition to being eaten fresh from the vine, grapes were dried as raisins (Nm 6:3; 1 Sm 25:18) or pressed, their juice drunk either as new wine or fermented into an alcoholic drink. One of the duties of the cup-bearer in ancient royal courts was to provide grape juice or wine for the king, his family, and guests (Gn 40:9-13).<\/p>\n<p>The juice of grapes also provided vinegar when wine deteriorated. Vinegar was used as a flavoring agent in cooking and as a preservative. When diluted with water, it supplied a refreshing drink for workers in the fields. A type of jelly was made in the Near East by boiling grapes until they assumed the consistency of molasses. This syrup could also be used as a sweetening agent in cooking.<\/p>\n<p>Wine was the universal drink in antiquity. It could be diluted with water or mixed with spices or honey to make a mulled wine (Sg 8:2; Is 5:22). The Hebrew word for “banquet” or “feast” literally means “drinking,” which reveals much of the character of such occasions. A certain amount of merriment was considered proper at a festival or banquet (Gn 43:34; Jgs 9:13; Lk 5:34).<\/p>\n<p>Wine making was similar in many respects to the production of olive oil. Clusters of grapes were cut from the vine with a sickle, collected in baskets, and taken to the winepress, where they were trodden by men and women. The juice ran into a lower vat, where, under the hot sun, fermentation began almost immediately. The wine was left to settle so that any twigs or skins would form a sediment; after that the wine could be strained off. In about six weeks the wine was ready to drink or store in earthenware jars or wineskins.<\/p>\n<p><em>See also<\/em> Animals; Bread; Family Life and Relations; Leaven; Meals, Significance of; Plants; Unleavened Bread.<\/p>","summary_ro":"FOOD AND FOOD PREPARATION Substances required by the body to sustain life, and the methods of making them edible. Food consumed in Bible times included bread, milk products, fruit, meat, and fish. Food was also offered sacrificially or given as gifts. The availability of food was a perpetual concern because of the recurrent scarcity: droughts were frequent (2 Kgs 4:38; Jer 14:1, 4-6; Hg 1:11), hailstorms wrought devastation among crops (Hg 2:17), farming was frequently interrupted by warfare ...","summary_en":"FOOD AND FOOD PREPARATION Substances required by the body to sustain life, and the methods of making them edible. Food consumed in Bible times included bread, milk products, fruit, meat, and fish. Food was also offered sacrificially or given as gifts. The availability of food was a perpetual concern because of the recurrent scarcity: droughts were frequent (2 Kgs 4:38; Jer 14:1, 4-6; Hg 1:11), hailstorms wrought devastation among crops (Hg 2:17), farming was frequently interrupted by warfare ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24877,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Significance of Meals","title_en":"Significance of Meals","content_ro":"<h3>MEALS, Significance of<\/h3>\n<p>The meal played a significant role in family, social, and religious life. The evening meal was the time when all family members normally were gathered together, and was thus an important time of fellowship. Providing food for the traveler was both a social and a religious responsibility, while the ideal of a quiet social life was realized by having friends break bread with the family and discuss the problems of the day by the light of small oil lamps. The significance of the meal retains its central focus both in the Jewish religion with the Passover meal and in Christianity with the celebration of the Lord’s Supper.<\/p>\n<p>In the ancient Near East two meals were normally eaten during the day. The first was the noonday meal, usually consumed by laborers in the field and consisting of such items as small cakes or flat loaves, figs or olives, and possibly cheese or curds of goats’ milk. This was considered a small meal, eaten for sustenance and refreshment at a time of relaxation and respite from the heat of the sun and the labor of the day (Ru 2:14). Breakfast was considered unnecessary, and biblical references to any such form of early morning meal are very few (Jgs 19:5; Jn 21:12).<\/p>\n<p>Whereas in Egypt the main meal was served at noon, among the Hebrews the evening meal was the most important social occasion of the day. Then the exhausted field workers could return home to relax after their day’s work and enjoy the feeling of communal warmth as the family gathered together for their principal meal. This occasion coincided with the arrival of darkness, a time when there was insufficient light for fieldwork to continue.<\/p>\n<p>The laborer’s meal consisted of bread or cakes made of hand-ground grain, goats’ cheese or curds, vegetables (especially beans, lentils, leeks, and peas, which were popular for the sake of variety although not always plentiful), and figs, olives, raisins, and dates. Meat was usually available, but for the majority was a luxury item. Food was cooked in olive oil, and honey was used for sweetening.<\/p>\n<p>The meal was eaten together by the entire family. There was no separate dining room in the average house, and during the patriarchal period, meals were consumed while the family was seated on the floor, a mat often serving as a table (Gn 37:25). Canaanite seating habits were adopted subsequently, and chairs and small tables were used (1 Kgs 13:20; Ps 23:5; Ez 23:41). Eating in the Egyptian fashion in a reclining position became popular and continued throughout the Roman period. Musical entertainment, dancing, and riddles were sometimes provided on festive occasions for family and guests, since the meal period was the normal time for entertainment in Near Eastern society.<\/p>\n<p>By NT times, a separate upper room often served as a dining room. Guests reclined by leaning on the left elbow so that they were close enough together on their couches to facilitate easy conversation. There was a strict hierarchy to the seating arrangements (cf. Gn 43:33; 1 Sm 9:22; Mt 23:6; Mk 12:39; Lk 14:8) at all formal meals, the “highest” place being that to the right of the servants as they entered the room and the lowest to their left.<\/p>\n<p>Guests washed their hands before and after meals, and normally partook of a form of meat and\/or vegetable stew from a common bowl placed in the center of the table. Instead of cutlery, pieces of bread held in the fingers were made into the shape of a small scoop and dipped into the bowl. There would usually be only one main dish requiring preparation, so that the woman who had cooked the meal could partake of it with her guests, thus fulfilling the ideals of community at mealtimes.<\/p>\n<p>On several occasions in the NT Jesus is mentioned as eating meals with disciples and friends. He and his followers were guests at the wedding feast held in Cana of Galilee (Jn 2:1-10), and also at a dinner given by Matthew (Mt 9:10), as well as at another given by Simon the Pharisee (Lk 7:36-50). Jesus also was entertained at dinner somewhat unexpectedly by Zacchaeus (19:6-7). On several occasions Jesus was a guest at a family gathering held at the home of Martha, Mary, and Lazarus in Bethany (Lk 10:38-42; Jn 12:2). Following the customs of smaller towns and villages, passersby may well have called into the house to greet Jesus and perhaps converse with other guests.<\/p>\n<p>There are two important meals described in Scripture, one involving the old covenant and the other the new, in which meals had a redemptive meaning for the people of God. The first was the institution of the Passover at the time of Israel’s departure from Egypt under Moses (Ex 12). The second was the institution of the Lord’s Supper. Both are discussed in detail in separate articles.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Feasts and Festivals of Israel; Lord’s Supper, The; Passover.<\/p>","content_en":"<h3>MEALS, Significance of<\/h3>\n<p>The meal played a significant role in family, social, and religious life. The evening meal was the time when all family members normally were gathered together, and was thus an important time of fellowship. Providing food for the traveler was both a social and a religious responsibility, while the ideal of a quiet social life was realized by having friends break bread with the family and discuss the problems of the day by the light of small oil lamps. The significance of the meal retains its central focus both in the Jewish religion with the Passover meal and in Christianity with the celebration of the Lord’s Supper.<\/p>\n<p>In the ancient Near East two meals were normally eaten during the day. The first was the noonday meal, usually consumed by laborers in the field and consisting of such items as small cakes or flat loaves, figs or olives, and possibly cheese or curds of goats’ milk. This was considered a small meal, eaten for sustenance and refreshment at a time of relaxation and respite from the heat of the sun and the labor of the day (Ru 2:14). Breakfast was considered unnecessary, and biblical references to any such form of early morning meal are very few (Jgs 19:5; Jn 21:12).<\/p>\n<p>Whereas in Egypt the main meal was served at noon, among the Hebrews the evening meal was the most important social occasion of the day. Then the exhausted field workers could return home to relax after their day’s work and enjoy the feeling of communal warmth as the family gathered together for their principal meal. This occasion coincided with the arrival of darkness, a time when there was insufficient light for fieldwork to continue.<\/p>\n<p>The laborer’s meal consisted of bread or cakes made of hand-ground grain, goats’ cheese or curds, vegetables (especially beans, lentils, leeks, and peas, which were popular for the sake of variety although not always plentiful), and figs, olives, raisins, and dates. Meat was usually available, but for the majority was a luxury item. Food was cooked in olive oil, and honey was used for sweetening.<\/p>\n<p>The meal was eaten together by the entire family. There was no separate dining room in the average house, and during the patriarchal period, meals were consumed while the family was seated on the floor, a mat often serving as a table (Gn 37:25). Canaanite seating habits were adopted subsequently, and chairs and small tables were used (1 Kgs 13:20; Ps 23:5; Ez 23:41). Eating in the Egyptian fashion in a reclining position became popular and continued throughout the Roman period. Musical entertainment, dancing, and riddles were sometimes provided on festive occasions for family and guests, since the meal period was the normal time for entertainment in Near Eastern society.<\/p>\n<p>By NT times, a separate upper room often served as a dining room. Guests reclined by leaning on the left elbow so that they were close enough together on their couches to facilitate easy conversation. There was a strict hierarchy to the seating arrangements (cf. Gn 43:33; 1 Sm 9:22; Mt 23:6; Mk 12:39; Lk 14:8) at all formal meals, the “highest” place being that to the right of the servants as they entered the room and the lowest to their left.<\/p>\n<p>Guests washed their hands before and after meals, and normally partook of a form of meat and\/or vegetable stew from a common bowl placed in the center of the table. Instead of cutlery, pieces of bread held in the fingers were made into the shape of a small scoop and dipped into the bowl. There would usually be only one main dish requiring preparation, so that the woman who had cooked the meal could partake of it with her guests, thus fulfilling the ideals of community at mealtimes.<\/p>\n<p>On several occasions in the NT Jesus is mentioned as eating meals with disciples and friends. He and his followers were guests at the wedding feast held in Cana of Galilee (Jn 2:1-10), and also at a dinner given by Matthew (Mt 9:10), as well as at another given by Simon the Pharisee (Lk 7:36-50). Jesus also was entertained at dinner somewhat unexpectedly by Zacchaeus (19:6-7). On several occasions Jesus was a guest at a family gathering held at the home of Martha, Mary, and Lazarus in Bethany (Lk 10:38-42; Jn 12:2). Following the customs of smaller towns and villages, passersby may well have called into the house to greet Jesus and perhaps converse with other guests.<\/p>\n<p>There are two important meals described in Scripture, one involving the old covenant and the other the new, in which meals had a redemptive meaning for the people of God. The first was the institution of the Passover at the time of Israel’s departure from Egypt under Moses (Ex 12). The second was the institution of the Lord’s Supper. Both are discussed in detail in separate articles.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Feasts and Festivals of Israel; Lord’s Supper, The; Passover.<\/p>","summary_ro":"MEALS, Significance of The meal played a significant role in family, social, and religious life. The evening meal was the time when all family members normally were gathered together, and was thus an important time of fellowship. Providing food for the traveler was both a social and a religious responsibility, while the ideal of a quiet social life was realized by having friends break bread with the family and discuss the problems of the day by the light of small oil lamps. The significance o...","summary_en":"MEALS, Significance of The meal played a significant role in family, social, and religious life. The evening meal was the time when all family members normally were gathered together, and was thus an important time of fellowship. Providing food for the traveler was both a social and a religious responsibility, while the ideal of a quiet social life was realized by having friends break bread with the family and discuss the problems of the day by the light of small oil lamps. The significance o...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46000,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:14","title_en":"Study Note: Rut 2:14","content_ro":"<p><strong>2:14<\/strong> By sharing his meal with Ruth, <em>Boaz<\/em> extended hospitality far beyond the call of duty.<\/p>","content_en":"<p><strong>2:14<\/strong> By sharing his meal with Ruth, <em>Boaz<\/em> extended hospitality far beyond the call of duty.<\/p>","summary_ro":"2:14 By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.","summary_en":"2:14 By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73626,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:14","title_en":"Study Note: Rut 2:14","content_ro":"<p><strong>2:14<\/strong> By sharing his meal with Ruth, <em>Boaz<\/em> extended hospitality far beyond the call of duty.<\/p>","content_en":"<p><strong>2:14<\/strong> By sharing his meal with Ruth, <em>Boaz<\/em> extended hospitality far beyond the call of duty.<\/p>","summary_ro":"2:14 By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.","summary_en":"2:14 By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101252,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:14","title_en":"Study Note: Rut 2:14","content_ro":"<p><strong>2:14<\/strong> By sharing his meal with Ruth, <em>Boaz<\/em> extended hospitality far beyond the call of duty.<\/p>","content_en":"<p><strong>2:14<\/strong> By sharing his meal with Ruth, <em>Boaz<\/em> extended hospitality far beyond the call of duty.<\/p>","summary_ro":"2:14 By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.","summary_en":"2:14 By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:14","title_en":"Study Note: Rut 2:14","content_ro":"<p><strong>2:14<\/strong> By sharing his meal with Ruth, <em>Boaz<\/em> extended hospitality far beyond the call of duty.<\/p>","content_en":"<p><strong>2:14<\/strong> By sharing his meal with Ruth, <em>Boaz<\/em> extended hospitality far beyond the call of duty.<\/p>","summary_ro":"2:14 By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.","summary_en":"2:14 By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":46001,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:15","title_en":"Study Note: Rut 2:15","content_ro":"<p><strong>2:15-16<\/strong> Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.<\/p>","content_en":"<p><strong>2:15-16<\/strong> Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.<\/p>","summary_ro":"2:15-16 Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.","summary_en":"2:15-16 Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73627,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:15","title_en":"Study Note: Rut 2:15","content_ro":"<p><strong>2:15-16<\/strong> Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.<\/p>","content_en":"<p><strong>2:15-16<\/strong> Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.<\/p>","summary_ro":"2:15-16 Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.","summary_en":"2:15-16 Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101253,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:15","title_en":"Study Note: Rut 2:15","content_ro":"<p><strong>2:15-16<\/strong> Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.<\/p>","content_en":"<p><strong>2:15-16<\/strong> Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.<\/p>","summary_ro":"2:15-16 Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.","summary_en":"2:15-16 Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128879,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:15","title_en":"Study Note: Rut 2:15","content_ro":"<p><strong>2:15-16<\/strong> Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.<\/p>","content_en":"<p><strong>2:15-16<\/strong> Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.<\/p>","summary_ro":"2:15-16 Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.","summary_en":"2:15-16 Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":773,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Agriculture*","title_en":"Agriculture*","content_ro":"<h3>AGRICULTURE*<\/h3>\n<p>During Bible times agriculture took the same three main forms found in Palestine today. Emphasis on each of these has depended upon the social and technological status of the people.<\/p>\n<p>Preview<\/p>\n<p>• Herding<\/p>\n<p>• Field Cropping<\/p>\n<p>• Fruit Raising<\/p>\n<p>• Cultivating<\/p>\n<p>• Harvesting<\/p>\n<p class=\"h2\" id=\"Herding\">Herding<\/p>\n<p>Raising livestock is one of the first occupations mentioned in the Scriptures. Abel (Gn 4:2) and Jabal (Gn 4:20) were keepers of sheep or had cattle. This occupation fit the seminomadic life, providing both food and clothing while requiring a minimum of techniques and equipment.<\/p>\n<p>The patriarchs were mainly herdsmen, pasturing their sheep and cattle on common land and generally neglecting to till the soil. Jacob and his sons entered Egypt as shepherds (Gn 47:3). Later this pastoral life is still found in the tribes of Reuben, Gad, and the half-tribe of Manasseh in Transjordan (Nm 32:1) and in certain of the tribes dwelling in the western Palestinian hills (1 Sm 25:2). Herding continued to be a part of Hebrew agriculture even in postnomadic days, partly because the animals utilized less productive lands and partly because of the people’s traditions. Important among these traditions were the sacrifices performed in the temple.<\/p>\n\n<p class=\"h2\" id=\"FieldCropping\">Field Cropping<\/p>\n<p>Most authorities agree that the Israelites learned field agriculture from the Canaanites, since contact with these people was contemporaneous with the settling of the Promised Land. The raising of grain is known to have existed before that time. Cain was a tiller of the soil (Gn 4:2), although it is uncertain what he raised. Archaeologists date the existence of grain farming to around 6800 <span>BC<\/span> in the Near East. Isaac sowed in Gerar (Gn 26:12), and Joseph dreamed of sheaves of grain (Gn 37:6-7). Joseph probably learned more about farming grain from the Egyptians, who raised it on the fertile soils of the Nile floodplain.<\/p>\n<p>Yet it was from contact with the Canaanites that Israelites began to raise grain. The productivity of Canaan was reported by Joshua and Caleb at Kadesh-barnea (Nm 13:26), and the Canaanites, who were later conquered, were no doubt made to initiate their conquerors into agricultural practices. Probably such a relationship contributed to the continual Israelite lapses into idolatry (Jgs 9:27). How rapidly they made the transition from the purely nomadic life is not clear. Some tribes never did shed the nomadic way, but cultivation of the soil seems to have been common by the time of the kings (2 Sm 14:30).<\/p>\n<p>Of the cereals raised, wheat was one of the most important. Solomon sent great amounts of it, along with barley and oil, to Hiram (2 Chr 2:10), and it continued to be a chief item of export (Ez 27:17). Barley was second in importance. In early times it was the chief ingredient of bread (Jgs 7:13); later it became an important food for the poorer classes (Jn 6:9, 13). It was also fed to cattle.<\/p>\n<p>Other field crops were beans and lentils (2 Sm 17:28), which were ground into meal and sometimes used for bread (Ez 4:9). Leeks, garlic, and onions were raised for seasoning, and cumin, coriander, dill, mint, rue, and mustard for spices. Flax was important (Jos 2:6). Some cotton was grown (Is 19:9). The fiber supply was supplemented with wool. By Roman times cotton had become much more important than flax.<\/p>\n<p class=\"h2\" id=\"FruitRaising\">Fruit Raising<\/p>\n<p>When the Israelites became well settled, orchards and vineyards were planted and came to be symbols of prosperity. Vineyards supplied wine to drink. Olive orchards provided oil for cooking, cosmetics, and medicine. Figs and pomegranates were also grown. For all of these crops more skill and equipment became necessary.<\/p>\n<p class=\"h2\" id=\"Cultivating\">Cultivating<\/p>\n<p>Throughout biblical times, much of the labor for agriculture came from the farmer himself. To plant for the first time, it was necessary to clear the land of forest (Jos 17:18), stones (Is 5:2), weeds, and thorns. Sometimes the thin soil on hillsides was terraced, and sometimes irrigation was employed. Such tasks limited the size of farms so that only the wealthy, such as Job and Boaz, had large holdings.<\/p>\n<p>To till the land, farmers used oxen or cows to pull very primitive plows (Jgs 14:18; Am 6:12). Occasionally an ass was used (Dt 22:10). Clods were broken with a hoe or the driver’s goad. The surface was evened by drawing a simple harrow, perhaps only a thornbush, or a stoneboat over it. Seed was sown by hand, sometimes carefully in the furrow, and covered lightly with the harrow or stoneboat. Weeds were controlled by the plow, harrow, or hoe.<\/p>\n\n<p>Implements did not change much during Bible times. The plow consisted of an upright J-shaped piece of hardwood so fixed to be drawn by oxen at one end and held by the driver at the other. Such a primitive device could break up only four to five inches (10 to 13 centimeters) of soil. After the exodus, iron became available for the tip of the plow (1 Sm 13:20), but this served mainly to cut down wear on the point.<\/p>\n<p>The use of fertilizer was very limited on Palestinian farms. Of course, ceremonial law requiring that the soil lie fallow every seventh year helped to replenish water and nutrients, or at least delay their depletion. Manuring of fields was not common because dung was used for fuel. However, there is some mention of this practice in Scripture (Lk 13:8, where dung is placed around trees). There is mention in the Mishnah of the use of wood ashes, leaves, blood of slaughtered animals, and oil scum for fertilizer.<\/p>\n<p class=\"h2\" id=\"Harvesting\">Harvesting<\/p>\n<p>Seeding was done at the beginning of the rainy season and harvesting was begun at the end. Harvesting lasted at least seven weeks. Some crops were pulled up by the roots (pulse), others were dug with a hoe (some grain), but most were cut with a sickle. Iron sickles have been found in archaeological excavations, some with cutting edges set with flakes of flint. The cut grain was tied in sheaves (Ps 126:6) and cast into heaps to be transported to the threshing floor. Barley was harvested first and wheat last.<\/p>\n<p>Small quantities of grain, dill, cumin, and other small crops were beaten out with a flail (Jgs 6:11; Ru 2:17), but most grain was threshed on a floor placed on high ground so that the wind would carry off the chaff. The usual method was to scatter the loosened bundles of straw on the floor and to drive oxen over them to dislodge the grains. Sometimes heavy implements were drawn over the straw (Is 28:27; 41:15). These were weighted by stones and ridden by the driver. The resulting bits of straw, or chaff, were separated from the grain by a tedious winnowing process that involved throwing the material in the air with a fork or shovel (Is 30:24; Jer 15:7). The lighter straw would be blown to the edge of the floor, and the grain would collect at the feet of the worker. The chaff was burned or used as fodder. Grain was sifted (Am 9:9), shoveled into a heap, and later stored in covered pits in the field (Jer 41:8). Sometimes storehouses or granaries were used (Dt 28:8).<\/p>\n<p><em>See also<\/em> Plants; Harvest; Palestine; Vines, Vineyard; Food and Food Preparation.<\/p>","content_en":"<h3>AGRICULTURE*<\/h3>\n<p>During Bible times agriculture took the same three main forms found in Palestine today. Emphasis on each of these has depended upon the social and technological status of the people.<\/p>\n<p>Preview<\/p>\n<p>• Herding<\/p>\n<p>• Field Cropping<\/p>\n<p>• Fruit Raising<\/p>\n<p>• Cultivating<\/p>\n<p>• Harvesting<\/p>\n<p class=\"h2\" id=\"Herding\">Herding<\/p>\n<p>Raising livestock is one of the first occupations mentioned in the Scriptures. Abel (Gn 4:2) and Jabal (Gn 4:20) were keepers of sheep or had cattle. This occupation fit the seminomadic life, providing both food and clothing while requiring a minimum of techniques and equipment.<\/p>\n<p>The patriarchs were mainly herdsmen, pasturing their sheep and cattle on common land and generally neglecting to till the soil. Jacob and his sons entered Egypt as shepherds (Gn 47:3). Later this pastoral life is still found in the tribes of Reuben, Gad, and the half-tribe of Manasseh in Transjordan (Nm 32:1) and in certain of the tribes dwelling in the western Palestinian hills (1 Sm 25:2). Herding continued to be a part of Hebrew agriculture even in postnomadic days, partly because the animals utilized less productive lands and partly because of the people’s traditions. Important among these traditions were the sacrifices performed in the temple.<\/p>\n\n<p class=\"h2\" id=\"FieldCropping\">Field Cropping<\/p>\n<p>Most authorities agree that the Israelites learned field agriculture from the Canaanites, since contact with these people was contemporaneous with the settling of the Promised Land. The raising of grain is known to have existed before that time. Cain was a tiller of the soil (Gn 4:2), although it is uncertain what he raised. Archaeologists date the existence of grain farming to around 6800 <span>BC<\/span> in the Near East. Isaac sowed in Gerar (Gn 26:12), and Joseph dreamed of sheaves of grain (Gn 37:6-7). Joseph probably learned more about farming grain from the Egyptians, who raised it on the fertile soils of the Nile floodplain.<\/p>\n<p>Yet it was from contact with the Canaanites that Israelites began to raise grain. The productivity of Canaan was reported by Joshua and Caleb at Kadesh-barnea (Nm 13:26), and the Canaanites, who were later conquered, were no doubt made to initiate their conquerors into agricultural practices. Probably such a relationship contributed to the continual Israelite lapses into idolatry (Jgs 9:27). How rapidly they made the transition from the purely nomadic life is not clear. Some tribes never did shed the nomadic way, but cultivation of the soil seems to have been common by the time of the kings (2 Sm 14:30).<\/p>\n<p>Of the cereals raised, wheat was one of the most important. Solomon sent great amounts of it, along with barley and oil, to Hiram (2 Chr 2:10), and it continued to be a chief item of export (Ez 27:17). Barley was second in importance. In early times it was the chief ingredient of bread (Jgs 7:13); later it became an important food for the poorer classes (Jn 6:9, 13). It was also fed to cattle.<\/p>\n<p>Other field crops were beans and lentils (2 Sm 17:28), which were ground into meal and sometimes used for bread (Ez 4:9). Leeks, garlic, and onions were raised for seasoning, and cumin, coriander, dill, mint, rue, and mustard for spices. Flax was important (Jos 2:6). Some cotton was grown (Is 19:9). The fiber supply was supplemented with wool. By Roman times cotton had become much more important than flax.<\/p>\n<p class=\"h2\" id=\"FruitRaising\">Fruit Raising<\/p>\n<p>When the Israelites became well settled, orchards and vineyards were planted and came to be symbols of prosperity. Vineyards supplied wine to drink. Olive orchards provided oil for cooking, cosmetics, and medicine. Figs and pomegranates were also grown. For all of these crops more skill and equipment became necessary.<\/p>\n<p class=\"h2\" id=\"Cultivating\">Cultivating<\/p>\n<p>Throughout biblical times, much of the labor for agriculture came from the farmer himself. To plant for the first time, it was necessary to clear the land of forest (Jos 17:18), stones (Is 5:2), weeds, and thorns. Sometimes the thin soil on hillsides was terraced, and sometimes irrigation was employed. Such tasks limited the size of farms so that only the wealthy, such as Job and Boaz, had large holdings.<\/p>\n<p>To till the land, farmers used oxen or cows to pull very primitive plows (Jgs 14:18; Am 6:12). Occasionally an ass was used (Dt 22:10). Clods were broken with a hoe or the driver’s goad. The surface was evened by drawing a simple harrow, perhaps only a thornbush, or a stoneboat over it. Seed was sown by hand, sometimes carefully in the furrow, and covered lightly with the harrow or stoneboat. Weeds were controlled by the plow, harrow, or hoe.<\/p>\n\n<p>Implements did not change much during Bible times. The plow consisted of an upright J-shaped piece of hardwood so fixed to be drawn by oxen at one end and held by the driver at the other. Such a primitive device could break up only four to five inches (10 to 13 centimeters) of soil. After the exodus, iron became available for the tip of the plow (1 Sm 13:20), but this served mainly to cut down wear on the point.<\/p>\n<p>The use of fertilizer was very limited on Palestinian farms. Of course, ceremonial law requiring that the soil lie fallow every seventh year helped to replenish water and nutrients, or at least delay their depletion. Manuring of fields was not common because dung was used for fuel. However, there is some mention of this practice in Scripture (Lk 13:8, where dung is placed around trees). There is mention in the Mishnah of the use of wood ashes, leaves, blood of slaughtered animals, and oil scum for fertilizer.<\/p>\n<p class=\"h2\" id=\"Harvesting\">Harvesting<\/p>\n<p>Seeding was done at the beginning of the rainy season and harvesting was begun at the end. Harvesting lasted at least seven weeks. Some crops were pulled up by the roots (pulse), others were dug with a hoe (some grain), but most were cut with a sickle. Iron sickles have been found in archaeological excavations, some with cutting edges set with flakes of flint. The cut grain was tied in sheaves (Ps 126:6) and cast into heaps to be transported to the threshing floor. Barley was harvested first and wheat last.<\/p>\n<p>Small quantities of grain, dill, cumin, and other small crops were beaten out with a flail (Jgs 6:11; Ru 2:17), but most grain was threshed on a floor placed on high ground so that the wind would carry off the chaff. The usual method was to scatter the loosened bundles of straw on the floor and to drive oxen over them to dislodge the grains. Sometimes heavy implements were drawn over the straw (Is 28:27; 41:15). These were weighted by stones and ridden by the driver. The resulting bits of straw, or chaff, were separated from the grain by a tedious winnowing process that involved throwing the material in the air with a fork or shovel (Is 30:24; Jer 15:7). The lighter straw would be blown to the edge of the floor, and the grain would collect at the feet of the worker. The chaff was burned or used as fodder. Grain was sifted (Am 9:9), shoveled into a heap, and later stored in covered pits in the field (Jer 41:8). Sometimes storehouses or granaries were used (Dt 28:8).<\/p>\n<p><em>See also<\/em> Plants; Harvest; Palestine; Vines, Vineyard; Food and Food Preparation.<\/p>","summary_ro":"AGRICULTURE* During Bible times agriculture took the same three main forms found in Palestine today. Emphasis on each of these has depended upon the social and technological status of the people. Preview • Herding • Field Cropping • Fruit Raising • Cultivating • Harvesting Herding Raising livestock is one of the first occupations mentioned in the Scriptures. Abel (Gn 4:2) and Jabal (Gn 4:20) were keepers of sheep or had cattle. This occupation fit the seminomadic life, providing both food and...","summary_en":"AGRICULTURE* During Bible times agriculture took the same three main forms found in Palestine today. Emphasis on each of these has depended upon the social and technological status of the people. Preview • Herding • Field Cropping • Fruit Raising • Cultivating • Harvesting Herding Raising livestock is one of the first occupations mentioned in the Scriptures. Abel (Gn 4:2) and Jabal (Gn 4:20) were keepers of sheep or had cattle. This occupation fit the seminomadic life, providing both food and...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":5618,"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":8799,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Day","title_en":"Day","content_ro":"<h3>DAY<\/h3>\n<p>Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\n<p class=\"h2\" id=\"BiblicalDaysandWeeks\">Biblical Days and Weeks<\/p>\n<p>Commonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, <span>rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\n<p>The ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\n<p class=\"h2\" id=\"DaysofCreation\">Days of Creation<\/p>\n<p>Many people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\n<p>Since the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\n<p class=\"h2\" id=\"OldTestament\">Old Testament<\/p>\n<p>In the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\n<p>In addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\n<p class=\"h2\" id=\"NewTestament\">New Testament<\/p>\n<p>In the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\n<p>In addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, <span>tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\n<p>As in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, <span>nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, <span>rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","content_en":"<h3>DAY<\/h3>\n<p>Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckoning presumably based on the Torah (cf. Gn 1:14, 19). That kind of literal solar (24-hour) day is known as a civil day. Among other ancient Near Eastern nations the civil day began at different times. Greek custom agreed with that of the Hebrews; the Babylonians started their day at sunrise; the Egyptian and Roman day stretched from one midnight to the next.<\/p>\n<p class=\"h2\" id=\"BiblicalDaysandWeeks\">Biblical Days and Weeks<\/p>\n<p>Commonly recognized units of the visible (12-hour) day were morning, noonday, and evening (Ps 55:17). Those divisions were sometimes defined by terms for dawn (Jb 3:9), the heat of the day (1 Sm 11:11), noon (Gn 43:16), the cool of the day (3:8), and evening (Ru 2:17). The Hebrew phrase “between the two evenings” (Ex 12:6, <span>rsv<\/span> mg) probably referred to dusk, the dark part of twilight (Ex 16:12). Division of days into consecutive hours did not take place until the time of Christ. The closest OT approximation to such a unit was the division of the day into quarters (Neh 9:3), perhaps a counterpart of the preexilic division of the night into watches.<\/p>\n<p>The ancient Hebrews did not name the days of the week other than the Sabbath. Rather, they referred to them numerically, a practice carried over into NT times (Lk 24:1). Because of the traditional Hebrew emphasis on the Sabbath, it was important for the Jews to know the exact time when the Sabbath began. The Pharisees therefore decided that the appearance of three stars following sunset would determine the Sabbath day’s beginning.<\/p>\n<p class=\"h2\" id=\"DaysofCreation\">Days of Creation<\/p>\n<p>Many people believe that the days mentioned in the Genesis Creation narrative were 24-hour periods. The phrase “there was evening, there was morning” is used to support that idea. That expression, however, is actually a Sumerian literary figure that pairs opposites together to describe totality. Thus “evening-morning” means a complete phase of time within the total creative cycle; it emphasizes the completeness or comprehensiveness of the process, not the specific period of time in which that process was accomplished. The totality of Creation, phase by phase, may have been thus depicted without any necessary reference to a defined time period.<\/p>\n<p>Since the Sumerian civil day included only the visible (12-hour) period, a legal day of other nations was actually a “double day” (24 hours). If the early Genesis material reflects Sumerian culture, the use of “evening-morning” would preclude current concepts of a civil day and point instead to a phase or general time period.<\/p>\n<p class=\"h2\" id=\"OldTestament\">Old Testament<\/p>\n<p>In the OT, “day” frequently has a figurative meaning—for example, the “day of the Lord” (Jl 1:15; Am 5:18), the “day of trouble” (Ps 20:1), and the “day of God’s wrath” (Jb 20:28). The plural form is sometimes used to describe a king’s reign (1 Kgs 10:21) or the extent of an individual’s life (Gn 5:4; 1 Kgs 3:14; Ps 90:12). God is described in the book of Daniel as the “Ancient of Days” (Dn 7:9, 13).<\/p>\n<p>In addition to the Sabbath (Gn 2:3; Ex 20:8-11), which was reserved for rest and worship, “day” was applied to the Passover celebration each spring (Ex 12:14; Lv 23:5) and the Day of Atonement (Lv 16:29-31) each autumn. As with the Sabbath, no work was performed on those occasions; prescribed religious rituals were observed.<\/p>\n<p class=\"h2\" id=\"NewTestament\">New Testament<\/p>\n<p>In the NT the use of “day” followed Semitic usage to some extent, although the four military night watches were of Greek and Roman origin. The 12-hour day of NT times was a legacy of Babylonian astronomy (cf. Jn 11:9).<\/p>\n<p>In addition to the literal usage of “day,” NT authors sometimes employed it figuratively, as in such expressions as the “day of salvation” (2 Cor 6:2) and the “day of Jesus Christ” (Phil 1:6). Or they described specified periods of time, as in the “days of his Temple duties” (Lk 1:23, <span>tlb<\/span>). Special feasts mentioned include the Passover (Jn 12:1), the days of Unleavened Bread (Acts 12:3), and the Day of Pentecost (2:1).<\/p>\n<p>As in the OT, the period of human life is described as days (Jn 9:4). Christians are called “children of the light and of the day” (1 Thes 5:5, <span>nlt<\/span>). Longer periods or eras are referred to as days (2 Cor 6:2; Eph 5:16; 6:13; Heb 5:7). The ominous note struck by the Hebrew prophets about a day of judgment is matched by NT stress on a day of final divine judgment when the Son of Man (Jesus) will reveal himself as Lord (Lk 17:30; Jn 6:39-44; 1 Cor 5:5; 1 Thes 5:2; 2 Pt 2:9; 3:7, 12; 1 Jn 4:17; Rv 16:14). The “day of eternity” marks that point at which time will become eternity (2 Pt 3:18, <span>rsv<\/span>). The new Jerusalem, dwelling place of God’s people, is described as a place of perpetual day (Rv 21:25).<\/p>\n<p><em>See also<\/em> Calendars, Ancient and Modern; Day of the Lord; Eschatology.<\/p>","summary_ro":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","summary_en":"DAY Most literally, a period of time delimited by the earth’s rotation around its axis, such as the period between two consecutive sunrises; also, the portion of that period in which the sun is visible, the other portion being called “night.” The word “day” occurs over 2,000 times in the OT, over 350 times in the NT. The Hebrew word for “day” is used in a variety of ways, not merely in the literal sense. The Hebrew day began in the evening and continued until the following evening, a reckonin...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":46002,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:18","title_en":"Study Note: Rut 2:18","content_ro":"<p><strong>2:18<\/strong> In giving Naomi <em>the roasted grain that was left over<\/em>, Ruth was conscientious and generous.<\/p>","content_en":"<p><strong>2:18<\/strong> In giving Naomi <em>the roasted grain that was left over<\/em>, Ruth was conscientious and generous.<\/p>","summary_ro":"2:18 In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.","summary_en":"2:18 In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73628,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:18","title_en":"Study Note: Rut 2:18","content_ro":"<p><strong>2:18<\/strong> In giving Naomi <em>the roasted grain that was left over<\/em>, Ruth was conscientious and generous.<\/p>","content_en":"<p><strong>2:18<\/strong> In giving Naomi <em>the roasted grain that was left over<\/em>, Ruth was conscientious and generous.<\/p>","summary_ro":"2:18 In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.","summary_en":"2:18 In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101254,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:18","title_en":"Study Note: Rut 2:18","content_ro":"<p><strong>2:18<\/strong> In giving Naomi <em>the roasted grain that was left over<\/em>, Ruth was conscientious and generous.<\/p>","content_en":"<p><strong>2:18<\/strong> In giving Naomi <em>the roasted grain that was left over<\/em>, Ruth was conscientious and generous.<\/p>","summary_ro":"2:18 In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.","summary_en":"2:18 In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:18","title_en":"Study Note: Rut 2:18","content_ro":"<p><strong>2:18<\/strong> In giving Naomi <em>the roasted grain that was left over<\/em>, Ruth was conscientious and generous.<\/p>","content_en":"<p><strong>2:18<\/strong> In giving Naomi <em>the roasted grain that was left over<\/em>, Ruth was conscientious and generous.<\/p>","summary_ro":"2:18 In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.","summary_en":"2:18 In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":46003,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:19","title_en":"Study Note: Rut 2:19","content_ro":"<p><strong>2:19<\/strong> <em>all this grain:<\/em> Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).<\/p>","content_en":"<p><strong>2:19<\/strong> <em>all this grain:<\/em> Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).<\/p>","summary_ro":"2:19 all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).","summary_en":"2:19 all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73629,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:19","title_en":"Study Note: Rut 2:19","content_ro":"<p><strong>2:19<\/strong> <em>all this grain:<\/em> Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).<\/p>","content_en":"<p><strong>2:19<\/strong> <em>all this grain:<\/em> Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).<\/p>","summary_ro":"2:19 all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).","summary_en":"2:19 all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101255,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:19","title_en":"Study Note: Rut 2:19","content_ro":"<p><strong>2:19<\/strong> <em>all this grain:<\/em> Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).<\/p>","content_en":"<p><strong>2:19<\/strong> <em>all this grain:<\/em> Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).<\/p>","summary_ro":"2:19 all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).","summary_en":"2:19 all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128881,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:19","title_en":"Study Note: Rut 2:19","content_ro":"<p><strong>2:19<\/strong> <em>all this grain:<\/em> Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).<\/p>","content_en":"<p><strong>2:19<\/strong> <em>all this grain:<\/em> Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).<\/p>","summary_ro":"2:19 all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).","summary_en":"2:19 all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":22135,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kinsman","title_en":"Kinsman","content_ro":"<h3>KINSMAN<\/h3>\n<p>A relative of the same family. In ancient Israel the tribe was the largest social and political unit. The smallest social unit within the tribe was the family. The relationship of one family to another was carefully regulated by the list of those to whom one should not be married (Lv 18). Those who were related, even though somewhat distantly, received by law privileges and obligations for all members of the family. It was the right of the “kinsman” to receive the inheritance of a family without heir (Nm 27:11). He was also obligated to reclaim property of a kinsman who had gone into debt (Lv 25:25-28), especially if it involved someone’s enslavement to a non-Israelite (vv 47-49). In this function the kinsman <em>(<\/em><span class=\"hebrew\" lang=\"he\">karov<\/span><em>)<\/em> becomes the kinsman-redeemer <em>(<\/em><span class=\"hebrew\" lang=\"he\">go’el<\/span><em>).<\/em> In the book of Ruth, Boaz is the kinsman-redeemer: “The man is our close relative; he is one of our kinsman-redeemers” (Ruth 2:20, <span>niv<\/span>). On legal grounds Boaz had a right to reclaim the property of Naomi, but he was required by law to wait for his turn, as he was not the <em>nearest<\/em> relative (4:4). Only after this nearest relative refused (v 6) did Boaz proceed with his obligation as kinsman.<\/p>","content_en":"<h3>KINSMAN<\/h3>\n<p>A relative of the same family. In ancient Israel the tribe was the largest social and political unit. The smallest social unit within the tribe was the family. The relationship of one family to another was carefully regulated by the list of those to whom one should not be married (Lv 18). Those who were related, even though somewhat distantly, received by law privileges and obligations for all members of the family. It was the right of the “kinsman” to receive the inheritance of a family without heir (Nm 27:11). He was also obligated to reclaim property of a kinsman who had gone into debt (Lv 25:25-28), especially if it involved someone’s enslavement to a non-Israelite (vv 47-49). In this function the kinsman <em>(<\/em><span class=\"hebrew\" lang=\"he\">karov<\/span><em>)<\/em> becomes the kinsman-redeemer <em>(<\/em><span class=\"hebrew\" lang=\"he\">go’el<\/span><em>).<\/em> In the book of Ruth, Boaz is the kinsman-redeemer: “The man is our close relative; he is one of our kinsman-redeemers” (Ruth 2:20, <span>niv<\/span>). On legal grounds Boaz had a right to reclaim the property of Naomi, but he was required by law to wait for his turn, as he was not the <em>nearest<\/em> relative (4:4). Only after this nearest relative refused (v 6) did Boaz proceed with his obligation as kinsman.<\/p>","summary_ro":"KINSMAN A relative of the same family. In ancient Israel the tribe was the largest social and political unit. The smallest social unit within the tribe was the family. The relationship of one family to another was carefully regulated by the list of those to whom one should not be married (Lv 18). Those who were related, even though somewhat distantly, received by law privileges and obligations for all members of the family. It was the right of the “kinsman” to receive the inheritance of a fam...","summary_en":"KINSMAN A relative of the same family. In ancient Israel the tribe was the largest social and political unit. The smallest social unit within the tribe was the family. The relationship of one family to another was carefully regulated by the list of those to whom one should not be married (Lv 18). Those who were related, even though somewhat distantly, received by law privileges and obligations for all members of the family. It was the right of the “kinsman” to receive the inheritance of a fam...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24476,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Marriage Customs Marriage","title_en":"Marriage Customs Marriage","content_ro":"<h3>MARRIAGE, MARRIAGE CUSTOMS<\/h3>\n<p>The joining together of male and female in matrimony, as practiced by various cultures.<\/p>\n<p>The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24).<\/p>\n<p>Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the early monarchy, it is difficult to be certain about the matter, despite the importance in Egypt, and perhaps elsewhere, of the role of the mother in determining descent.<\/p>\n<p>Generally, the bride left her parents when she married and went to live with her husband’s clan, as Rebekah did (Gn 24:58-59). The phrase “to marry a wife” is from a root meaning to “become master” (Dt 21:13), and the wife frequently treated her husband as, and referred to him as, master.<\/p>\n<p>Hebrew genealogical lists indicate that descent was reckoned through the male line (Gn 5:10; 36:9-43; Nm 1:1-15; Ru 4:18-22; 1 Chr 1:1-9). The important right of naming a child, indicating power and authority over that child, was exercised almost equally between father and mother in biblical references (cf. Gn 4:1, 25-26; 5:29; 35:18; 1 Sm 1:20; 4:21; Is 8:3; Hos 1:4-9). Sons were frequently named after their fathers and were identified with them.<\/p>\n<p>The father was the authority figure in the home in a patriarchal society. His wife and children were regarded as his possessions in somewhat the same way as his fields and livestock (Ex 20:17; Dt 5:21). He had the right to sell his daughters (Ex 21:7; Neh 5:5), and even had the power of life and death over his children.<\/p>\n<p>The ease with which a man could terminate a marriage by divorcing his wife also shows the measure of his authority in the family (Dt 24:1-4; cf. 22:13-21).<\/p>\n<p>A levirate marriage was instituted to preserve a family name and inheritance. When a man died, the responsibility for maintaining his widow and any children that she might have fell upon her husband’s closest male relative. The order of responsibility is set out in Deuteronomy 25:5-10. Normally, the brother of the deceased husband living with the clan was expected to enter into a levirate marriage with the widow. If she was childless, the firstborn of the new marriage was regarded as a child of the deceased. Levirate marriage was also known to the Canaanites, Assyrians, and Hittites.<\/p>\n<p>The most familiar levirate situation in the OT, although not conforming strictly to the law of Deuteronomy 25, is described in the book of Ruth. It was essential for Ruth to find some close male relative to marry her so that the family name and property could be preserved. The closest male relative declined the responsibility, feeling that it was a double imposition, first, to have to purchase the land and support Ruth, and second, to know that the first son would be regarded as her dead husband’s child, bearing his name and inheriting the land. Boaz agreed to undertake the responsibility (Ru 2:20–4:10).<\/p>\n<p>Despite numerous examples of polygamy cited in the OT, there is no doubt that the vast majority of the Israelites were monogamous. There are no examples given of large polygamous marriages in the families of commoners.<\/p>\n<p>The original instruction to Adam was that a “man . . . cleaves to his wife” (Gn 2:24). Hebrew laws generally imply that a marriage with one wife is the most acceptable form of marriage (Ex 20:17; 21:5; Lv 18:8, 16-20; 20:10; Nm 5:12; Dt 5:21). Although this seems to have become the norm by the time of the monarchy, a king such as Solomon did not follow Hebrew traditions in this matter. In the postexilic period marriages were predominantly monogamous, although they were being terminated increasingly by divorce. In the NT period monogamy seems to have been the rule, although persons such as Herod the Great were polygamous. Christ taught that marriage should last the lifetime of the partners, and if a man divorced his wife and married another woman during his previous spouse’s lifetime, he committed adultery (Mt 5:31-32).<\/p>\n<p>Marriage generally took place with those who were close to the immediate family circle, and it was imperative, therefore, that limits on acceptable consanguinity should be imposed. In patriarchal times a man could marry his half sister on his father’s side (Gn 20:12), and this continued to be the case even under David (2 Sm 13:13), although it was specifically forbidden in Leviticus 20:17. As there is some contradiction between the marriage laws of Deuteronomy and those in the Law of Holiness (Dt 25:5; Lv 18:16), it is possible that there was some modification of the stricter Levitical regulations. Marriages between cousins, such as Isaac with Rebekah, and Jacob with Rachel and Leah, were common. When a close relative was interested in marriage, it was almost impossible to refuse (Tb 6:13; 7:11-12). Moses was the offspring of a marriage between nephew and aunt (Ex 6:20; Nm 26:59), which would have been forbidden in Leviticus 18:12-13 and 20:19, as would Jacob’s marriage with two sisters at the same time (Gn 29:30).<\/p>\n<p>When the Israelites settled in Canaan, many of them married Canaanite women, much to the consternation of those who desired to maintain the purity of the Hebrew religion (1 Kgs 11:4). Such intermarriage was prohibited under Mosaic law (Ex 34:15-16; Dt 7:3-4), although many Israelites ignored these regulations and continued to indulge in mixed marriages. If a woman was captured in war and was prepared to abandon her native country, an exception could be made (Dt 21:10-14). By contrast, Samson married a Philistine woman who remained with her own people, but who received conjugal visits from her husband periodically (Jgs 14:8–15:2).<\/p>\n<p>The danger of intermarriage affecting the purity of Hebrew religion was considered so great that in the postexilic period wholesale divorce was ordered where Jews had married foreign wives (Ezr 9:2; 10:3, 16-17). The intent was that the national religion should remain pure, even though homes and families were destroyed. Even in NT times, Paul denounced marriage with non-Christians (2 Cor 6:14-15).<\/p>\n<p>It is difficult to estimate at what age young people married. A boy was considered to be a man by his early teens, and late in Jewish tradition this transition was celebrated by the bar mitzvah, which generally occurred when the boy was 13.<\/p>\n<p>Normally the young man’s parents chose the bride. The resulting discussion about the marriage occurred between the groom’s parents and the bride’s parents, and often neither of the young people was consulted. It was not essential for the eldest in the family to be married first (Gn 29:26). When Abraham decided that Isaac should be married, a servant was sent to choose a bride from among Abraham’s relatives in Mesopotamia. The servant made contact with the bride’s brother and mother (24:33-53), and it was only afterward that Rebekah was asked to give her consent (vv 57-58). Her father was possibly incapacitated; otherwise, it would have been unlikely that her consent would have been asked at all.<\/p>\n<p>One of the reasons why the average young man would not have been able to afford more than one wife was the practice of the bride-price, which had to be paid to the bride’s father. It was possible to substitute service for the bride-price (Gn 29:15-30), or the completion of an appointed task (1 Sm 18:25-27). A specific sum is mentioned for the bride-price in the case of a virgin who had been raped and who had to be purchased by her seducer. The price was set at 50 shekels, but this was considered to be a punishment; it is probable that the normal amount was between 10 and 320 shekels (Lv 27:4-5).<\/p>\n<p>At the time of the second temple, a virgin bride was considered to be worth 50 shekels, and a widow or divorced woman about half that sum. During this period, a virgin bride was normally married in midweek so that, if her husband found her not to be a virgin, he could bring proof to the court the following day, which would still be in advance of the Sabbath. A widow or a divorced woman normally married on the equivalent of a Thursday, giving her a full day with her husband before the Sabbath.<\/p>\n<p>Marriage was a covenant or alliance between two families. It thus united them, and by extending the kinship, the overall size of the group was increased. This was important in a society where responsibilities for relatives, however distant, were accepted unhesitatingly. The covenant concept also could have political overtones, as with the marriage between Solomon and the Egyptian princess (1 Kgs 11:1) or Ahab of Israel and Jezebel of Tyre (16:31).<\/p>\n<p>The sealing of the covenant included the transfer of gifts, which would establish the wealth and status of the donor and of the bride (Gn 34:12). In the ancient Near East, the giving of a gift was thought to include a part of the donor, so that the giver was actually offering a portion of himself. The gift that sealed the covenant also established the donor’s authority over the bride.<\/p>\n<p>The next stage in the marriage procedure was the betrothal. First mentioned in Exodus 22:16, the term is used several times in Deuteronomy (Dt 20:7; 22:23-24). The betrothal had the legal status of a marriage (Dt 28:30; 2 Sm 3:14), and anyone violating a betrothed virgin would be stoned, according to the law of Deuteronomy, for violating his neighbor’s “wife” (Dt 22:23-24). The meaning of a betrothal involved taking possession, in a manner similar to that of receiving tribute. Nevertheless, there remained a distinction between betrothing a woman and taking her as a wife (20:7). During the period of betrothal, the prospective groom was exempt from military service. It was assumed that the betrothal was a formal part of a permanent relationship (Mt 1:18; Lk 1:27; 2:5).<\/p>\n<p>A man who was to marry another’s daughter was already regarded as a son-in-law at the time of betrothal (Gn 19:14). Mary, as Joseph’s betrothed, was actually considered his wife, although he did not have intercourse with her until after the birth of Jesus.<\/p>\n<p>The first biblical record of a wedding being celebrated by a feast is in the story of Jacob (Gn 29:22). There was no actual marriage contract recorded until its mention in the book of Tobit (Tb 7:12). This contract was not considered valid until the couple had cohabited for a week (Gn 29:27; Jgs 14:12, 18). When Samson left his bride before the end of the seven-day period, the bride’s parents considered the marriage void and gave her to another man (Jgs 14:20).<\/p>\n<p>The wedding was an occasion of great family rejoicing. The special clothing of the bride and groom (Is 61:10; Ez 16:9-13) included for the bride a fine dress often adorned with jewels (Ps 45:14-15; Is 61:10) and other ornaments, while the bridegroom had fine clothing and wore a diadem (Sg 3:11; Is 61:10). The bride wore a veil (Gn 24:65; Sg 4:3), which was removed in the bridal chamber. This would account for Rebekah’s need to veil herself in the presence of Isaac, her fiancé (Gn 24:65), and also for the ease with which Laban was able to replace Rachel with Leah on Jacob’s wedding night (29:23-25).<\/p>\n<p>Symbolic ceremonies may sometimes have been included as part of the betrothal or wedding ceremonies, such as Ruth’s request that Boaz spread his skirt over her to indicate that he was taking her to wife (Ru 3:9). Another ritual may have been the ceremonial removal of the bride’s girdle by the groom in the nuptial chamber, which was a room or tent specially prepared for the newly married couple. The marriage was normally consummated on the first night (Gn 29:23; Tb 8:1), and the stained linen would be retained as evidence of the bride’s virginity.<\/p>\n<p>In a contrast to the elaborate procession and feasting of the marriage, divorce was simple. A man could divorce his wife if he found fault with her in any particular matter, and this right was not abolished until the 11th century <span>AD<\/span>. Divorce was discouraged, however, and gradually the procedure became more complex, being hedged about with a number of deterrents.<\/p>\n<p>As the laws regarding divorce became more complex, so the procedure became increasingly expensive. At a later time a lawyer, or sometimes a rabbi, would give advice, especially on such matters as the return of property rightly belonging to the bride or her family.<\/p>\n<p>If a bride was found to have committed adultery, the husband was thought to be entitled to a divorce. This was also the case if he even suspected her of infidelity. He could also divorce his wife if he felt that she had violated normal morality, had become apostate, or had been less than efficient in the management of her household. If a woman refused her husband his conjugal rights for a period of at least one year, she could be divorced. Other grounds for divorcing a wife included insulting behavior to a husband or his relatives, contracting an incurable disease, or refusing to accompany her husband when he moved the domicile to a new area.<\/p>\n<p>In general, the status of the wife was low. Despite the fact that she gave advice, managed the household, educated the young children, and worked alongside her husband when necessary, he was still her master, and her role was to obey. She was little more than a servant, although better than a slave, for she could not be sold even though she could be divorced.<\/p>\n<p>In the frequent figurative uses of marriage in the OT, the Hebrew people and God are referred to in terms of bride and bridegroom (Is 62:4-5; Jer 2:2). The desolation that is about to overtake Judah is contrasted by Jeremiah with the celebration of a wedding feast (Jer 7:34; 16:9; 25:10). Figurative forms are used again in Hosea, where God rejects the relationship with his wife, Israel (Hos 2:2), but is prepared to accept her again if she resumes her faithful practices (vv 19-20).<\/p>\n<p>In the NT, John the Baptist compares his sense of joy with that of a friend of the groom at a wedding (Jn 3:29), while Jesus himself made reference to the wedding preparations in the parable of the wise and foolish virgins (Mt 25:1-12). In the story of the marriage feast (22:1-14) Christ mentions quite incidentally the fact that wedding robes were provided for the guests at such ceremonies. The theme of the Christian church as the bride of Christ occurs in such books as 2 Corinthians, Ephesians, and Revelation.<\/p>\n<p class=\"h2\" id=\"JesusTeachingsonMarriageandAdultery\">Jesus’ Teachings on Marriage and Adultery<\/p>\n<p>In the realm of civil law there are changes of emphasis in Jesus’ teaching over against the OT. For example, the OT did not regard infidelity by a husband as adultery against his wife. When challenged by the Jews, Jesus said that originally God had made one wife for a man; therefore, there should be no divorce (Mk 10:2-9). Further, he stated if a man does divorce his wife and marry again, he “commits adultery against her” (v 11). Thus, Jesus made man and woman equal as regards adultery. An unfaithful husband is just as adulterous as an unfaithful wife. This revolutionary teaching struck the disciples as severe (see Mt 19:10), but it illustrates what Jesus meant when he said their righteousness must be greater than that of the Jewish leaders (5:20).<\/p>\n<p>There is a slight difference in Matthew’s account of Jesus’ teaching, which has led some scholars to argue that Jesus was not quite as strict as the above summary suggests. According to Matthew 19:9, a wife’s “unchastity” (probably some sexual misconduct) allows an aggrieved husband to divorce her and marry again. If this remark concluded the passage, this interpretation would be the simplest. However, from the context it is more likely that Jesus allowed innocent spouses to separate from their wives but not to remarry. This explains why the disciples were so shocked and why Jesus went on to speak about some who refuse to marry for the sake of the kingdom of heaven (Mt 19:12). This was also the way the church interpreted the passage for the first five centuries. They allowed Christians to separate but not to remarry (cf. 1 Cor 7:11).<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Concubinage, Concubines; Divorce; Family Life and Relations; Sex, Sexuality; Virgin.<\/p>","content_en":"<h3>MARRIAGE, MARRIAGE CUSTOMS<\/h3>\n<p>The joining together of male and female in matrimony, as practiced by various cultures.<\/p>\n<p>The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24).<\/p>\n<p>Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the early monarchy, it is difficult to be certain about the matter, despite the importance in Egypt, and perhaps elsewhere, of the role of the mother in determining descent.<\/p>\n<p>Generally, the bride left her parents when she married and went to live with her husband’s clan, as Rebekah did (Gn 24:58-59). The phrase “to marry a wife” is from a root meaning to “become master” (Dt 21:13), and the wife frequently treated her husband as, and referred to him as, master.<\/p>\n<p>Hebrew genealogical lists indicate that descent was reckoned through the male line (Gn 5:10; 36:9-43; Nm 1:1-15; Ru 4:18-22; 1 Chr 1:1-9). The important right of naming a child, indicating power and authority over that child, was exercised almost equally between father and mother in biblical references (cf. Gn 4:1, 25-26; 5:29; 35:18; 1 Sm 1:20; 4:21; Is 8:3; Hos 1:4-9). Sons were frequently named after their fathers and were identified with them.<\/p>\n<p>The father was the authority figure in the home in a patriarchal society. His wife and children were regarded as his possessions in somewhat the same way as his fields and livestock (Ex 20:17; Dt 5:21). He had the right to sell his daughters (Ex 21:7; Neh 5:5), and even had the power of life and death over his children.<\/p>\n<p>The ease with which a man could terminate a marriage by divorcing his wife also shows the measure of his authority in the family (Dt 24:1-4; cf. 22:13-21).<\/p>\n<p>A levirate marriage was instituted to preserve a family name and inheritance. When a man died, the responsibility for maintaining his widow and any children that she might have fell upon her husband’s closest male relative. The order of responsibility is set out in Deuteronomy 25:5-10. Normally, the brother of the deceased husband living with the clan was expected to enter into a levirate marriage with the widow. If she was childless, the firstborn of the new marriage was regarded as a child of the deceased. Levirate marriage was also known to the Canaanites, Assyrians, and Hittites.<\/p>\n<p>The most familiar levirate situation in the OT, although not conforming strictly to the law of Deuteronomy 25, is described in the book of Ruth. It was essential for Ruth to find some close male relative to marry her so that the family name and property could be preserved. The closest male relative declined the responsibility, feeling that it was a double imposition, first, to have to purchase the land and support Ruth, and second, to know that the first son would be regarded as her dead husband’s child, bearing his name and inheriting the land. Boaz agreed to undertake the responsibility (Ru 2:20–4:10).<\/p>\n<p>Despite numerous examples of polygamy cited in the OT, there is no doubt that the vast majority of the Israelites were monogamous. There are no examples given of large polygamous marriages in the families of commoners.<\/p>\n<p>The original instruction to Adam was that a “man . . . cleaves to his wife” (Gn 2:24). Hebrew laws generally imply that a marriage with one wife is the most acceptable form of marriage (Ex 20:17; 21:5; Lv 18:8, 16-20; 20:10; Nm 5:12; Dt 5:21). Although this seems to have become the norm by the time of the monarchy, a king such as Solomon did not follow Hebrew traditions in this matter. In the postexilic period marriages were predominantly monogamous, although they were being terminated increasingly by divorce. In the NT period monogamy seems to have been the rule, although persons such as Herod the Great were polygamous. Christ taught that marriage should last the lifetime of the partners, and if a man divorced his wife and married another woman during his previous spouse’s lifetime, he committed adultery (Mt 5:31-32).<\/p>\n<p>Marriage generally took place with those who were close to the immediate family circle, and it was imperative, therefore, that limits on acceptable consanguinity should be imposed. In patriarchal times a man could marry his half sister on his father’s side (Gn 20:12), and this continued to be the case even under David (2 Sm 13:13), although it was specifically forbidden in Leviticus 20:17. As there is some contradiction between the marriage laws of Deuteronomy and those in the Law of Holiness (Dt 25:5; Lv 18:16), it is possible that there was some modification of the stricter Levitical regulations. Marriages between cousins, such as Isaac with Rebekah, and Jacob with Rachel and Leah, were common. When a close relative was interested in marriage, it was almost impossible to refuse (Tb 6:13; 7:11-12). Moses was the offspring of a marriage between nephew and aunt (Ex 6:20; Nm 26:59), which would have been forbidden in Leviticus 18:12-13 and 20:19, as would Jacob’s marriage with two sisters at the same time (Gn 29:30).<\/p>\n<p>When the Israelites settled in Canaan, many of them married Canaanite women, much to the consternation of those who desired to maintain the purity of the Hebrew religion (1 Kgs 11:4). Such intermarriage was prohibited under Mosaic law (Ex 34:15-16; Dt 7:3-4), although many Israelites ignored these regulations and continued to indulge in mixed marriages. If a woman was captured in war and was prepared to abandon her native country, an exception could be made (Dt 21:10-14). By contrast, Samson married a Philistine woman who remained with her own people, but who received conjugal visits from her husband periodically (Jgs 14:8–15:2).<\/p>\n<p>The danger of intermarriage affecting the purity of Hebrew religion was considered so great that in the postexilic period wholesale divorce was ordered where Jews had married foreign wives (Ezr 9:2; 10:3, 16-17). The intent was that the national religion should remain pure, even though homes and families were destroyed. Even in NT times, Paul denounced marriage with non-Christians (2 Cor 6:14-15).<\/p>\n<p>It is difficult to estimate at what age young people married. A boy was considered to be a man by his early teens, and late in Jewish tradition this transition was celebrated by the bar mitzvah, which generally occurred when the boy was 13.<\/p>\n<p>Normally the young man’s parents chose the bride. The resulting discussion about the marriage occurred between the groom’s parents and the bride’s parents, and often neither of the young people was consulted. It was not essential for the eldest in the family to be married first (Gn 29:26). When Abraham decided that Isaac should be married, a servant was sent to choose a bride from among Abraham’s relatives in Mesopotamia. The servant made contact with the bride’s brother and mother (24:33-53), and it was only afterward that Rebekah was asked to give her consent (vv 57-58). Her father was possibly incapacitated; otherwise, it would have been unlikely that her consent would have been asked at all.<\/p>\n<p>One of the reasons why the average young man would not have been able to afford more than one wife was the practice of the bride-price, which had to be paid to the bride’s father. It was possible to substitute service for the bride-price (Gn 29:15-30), or the completion of an appointed task (1 Sm 18:25-27). A specific sum is mentioned for the bride-price in the case of a virgin who had been raped and who had to be purchased by her seducer. The price was set at 50 shekels, but this was considered to be a punishment; it is probable that the normal amount was between 10 and 320 shekels (Lv 27:4-5).<\/p>\n<p>At the time of the second temple, a virgin bride was considered to be worth 50 shekels, and a widow or divorced woman about half that sum. During this period, a virgin bride was normally married in midweek so that, if her husband found her not to be a virgin, he could bring proof to the court the following day, which would still be in advance of the Sabbath. A widow or a divorced woman normally married on the equivalent of a Thursday, giving her a full day with her husband before the Sabbath.<\/p>\n<p>Marriage was a covenant or alliance between two families. It thus united them, and by extending the kinship, the overall size of the group was increased. This was important in a society where responsibilities for relatives, however distant, were accepted unhesitatingly. The covenant concept also could have political overtones, as with the marriage between Solomon and the Egyptian princess (1 Kgs 11:1) or Ahab of Israel and Jezebel of Tyre (16:31).<\/p>\n<p>The sealing of the covenant included the transfer of gifts, which would establish the wealth and status of the donor and of the bride (Gn 34:12). In the ancient Near East, the giving of a gift was thought to include a part of the donor, so that the giver was actually offering a portion of himself. The gift that sealed the covenant also established the donor’s authority over the bride.<\/p>\n<p>The next stage in the marriage procedure was the betrothal. First mentioned in Exodus 22:16, the term is used several times in Deuteronomy (Dt 20:7; 22:23-24). The betrothal had the legal status of a marriage (Dt 28:30; 2 Sm 3:14), and anyone violating a betrothed virgin would be stoned, according to the law of Deuteronomy, for violating his neighbor’s “wife” (Dt 22:23-24). The meaning of a betrothal involved taking possession, in a manner similar to that of receiving tribute. Nevertheless, there remained a distinction between betrothing a woman and taking her as a wife (20:7). During the period of betrothal, the prospective groom was exempt from military service. It was assumed that the betrothal was a formal part of a permanent relationship (Mt 1:18; Lk 1:27; 2:5).<\/p>\n<p>A man who was to marry another’s daughter was already regarded as a son-in-law at the time of betrothal (Gn 19:14). Mary, as Joseph’s betrothed, was actually considered his wife, although he did not have intercourse with her until after the birth of Jesus.<\/p>\n<p>The first biblical record of a wedding being celebrated by a feast is in the story of Jacob (Gn 29:22). There was no actual marriage contract recorded until its mention in the book of Tobit (Tb 7:12). This contract was not considered valid until the couple had cohabited for a week (Gn 29:27; Jgs 14:12, 18). When Samson left his bride before the end of the seven-day period, the bride’s parents considered the marriage void and gave her to another man (Jgs 14:20).<\/p>\n<p>The wedding was an occasion of great family rejoicing. The special clothing of the bride and groom (Is 61:10; Ez 16:9-13) included for the bride a fine dress often adorned with jewels (Ps 45:14-15; Is 61:10) and other ornaments, while the bridegroom had fine clothing and wore a diadem (Sg 3:11; Is 61:10). The bride wore a veil (Gn 24:65; Sg 4:3), which was removed in the bridal chamber. This would account for Rebekah’s need to veil herself in the presence of Isaac, her fiancé (Gn 24:65), and also for the ease with which Laban was able to replace Rachel with Leah on Jacob’s wedding night (29:23-25).<\/p>\n<p>Symbolic ceremonies may sometimes have been included as part of the betrothal or wedding ceremonies, such as Ruth’s request that Boaz spread his skirt over her to indicate that he was taking her to wife (Ru 3:9). Another ritual may have been the ceremonial removal of the bride’s girdle by the groom in the nuptial chamber, which was a room or tent specially prepared for the newly married couple. The marriage was normally consummated on the first night (Gn 29:23; Tb 8:1), and the stained linen would be retained as evidence of the bride’s virginity.<\/p>\n<p>In a contrast to the elaborate procession and feasting of the marriage, divorce was simple. A man could divorce his wife if he found fault with her in any particular matter, and this right was not abolished until the 11th century <span>AD<\/span>. Divorce was discouraged, however, and gradually the procedure became more complex, being hedged about with a number of deterrents.<\/p>\n<p>As the laws regarding divorce became more complex, so the procedure became increasingly expensive. At a later time a lawyer, or sometimes a rabbi, would give advice, especially on such matters as the return of property rightly belonging to the bride or her family.<\/p>\n<p>If a bride was found to have committed adultery, the husband was thought to be entitled to a divorce. This was also the case if he even suspected her of infidelity. He could also divorce his wife if he felt that she had violated normal morality, had become apostate, or had been less than efficient in the management of her household. If a woman refused her husband his conjugal rights for a period of at least one year, she could be divorced. Other grounds for divorcing a wife included insulting behavior to a husband or his relatives, contracting an incurable disease, or refusing to accompany her husband when he moved the domicile to a new area.<\/p>\n<p>In general, the status of the wife was low. Despite the fact that she gave advice, managed the household, educated the young children, and worked alongside her husband when necessary, he was still her master, and her role was to obey. She was little more than a servant, although better than a slave, for she could not be sold even though she could be divorced.<\/p>\n<p>In the frequent figurative uses of marriage in the OT, the Hebrew people and God are referred to in terms of bride and bridegroom (Is 62:4-5; Jer 2:2). The desolation that is about to overtake Judah is contrasted by Jeremiah with the celebration of a wedding feast (Jer 7:34; 16:9; 25:10). Figurative forms are used again in Hosea, where God rejects the relationship with his wife, Israel (Hos 2:2), but is prepared to accept her again if she resumes her faithful practices (vv 19-20).<\/p>\n<p>In the NT, John the Baptist compares his sense of joy with that of a friend of the groom at a wedding (Jn 3:29), while Jesus himself made reference to the wedding preparations in the parable of the wise and foolish virgins (Mt 25:1-12). In the story of the marriage feast (22:1-14) Christ mentions quite incidentally the fact that wedding robes were provided for the guests at such ceremonies. The theme of the Christian church as the bride of Christ occurs in such books as 2 Corinthians, Ephesians, and Revelation.<\/p>\n<p class=\"h2\" id=\"JesusTeachingsonMarriageandAdultery\">Jesus’ Teachings on Marriage and Adultery<\/p>\n<p>In the realm of civil law there are changes of emphasis in Jesus’ teaching over against the OT. For example, the OT did not regard infidelity by a husband as adultery against his wife. When challenged by the Jews, Jesus said that originally God had made one wife for a man; therefore, there should be no divorce (Mk 10:2-9). Further, he stated if a man does divorce his wife and marry again, he “commits adultery against her” (v 11). Thus, Jesus made man and woman equal as regards adultery. An unfaithful husband is just as adulterous as an unfaithful wife. This revolutionary teaching struck the disciples as severe (see Mt 19:10), but it illustrates what Jesus meant when he said their righteousness must be greater than that of the Jewish leaders (5:20).<\/p>\n<p>There is a slight difference in Matthew’s account of Jesus’ teaching, which has led some scholars to argue that Jesus was not quite as strict as the above summary suggests. According to Matthew 19:9, a wife’s “unchastity” (probably some sexual misconduct) allows an aggrieved husband to divorce her and marry again. If this remark concluded the passage, this interpretation would be the simplest. However, from the context it is more likely that Jesus allowed innocent spouses to separate from their wives but not to remarry. This explains why the disciples were so shocked and why Jesus went on to speak about some who refuse to marry for the sake of the kingdom of heaven (Mt 19:12). This was also the way the church interpreted the passage for the first five centuries. They allowed Christians to separate but not to remarry (cf. 1 Cor 7:11).<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Concubinage, Concubines; Divorce; Family Life and Relations; Sex, Sexuality; Virgin.<\/p>","summary_ro":"MARRIAGE, MARRIAGE CUSTOMS The joining together of male and female in matrimony, as practiced by various cultures. The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24). Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the...","summary_en":"MARRIAGE, MARRIAGE CUSTOMS The joining together of male and female in matrimony, as practiced by various cultures. The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24). Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46004,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:20","title_en":"Study Note: Rut 2:20","content_ro":"<p><strong>2:20<\/strong> <em>family redeemers<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>): The law specified that the <span class=\"hebrew\" lang=\"he\">go’el<\/span>, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).<\/p>","content_en":"<p><strong>2:20<\/strong> <em>family redeemers<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>): The law specified that the <span class=\"hebrew\" lang=\"he\">go’el<\/span>, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).<\/p>","summary_ro":"2:20 family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).","summary_en":"2:20 family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73630,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:20","title_en":"Study Note: Rut 2:20","content_ro":"<p><strong>2:20<\/strong> <em>family redeemers<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>): The law specified that the <span class=\"hebrew\" lang=\"he\">go’el<\/span>, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).<\/p>","content_en":"<p><strong>2:20<\/strong> <em>family redeemers<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>): The law specified that the <span class=\"hebrew\" lang=\"he\">go’el<\/span>, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).<\/p>","summary_ro":"2:20 family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).","summary_en":"2:20 family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101256,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:20","title_en":"Study Note: Rut 2:20","content_ro":"<p><strong>2:20<\/strong> <em>family redeemers<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>): The law specified that the <span class=\"hebrew\" lang=\"he\">go’el<\/span>, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).<\/p>","content_en":"<p><strong>2:20<\/strong> <em>family redeemers<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>): The law specified that the <span class=\"hebrew\" lang=\"he\">go’el<\/span>, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).<\/p>","summary_ro":"2:20 family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).","summary_en":"2:20 family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:20","title_en":"Study Note: Rut 2:20","content_ro":"<p><strong>2:20<\/strong> <em>family redeemers<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>): The law specified that the <span class=\"hebrew\" lang=\"he\">go’el<\/span>, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).<\/p>","content_en":"<p><strong>2:20<\/strong> <em>family redeemers<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>): The law specified that the <span class=\"hebrew\" lang=\"he\">go’el<\/span>, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).<\/p>","summary_ro":"2:20 family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).","summary_en":"2:20 family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see “The Family Redeemer” Theme Note; see also study note on Lev 25:25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61096,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88722,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116348,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143974,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Family Redeemer","title_en":"The Family Redeemer","content_ro":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","content_en":"<h3>The Family Redeemer<\/h3>\n<p>The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term <span class=\"hebrew\" lang=\"he\">go’el<\/span> is translated “nearest relative” (Num 27:11; 35:19, 24).<\/p>\n<p>According to the law, family redeemers had three main responsibilities in Israel:<\/p>\n<p>1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12) and Jeremiah (Jer 32:6-15).<\/p>\n<p>2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.<\/p>\n<p>3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34.<\/p>\n<p>The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18; Matt 22:39-40). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9; cp. Exod 6:6; 15:13; Ps 130:8; Isa 44:22; 59:20; 63:9; Jer 31:11). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18; Matt 5:43-48; 19:19; 22:37-40; Rom 13:8-10; Gal 5:14; Jas 2:8-9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:23-55; Num 35:9-34; Ruth 2:20; 3:9, 12; 4:1-10; Isa 59:20; Jer 32:6-15; Matt 20:28; Rom 3:24-25; Eph 1:7; Titus 2:14; Rev 5:9<\/p>","summary_ro":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","summary_en":"The Family Redeemer The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11; 35:19, 24). According to the law, family redeemers had three main responsibilities in Israel: 1. Leviticus 25:23-34 stipulates that if an Israelite became so poor that he had to sell his land, a fam...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":46005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:21","title_en":"Study Note: Rut 2:21","content_ro":"<p><strong>2:21<\/strong> The author refers to <em>Ruth<\/em> as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.<\/p>","content_en":"<p><strong>2:21<\/strong> The author refers to <em>Ruth<\/em> as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.<\/p>","summary_ro":"2:21 The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.","summary_en":"2:21 The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73631,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:21","title_en":"Study Note: Rut 2:21","content_ro":"<p><strong>2:21<\/strong> The author refers to <em>Ruth<\/em> as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.<\/p>","content_en":"<p><strong>2:21<\/strong> The author refers to <em>Ruth<\/em> as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.<\/p>","summary_ro":"2:21 The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.","summary_en":"2:21 The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101257,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:21","title_en":"Study Note: Rut 2:21","content_ro":"<p><strong>2:21<\/strong> The author refers to <em>Ruth<\/em> as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.<\/p>","content_en":"<p><strong>2:21<\/strong> The author refers to <em>Ruth<\/em> as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.<\/p>","summary_ro":"2:21 The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.","summary_en":"2:21 The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128883,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 2:21","title_en":"Study Note: Rut 2:21","content_ro":"<p><strong>2:21<\/strong> The author refers to <em>Ruth<\/em> as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.<\/p>","content_en":"<p><strong>2:21<\/strong> The author refers to <em>Ruth<\/em> as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.<\/p>","summary_ro":"2:21 The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.","summary_en":"2:21 The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22; 2:2, 21; 4:5, 10), reminding us repeatedly that Ruth was not an Israelite.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":23985,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Maiden Maid","title_en":"Maiden Maid","content_ro":"<h3>MAID, MAIDEN<\/h3>\n<p>Young unmarried woman, often of the servant class. In the OT, five Hebrew words with varying shades of meaning are translated by the English word “maiden.”<\/p>\n<p>One of these words is <span class=\"hebrew\" lang=\"he\">’amah<\/span><em>.<\/em> Various English translations of this word include “bondmaid,” “bondwoman,” “handmaid(en),” “maid(en),” “maid servant,” “female servant,” “female slave,” “slave girl,” and “girl.”<\/p>\n<p>Another term is <span class=\"hebrew\" lang=\"he\">shiphchah<\/span><em>.<\/em> This Hebrew word is of similar meaning to <span class=\"hebrew\" lang=\"he\">’amah<\/span><em>.<\/em> It is translated variously as “handmaid,” “maid(en),” “female slave,” and “slave girl.” Although both <span class=\"hebrew\" lang=\"he\">shiphchah<\/span> and <span class=\"hebrew\" lang=\"he\">’amah<\/span> refer to female slaves, <span class=\"hebrew\" lang=\"he\">shiphchah<\/span> seems to imply that a closer relationship existed between the slave and the family to whom she belonged. In the patriarchal story this term is often employed in reference both to female slaves in general and specifically to the concubines who were also slaves to the free wife of their husbands (Gn 16, 29–30).<\/p>\n<p>Still another Hebrew term for “maiden” is <span class=\"hebrew\" lang=\"he\">bethulah<\/span><em>.<\/em> This term refers specifically to a virgin, or a young woman of marriageable age (Gn 24:16; Ex 22:16). The OT prophets sometimes used this term figuratively to refer to a city or country as a “virgin” (Jer 31:21; Am 5:2).<\/p>\n<p>Another word, <span class=\"hebrew\" lang=\"he\">na‘arah<\/span><em>,<\/em> is itself used in several ways in the OT. Often it refers to an unmarried girl (Est 2:4); at other times it is used in speaking of a servant (Est 4:4; Ru 2:23). This same word is the base of the proper name of a woman (Naarah, the wife of Ashhur, in 1 Chr 4:5-6) and of a city in Ephraim near Jericho (Jos 16:7).<\/p>\n<p>For many years controversy has surrounded the meaning of <span class=\"hebrew\" lang=\"he\">‘almah<\/span><em>,<\/em> the word for maiden used in Isaiah 7:14. The dispute arises because of the varied definitions of the word throughout the OT (“girl,” “young woman,” “young woman of marriageable age, presumably a virgin”). Only context can accurately determine the meaning of <span class=\"hebrew\" lang=\"he\">‘almah<\/span> in any given instance. Looking at Isaiah 7:14 from a NT perspective, <span class=\"hebrew\" lang=\"he\">‘almah<\/span> is a reference to the virgin Mary, the mother of Jesus (see Mt 1:23).<\/p>\n<p>Several Greek words are translated as “maiden” in the English NT. The meaning of <span class=\"greek\" lang=\"el\">korasion<\/span> is simply “girl,” “little girl,” or “maiden” (Mt 9:24-25). Another word, <span class=\"greek\" lang=\"el\">paidiske<\/span><em>,<\/em> originally referred to a “young woman” but later came to mean “a female slave,” “a servant-maid” or “a servant girl” (Mk 14:66; Lk 12:45). It is a diminutive of <span class=\"greek\" lang=\"el\">pais<\/span> (a Greek word denoting “a young girl,” “maiden,” or “child”) (Lk 8:51, 54). <span class=\"greek\" lang=\"el\">Numphe<\/span> is the Greek word meaning “young wife,” “bride,” and “daughter-in-law” (Lk 12:53; Rv 21:2). <span class=\"greek\" lang=\"el\">Parthenos<\/span> is the usual Greek term for “virgin” and occurs 14 times in the NT.<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","content_en":"<h3>MAID, MAIDEN<\/h3>\n<p>Young unmarried woman, often of the servant class. In the OT, five Hebrew words with varying shades of meaning are translated by the English word “maiden.”<\/p>\n<p>One of these words is <span class=\"hebrew\" lang=\"he\">’amah<\/span><em>.<\/em> Various English translations of this word include “bondmaid,” “bondwoman,” “handmaid(en),” “maid(en),” “maid servant,” “female servant,” “female slave,” “slave girl,” and “girl.”<\/p>\n<p>Another term is <span class=\"hebrew\" lang=\"he\">shiphchah<\/span><em>.<\/em> This Hebrew word is of similar meaning to <span class=\"hebrew\" lang=\"he\">’amah<\/span><em>.<\/em> It is translated variously as “handmaid,” “maid(en),” “female slave,” and “slave girl.” Although both <span class=\"hebrew\" lang=\"he\">shiphchah<\/span> and <span class=\"hebrew\" lang=\"he\">’amah<\/span> refer to female slaves, <span class=\"hebrew\" lang=\"he\">shiphchah<\/span> seems to imply that a closer relationship existed between the slave and the family to whom she belonged. In the patriarchal story this term is often employed in reference both to female slaves in general and specifically to the concubines who were also slaves to the free wife of their husbands (Gn 16, 29–30).<\/p>\n<p>Still another Hebrew term for “maiden” is <span class=\"hebrew\" lang=\"he\">bethulah<\/span><em>.<\/em> This term refers specifically to a virgin, or a young woman of marriageable age (Gn 24:16; Ex 22:16). The OT prophets sometimes used this term figuratively to refer to a city or country as a “virgin” (Jer 31:21; Am 5:2).<\/p>\n<p>Another word, <span class=\"hebrew\" lang=\"he\">na‘arah<\/span><em>,<\/em> is itself used in several ways in the OT. Often it refers to an unmarried girl (Est 2:4); at other times it is used in speaking of a servant (Est 4:4; Ru 2:23). This same word is the base of the proper name of a woman (Naarah, the wife of Ashhur, in 1 Chr 4:5-6) and of a city in Ephraim near Jericho (Jos 16:7).<\/p>\n<p>For many years controversy has surrounded the meaning of <span class=\"hebrew\" lang=\"he\">‘almah<\/span><em>,<\/em> the word for maiden used in Isaiah 7:14. The dispute arises because of the varied definitions of the word throughout the OT (“girl,” “young woman,” “young woman of marriageable age, presumably a virgin”). Only context can accurately determine the meaning of <span class=\"hebrew\" lang=\"he\">‘almah<\/span> in any given instance. Looking at Isaiah 7:14 from a NT perspective, <span class=\"hebrew\" lang=\"he\">‘almah<\/span> is a reference to the virgin Mary, the mother of Jesus (see Mt 1:23).<\/p>\n<p>Several Greek words are translated as “maiden” in the English NT. The meaning of <span class=\"greek\" lang=\"el\">korasion<\/span> is simply “girl,” “little girl,” or “maiden” (Mt 9:24-25). Another word, <span class=\"greek\" lang=\"el\">paidiske<\/span><em>,<\/em> originally referred to a “young woman” but later came to mean “a female slave,” “a servant-maid” or “a servant girl” (Mk 14:66; Lk 12:45). It is a diminutive of <span class=\"greek\" lang=\"el\">pais<\/span> (a Greek word denoting “a young girl,” “maiden,” or “child”) (Lk 8:51, 54). <span class=\"greek\" lang=\"el\">Numphe<\/span> is the Greek word meaning “young wife,” “bride,” and “daughter-in-law” (Lk 12:53; Rv 21:2). <span class=\"greek\" lang=\"el\">Parthenos<\/span> is the usual Greek term for “virgin” and occurs 14 times in the NT.<\/p>\n<p><em>See also<\/em> Slave, Slavery.<\/p>","summary_ro":"MAID, MAIDEN Young unmarried woman, often of the servant class. In the OT, five Hebrew words with varying shades of meaning are translated by the English word “maiden.” One of these words is ’amah. Various English translations of this word include “bondmaid,” “bondwoman,” “handmaid(en),” “maid(en),” “maid servant,” “female servant,” “female slave,” “slave girl,” and “girl.” Another term is shiphchah. This Hebrew word is of similar meaning to ’amah. It is translated variously as “handmaid,” “m...","summary_en":"MAID, MAIDEN Young unmarried woman, often of the servant class. In the OT, five Hebrew words with varying shades of meaning are translated by the English word “maiden.” One of these words is ’amah. Various English translations of this word include “bondmaid,” “bondwoman,” “handmaid(en),” “maid(en),” “maid servant,” “female servant,” “female slave,” “slave girl,” and “girl.” Another term is shiphchah. This Hebrew word is of similar meaning to ’amah. It is translated variously as “handmaid,” “m...","source":"Articles\/M.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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