Citește Biblia

{"verseMap":{"1":[{"id":41185,"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":68811,"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":96437,"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":124063,"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":3645,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Banquet","title_en":"Banquet","content_ro":"<h3>BANQUET<\/h3>\n<p>Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at harvest (Jgs 9:27; Ru 3:1-3); at the shearing of sheep (1 Sm 25:11; 2 Sm 13:23-29); at the arrival of guests (Gn 19:3); at the weaning of a child (21:8); at coronations (1 Kgs 1:9, 19-25); on various state occasions (Est 1:3-9; 2:18; 5:4-8); and for many other reasons.<\/p>\n<p>Many customs associated with banquets in the ancient Near East are portrayed in the Bible and in extrabiblical literature; wall reliefs and carvings from some excavations also depict banquet scenes. The sequence of banquet preparation in Proverbs 9:2-5, Matthew 22:1-14, and Luke 14:15-24 is also known from the legend of King Keret in Ugaritic literature: (1) preparation of the foods, (2) sending messengers with the invitation and announcement that all is ready, and (3) the presentation of food and wine in order. The prophet Amos portrays a lavish feast and shows the main eating customs (Am 6:4-6). Meals were ordinarily taken while reclining on a couch before a table (Est 1:6; Ez 23:41; Am 6:4; Mt 9:10; Lk 7:49; 14:10, 15).<\/p>\n<p>Banquet imagery is prominent in both Testaments with reference to the kingdom of God. Isaiah foresaw the judgment of the nations and the deliverance of Israel followed by the Lord’s reign over his people (Is 24:23); inauguration of that reign is accompanied by a huge banquet to which all peoples are invited (Is 25:6-8; cf. Lk 13:29). Meals shared following the sacrifice of animals in the OT prefigure that great feast when there will be no more death, tears, or reproach for the people of God (Is 25:7; cf. Rv 21:4). The banquet of the new covenant likewise directs attention to the future, when the redeemed will drink fine wine (Is 25:6) with Christ in the kingdom of God (Lk 22:14-20). By participating in the Lord’s Supper (Communion), all Christians anticipate that great feast.<\/p>\n<p>That future, final banquet in the kingdom of God is also pictured specifically as a wedding feast; all is in readiness, the invitation is issued to many, but few are chosen (Mt 22:1-14). The church looks forward to the marriage feast of the Lamb (Rv 19:7-9).<\/p>","content_en":"<h3>BANQUET<\/h3>\n<p>Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at harvest (Jgs 9:27; Ru 3:1-3); at the shearing of sheep (1 Sm 25:11; 2 Sm 13:23-29); at the arrival of guests (Gn 19:3); at the weaning of a child (21:8); at coronations (1 Kgs 1:9, 19-25); on various state occasions (Est 1:3-9; 2:18; 5:4-8); and for many other reasons.<\/p>\n<p>Many customs associated with banquets in the ancient Near East are portrayed in the Bible and in extrabiblical literature; wall reliefs and carvings from some excavations also depict banquet scenes. The sequence of banquet preparation in Proverbs 9:2-5, Matthew 22:1-14, and Luke 14:15-24 is also known from the legend of King Keret in Ugaritic literature: (1) preparation of the foods, (2) sending messengers with the invitation and announcement that all is ready, and (3) the presentation of food and wine in order. The prophet Amos portrays a lavish feast and shows the main eating customs (Am 6:4-6). Meals were ordinarily taken while reclining on a couch before a table (Est 1:6; Ez 23:41; Am 6:4; Mt 9:10; Lk 7:49; 14:10, 15).<\/p>\n<p>Banquet imagery is prominent in both Testaments with reference to the kingdom of God. Isaiah foresaw the judgment of the nations and the deliverance of Israel followed by the Lord’s reign over his people (Is 24:23); inauguration of that reign is accompanied by a huge banquet to which all peoples are invited (Is 25:6-8; cf. Lk 13:29). Meals shared following the sacrifice of animals in the OT prefigure that great feast when there will be no more death, tears, or reproach for the people of God (Is 25:7; cf. Rv 21:4). The banquet of the new covenant likewise directs attention to the future, when the redeemed will drink fine wine (Is 25:6) with Christ in the kingdom of God (Lk 22:14-20). By participating in the Lord’s Supper (Communion), all Christians anticipate that great feast.<\/p>\n<p>That future, final banquet in the kingdom of God is also pictured specifically as a wedding feast; all is in readiness, the invitation is issued to many, but few are chosen (Mt 22:1-14). The church looks forward to the marriage feast of the Lamb (Rv 19:7-9).<\/p>","summary_ro":"BANQUET Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at har...","summary_en":"BANQUET Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at har...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33387,"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":46006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:1","title_en":"Study Note: Rut 3:1","content_ro":"<p><strong>3:1<\/strong> <em>a permanent home<\/em> (literally <em>a resting place<\/em>): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>a permanent home<\/em> (literally <em>a resting place<\/em>): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.<\/p>","summary_ro":"3:1 a permanent home (literally a resting place): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.","summary_en":"3:1 a permanent home (literally a resting place): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73632,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:1","title_en":"Study Note: Rut 3:1","content_ro":"<p><strong>3:1<\/strong> <em>a permanent home<\/em> (literally <em>a resting place<\/em>): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>a permanent home<\/em> (literally <em>a resting place<\/em>): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.<\/p>","summary_ro":"3:1 a permanent home (literally a resting place): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.","summary_en":"3:1 a permanent home (literally a resting place): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101258,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:1","title_en":"Study Note: Rut 3:1","content_ro":"<p><strong>3:1<\/strong> <em>a permanent home<\/em> (literally <em>a resting place<\/em>): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>a permanent home<\/em> (literally <em>a resting place<\/em>): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.<\/p>","summary_ro":"3:1 a permanent home (literally a resting place): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.","summary_en":"3:1 a permanent home (literally a resting place): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128884,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:1","title_en":"Study Note: Rut 3:1","content_ro":"<p><strong>3:1<\/strong> <em>a permanent home<\/em> (literally <em>a resting place<\/em>): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.<\/p>","content_en":"<p><strong>3:1<\/strong> <em>a permanent home<\/em> (literally <em>a resting place<\/em>): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.<\/p>","summary_ro":"3:1 a permanent home (literally a resting place): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.","summary_en":"3:1 a permanent home (literally a resting place): Naomi used a related word in 1:9 when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":5619,"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":46007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:2","title_en":"Study Note: Rut 3:2","content_ro":"<p><strong>3:2<\/strong> As a <em>close relative<\/em>, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The <em>threshing floor<\/em> was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin <em>winnowing<\/em> by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.<\/p>","content_en":"<p><strong>3:2<\/strong> As a <em>close relative<\/em>, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The <em>threshing floor<\/em> was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin <em>winnowing<\/em> by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.<\/p>","summary_ro":"3:2 As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the thresh...","summary_en":"3:2 As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the thresh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73633,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:2","title_en":"Study Note: Rut 3:2","content_ro":"<p><strong>3:2<\/strong> As a <em>close relative<\/em>, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The <em>threshing floor<\/em> was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin <em>winnowing<\/em> by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.<\/p>","content_en":"<p><strong>3:2<\/strong> As a <em>close relative<\/em>, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The <em>threshing floor<\/em> was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin <em>winnowing<\/em> by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.<\/p>","summary_ro":"3:2 As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the thresh...","summary_en":"3:2 As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the thresh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101259,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:2","title_en":"Study Note: Rut 3:2","content_ro":"<p><strong>3:2<\/strong> As a <em>close relative<\/em>, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The <em>threshing floor<\/em> was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin <em>winnowing<\/em> by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.<\/p>","content_en":"<p><strong>3:2<\/strong> As a <em>close relative<\/em>, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The <em>threshing floor<\/em> was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin <em>winnowing<\/em> by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.<\/p>","summary_ro":"3:2 As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the thresh...","summary_en":"3:2 As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the thresh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128885,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:2","title_en":"Study Note: Rut 3:2","content_ro":"<p><strong>3:2<\/strong> As a <em>close relative<\/em>, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The <em>threshing floor<\/em> was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin <em>winnowing<\/em> by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.<\/p>","content_en":"<p><strong>3:2<\/strong> As a <em>close relative<\/em>, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The <em>threshing floor<\/em> was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin <em>winnowing<\/em> by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.<\/p>","summary_ro":"3:2 As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the thresh...","summary_en":"3:2 As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9). • The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the thresh...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":2185,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anoint","title_en":"Anoint","content_ro":"<h3>ANOINT<\/h3>\n<p>To pour oil or ointment onto a person or object in a ritualistic fashion.<\/p>\n<p>The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated officers of their national community by pouring special oil on the head of the person designated for office. The same practice was used to set objects apart for special divine use.<\/p>\n<p>Scripture supplies few details of the ceremonial anointings of official things and persons. Jacob simply poured oil on a rock with an accompanying pronouncement. When anointing Israel’s first king, the prophet-judge Samuel took Saul aside for instruction (1 Sm 9:25-27), then “took a vial of oil and poured it on his head, and kissed him and said, ‘Has not the Lord anointed you to be prince over his people Israel’” (1 Sm 10:1, <span>rsv<\/span>). For anointing the tabernacle and its priests, a special oil was compounded and used only for that sacred purpose. Skilled perfume makers blended the choicest spices (myrrh, cinnamon, sweet cane, cassia) in olive oil (Ex 30:22-25). The Lord specified that everything set apart for God—the tabernacle, the ark, the table and its instruments, the lampstand and utensils, the incense altar and main altar, the washbasin—was to be anointed. Aaron the high priest and his sons the priests were also to be anointed (Ex 30:26-32). The result was a holy place with holy furnishings, holy implements of worship, and holy ministers.<\/p>\n<p>The offices of prophet, priest, and king were those associated with anointing in the nation of Israel. Prophets were sometimes, but not invariably, inducted by official anointing (1 Kgs 19:16). They could be referred to as God’s anointed ones (1 Chr 16:22; Ps 105:15). At the institution of the levitical priesthood, all the priests were anointed to their offices, the sons of Aaron as well as Aaron himself (Ex 40:12-15; Nm 3:3). Afterward, anointing was not repeated at the consecration of ordinary priests, but was especially reserved for the high priest (Ex 29:29; Lv 16:32).<\/p>\n<p>Before they had a king of their own, the Israelites were aware of anointing as a mode of inaugurating kings (Jgs 9:8,15). Anointing became a divinely ordained rite accompanying induction of all the kings of Judah and Israel (2 Kgs 9:1-6; 11:12) from Saul onward (1 Sm 10:1; 1 Kgs 1:39). David’s anointing took place in three stages (1 Sm 16:1, 13; 2 Sm 2:4; 5:1-4). “The Lord’s anointed” or some similar phrase became a common designation for Hebrew kings (1 Sm 12:3-5; 2 Sm 1:14-16; Ps 89:38, 51; Lam 4:20).<\/p>\n<p>Anointing, however, had more than religious or ritualistic significance. Both the Egyptians and the Syrians practiced anointing for medical and cosmetic reasons, and the Scriptures indicate that such nonreligious practice was also a part of Israelite customs (2 Sm 12:20; Ru 3:3; Mi 6:15). In fact, failure to anoint or perfume oneself indicated mourning or distress (2 Sm 14:2; Dn 10:3; Mt 6:17).<\/p>\n<p>In the NT, anointing of the sick accompanied by prayer for healing by local church elders is recommended when requested by a sick person (Jas 5:14-16). Anointing with oil was also a part of the apostles’ healing ministry (Mk 6:12-13).<\/p>","content_en":"<h3>ANOINT<\/h3>\n<p>To pour oil or ointment onto a person or object in a ritualistic fashion.<\/p>\n<p>The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated officers of their national community by pouring special oil on the head of the person designated for office. The same practice was used to set objects apart for special divine use.<\/p>\n<p>Scripture supplies few details of the ceremonial anointings of official things and persons. Jacob simply poured oil on a rock with an accompanying pronouncement. When anointing Israel’s first king, the prophet-judge Samuel took Saul aside for instruction (1 Sm 9:25-27), then “took a vial of oil and poured it on his head, and kissed him and said, ‘Has not the Lord anointed you to be prince over his people Israel’” (1 Sm 10:1, <span>rsv<\/span>). For anointing the tabernacle and its priests, a special oil was compounded and used only for that sacred purpose. Skilled perfume makers blended the choicest spices (myrrh, cinnamon, sweet cane, cassia) in olive oil (Ex 30:22-25). The Lord specified that everything set apart for God—the tabernacle, the ark, the table and its instruments, the lampstand and utensils, the incense altar and main altar, the washbasin—was to be anointed. Aaron the high priest and his sons the priests were also to be anointed (Ex 30:26-32). The result was a holy place with holy furnishings, holy implements of worship, and holy ministers.<\/p>\n<p>The offices of prophet, priest, and king were those associated with anointing in the nation of Israel. Prophets were sometimes, but not invariably, inducted by official anointing (1 Kgs 19:16). They could be referred to as God’s anointed ones (1 Chr 16:22; Ps 105:15). At the institution of the levitical priesthood, all the priests were anointed to their offices, the sons of Aaron as well as Aaron himself (Ex 40:12-15; Nm 3:3). Afterward, anointing was not repeated at the consecration of ordinary priests, but was especially reserved for the high priest (Ex 29:29; Lv 16:32).<\/p>\n<p>Before they had a king of their own, the Israelites were aware of anointing as a mode of inaugurating kings (Jgs 9:8,15). Anointing became a divinely ordained rite accompanying induction of all the kings of Judah and Israel (2 Kgs 9:1-6; 11:12) from Saul onward (1 Sm 10:1; 1 Kgs 1:39). David’s anointing took place in three stages (1 Sm 16:1, 13; 2 Sm 2:4; 5:1-4). “The Lord’s anointed” or some similar phrase became a common designation for Hebrew kings (1 Sm 12:3-5; 2 Sm 1:14-16; Ps 89:38, 51; Lam 4:20).<\/p>\n<p>Anointing, however, had more than religious or ritualistic significance. Both the Egyptians and the Syrians practiced anointing for medical and cosmetic reasons, and the Scriptures indicate that such nonreligious practice was also a part of Israelite customs (2 Sm 12:20; Ru 3:3; Mi 6:15). In fact, failure to anoint or perfume oneself indicated mourning or distress (2 Sm 14:2; Dn 10:3; Mt 6:17).<\/p>\n<p>In the NT, anointing of the sick accompanied by prayer for healing by local church elders is recommended when requested by a sick person (Jas 5:14-16). Anointing with oil was also a part of the apostles’ healing ministry (Mk 6:12-13).<\/p>","summary_ro":"ANOINT To pour oil or ointment onto a person or object in a ritualistic fashion. The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated...","summary_en":"ANOINT To pour oil or ointment onto a person or object in a ritualistic fashion. The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3930,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bathing Bathe","title_en":"Bathing Bathe","content_ro":"<h3>BATHE, BATHING<\/h3>\n<p>To cleanse as with water; to wash oneself. In the Bible the terms “bathing” and “washing” translate, often interchangeably, a number of different words. One OT passage uses one Hebrew word for cleaning clothes, another for washing other objects, including the body (Lv 15:8-12).<\/p>\n<p>Israel’s dry climate and scarcity of water discouraged bathing except where a stream or pool was available (2 Kgs 5:10; Jn 9:7). Yet people still washed babies at birth (Ez 16:4), dead bodies in preparation for burial (Acts 9:37), and sheep for their shearing (Sg 6:6). Frequent bathing of the whole body was probably reserved for the rich (Ex 2:5), but the prevalence of dust made frequent washing of the face, hands, and feet necessary (Gn 18:4; 19:2; 24:32; 43:24; Jgs 19:21; Sg 5:3). Good grooming for the privileged demanded washing of one’s body before anointing with oil (Ru 3:3; 2 Sm 12:20; Ez 23:41). A good host provided water for a guest’s feet (Gn 18:4; Jgs 19:21; Lk 7:44; Jn 13:4-5). To wash someone’s feet was the task of a servant. For anyone else to do so was a sign of humility (1 Sm 25:41; Lk 7:44-47; Jn 13:3-16; 1 Tm 5:10).<\/p>\n<p>Most biblical references to washing or bathing deal with ritual cleansing. Priests and Levites were required to wash their clothes and faces, and sometimes bodies, before approaching the altar and on ceremonial occasions (Ex 29:4; 30:19-21; 40:7, 12, 30-32; Nm 8:21). Before a slain animal was sacrificed, its legs and intestines were washed (Lv 1:9, 13; 8:21; 9:14). Anyone who was once unclean (e.g., a leper who was healed or someone who had experienced a genital discharge) had to wash his or her clothes and bathe to be ritually pure (Lv 14:8-10; 15:5-11, 21-27). Any garment that became polluted had to be ceremonially cleansed (Lv 6:27; 13:54).<\/p>\n<p>“Washing” is also used figuratively for a cleansing from sin (Ps 51:2; Is 1:16; 4:4; Jer 2:22; 4:14; 1 Cor 6:11; Heb 10:22).<\/p>","content_en":"<h3>BATHE, BATHING<\/h3>\n<p>To cleanse as with water; to wash oneself. In the Bible the terms “bathing” and “washing” translate, often interchangeably, a number of different words. One OT passage uses one Hebrew word for cleaning clothes, another for washing other objects, including the body (Lv 15:8-12).<\/p>\n<p>Israel’s dry climate and scarcity of water discouraged bathing except where a stream or pool was available (2 Kgs 5:10; Jn 9:7). Yet people still washed babies at birth (Ez 16:4), dead bodies in preparation for burial (Acts 9:37), and sheep for their shearing (Sg 6:6). Frequent bathing of the whole body was probably reserved for the rich (Ex 2:5), but the prevalence of dust made frequent washing of the face, hands, and feet necessary (Gn 18:4; 19:2; 24:32; 43:24; Jgs 19:21; Sg 5:3). Good grooming for the privileged demanded washing of one’s body before anointing with oil (Ru 3:3; 2 Sm 12:20; Ez 23:41). A good host provided water for a guest’s feet (Gn 18:4; Jgs 19:21; Lk 7:44; Jn 13:4-5). To wash someone’s feet was the task of a servant. For anyone else to do so was a sign of humility (1 Sm 25:41; Lk 7:44-47; Jn 13:3-16; 1 Tm 5:10).<\/p>\n<p>Most biblical references to washing or bathing deal with ritual cleansing. Priests and Levites were required to wash their clothes and faces, and sometimes bodies, before approaching the altar and on ceremonial occasions (Ex 29:4; 30:19-21; 40:7, 12, 30-32; Nm 8:21). Before a slain animal was sacrificed, its legs and intestines were washed (Lv 1:9, 13; 8:21; 9:14). Anyone who was once unclean (e.g., a leper who was healed or someone who had experienced a genital discharge) had to wash his or her clothes and bathe to be ritually pure (Lv 14:8-10; 15:5-11, 21-27). Any garment that became polluted had to be ceremonially cleansed (Lv 6:27; 13:54).<\/p>\n<p>“Washing” is also used figuratively for a cleansing from sin (Ps 51:2; Is 1:16; 4:4; Jer 2:22; 4:14; 1 Cor 6:11; Heb 10:22).<\/p>","summary_ro":"BATHE, BATHING To cleanse as with water; to wash oneself. In the Bible the terms “bathing” and “washing” translate, often interchangeably, a number of different words. One OT passage uses one Hebrew word for cleaning clothes, another for washing other objects, including the body (Lv 15:8-12). Israel’s dry climate and scarcity of water discouraged bathing except where a stream or pool was available (2 Kgs 5:10; Jn 9:7). Yet people still washed babies at birth (Ez 16:4), dead bodies in preparat...","summary_en":"BATHE, BATHING To cleanse as with water; to wash oneself. In the Bible the terms “bathing” and “washing” translate, often interchangeably, a number of different words. One OT passage uses one Hebrew word for cleaning clothes, another for washing other objects, including the body (Lv 15:8-12). Israel’s dry climate and scarcity of water discouraged bathing except where a stream or pool was available (2 Kgs 5:10; Jn 9:7). Yet people still washed babies at birth (Ez 16:4), dead bodies in preparat...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28369,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Oil","title_en":"Oil","content_ro":"<h3>OIL<\/h3>\n<p>Substance most commonly produced from the olive berry, although the word could also apply to oil of myrrh (Est 2:12). Oil was used primarily in cooking, but additionally as a cosmetic for anointing the body, for medicinal purposes, as a source of light, for anointing kings and priests, and in religious offerings.<\/p>\n<p>The growth of olive trees was widespread, and the Israelites took advantage of this major crop to establish a thriving trade in oil with Tyre and Egypt. Like precious metals and animals, oil became an established medium of exchange. Solomon used it as part of the payment to Hiram for construction expenses connected with the temple (1 Kgs 5:11; Ez 27:17).<\/p>\n<p>Because oil was essential for everyday life, it was an effective and acceptable medium of barter. Oil was used in the preparation of most food (1 Kgs 17:12-16). The common cake or patty of grain, which formed the basis of the noon meal, would be cooked on a griddle with a little oil.<\/p>\n<p>As a cosmetic, oil was used for anointing the body after a bath (Ru 3:3; 2 Sm 12:20). It was frequently used on festive occasions, and at Egyptian banquets the heads of both the guests and the female entertainers were anointed. In the NT, the anointing of the sick is mentioned (Jas 5:14). Olive oil could also be taken internally as a medicine for the relief of gastric disorders. It had a soothing effect and was also used as a mild laxative. It was applied externally as an ointment for bruises, burns, cuts, and abrasions (Is 1:6; Mk 6:13; Lk 10:34).<\/p>\n<p>As soon as the sun set, the only source of light was the oil lamp. Often the small portable one could be placed easily on a shelf, but in large homes, palaces, synagogues, or temples, the lamp could rest on a tall metal base like a standard lamp. The wick of flax (Is 42:3) or hemp was placed in the oil that gave out a flame until it was extinguished or the supply of fuel ran out. Torches were used in the streets both to light the way and for additional security. They added immeasurably to the festive atmosphere of evening processions. Torches were an essential part of the wedding procession, and normally those carrying the torches brought a quantity of oil in a container in case there was a delay and their supply was exhausted. This scene is vividly portrayed in Jesus’ parable of the wise and foolish virgins (Mt 25:1-13).<\/p>\n<p>In other ceremonial events, oil had a special meaning when used for the anointing of kings (1 Sm 10:1; 1 Kgs 1:39) and priests (Ex 29:7). It was symbolic of the office and of the recognition of God’s blessing on the officeholder.<\/p>\n<p>Quantities of oil were used in the temple. It was donated as part of the firstfruit offering (Ex 22:29) and was also subject to tithing (Dt 12:17). Oil was frequently used for the ceremonial aspect of temple life or as part of the offering. The grain offering was mixed with oil (Lv 8:26; Nm 7:19), and the oil in the lamp that burned in the sanctuary constantly needed replenishing (Lv 24:2). The daily sacrifice required the use of oil (Ex 29:40), although the sin offering (Lv 5:11) and the jealousy offering (Nm 5:15) specifically did not use oil.<\/p>\n<p>A pestle and mortar, or a stone press, pressed oil from the olives (Ex 27:20). Where the latter was used, the pulp initially produced by the press was often trodden out or subjected to further extensive pressing. Stone presses were set up to process the quantities of berries available at the Mt of Olives. The word for “oil press” was <em>gatt-semen,<\/em> hence the name Gethsemane.<\/p>\n<p>Oil was symbolically associated with joy, festivity, ceremony, honor, light, and health (both spiritual and physical), while its absence spelled sorrow (Jl 1:10) and the withdrawal of all that is good in life.<\/p>\n<p><em>See also<\/em> Anoint; Food and Food Preparation; Medicine and Medical Practice; Ointment; Plants (Olive, Olive Tree).<\/p>","content_en":"<h3>OIL<\/h3>\n<p>Substance most commonly produced from the olive berry, although the word could also apply to oil of myrrh (Est 2:12). Oil was used primarily in cooking, but additionally as a cosmetic for anointing the body, for medicinal purposes, as a source of light, for anointing kings and priests, and in religious offerings.<\/p>\n<p>The growth of olive trees was widespread, and the Israelites took advantage of this major crop to establish a thriving trade in oil with Tyre and Egypt. Like precious metals and animals, oil became an established medium of exchange. Solomon used it as part of the payment to Hiram for construction expenses connected with the temple (1 Kgs 5:11; Ez 27:17).<\/p>\n<p>Because oil was essential for everyday life, it was an effective and acceptable medium of barter. Oil was used in the preparation of most food (1 Kgs 17:12-16). The common cake or patty of grain, which formed the basis of the noon meal, would be cooked on a griddle with a little oil.<\/p>\n<p>As a cosmetic, oil was used for anointing the body after a bath (Ru 3:3; 2 Sm 12:20). It was frequently used on festive occasions, and at Egyptian banquets the heads of both the guests and the female entertainers were anointed. In the NT, the anointing of the sick is mentioned (Jas 5:14). Olive oil could also be taken internally as a medicine for the relief of gastric disorders. It had a soothing effect and was also used as a mild laxative. It was applied externally as an ointment for bruises, burns, cuts, and abrasions (Is 1:6; Mk 6:13; Lk 10:34).<\/p>\n<p>As soon as the sun set, the only source of light was the oil lamp. Often the small portable one could be placed easily on a shelf, but in large homes, palaces, synagogues, or temples, the lamp could rest on a tall metal base like a standard lamp. The wick of flax (Is 42:3) or hemp was placed in the oil that gave out a flame until it was extinguished or the supply of fuel ran out. Torches were used in the streets both to light the way and for additional security. They added immeasurably to the festive atmosphere of evening processions. Torches were an essential part of the wedding procession, and normally those carrying the torches brought a quantity of oil in a container in case there was a delay and their supply was exhausted. This scene is vividly portrayed in Jesus’ parable of the wise and foolish virgins (Mt 25:1-13).<\/p>\n<p>In other ceremonial events, oil had a special meaning when used for the anointing of kings (1 Sm 10:1; 1 Kgs 1:39) and priests (Ex 29:7). It was symbolic of the office and of the recognition of God’s blessing on the officeholder.<\/p>\n<p>Quantities of oil were used in the temple. It was donated as part of the firstfruit offering (Ex 22:29) and was also subject to tithing (Dt 12:17). Oil was frequently used for the ceremonial aspect of temple life or as part of the offering. The grain offering was mixed with oil (Lv 8:26; Nm 7:19), and the oil in the lamp that burned in the sanctuary constantly needed replenishing (Lv 24:2). The daily sacrifice required the use of oil (Ex 29:40), although the sin offering (Lv 5:11) and the jealousy offering (Nm 5:15) specifically did not use oil.<\/p>\n<p>A pestle and mortar, or a stone press, pressed oil from the olives (Ex 27:20). Where the latter was used, the pulp initially produced by the press was often trodden out or subjected to further extensive pressing. Stone presses were set up to process the quantities of berries available at the Mt of Olives. The word for “oil press” was <em>gatt-semen,<\/em> hence the name Gethsemane.<\/p>\n<p>Oil was symbolically associated with joy, festivity, ceremony, honor, light, and health (both spiritual and physical), while its absence spelled sorrow (Jl 1:10) and the withdrawal of all that is good in life.<\/p>\n<p><em>See also<\/em> Anoint; Food and Food Preparation; Medicine and Medical Practice; Ointment; Plants (Olive, Olive Tree).<\/p>","summary_ro":"OIL Substance most commonly produced from the olive berry, although the word could also apply to oil of myrrh (Est 2:12). Oil was used primarily in cooking, but additionally as a cosmetic for anointing the body, for medicinal purposes, as a source of light, for anointing kings and priests, and in religious offerings. The growth of olive trees was widespread, and the Israelites took advantage of this major crop to establish a thriving trade in oil with Tyre and Egypt. Like precious metals and ...","summary_en":"OIL Substance most commonly produced from the olive berry, although the word could also apply to oil of myrrh (Est 2:12). Oil was used primarily in cooking, but additionally as a cosmetic for anointing the body, for medicinal purposes, as a source of light, for anointing kings and priests, and in religious offerings. The growth of olive trees was widespread, and the Israelites took advantage of this major crop to establish a thriving trade in oil with Tyre and Egypt. Like precious metals and ...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29612,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Perfume","title_en":"Perfume","content_ro":"<h3>PERFUME<\/h3>\n<p>Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such lands as Arabia (frankincense, myrrh), India (aloes, nard), Ceylon (cinnamon), Persia (the spice galbanum), and Somaliland (frankincense). In the Bible there are several references to those who traded in these items; for example, the Arabian (Ishmaelite) merchants who took Joseph to Egypt (Gn 37:25), the caravans of the queen of Sheba (1 Kgs 10:10), and the traders of Sheba and Raamah who brought spices to Tyre (Ez 27:22).<\/p>\n<p>There are several biblical references to those who prepared perfumes. For example, Bezalel prepared holy anointing oil and sacred incense for the tabernacle (Ex 37:29). The holy anointing oil was a mixture of four constituents (30:22-25): myrrh, cinnamon, aromatic cane, and cassia mixed in olive oil. In postexilic times, some priests were given the responsibility of mixing perfumes for incense (1 Chr 9:30), and a perfumer is mentioned among those who built Nehemiah’s wall (Neh 3:8).<\/p>\n<p>Modern excavation has produced tangible evidence of a variety of cosmetic vessels and appliances, although, strangely enough, little is said in the Bible about these (Is 3:20; Mt 26:7; Mk 14:3; Lk 7:37). The reference to alabaster containers gains support from their use in Egypt and from archaeology. Some ancient sites in Palestine have yielded numerous small decorated cosmetic bowls, often made of alabaster; small bottles for scents and oils; and palettes for mixing cosmetics. Some of these items are imports from lands like Egypt.<\/p>\n<p>There was a wide range of uses for the various perfumes, whether powders or oils. Perfumed oils were regularly used to anoint the body in order to soothe sun-dried skin (2 Sm 12:20; Ru 3:3). On one occasion, King Ahaz clothed, fed, and anointed men who returned home from captivity (2 Chr 28:15). The rich in the land could afford the “finest oils” (Am 6:6), although such extravagance could be costly (Prv 21:17). This biblical picture is corroborated by evidence from Egypt and Mesopotamia. In particular, there was a lavish use of oils and ointments in the royal palaces of the East.<\/p>\n\n<p>Ointments and oils of various kinds that gave off a pleasing fragrance were regularly used. The Song of Songs has many references to such ointments (Sg 1:3), some of which are specifically named: spikenard (1:12; 4:13-14), myrrh (1:13; 3:6; 4:6; 5:1, 5, 13), frankincense (3:6; 4:6), spices (5:13; 6:2; 8:14), henna (1:14; 4:13), fragrant powders (3:6), saffron (4:14), calamus, and cinnamon (4:14). And there are references in other parts of the Bible to perfumes and ointments of various kinds (1 Kgs 10:2, 10; 2 Kgs 20:13; Prv 27:9; Is 3:24).<\/p>\n<p>Perfumes were put on clothes (Ps 45:8; Sg 4:11) and sprinkled on couches (Prv 7:17). Perfumes and spices also played an important role in the burial of the dead. They were used in embalming (Gn 50:2-3, 26) and were sprinkled on the bier or burned in the fire at some funerals (2 Chr 16:14). Nicodemus brought a mixture of myrrh and aloes to be used in wrapping the body of Jesus (Jn 19:39-40). In the funeral of Herod the Great, 500 slaves carried the spices (Josephus’s <em>Antiquities<\/em> 17.8.3).<\/p>\n<p>Besides the personal use of such materials, there was a wide range of oils, perfumes, and incense used in worship. A holy anointing oil was used to anoint the tabernacle and its furnishings and the Aaronic priests at their induction (Ex 30:22-25; Ps 133). An interesting prescription for the sacred incense to be prepared by the perfumer is given in Exodus 30:34-35. The items listed are well known both in Israel and in other parts of the ancient East.<\/p>\n<p>The NT contains a number of figurative references. Christ gave himself as a fragrant offering to God (Eph 5:2). The gifts of the Philippians to Paul were described as a fragrant offering (Phil 4:18) and the prayers of the saints are described as bowls of incense (Rv 5:8).<\/p>\n<p><em>See also<\/em> Cosmetics; Oil; Ointment; Perfumer.<\/p>","content_en":"<h3>PERFUME<\/h3>\n<p>Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such lands as Arabia (frankincense, myrrh), India (aloes, nard), Ceylon (cinnamon), Persia (the spice galbanum), and Somaliland (frankincense). In the Bible there are several references to those who traded in these items; for example, the Arabian (Ishmaelite) merchants who took Joseph to Egypt (Gn 37:25), the caravans of the queen of Sheba (1 Kgs 10:10), and the traders of Sheba and Raamah who brought spices to Tyre (Ez 27:22).<\/p>\n<p>There are several biblical references to those who prepared perfumes. For example, Bezalel prepared holy anointing oil and sacred incense for the tabernacle (Ex 37:29). The holy anointing oil was a mixture of four constituents (30:22-25): myrrh, cinnamon, aromatic cane, and cassia mixed in olive oil. In postexilic times, some priests were given the responsibility of mixing perfumes for incense (1 Chr 9:30), and a perfumer is mentioned among those who built Nehemiah’s wall (Neh 3:8).<\/p>\n<p>Modern excavation has produced tangible evidence of a variety of cosmetic vessels and appliances, although, strangely enough, little is said in the Bible about these (Is 3:20; Mt 26:7; Mk 14:3; Lk 7:37). The reference to alabaster containers gains support from their use in Egypt and from archaeology. Some ancient sites in Palestine have yielded numerous small decorated cosmetic bowls, often made of alabaster; small bottles for scents and oils; and palettes for mixing cosmetics. Some of these items are imports from lands like Egypt.<\/p>\n<p>There was a wide range of uses for the various perfumes, whether powders or oils. Perfumed oils were regularly used to anoint the body in order to soothe sun-dried skin (2 Sm 12:20; Ru 3:3). On one occasion, King Ahaz clothed, fed, and anointed men who returned home from captivity (2 Chr 28:15). The rich in the land could afford the “finest oils” (Am 6:6), although such extravagance could be costly (Prv 21:17). This biblical picture is corroborated by evidence from Egypt and Mesopotamia. In particular, there was a lavish use of oils and ointments in the royal palaces of the East.<\/p>\n\n<p>Ointments and oils of various kinds that gave off a pleasing fragrance were regularly used. The Song of Songs has many references to such ointments (Sg 1:3), some of which are specifically named: spikenard (1:12; 4:13-14), myrrh (1:13; 3:6; 4:6; 5:1, 5, 13), frankincense (3:6; 4:6), spices (5:13; 6:2; 8:14), henna (1:14; 4:13), fragrant powders (3:6), saffron (4:14), calamus, and cinnamon (4:14). And there are references in other parts of the Bible to perfumes and ointments of various kinds (1 Kgs 10:2, 10; 2 Kgs 20:13; Prv 27:9; Is 3:24).<\/p>\n<p>Perfumes were put on clothes (Ps 45:8; Sg 4:11) and sprinkled on couches (Prv 7:17). Perfumes and spices also played an important role in the burial of the dead. They were used in embalming (Gn 50:2-3, 26) and were sprinkled on the bier or burned in the fire at some funerals (2 Chr 16:14). Nicodemus brought a mixture of myrrh and aloes to be used in wrapping the body of Jesus (Jn 19:39-40). In the funeral of Herod the Great, 500 slaves carried the spices (Josephus’s <em>Antiquities<\/em> 17.8.3).<\/p>\n<p>Besides the personal use of such materials, there was a wide range of oils, perfumes, and incense used in worship. A holy anointing oil was used to anoint the tabernacle and its furnishings and the Aaronic priests at their induction (Ex 30:22-25; Ps 133). An interesting prescription for the sacred incense to be prepared by the perfumer is given in Exodus 30:34-35. The items listed are well known both in Israel and in other parts of the ancient East.<\/p>\n<p>The NT contains a number of figurative references. Christ gave himself as a fragrant offering to God (Eph 5:2). The gifts of the Philippians to Paul were described as a fragrant offering (Phil 4:18) and the prayers of the saints are described as bowls of incense (Rv 5:8).<\/p>\n<p><em>See also<\/em> Cosmetics; Oil; Ointment; Perfumer.<\/p>","summary_ro":"PERFUME Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such la...","summary_en":"PERFUME Term covering a wide range of materials prepared from ground-up minerals, vegetable oils, and roots, which were used from the earliest times to enhance one’s personal presentation or to produce pleasing fragrances both for secular and religious purposes. The Bible mentions a wide variety of perfumes, such as aloes, balm, balsam, bdellium, cassia, cinnamon, frankincense, gum, myrrh, nard, sweet cane, spice, ointment, and so on. There must have been a vigorous perfume trade with such la...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:3","title_en":"Study Note: Rut 3:3","content_ro":"<p><strong>3:3<\/strong> <em>take a bath<\/em> (literally <em>wash yourself<\/em>): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.<\/p>","content_en":"<p><strong>3:3<\/strong> <em>take a bath<\/em> (literally <em>wash yourself<\/em>): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.<\/p>","summary_ro":"3:3 take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.","summary_en":"3:3 take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73634,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:3","title_en":"Study Note: Rut 3:3","content_ro":"<p><strong>3:3<\/strong> <em>take a bath<\/em> (literally <em>wash yourself<\/em>): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.<\/p>","content_en":"<p><strong>3:3<\/strong> <em>take a bath<\/em> (literally <em>wash yourself<\/em>): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.<\/p>","summary_ro":"3:3 take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.","summary_en":"3:3 take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101260,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:3","title_en":"Study Note: Rut 3:3","content_ro":"<p><strong>3:3<\/strong> <em>take a bath<\/em> (literally <em>wash yourself<\/em>): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.<\/p>","content_en":"<p><strong>3:3<\/strong> <em>take a bath<\/em> (literally <em>wash yourself<\/em>): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.<\/p>","summary_ro":"3:3 take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.","summary_en":"3:3 take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:3","title_en":"Study Note: Rut 3:3","content_ro":"<p><strong>3:3<\/strong> <em>take a bath<\/em> (literally <em>wash yourself<\/em>): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.<\/p>","content_en":"<p><strong>3:3<\/strong> <em>take a bath<\/em> (literally <em>wash yourself<\/em>): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.<\/p>","summary_ro":"3:3 take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.","summary_en":"3:3 take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":46009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:4","title_en":"Study Note: Rut 3:4","content_ro":"<p><strong>3:4<\/strong> Ruth was to <em>uncover<\/em> Boaz’s <em>feet<\/em> to ensure that he would waken.<\/p>","content_en":"<p><strong>3:4<\/strong> Ruth was to <em>uncover<\/em> Boaz’s <em>feet<\/em> to ensure that he would waken.<\/p>","summary_ro":"3:4 Ruth was to uncover Boaz’s feet to ensure that he would waken.","summary_en":"3:4 Ruth was to uncover Boaz’s feet to ensure that he would waken.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73635,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:4","title_en":"Study Note: Rut 3:4","content_ro":"<p><strong>3:4<\/strong> Ruth was to <em>uncover<\/em> Boaz’s <em>feet<\/em> to ensure that he would waken.<\/p>","content_en":"<p><strong>3:4<\/strong> Ruth was to <em>uncover<\/em> Boaz’s <em>feet<\/em> to ensure that he would waken.<\/p>","summary_ro":"3:4 Ruth was to uncover Boaz’s feet to ensure that he would waken.","summary_en":"3:4 Ruth was to uncover Boaz’s feet to ensure that he would waken.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101261,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:4","title_en":"Study Note: Rut 3:4","content_ro":"<p><strong>3:4<\/strong> Ruth was to <em>uncover<\/em> Boaz’s <em>feet<\/em> to ensure that he would waken.<\/p>","content_en":"<p><strong>3:4<\/strong> Ruth was to <em>uncover<\/em> Boaz’s <em>feet<\/em> to ensure that he would waken.<\/p>","summary_ro":"3:4 Ruth was to uncover Boaz’s feet to ensure that he would waken.","summary_en":"3:4 Ruth was to uncover Boaz’s feet to ensure that he would waken.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128887,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:4","title_en":"Study Note: Rut 3:4","content_ro":"<p><strong>3:4<\/strong> Ruth was to <em>uncover<\/em> Boaz’s <em>feet<\/em> to ensure that he would waken.<\/p>","content_en":"<p><strong>3:4<\/strong> Ruth was to <em>uncover<\/em> Boaz’s <em>feet<\/em> to ensure that he would waken.<\/p>","summary_ro":"3:4 Ruth was to uncover Boaz’s feet to ensure that he would waken.","summary_en":"3:4 Ruth was to uncover Boaz’s feet to ensure that he would waken.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":46010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:7","title_en":"Study Note: Rut 3:7","content_ro":"<p><strong>3:7<\/strong> <em>he lay down:<\/em> The owner slept at the threshing floor to deter petty theft.<\/p>","content_en":"<p><strong>3:7<\/strong> <em>he lay down:<\/em> The owner slept at the threshing floor to deter petty theft.<\/p>","summary_ro":"3:7 he lay down: The owner slept at the threshing floor to deter petty theft.","summary_en":"3:7 he lay down: The owner slept at the threshing floor to deter petty theft.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73636,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:7","title_en":"Study Note: Rut 3:7","content_ro":"<p><strong>3:7<\/strong> <em>he lay down:<\/em> The owner slept at the threshing floor to deter petty theft.<\/p>","content_en":"<p><strong>3:7<\/strong> <em>he lay down:<\/em> The owner slept at the threshing floor to deter petty theft.<\/p>","summary_ro":"3:7 he lay down: The owner slept at the threshing floor to deter petty theft.","summary_en":"3:7 he lay down: The owner slept at the threshing floor to deter petty theft.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101262,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:7","title_en":"Study Note: Rut 3:7","content_ro":"<p><strong>3:7<\/strong> <em>he lay down:<\/em> The owner slept at the threshing floor to deter petty theft.<\/p>","content_en":"<p><strong>3:7<\/strong> <em>he lay down:<\/em> The owner slept at the threshing floor to deter petty theft.<\/p>","summary_ro":"3:7 he lay down: The owner slept at the threshing floor to deter petty theft.","summary_en":"3:7 he lay down: The owner slept at the threshing floor to deter petty theft.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:7","title_en":"Study Note: Rut 3:7","content_ro":"<p><strong>3:7<\/strong> <em>he lay down:<\/em> The owner slept at the threshing floor to deter petty theft.<\/p>","content_en":"<p><strong>3:7<\/strong> <em>he lay down:<\/em> The owner slept at the threshing floor to deter petty theft.<\/p>","summary_ro":"3:7 he lay down: The owner slept at the threshing floor to deter petty theft.","summary_en":"3:7 he lay down: The owner slept at the threshing floor to deter petty theft.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":46011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:8","title_en":"Study Note: Rut 3:8","content_ro":"<p><strong>3:8<\/strong> <em>He was surprised<\/em> (literally <em>He was terrified<\/em>): Boaz knew that a woman lay <em>at his feet<\/em>, but he did not know who she was or why she was there.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>He was surprised<\/em> (literally <em>He was terrified<\/em>): Boaz knew that a woman lay <em>at his feet<\/em>, but he did not know who she was or why she was there.<\/p>","summary_ro":"3:8 He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.","summary_en":"3:8 He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:8","title_en":"Study Note: Rut 3:8","content_ro":"<p><strong>3:8<\/strong> <em>He was surprised<\/em> (literally <em>He was terrified<\/em>): Boaz knew that a woman lay <em>at his feet<\/em>, but he did not know who she was or why she was there.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>He was surprised<\/em> (literally <em>He was terrified<\/em>): Boaz knew that a woman lay <em>at his feet<\/em>, but he did not know who she was or why she was there.<\/p>","summary_ro":"3:8 He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.","summary_en":"3:8 He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101263,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:8","title_en":"Study Note: Rut 3:8","content_ro":"<p><strong>3:8<\/strong> <em>He was surprised<\/em> (literally <em>He was terrified<\/em>): Boaz knew that a woman lay <em>at his feet<\/em>, but he did not know who she was or why she was there.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>He was surprised<\/em> (literally <em>He was terrified<\/em>): Boaz knew that a woman lay <em>at his feet<\/em>, but he did not know who she was or why she was there.<\/p>","summary_ro":"3:8 He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.","summary_en":"3:8 He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128889,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:8","title_en":"Study Note: Rut 3:8","content_ro":"<p><strong>3:8<\/strong> <em>He was surprised<\/em> (literally <em>He was terrified<\/em>): Boaz knew that a woman lay <em>at his feet<\/em>, but he did not know who she was or why she was there.<\/p>","content_en":"<p><strong>3:8<\/strong> <em>He was surprised<\/em> (literally <em>He was terrified<\/em>): Boaz knew that a woman lay <em>at his feet<\/em>, but he did not know who she was or why she was there.<\/p>","summary_ro":"3:8 He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.","summary_en":"3:8 He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":24531,"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":32424,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ransom","title_en":"Ransom","content_ro":"<h3>RANSOM<\/h3>\n<p>Price for redeeming or liberating slaves, captives, property, or life. Jesus described his entire ministry as one of service in giving his life as a ransom for many (Mt 20:28; Mk 10:45). Hence, “ransom” is closely linked to such terms as “redemption” and “salvation,” to the satisfaction Christ made in atonement for sin.<\/p>\n\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God provided various regulations for his covenant people whereby life and property could be “redeemed,” “bought back,” or “set free” by payment of ransom (cf. Lv 25–27). Ransom involved a price paid as a substitute for that which was redeemed or set free.<\/p>\n<p>The OT uses three different Hebrew words for ransom or redemption. Only when there is a clear indication of the payment of a price are these terms translated by “ransom.” But even when another term, such as “redemption,” is used in English translation, a ransom price is usually implied.<\/p>\n<p>One of the Hebrew terms (<span class=\"hebrew\" lang=\"he\">kopher<\/span>) means a “cover” or a “covering.” It was a replacement payment made in exchange for punishment. A ransom could be paid to redeem the life of the owner of an ox that had gored a person to death (Ex 21:30). A half-shekel ransom price was required by God for each Israelite at census taking to prevent a plague (30:12), and this “atonement money” was an offering to the Lord for use in the tabernacle service. A murderer could not be ransomed, and anyone who found safety in a city of refuge could not be taken back by ransom (Nm 35:31-32). It was impossible to avoid death by paying a ransom (Ps 49:7-9). But in a few instances the term takes on the meaning of a “bribe” or “hush money” (1 Sm 12:3; Prv 6:35; Am 5:12).<\/p>\n<p>A second Hebrew word-family for “ransom” and “redemption” is related to <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Go’el<\/span><em>,<\/em> meaning a “reclaimant” or “redeemer,” derives from the root meaning of the Hebrew term “to restore, repair, deliver, rescue.” The term refers to God’s family-law regulations that place various obligations on a relative or kinsman (Lv 25:25-55). The kinsman had the right and duty of redeeming by ransom any family property that a person was compelled to sell (Lv 25:25-34; Ru 4:4-6); of ransoming a relative who was compelled by poverty to sell himself as a slave to a stranger or sojourner (Lv 25:47-55); and of acting as avenger of the blood of a dead relative, thus enforcing the claim for satisfaction for shedding his blood (Nm 35:19-27; Jos 20:3-5). The kinsman was also obligated to marry the wife of a dead brother who had died without leaving children so that the kinsman might raise up seed and the brother’s name not be forgotten in Israel (Ru 3:9-13; 4:1-12). In a general sense the <span class=\"hebrew\" lang=\"he\">go’el<\/span> was a “vindicator” or “redeemer”; a familiar example is Job’s cry for God to vindicate him (Jb 19:25). In the highest sense, God is the kinsman and <span class=\"hebrew\" lang=\"he\">go’el<\/span> of Israel, redeeming them from the bondage of Egypt (Ex 6:5-7), from captivity in Babylon, and from distress in general (<span class=\"hebrew\" lang=\"he\">go’el<\/span> occurs 13 times in Is 40–46). Thus Israel is called “the ransomed of the Lord” (Is 35:10), having been “redeemed without money” (52:3). In such contexts, however, the cost is indicated in terms of God’s might and power.<\/p>\n<p>The OT uses a third Hebrew word (<span class=\"hebrew\" lang=\"he\">pidyon<\/span>) from the area of commercial law for ransom or payment. Since God spared the firstborn in Israel at the time of Passover, the first offspring of every womb belonged to God, and the oldest male was redeemed by ransom (Ex 13:12-15; 34:20; Lv 27:27; Nm 18:15-17). Later the entire tribe of Levi was set aside as priestly substitutes for the firstborn. Since there were 273 more firstborn than Levites, a payment of five shekels was paid in ransom for each (Nm 3:40-46). This term was also used for the price paid to ransom a slave from slavery (Dt 15:15; 24:18); a slave concubine could also be ransomed (Ex 21:8-11; Lv 19:20). God motivates these provisions by his own ransoming of Israel as slaves in Egypt (Dt 15:15; 24:18). This Hebrew term is also applied to God’s deliverance of Israel from Egypt (Dt 7:8; 9:26; 13:5; 2 Sm 7:23; 1 Chr 17:21; Ps 78:42) and from Babylonian captivity (Is 35:10; 51:11). Sometimes God ransoms without reference to a specific occasion (Hos 7:13; cf. Dt 21:8; Neh 1:10; Is 1:27; Jer 31:11). God also ransoms from the grave (Hos 13:14), from iniquities (Ps 130:8), and from troubles (25:22). This deliverance always implies some sort of payment or cost, such as “the mighty power” or “strong hand” of God needed for the redemption.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT there is just one family of words used for ransom. The term basically means “to loose” or “to set free.” It denotes releasing, redeeming, or liberating on payment of the ransom price. The translation “ransom” is restricted to approximately eight instances where there is a clear reference to the payment of some sort of price. The translators of the Septuagint restricted their use of this Greek word to those instances where the three Hebrew terms clearly meant ransom payment.<\/p>\n<p>The most important occurrence in the NT is Jesus’ description of his death “as a ransom for many” (Mt 20:28; Mk 10:45). Three features stand out in Jesus’ words: his service is one of ransom; his self-sacrifice is the ransom price; and his ransom is substitutionary in character. “He gave his life to purchase freedom for everyone” (1 Tm 2:6). Jesus Christ “gave his life to free us from every kind of sin” (Ti 2:14). The ransom price was “the precious blood of Christ,” who was an unblemished lamb (1 Pt 1:18-19), thus linking Christ’s self-sacrifice to the sacrifices of the OT that pointed to him. The blood of goats and calves was not able to save, but an eternal redemption was obtained by Christ’s blood (Heb 9:12). In heaven the redeemed sing the new song to the Lamb whose blood ransomed them (Rv 5:9; cf. 14:3-4).<\/p>\n<p><em>See also<\/em> Atonement; Redeemer, Redemption.<\/p>","content_en":"<h3>RANSOM<\/h3>\n<p>Price for redeeming or liberating slaves, captives, property, or life. Jesus described his entire ministry as one of service in giving his life as a ransom for many (Mt 20:28; Mk 10:45). Hence, “ransom” is closely linked to such terms as “redemption” and “salvation,” to the satisfaction Christ made in atonement for sin.<\/p>\n\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God provided various regulations for his covenant people whereby life and property could be “redeemed,” “bought back,” or “set free” by payment of ransom (cf. Lv 25–27). Ransom involved a price paid as a substitute for that which was redeemed or set free.<\/p>\n<p>The OT uses three different Hebrew words for ransom or redemption. Only when there is a clear indication of the payment of a price are these terms translated by “ransom.” But even when another term, such as “redemption,” is used in English translation, a ransom price is usually implied.<\/p>\n<p>One of the Hebrew terms (<span class=\"hebrew\" lang=\"he\">kopher<\/span>) means a “cover” or a “covering.” It was a replacement payment made in exchange for punishment. A ransom could be paid to redeem the life of the owner of an ox that had gored a person to death (Ex 21:30). A half-shekel ransom price was required by God for each Israelite at census taking to prevent a plague (30:12), and this “atonement money” was an offering to the Lord for use in the tabernacle service. A murderer could not be ransomed, and anyone who found safety in a city of refuge could not be taken back by ransom (Nm 35:31-32). It was impossible to avoid death by paying a ransom (Ps 49:7-9). But in a few instances the term takes on the meaning of a “bribe” or “hush money” (1 Sm 12:3; Prv 6:35; Am 5:12).<\/p>\n<p>A second Hebrew word-family for “ransom” and “redemption” is related to <span class=\"hebrew\" lang=\"he\">go’el<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Go’el<\/span><em>,<\/em> meaning a “reclaimant” or “redeemer,” derives from the root meaning of the Hebrew term “to restore, repair, deliver, rescue.” The term refers to God’s family-law regulations that place various obligations on a relative or kinsman (Lv 25:25-55). The kinsman had the right and duty of redeeming by ransom any family property that a person was compelled to sell (Lv 25:25-34; Ru 4:4-6); of ransoming a relative who was compelled by poverty to sell himself as a slave to a stranger or sojourner (Lv 25:47-55); and of acting as avenger of the blood of a dead relative, thus enforcing the claim for satisfaction for shedding his blood (Nm 35:19-27; Jos 20:3-5). The kinsman was also obligated to marry the wife of a dead brother who had died without leaving children so that the kinsman might raise up seed and the brother’s name not be forgotten in Israel (Ru 3:9-13; 4:1-12). In a general sense the <span class=\"hebrew\" lang=\"he\">go’el<\/span> was a “vindicator” or “redeemer”; a familiar example is Job’s cry for God to vindicate him (Jb 19:25). In the highest sense, God is the kinsman and <span class=\"hebrew\" lang=\"he\">go’el<\/span> of Israel, redeeming them from the bondage of Egypt (Ex 6:5-7), from captivity in Babylon, and from distress in general (<span class=\"hebrew\" lang=\"he\">go’el<\/span> occurs 13 times in Is 40–46). Thus Israel is called “the ransomed of the Lord” (Is 35:10), having been “redeemed without money” (52:3). In such contexts, however, the cost is indicated in terms of God’s might and power.<\/p>\n<p>The OT uses a third Hebrew word (<span class=\"hebrew\" lang=\"he\">pidyon<\/span>) from the area of commercial law for ransom or payment. Since God spared the firstborn in Israel at the time of Passover, the first offspring of every womb belonged to God, and the oldest male was redeemed by ransom (Ex 13:12-15; 34:20; Lv 27:27; Nm 18:15-17). Later the entire tribe of Levi was set aside as priestly substitutes for the firstborn. Since there were 273 more firstborn than Levites, a payment of five shekels was paid in ransom for each (Nm 3:40-46). This term was also used for the price paid to ransom a slave from slavery (Dt 15:15; 24:18); a slave concubine could also be ransomed (Ex 21:8-11; Lv 19:20). God motivates these provisions by his own ransoming of Israel as slaves in Egypt (Dt 15:15; 24:18). This Hebrew term is also applied to God’s deliverance of Israel from Egypt (Dt 7:8; 9:26; 13:5; 2 Sm 7:23; 1 Chr 17:21; Ps 78:42) and from Babylonian captivity (Is 35:10; 51:11). Sometimes God ransoms without reference to a specific occasion (Hos 7:13; cf. Dt 21:8; Neh 1:10; Is 1:27; Jer 31:11). God also ransoms from the grave (Hos 13:14), from iniquities (Ps 130:8), and from troubles (25:22). This deliverance always implies some sort of payment or cost, such as “the mighty power” or “strong hand” of God needed for the redemption.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT there is just one family of words used for ransom. The term basically means “to loose” or “to set free.” It denotes releasing, redeeming, or liberating on payment of the ransom price. The translation “ransom” is restricted to approximately eight instances where there is a clear reference to the payment of some sort of price. The translators of the Septuagint restricted their use of this Greek word to those instances where the three Hebrew terms clearly meant ransom payment.<\/p>\n<p>The most important occurrence in the NT is Jesus’ description of his death “as a ransom for many” (Mt 20:28; Mk 10:45). Three features stand out in Jesus’ words: his service is one of ransom; his self-sacrifice is the ransom price; and his ransom is substitutionary in character. “He gave his life to purchase freedom for everyone” (1 Tm 2:6). Jesus Christ “gave his life to free us from every kind of sin” (Ti 2:14). The ransom price was “the precious blood of Christ,” who was an unblemished lamb (1 Pt 1:18-19), thus linking Christ’s self-sacrifice to the sacrifices of the OT that pointed to him. The blood of goats and calves was not able to save, but an eternal redemption was obtained by Christ’s blood (Heb 9:12). In heaven the redeemed sing the new song to the Lamb whose blood ransomed them (Rv 5:9; cf. 14:3-4).<\/p>\n<p><em>See also<\/em> Atonement; Redeemer, Redemption.<\/p>","summary_ro":"RANSOM Price for redeeming or liberating slaves, captives, property, or life. Jesus described his entire ministry as one of service in giving his life as a ransom for many (Mt 20:28; Mk 10:45). Hence, “ransom” is closely linked to such terms as “redemption” and “salvation,” to the satisfaction Christ made in atonement for sin. In the Old Testament In the OT God provided various regulations for his covenant people whereby life and property could be “redeemed,” “bought back,” or “set free” by p...","summary_en":"RANSOM Price for redeeming or liberating slaves, captives, property, or life. Jesus described his entire ministry as one of service in giving his life as a ransom for many (Mt 20:28; Mk 10:45). Hence, “ransom” is closely linked to such terms as “redemption” and “salvation,” to the satisfaction Christ made in atonement for sin. In the Old Testament In the OT God provided various regulations for his covenant people whereby life and property could be “redeemed,” “bought back,” or “set free” by p...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":46012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:9","title_en":"Study Note: Rut 3:9","content_ro":"<p><strong>3:9<\/strong> <em>your servant:<\/em> Ruth deliberately identified herself with the female workers. • <em>Spread . . . your covering over me:<\/em> This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a <em>family redeemer<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>your servant:<\/em> Ruth deliberately identified herself with the female workers. • <em>Spread . . . your covering over me:<\/em> This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a <em>family redeemer<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).<\/p>","summary_ro":"3:9 your servant: Ruth deliberately identified herself with the female workers. • Spread . . . your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).","summary_en":"3:9 your servant: Ruth deliberately identified herself with the female workers. • Spread . . . your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:9","title_en":"Study Note: Rut 3:9","content_ro":"<p><strong>3:9<\/strong> <em>your servant:<\/em> Ruth deliberately identified herself with the female workers. • <em>Spread . . . your covering over me:<\/em> This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a <em>family redeemer<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>your servant:<\/em> Ruth deliberately identified herself with the female workers. • <em>Spread . . . your covering over me:<\/em> This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a <em>family redeemer<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).<\/p>","summary_ro":"3:9 your servant: Ruth deliberately identified herself with the female workers. • Spread . . . your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).","summary_en":"3:9 your servant: Ruth deliberately identified herself with the female workers. • Spread . . . your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101264,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:9","title_en":"Study Note: Rut 3:9","content_ro":"<p><strong>3:9<\/strong> <em>your servant:<\/em> Ruth deliberately identified herself with the female workers. • <em>Spread . . . your covering over me:<\/em> This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a <em>family redeemer<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>your servant:<\/em> Ruth deliberately identified herself with the female workers. • <em>Spread . . . your covering over me:<\/em> This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a <em>family redeemer<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).<\/p>","summary_ro":"3:9 your servant: Ruth deliberately identified herself with the female workers. • Spread . . . your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).","summary_en":"3:9 your servant: Ruth deliberately identified herself with the female workers. • Spread . . . your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:9","title_en":"Study Note: Rut 3:9","content_ro":"<p><strong>3:9<\/strong> <em>your servant:<\/em> Ruth deliberately identified herself with the female workers. • <em>Spread . . . your covering over me:<\/em> This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a <em>family redeemer<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).<\/p>","content_en":"<p><strong>3:9<\/strong> <em>your servant:<\/em> Ruth deliberately identified herself with the female workers. • <em>Spread . . . your covering over me:<\/em> This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a <em>family redeemer<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">go’el<\/span>) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).<\/p>","summary_ro":"3:9 your servant: Ruth deliberately identified herself with the female workers. • Spread . . . your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).","summary_en":"3:9 your servant: Ruth deliberately identified herself with the female workers. • Spread . . . your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61097,"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":88723,"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":116349,"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":143975,"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}],"10":[{"id":41186,"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":68812,"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":96438,"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":124064,"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":46013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:10","title_en":"Study Note: Rut 3:10","content_ro":"<p><strong>3:10<\/strong> <em>You are showing even more family loyalty:<\/em> Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>You are showing even more family loyalty:<\/em> Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).<\/p>","summary_ro":"3:10 You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).","summary_en":"3:10 You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:10","title_en":"Study Note: Rut 3:10","content_ro":"<p><strong>3:10<\/strong> <em>You are showing even more family loyalty:<\/em> Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>You are showing even more family loyalty:<\/em> Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).<\/p>","summary_ro":"3:10 You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).","summary_en":"3:10 You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101265,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:10","title_en":"Study Note: Rut 3:10","content_ro":"<p><strong>3:10<\/strong> <em>You are showing even more family loyalty:<\/em> Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>You are showing even more family loyalty:<\/em> Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).<\/p>","summary_ro":"3:10 You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).","summary_en":"3:10 You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128891,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:10","title_en":"Study Note: Rut 3:10","content_ro":"<p><strong>3:10<\/strong> <em>You are showing even more family loyalty:<\/em> Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).<\/p>","content_en":"<p><strong>3:10<\/strong> <em>You are showing even more family loyalty:<\/em> Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).<\/p>","summary_ro":"3:10 You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).","summary_en":"3:10 You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":41187,"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":68813,"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":96439,"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":124065,"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":46014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:11","title_en":"Study Note: Rut 3:11","content_ro":"<p><strong>3:11<\/strong> <em>what is necessary<\/em> (literally <em>what you are asking<\/em>): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>what is necessary<\/em> (literally <em>what you are asking<\/em>): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.<\/p>","summary_ro":"3:11 what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz becam...","summary_en":"3:11 what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz becam...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:11","title_en":"Study Note: Rut 3:11","content_ro":"<p><strong>3:11<\/strong> <em>what is necessary<\/em> (literally <em>what you are asking<\/em>): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>what is necessary<\/em> (literally <em>what you are asking<\/em>): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.<\/p>","summary_ro":"3:11 what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz becam...","summary_en":"3:11 what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz becam...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101266,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:11","title_en":"Study Note: Rut 3:11","content_ro":"<p><strong>3:11<\/strong> <em>what is necessary<\/em> (literally <em>what you are asking<\/em>): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>what is necessary<\/em> (literally <em>what you are asking<\/em>): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.<\/p>","summary_ro":"3:11 what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz becam...","summary_en":"3:11 what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz becam...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:11","title_en":"Study Note: Rut 3:11","content_ro":"<p><strong>3:11<\/strong> <em>what is necessary<\/em> (literally <em>what you are asking<\/em>): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>what is necessary<\/em> (literally <em>what you are asking<\/em>): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.<\/p>","summary_ro":"3:11 what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz becam...","summary_en":"3:11 what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz becam...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":11960,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Family Life and Relations","title_en":"Family Life and Relations","content_ro":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","content_en":"<h3>FAMILY LIFE AND RELATIONS<\/h3>\n<p>In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refer to setting up a separate dwelling as well as establishing a family. In the broader sense, “house” may refer to an entire nation (“house of Israel”). The heads of families returning from Babylon in the postexilic period controlled sometimes several hundred family members (Ezr 8:1-14). The family was a smaller part of a clan and tribe. In nomadic times the responsibilities and allegiances centered on the larger family group.<\/p>\n<p>Those who belonged to the clan knew that they had to work for common interests and accept responsibility for the whole group. All members of the family were to be protected and assisted in time of need.<\/p>\n<p>As the life of the Israelites became more settled, families (in the wider sense of the term) lived in villages surrounded by fields of wheat, barley, and flax, with areas of grazing land for sheep and goats. Each group of villages consisted of an intermarried, interdependent family group, such as that of the Danites of Zorah and Eshtaol (Jgs 18:11). The hard life of those days demanded a sharing of work and the loyal cooperation of the entire family for survival.<\/p>\n<p>As crafts and trades developed, along with a more sedentary lifestyle, sons learned their fathers’ skills and continued the family trade. Consequently, the whole village might follow a particular craft (1 Chr 4:14; Neh 11:35). By specializing in such trades, however, the villagers became less self-sufficient, depending more on farmers for food and on other specialized villages for the production of cloth or pottery (1 Chr 4:21-23).<\/p>\n<p>With the growth of cities, related groups lived together in specific areas. Many members of the tribes of Benjamin and Judah were listed in the census of Jerusalem by Nehemiah (Neh 11:4-8), and by the writer of Chronicles (1 Chr 9:3-9). One consequence of life in the cities was the fragmentation of the family group. As the bonds of the wider family were loosened, the unit consisted increasingly of a husband and wife with their children, living in one house. The size of houses that have been excavated precludes the idea of any larger family unit as the norm in OT societies.<\/p>\n<p>During the kingdom period, King David’s sons Amnon and Absalom set up their own separate houses (2 Sm 13:7-8, 20). At that time there were few slaves in Hebrew society, but they also were considered members of the family. As bonds of the wider family loosened, and the master of the household lost a degree of authority, the society became one in which the king was sovereign and all the people were his subjects.<\/p>\n<p>The early kings of Israel promoted such a change in order to establish a central ruling authority for the entire country. The king’s subjects fell broadly into the categories of employers and employees, corresponding to the rich and poor of society. By the eighth century <span>BC<\/span>, members of the wider family no longer worked for the communal good under the authority of the clan’s head; rather, individuals worked primarily for the good of their own immediate family. Hence one’s labor and devotion were focused more narrowly, and the greatest beneficiary was the king, the personal symbol of the nation.<\/p>\n<p>Emphasis on the smaller family unit increased, and old duties that had been willingly accepted by the wider groups in former times came to be neglected. People did not always help relatives in times of need, and they frequently had to be reminded of their obligations, particularly toward widows and orphans (Is 1:17; Jer 7:6). Family feuds also declined because members no longer felt responsible to take vengeance as a way to uphold the honor of the clan (2 Sm 3:27; 16:8; 2 Kgs 9:26). Nevertheless, Nehemiah expected Israelites to fight for their family honor (Neh 4:14). In NT times, the family was such a unit that it could be sold for a debt incurred by one of its members (Mt 18:25).<\/p>\n<p>The Hebrew religion’s emphasis on family participation in certain celebrations strengthened the small unit. The Passover, for example, was always celebrated as a family thanksgiving meal (Ex 12:3-4, 46). The prophet Samuel’s parents made a traditional annual pilgrimage to the shrine at Shiloh (1 Sm 2:19). In modern times, a young Jewish boy’s arrival at the threshold of manhood is celebrated with the Bar Mitzvah ceremony. Being so honored in the midst of a religious family preserves the ancient Hebrew tradition of family participation in religious ceremonies.<\/p>\n<p>In his preaching Jesus used the family as a symbol for the relationship of God to his people (Mt 19:14; 23:9; Lk 8:21). From the cross he handed over responsibility for the care of his mother to his disciple John (Jn 19:27).<\/p>\n<p>In NT times, the communion meals in the Jerusalem church took place by households (Acts 2:46). Early Christian meetings were held in the homes of believers because of opposition by the authorities. The book of Acts contains examples of entire families being converted to Christianity (Acts 10:24, 44-48; 16:15, 31-32). Timothy learned the gospel from his grandmother and mother (2 Tm 1:5).<\/p>\n<p>Preview<\/p>\n<p>• Status of Family Members<\/p>\n<p>• Marital Security<\/p>\n<p>• Position of Children<\/p>\n<p>• The Rights of Children<\/p>\n<p>• Daily Life of the Hebrew Family<\/p>\n<p>• In New Testament Times<\/p>\n<p class=\"h2\" id=\"StatusofFamilyMembers\">Status of Family Members<\/p>\n<p>From nomadic times, a father’s authority held the family group together in their encampment, and he became the symbol of their security. In ancient patriarchal societies, the father was an absolute master who had the power of life and death over family members, ruling with unchallenged authority. Although he had extensive responsibilities for those under his care, his power was awesome and his status unquestioned.<\/p>\n<p>A man’s possessions included his wife, servants, slaves, and animals (Ex 20:17; Dt 5:21). In fact, the phrase “to marry a wife” comes from a Hebrew root meaning “to become the master of a wife.” A husband was as much the master of his wife as he was of his home or his fields. Consequently, the wife addressed him in a subservient manner, as a slave would address a master (Gn 18:12; Jgs 19:26). This low status for a woman extended to a daughter’s position in the ancient household. Females were always under the authority of a male relative: first, the father; then a husband. If a woman became a widow, she was subject to her husband’s nearest male relative, who became her “redeemer.” The bride price (Gn 29:18, 27; Ex 22:16-17; 1 Sm 18:25; 2 Sm 3:14) paid by her husband was not exactly a purchase of the woman from her father, but the exchange of money did stigmatize her. The amount of a bride price depended on the father’s status (Gn 34:12). The usual price was probably 20 to 30 shekels of silver. The bride received gifts of jewelry, ornaments, and clothing from her future husband, and she occasionally enjoyed some sort of financial or material return from the bride price for her own use (Jos 15:19; Jgs 1:15). When her father or husband died, the money frequently reverted to her.<\/p>\n<p>An engaged woman was considered her fiancé’s property just as much as if she were already married to him (Dt 22:23-27). The woman left her own family at marriage, to live with and become part of her new husband’s family. Normally, any succeeding marriages would be with members of that family.<\/p>\n<p>Despite the low legal status of the mother of the family, her life was not as bad as one might suppose. She was the legal wife, not an unpaid servant, and she frequently took a strong role as adviser to her husband in family affairs. Her most important function, aside from childbearing, was organization of the household, of which she was generally the respected manager. Even though the wife might have been acquired through capture in war (Dt 21:10-14), she could not be sold as a slave or daughter could (Ex 21:7; Neh 5:5).<\/p>\n<p>Nevertheless, her position was precarious, in that she could be disowned or divorced by her husband as the result of a simple renunciation: “She is no longer my wife, and I am no longer her husband.” Perhaps he had found fault with her culinary skills, or possibly he was casting his eyes on another woman. In any event, a husband knew that if his wife did not obey even a signal or a glance, he was within his rights to obtain a divorce (cf. Ecclus 25:26). The wife, however, obtained a certain degree of protection in the letter of repudiation, by which her freedom was formally restored. Under Jewish tradition, a wife could not divorce her husband.<\/p>\n<p>In matters of domestic protocol, the Hebrew wife was not introduced to her husband’s guests, a tradition that subsequently led to considerable embarrassment for Abraham’s wife, Sarah, and for Rebekah (Gn 20:16). A woman normally remained veiled in public (24:65; 38:14; Is 47:2).<\/p>\n<p>The imagery in Proverbs 19:13 and 27:15 draws a vigorous comparison between a contentious woman and water dripping from a leaky roof. The OT leaves little doubt about the type of behavior expected from a woman. She was expected to be charming, soft-spoken, discreet, and calm (Prv 9:13; 11:16, 22; 21:9). She was also to be responsible, well-organized, intelligent, thoughtful, reverent, and a good manager of both the household and the family purse (31:10-31). A woman should also be pious and beautiful, and in NT tradition, submissive to her husband, as befitted a woman adorned with the priceless jewel of a gentle and quiet spirit (Ti 2:4-5; 1 Pt 3:1-6).<\/p>\n<p>The actions of a few women whose roles in life do not seem to fit the pattern of the meek, passive female pictured above, are recorded in the Bible and the Apocrypha. The books of Judith and Esther recount heroic tales of how national fortunes were saved by women. Deborah and Jael were renowned heroines (Jgs 4–5), and the kingdom of Judah was ruled by a vicious woman, Athaliah, for several years (2 Kgs 11). The women who stepped to the forefront of public life were exceptional and few in number. Judith was a rich widow, an unusual thing in Israel.<\/p>\n<p class=\"h2\" id=\"MaritalSecurity\">Marital Security<\/p>\n<p>The security of a wife’s position improved considerably when she produced her first child, particularly if it was a son. A woman’s primary duty to her husband and his family was procreation (Gn 1:28; 9:1), and until she gave birth to a son, she feared displacement by a second wife or a concubine. Polygamous marriages were by no means rare, especially in wealthy families. They resulted in two ill-defined family groups, controlled by the mothers but under the overall authority of fathers; there were inevitable jealousies and frictions.<\/p>\n<p>The legal status of a woman was consistently poor in Bible times. With no evidence at all, a husband could accuse his wife of adultery, and she was compelled to face a trial by ordeal. She had to abase herself by taking an oath, eating dust and a cereal offering, and drinking bitter water. A priest, meanwhile, made pronouncements regarding the dire results that would come to her if she were guilty: she would become an outcast with no hope of survival. But if she maintained her serenity, and if her thigh did not rot nor her abdomen swell, she was considered to have “proved” her innocence. In such an event she would go free, and her husband bore no blame whatsoever for his false accusation (Nm 5:12-31).<\/p>\n<p>If a woman took a vow, it was legal only as long as her father or husband approved it. If she became a widow, the vow still remained in force and could be used against her (Nm 30:3-15).<\/p>\n<p>A woman in Israel was always under the protection of a male, be it her father, grandfather, great-grandfather, brother, husband, or some other member of her husband’s family. She had few legal rights and, in contrast to Babylonian traditions, could not inherit at her husband’s death. It is small wonder that widows were classed with orphans and the poor. A childless widow could on occasion return to her father’s family (Gn 38:11; Lv 22:13; Ru 1:8), thus becoming subject again to the authority of her father. A Hebrew widow could also remain with her late husband’s family. She would then come under the protection of her “redeemer,” a male relative of her husband’s family who assumed responsibility for her. If a husband died leaving a woman childless, it was the responsibility of the husband’s brother to marry her. The first son born of such a union was then regarded as the heir of the first husband.<\/p>\n<p>It was normal for a brother to accept the obligation for such a marriage (levirate). It could be refused on various grounds, but such refusal was considered dishonorable, for it was a man’s duty to perpetuate his brother’s name and to safeguard the family fortune.<\/p>\n<p>A redeemer’s responsibilities were considerable. In addition to the marriage, he was perhaps involved in avenging the family reputation, and he had to ensure that family property increased and remained within family control.<\/p>\n<p>If an Israelite fell into debt and was forced to sell himself into slavery, he would normally be “redeemed” by one of his relatives (Lv 25:47-49). If in his penury an Israelite had to sell his land or his house, the redeemer had the right of first refusal over all other prospective purchasers. It was as much his duty as his right to prevent family property from passing into the hands of strangers (v 25). The prophet Jeremiah bought his cousin Hanamel’s field under similar circumstances (Jer 32:6-15).<\/p>\n<p>The most familiar OT story of a childless widow, her “redeemer,” and their levirate marriage is recorded in the book of Ruth. One of Naomi’s two sons married Ruth. When Ruth was widowed, her impoverished mother-in-law, Naomi, left her home in Moab and returned to Bethlehem to sell some of the family property. Although a close relative was prepared to buy the land and keep it in the family, he was not ready to marry Ruth as well (Ru 3:12; 4:4). He knew that a son of that union would be deemed a son of the deceased, bearing the dead husband’s name, and thus ultimately inheriting the land (4:4-6). The next relative in order of kinship was Boaz, who became Ruth’s “redeemer.” He was prepared to accept the double obligation of purchasing the land and marrying Ruth (4:9-10).<\/p>\n<p class=\"h2\" id=\"PositionofChildren\">Position of Children<\/p>\n<p>Children were generally well loved, but their childhood was short and they were often regarded as laborers for the house or fields. According to the law of primogeniture, the eldest son received a double portion of the estate as his birthright (Dt 21:17). Thus, he was assured of the position of family head. Even during his father’s lifetime, the eldest son took precedence over his brothers and sisters (Gn 43:33). Where twins were born, the first to emerge from the womb was considered the elder, with all the attendant privileges (25:24-26; 38:27-30).<\/p>\n<p>For a serious offense, the eldest son could lose the right of primogeniture (Gn 35:22; 49:3-4; 1 Chr 5:1), or it could be surrendered voluntarily, as Esau did by selling his birthright to his brother Jacob (Gn 25:29-34). There was a law protecting the eldest son from his father’s favoritism for a younger brother (Dt 21:15-17). Nevertheless, King David gave his kingdom to Solomon, his youngest son (1 Kgs 2:15).<\/p>\n<p>In a family with no sons, a daughter could inherit property (Nm 27:8). Frequently, parents consulted neither sons nor daughters when marriage partners were arranged for them. Marriage was often an alliance or contract between two families, and thus the wishes and concerns of individuals were considered unimportant. Love matches were few, although occasionally a son would marry in defiance of his parents, as Esau did (Gn 26:34-35). Although it was rare for young people to express their feelings and preferences about marriage in an open fashion, Saul’s daughter, Michal, made known her love for David (1 Sm 18:20).<\/p>\n<p>There is no record of legal adoption among the Hebrews, but it was practiced from ancient times in Mesopotamia. It was especially useful as a means of ensuring a childless couple that their land would be tilled and that they would be cared for in their old age. All examples of adoption mentioned in the OT took place outside the land of Israel (Ex 2:10; 1 Kgs 11:20; Est 2:7, 15) and are not examples of true adoption as a lifetime member of a family.<\/p>\n<p class=\"h2\" id=\"TheRightsofChildren\">The Rights of Children<\/p>\n<p>The nature of patriarchal society made for unfortunate distinctions between male and female children. The position of a daughter, who could be sold into slavery or sold to be the concubine of a man and then possibly sold again (Ex 21:7-11), was certainly inferior to that of a son. In the patriarchal period, however, both a son and a daughter could be put to death for disobeying the head of the family. One’s children could also be sacrificed in worship rituals (see Gn 22; Jgs 11). It is probable that infant sacrifice was practiced by nations neighboring Israel, including Canaan and Ammon.<\/p>\n<p>The rights of children were improved considerably with the promulgation of the code of Mosaic law. A father was no longer permitted to put his child to death without referring the case to the elders (Dt 21:18-21). Both sons and daughters could be brought before such authorities and accused of being disobedient, gluttonous, or drunkards. A father’s absolute authority even extended to his married son and family if they were living under his roof. The law also prohibited children from being held responsible for the crimes of their parents (Dt 24:16). In King David’s time a person convicted by the community had the right of appeal to the king (2 Sm 14:4-11).<\/p>\n<p>In Hebrew families both parents were held in high respect. Honor had to be given to both mother and father (Ex 20:12), and the law condemned offenses against either parent (21:17; Lv 20:9; Dt 21:18; 27:16). Respect due to the mother is a recurrent theme in the Wisdom Literature (Prv 19:26; 20:20; cf. Ecclus 3:1-16).<\/p>\n<p class=\"h2\" id=\"DailyLifeoftheHebrewFamily\">Daily Life of the Hebrew Family<\/p>\n<p>In the everyday affairs of a Hebrew household, it was the father’s responsibility to maintain the family fortune and to be the provider. He might work in the fields, most probably with crops of flax, barley, or wheat. Or he would work at a trade, possibly as a weaver, builder, potter, dyer, fuller, or a worker in copper or bronze. If he lived near the shore, he might be a fisherman.<\/p>\n<p>The father was also responsible for the religious well-being of the family. It was his duty to take over his sons’ education from the mother at an early age, teaching them the tenets of Hebrew religion (Ex 10:2; 12:26; Dt 4:9; 6:7). He also explained all the facets of the law and the interwoven history of the nation.<\/p>\n<p>The father was the disciplinarian of the family, with the rod being used to drive home the lessons taught (Prv 13:24; 22:15; 29:15-17). Though children were loved and valued, they were not pampered (Ecclus 30:9-12). In postexilic times education also took place within the precincts of the synagogue, and shortly before the time of Christ, a general elementary education was introduced. It was also imperative that a father teach his sons a trade, normally his own, for a man without a trade either starved or became a thief. Another important paternal responsibility was to provide wives for male offspring in the household.<\/p>\n<p>The mother was responsible for her sons’ and daughters’ early education (Prv 1:8; 6:20), teaching them religious songs and prayers as soon as they could talk. A father took over the education of his sons, but the mother continued with the daughters, training them to spin, weave, cook, clean, trim the lamps, and generally to become competent in all the household duties (31:13-31).<\/p>\n<p>With little furniture, keeping a house clean meant sweeping the floors to keep them free from dust and dirt. Cooking was at once simple and difficult. It was simple in that much of the food was cooked in the form of a soup or stew, or else made into a cake and cooked on a griddle. It was difficult in that the corn had to be ground by hand and bread was baked daily.<\/p>\n<p>A mother was expected to take wool, card it, spin it, and often weave and make clothes for her family. In addition, she would help her husband in the fields at harvesttime. Because many families had one or more olive trees, a few grapevines, and fig trees, the mother would also assist in picking the fruit. She would sometimes work at the press when the olives or grapes were being processed. Frequently the treading of grapes in the family vat would be done together by husband and wife. Drawing water from the well was considered a menial task and was generally the wife’s responsibility, although sometimes it was assigned to the children (Gn 24:15-16).<\/p>\n<p>As in all societies, there was a time when children laughed and played together (Zec 8:5; Mt 11:16), although childhood and adolescence were not recognized as specific stages of development. Children were considered as sucklings if under three, but were regarded as boys or girls when they were able to take care of themselves. A small child sat on his mother’s lap and was played with (Is 66:12). There is no evidence of organized sports for children. Toys, including whistles, rattles, dolls, and miniature cooking utensils, have been excavated at Palestinian sites.<\/p>\n<p>As soon as a boy was old enough, he took his place in the family and accepted his appointed task. Among other things, children were expected to gather fuel (Jer 7:18). Young boys and girls tended the flocks. The sheep had to be protected from marauding wild beasts, guarded against their own folly when they wandered near crevices, steered toward good pasture and water, and carried home when sick or injured (Gn 29:6; Ex 2:16). The care of cattle was also the responsibility of children (1 Sm 16:11). Of necessity, boys were trained in the various arts of war.<\/p>\n<p>Children sometimes joined their fathers in the fields, and their presence was always welcome. From earliest times, boys in particular would watch their fathers until they too picked up a tool or implement to try their skill; girls watched and learned from their mothers. Young children frequently listened to the talk of the elders at the city gates or in the villages. A visit to a sanctuary at festival time was a family affair, furnishing an ideal learning experience. As a child, Jesus accompanied his parents, Mary and Joseph, to the temple in Jerusalem (Lk 2:42-47).<\/p>\n<p>Young girls were surprisingly free to go about their appointed tasks. They were not secluded or veiled and could visit uninhibited with friends and neighbors (Gn 34:1). They were also able to converse with men without embarrassment (24:15-25; 29:11-12; 1 Sm 9:11-13).<\/p>\n<p>Mealtimes were strictly family times. It is doubtful whether a meal comparable to a breakfast was eaten, and a farmer would probably have a light lunch in the fields. The main meal of the day was prepared by the mother, and it would be eaten in the early evening. Although the variety of food available was limited, its preparation was time-consuming.<\/p>\n<p>Feast times were periods of great religious significance and were also the days when family members participated in the symbolic rituals of their faith. Among the Israelites several kinds of food were fundamental to their religious ritual. Family unity and the national religion were molded together by special meals in the home.<\/p>\n<p>Daylight played an important part in the daily habits of the people in antiquity. Although oil lamps were readily available in later periods, it was customary to rise with the sun and go to bed relatively soon after dark. The wife would probably be up before sunrise and might continue her labor after dark.<\/p>\n<p class=\"h2\" id=\"InNewTestamentTimes\">In New Testament Times<\/p>\n<p>By NT times, for those who followed the Greek and Roman style, life became more elegant. Despite that, the status of many family members did not change substantially. Wealthier families had more slaves, and the children were more likely to have formal education, sometimes spending less effort on family chores. Even in Roman times, however, the father still had a legal right to accept or reject his child.<\/p>\n<p>The status of the woman had definitely improved by the NT period. A Roman matron was highly respected and exerted a strong influence over her husband. She was not sequestered in a particular section of the house, as a Greek woman was, but managed and supervised tasks in any part of her home. She helped her husband in business, had her own place in theaters, games, and religious festivals, and sometimes managed her own property. Palestinian women began to enjoy a new status and dignity as the result of Jesus’ attitude toward women and its influence on the early Christian church.<\/p>\n<p><em>See also<\/em> Education; Marriage, Marriage Customs; Sex, Sexuality; Widow; Woman.<\/p>","summary_ro":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","summary_en":"FAMILY LIFE AND RELATIONS In Bible times, the family comprised members of a household, including not only parents and children, along with other relatives and concubines, but also servants, travelers, aliens, and anyone else who happened to be within the house and was therefore under the protection of the head of the family. The family of Jacob, for example, comprised three generations (Gn 46:8-26). Biblically, the term “family” is interchangeable with “house,” and “founding a house” can refe...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33388,"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":46015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:12","title_en":"Study Note: Rut 3:12","content_ro":"<p><strong>3:12-13<\/strong> <em>Another man<\/em> was <em>more closely related<\/em> to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.<\/p>","content_en":"<p><strong>3:12-13<\/strong> <em>Another man<\/em> was <em>more closely related<\/em> to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.<\/p>","summary_ro":"3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.","summary_en":"3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:12","title_en":"Study Note: Rut 3:12","content_ro":"<p><strong>3:12-13<\/strong> <em>Another man<\/em> was <em>more closely related<\/em> to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.<\/p>","content_en":"<p><strong>3:12-13<\/strong> <em>Another man<\/em> was <em>more closely related<\/em> to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.<\/p>","summary_ro":"3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.","summary_en":"3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101267,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:12","title_en":"Study Note: Rut 3:12","content_ro":"<p><strong>3:12-13<\/strong> <em>Another man<\/em> was <em>more closely related<\/em> to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.<\/p>","content_en":"<p><strong>3:12-13<\/strong> <em>Another man<\/em> was <em>more closely related<\/em> to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.<\/p>","summary_ro":"3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.","summary_en":"3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128893,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:12","title_en":"Study Note: Rut 3:12","content_ro":"<p><strong>3:12-13<\/strong> <em>Another man<\/em> was <em>more closely related<\/em> to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.<\/p>","content_en":"<p><strong>3:12-13<\/strong> <em>Another man<\/em> was <em>more closely related<\/em> to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.<\/p>","summary_ro":"3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.","summary_en":"3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61098,"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":88724,"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":116350,"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":143976,"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}],"13":[{"id":32546,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Redemption Redeemer","title_en":"Redemption Redeemer","content_ro":"<h3>REDEEMER, REDEMPTION<\/h3>\n<p>English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison.<\/p>\n<p class=\"h2\" id=\"OldTestamentandNewTestamentWords\">Old Testament and New Testament Words<\/p>\n<p>For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the particular situation, that convey the idea of redemption. The meaning of these redemptive terms rests on legal, social, and religious customs that are foreign to modern culture. An understanding of the culture is needed for an understanding of the terminology and its use.<\/p>\n<p>The first term used for redemption has a legal context. The verb <span class=\"hebrew\" lang=\"he\">padah<\/span> is used when an animal substitutes for (or redeems) a person or another animal. The noun derived from the root means the ransom or the the price paid. When a living being, person or animal, requires redemption, the substitution must be made, or price paid; otherwise, the creature involved is killed (Ex 13:13; 34:20). However, there is evidence that this rule was not always strictly followed (Ex 21:8; Jb 6:23).<\/p>\n<p>The concept of redemption had special significance for the firstborn. The firstborn male, both man and beast, belonged to God. In theory the firstborn was sacrificed to him. This was done in the case of many animals, but the human firstborn and some animals were redeemed (Ex 13:13; 34:20; Nm 18:15-16). In the redemption of the firstborn son, an animal was substituted, although later a sum of money was paid (Nm 18:16).<\/p>\n<p>The second term involved is the Hebrew root <span class=\"hebrew\" lang=\"he\">ga’al<\/span><em>,<\/em> which is used primarily in relation to family rules and obligations, the laws governing family property rights and duties. For example, should a piece of property be lost by a family member, the next of kin had both the right and the obligation to redeem this property. This right of redemption protected the family inheritance. The noun derived from this root is equivalent to the English root “redemption,” and the person who buys back the property is the <span class=\"hebrew\" lang=\"he\">go’el<\/span> or redeemer.<\/p>\n<p>An Israelite who was forced to sell himself into slavery to pay his debts could be redeemed by a near relative or even by himself (Lv 25:47-49). Land might also be redeemed in the same fashion (25:25-28; Jer 32:6-9).<\/p>\n<p>The right of redemption extended also to persons in special circumstances. The obligation of a man to marry his brother’s widow is well known. In the book of Ruth, the right of redemption is extended to a distant relative. In this story, Boaz redeemed not only the property but Ruth as well, and she became his wife (Ru 3:13; 4:1-6).<\/p>\n<p>The third term used in Hebrew is the root verb <span class=\"hebrew\" lang=\"he\">kaphar<\/span><em>,<\/em> which means “to cover.” From this root come the terms meaning to cover sin, atone, or expiate. The noun derived, <span class=\"hebrew\" lang=\"he\">kopher<\/span><em>,<\/em> means the price paid to cover sin, when the term is used in the religious sense.<\/p>\n<p>The term is used to mean the payment made for any life that should be forfeited. A good illustration is the price paid by the owner of an ox that had gored a person to death. Under the law, the owner’s life was forfeited, but he could redeem himself by paying the required ransom (Ex 21:28-32).<\/p>\n<p>All three terms are translated by the same Greek verb, <span class=\"greek\" lang=\"el\">luo<\/span><em>,<\/em> meaning “to loose.” The noun <span class=\"greek\" lang=\"el\">lutron<\/span> (ransom), is used for all three terms on occasion. This indicates that while the Hebrew used different words for different situations, the same essential meaning of redemption was involved in all situations. The concept of redeeming or freeing was of primary concern.<\/p>\n<p class=\"h2\" id=\"GodasRedeemer\">God as Redeemer<\/p>\n<p>In the OT the object of God’s redemption is generally the people as a whole, or the nation, rather than individuals. The beginning of this concept of national redemption is seen in God’s freeing the people from slavery in Egypt. Though they were in bondage, their God ransomed them (Ex 6:6; Dt 15:15).<\/p>\n<p>As indicated by the terms used for redeeming or ransoming, the payment of a set price or the substitution of another life was involved. When the redemptive concept is applied to God as the subject, he delivers—without the payment of a price—by his might or power: “I am the <span>Lord<\/span>, and I will free you from your slavery in Egypt. I will redeem you with mighty power and great acts of judgment” (Ex 6:6, <span>nlt<\/span>; cf. Dt 15:15). The same thought is carried forward in other times of need and deliverance, such as the time of exile. God is the national deliverer (e.g., Is 29:22; 35:10; 43:1; 44:22; Jer 31:11).<\/p>\n<p>Again there is no suggestion that God paid a price to free his people. God redeems by his own power. “For this is what the <span>Lord<\/span> says: ‘When I sold you into exile, I received no payment. Now I can redeem you without paying for you’ ” (Is 52:3, <span>nlt<\/span>). When Cyrus let the people free, it was again without payment of a price (45:13).<\/p>\n<p>In the Christian community, especially in the early centuries of the church, there arose the idea that a ransom price was needed to pay for sins. In fact, it was often taught that the sinner was, in effect, held captive by Satan. Christ’s death was the ransom price paid by God to Satan to free sinful people. This teaching is not supported by Scripture. The death of Christ is an atonement or expiation made for sin, but this does not mean that his death was a price paid to Satan. God is not pictured anywhere in Scripture as getting into such a commercial transaction with Satan. The redeeming work of the cross must always lie within the realm of divine mystery.<\/p>\n\n<p class=\"h2\" id=\"RedemptionandtheMessiah\">Redemption and the Messiah<\/p>\n<p>In the OT redemption is closely linked with the messianic hope. From the time of the exodus on, God is revealed as deliverer. The hope of redemption is very strong during the Captivity. The prophets constantly speak of God as redeemer or deliverer. This hope was to be fulfilled ultimately through God’s anointed one, or Messiah, who would be of the line of David (Is 9:1-6; 11:1-9; Jer 23:5-6).<\/p>\n<p>The messianic hope grew stronger during the periods of exile and persecution. In fact, during the long centuries of persecution, this hope of a messianic deliverer was stronger than ever. This period, generally called the intertestamental period, lasted about four centuries and extended from the last of the prophets until the time of John the Baptist and Jesus.<\/p>\n<p>Christians believe that in Jesus the Christ (or Jesus the Messiah) we see the fulfillment of the OT redemptive concept. The redemptive image is very evident in the Gospels. John the Baptist depicted Jesus of Nazareth as the fulfillment of God’s redemptive kingdom (Mt 3:12) and hence, the Messiah of Israel. Jesus, the Son of Man, came to give himself as a ransom for many (Mt 20:28; Mk 10:45). The work of the Messiah was vicarious and substitutionary.<\/p>\n<p>The same thought occurs especially in the writings of Paul. Christ is the sin offering to the Father (Rom 3:25). Redemption is by the giving of his life (Acts 20:28) for a purchased people (1 Pt 2:9; see also 1 Cor 7:22-24; 2 Cor 5:14-17). These are all words or expressions used to present the central idea of redemption or atonement. Jesus Christ is the one who in himself fulfilled the redemption concept of Scripture and by his sacrifice provided for the redemption of sinners.<\/p>\n<p>The concept of redemption has deep meaning for God’s people. In the OT it illustrates the truth that God is the Savior of his covenant people. Although Israel fell into sin by denying God’s law, God did not destroy them but restored them to favor upon repentance.<\/p>\n<p>In the prophets, especially, God’s redemptive work was to be completed through the Messiah and his redemptive sacrifice. The followers of Jesus believed that he was the Messiah who would provide redemption for the whole world. Coupled with the idea of redemption is the motivating force of divine love as the basis for restoration (Jn 3:16). The one who believes will be freed from the bondage of sin and find favor again with his redeeming God.<\/p>\n<p><em>See also<\/em> Atonement; Ransom; Salvation.<\/p>","content_en":"<h3>REDEEMER, REDEMPTION<\/h3>\n<p>English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison.<\/p>\n<p class=\"h2\" id=\"OldTestamentandNewTestamentWords\">Old Testament and New Testament Words<\/p>\n<p>For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the particular situation, that convey the idea of redemption. The meaning of these redemptive terms rests on legal, social, and religious customs that are foreign to modern culture. An understanding of the culture is needed for an understanding of the terminology and its use.<\/p>\n<p>The first term used for redemption has a legal context. The verb <span class=\"hebrew\" lang=\"he\">padah<\/span> is used when an animal substitutes for (or redeems) a person or another animal. The noun derived from the root means the ransom or the the price paid. When a living being, person or animal, requires redemption, the substitution must be made, or price paid; otherwise, the creature involved is killed (Ex 13:13; 34:20). However, there is evidence that this rule was not always strictly followed (Ex 21:8; Jb 6:23).<\/p>\n<p>The concept of redemption had special significance for the firstborn. The firstborn male, both man and beast, belonged to God. In theory the firstborn was sacrificed to him. This was done in the case of many animals, but the human firstborn and some animals were redeemed (Ex 13:13; 34:20; Nm 18:15-16). In the redemption of the firstborn son, an animal was substituted, although later a sum of money was paid (Nm 18:16).<\/p>\n<p>The second term involved is the Hebrew root <span class=\"hebrew\" lang=\"he\">ga’al<\/span><em>,<\/em> which is used primarily in relation to family rules and obligations, the laws governing family property rights and duties. For example, should a piece of property be lost by a family member, the next of kin had both the right and the obligation to redeem this property. This right of redemption protected the family inheritance. The noun derived from this root is equivalent to the English root “redemption,” and the person who buys back the property is the <span class=\"hebrew\" lang=\"he\">go’el<\/span> or redeemer.<\/p>\n<p>An Israelite who was forced to sell himself into slavery to pay his debts could be redeemed by a near relative or even by himself (Lv 25:47-49). Land might also be redeemed in the same fashion (25:25-28; Jer 32:6-9).<\/p>\n<p>The right of redemption extended also to persons in special circumstances. The obligation of a man to marry his brother’s widow is well known. In the book of Ruth, the right of redemption is extended to a distant relative. In this story, Boaz redeemed not only the property but Ruth as well, and she became his wife (Ru 3:13; 4:1-6).<\/p>\n<p>The third term used in Hebrew is the root verb <span class=\"hebrew\" lang=\"he\">kaphar<\/span><em>,<\/em> which means “to cover.” From this root come the terms meaning to cover sin, atone, or expiate. The noun derived, <span class=\"hebrew\" lang=\"he\">kopher<\/span><em>,<\/em> means the price paid to cover sin, when the term is used in the religious sense.<\/p>\n<p>The term is used to mean the payment made for any life that should be forfeited. A good illustration is the price paid by the owner of an ox that had gored a person to death. Under the law, the owner’s life was forfeited, but he could redeem himself by paying the required ransom (Ex 21:28-32).<\/p>\n<p>All three terms are translated by the same Greek verb, <span class=\"greek\" lang=\"el\">luo<\/span><em>,<\/em> meaning “to loose.” The noun <span class=\"greek\" lang=\"el\">lutron<\/span> (ransom), is used for all three terms on occasion. This indicates that while the Hebrew used different words for different situations, the same essential meaning of redemption was involved in all situations. The concept of redeeming or freeing was of primary concern.<\/p>\n<p class=\"h2\" id=\"GodasRedeemer\">God as Redeemer<\/p>\n<p>In the OT the object of God’s redemption is generally the people as a whole, or the nation, rather than individuals. The beginning of this concept of national redemption is seen in God’s freeing the people from slavery in Egypt. Though they were in bondage, their God ransomed them (Ex 6:6; Dt 15:15).<\/p>\n<p>As indicated by the terms used for redeeming or ransoming, the payment of a set price or the substitution of another life was involved. When the redemptive concept is applied to God as the subject, he delivers—without the payment of a price—by his might or power: “I am the <span>Lord<\/span>, and I will free you from your slavery in Egypt. I will redeem you with mighty power and great acts of judgment” (Ex 6:6, <span>nlt<\/span>; cf. Dt 15:15). The same thought is carried forward in other times of need and deliverance, such as the time of exile. God is the national deliverer (e.g., Is 29:22; 35:10; 43:1; 44:22; Jer 31:11).<\/p>\n<p>Again there is no suggestion that God paid a price to free his people. God redeems by his own power. “For this is what the <span>Lord<\/span> says: ‘When I sold you into exile, I received no payment. Now I can redeem you without paying for you’ ” (Is 52:3, <span>nlt<\/span>). When Cyrus let the people free, it was again without payment of a price (45:13).<\/p>\n<p>In the Christian community, especially in the early centuries of the church, there arose the idea that a ransom price was needed to pay for sins. In fact, it was often taught that the sinner was, in effect, held captive by Satan. Christ’s death was the ransom price paid by God to Satan to free sinful people. This teaching is not supported by Scripture. The death of Christ is an atonement or expiation made for sin, but this does not mean that his death was a price paid to Satan. God is not pictured anywhere in Scripture as getting into such a commercial transaction with Satan. The redeeming work of the cross must always lie within the realm of divine mystery.<\/p>\n\n<p class=\"h2\" id=\"RedemptionandtheMessiah\">Redemption and the Messiah<\/p>\n<p>In the OT redemption is closely linked with the messianic hope. From the time of the exodus on, God is revealed as deliverer. The hope of redemption is very strong during the Captivity. The prophets constantly speak of God as redeemer or deliverer. This hope was to be fulfilled ultimately through God’s anointed one, or Messiah, who would be of the line of David (Is 9:1-6; 11:1-9; Jer 23:5-6).<\/p>\n<p>The messianic hope grew stronger during the periods of exile and persecution. In fact, during the long centuries of persecution, this hope of a messianic deliverer was stronger than ever. This period, generally called the intertestamental period, lasted about four centuries and extended from the last of the prophets until the time of John the Baptist and Jesus.<\/p>\n<p>Christians believe that in Jesus the Christ (or Jesus the Messiah) we see the fulfillment of the OT redemptive concept. The redemptive image is very evident in the Gospels. John the Baptist depicted Jesus of Nazareth as the fulfillment of God’s redemptive kingdom (Mt 3:12) and hence, the Messiah of Israel. Jesus, the Son of Man, came to give himself as a ransom for many (Mt 20:28; Mk 10:45). The work of the Messiah was vicarious and substitutionary.<\/p>\n<p>The same thought occurs especially in the writings of Paul. Christ is the sin offering to the Father (Rom 3:25). Redemption is by the giving of his life (Acts 20:28) for a purchased people (1 Pt 2:9; see also 1 Cor 7:22-24; 2 Cor 5:14-17). These are all words or expressions used to present the central idea of redemption or atonement. Jesus Christ is the one who in himself fulfilled the redemption concept of Scripture and by his sacrifice provided for the redemption of sinners.<\/p>\n<p>The concept of redemption has deep meaning for God’s people. In the OT it illustrates the truth that God is the Savior of his covenant people. Although Israel fell into sin by denying God’s law, God did not destroy them but restored them to favor upon repentance.<\/p>\n<p>In the prophets, especially, God’s redemptive work was to be completed through the Messiah and his redemptive sacrifice. The followers of Jesus believed that he was the Messiah who would provide redemption for the whole world. Coupled with the idea of redemption is the motivating force of divine love as the basis for restoration (Jn 3:16). The one who believes will be freed from the bondage of sin and find favor again with his redeeming God.<\/p>\n<p><em>See also<\/em> Atonement; Ransom; Salvation.<\/p>","summary_ro":"REDEEMER, REDEMPTION English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison. Old Testament and New Testament Words For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the parti...","summary_en":"REDEEMER, REDEMPTION English words derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison. Old Testament and New Testament Words For a full understanding of the concept of redemption, it is necessary to look at the OT. There are three different words used in Hebrew, depending on the parti...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":46016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:15","title_en":"Study Note: Rut 3:15","content_ro":"<p><strong>3:15<\/strong> <em>six scoops:<\/em> There were two scoop sizes. The smaller measure (the <em>omer<\/em>) was <sup>1<\/sup>\/<sub>10<\/sub> of an ephah (about 2 quarts); the larger measure (the <em>seah<\/em>) was <sup>1<\/sup>\/<sub>3<\/sub> of an ephah (about 6 <sup>2<\/sup>\/<sub>3<\/sub> quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.<\/p>","content_en":"<p><strong>3:15<\/strong> <em>six scoops:<\/em> There were two scoop sizes. The smaller measure (the <em>omer<\/em>) was <sup>1<\/sup>\/<sub>10<\/sub> of an ephah (about 2 quarts); the larger measure (the <em>seah<\/em>) was <sup>1<\/sup>\/<sub>3<\/sub> of an ephah (about 6 <sup>2<\/sup>\/<sub>3<\/sub> quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.<\/p>","summary_ro":"3:15 six scoops: There were two scoop sizes. The smaller measure (the omer) was 1\/10 of an ephah (about 2 quarts); the larger measure (the seah) was 1\/3 of an ephah (about 6 2\/3 quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.","summary_en":"3:15 six scoops: There were two scoop sizes. The smaller measure (the omer) was 1\/10 of an ephah (about 2 quarts); the larger measure (the seah) was 1\/3 of an ephah (about 6 2\/3 quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":73642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:15","title_en":"Study Note: Rut 3:15","content_ro":"<p><strong>3:15<\/strong> <em>six scoops:<\/em> There were two scoop sizes. The smaller measure (the <em>omer<\/em>) was <sup>1<\/sup>\/<sub>10<\/sub> of an ephah (about 2 quarts); the larger measure (the <em>seah<\/em>) was <sup>1<\/sup>\/<sub>3<\/sub> of an ephah (about 6 <sup>2<\/sup>\/<sub>3<\/sub> quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.<\/p>","content_en":"<p><strong>3:15<\/strong> <em>six scoops:<\/em> There were two scoop sizes. The smaller measure (the <em>omer<\/em>) was <sup>1<\/sup>\/<sub>10<\/sub> of an ephah (about 2 quarts); the larger measure (the <em>seah<\/em>) was <sup>1<\/sup>\/<sub>3<\/sub> of an ephah (about 6 <sup>2<\/sup>\/<sub>3<\/sub> quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.<\/p>","summary_ro":"3:15 six scoops: There were two scoop sizes. The smaller measure (the omer) was 1\/10 of an ephah (about 2 quarts); the larger measure (the seah) was 1\/3 of an ephah (about 6 2\/3 quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.","summary_en":"3:15 six scoops: There were two scoop sizes. The smaller measure (the omer) was 1\/10 of an ephah (about 2 quarts); the larger measure (the seah) was 1\/3 of an ephah (about 6 2\/3 quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":101268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:15","title_en":"Study Note: Rut 3:15","content_ro":"<p><strong>3:15<\/strong> <em>six scoops:<\/em> There were two scoop sizes. The smaller measure (the <em>omer<\/em>) was <sup>1<\/sup>\/<sub>10<\/sub> of an ephah (about 2 quarts); the larger measure (the <em>seah<\/em>) was <sup>1<\/sup>\/<sub>3<\/sub> of an ephah (about 6 <sup>2<\/sup>\/<sub>3<\/sub> quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.<\/p>","content_en":"<p><strong>3:15<\/strong> <em>six scoops:<\/em> There were two scoop sizes. The smaller measure (the <em>omer<\/em>) was <sup>1<\/sup>\/<sub>10<\/sub> of an ephah (about 2 quarts); the larger measure (the <em>seah<\/em>) was <sup>1<\/sup>\/<sub>3<\/sub> of an ephah (about 6 <sup>2<\/sup>\/<sub>3<\/sub> quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.<\/p>","summary_ro":"3:15 six scoops: There were two scoop sizes. The smaller measure (the omer) was 1\/10 of an ephah (about 2 quarts); the larger measure (the seah) was 1\/3 of an ephah (about 6 2\/3 quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.","summary_en":"3:15 six scoops: There were two scoop sizes. The smaller measure (the omer) was 1\/10 of an ephah (about 2 quarts); the larger measure (the seah) was 1\/3 of an ephah (about 6 2\/3 quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":128894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Rut 3:15","title_en":"Study Note: Rut 3:15","content_ro":"<p><strong>3:15<\/strong> <em>six scoops:<\/em> There were two scoop sizes. The smaller measure (the <em>omer<\/em>) was <sup>1<\/sup>\/<sub>10<\/sub> of an ephah (about 2 quarts); the larger measure (the <em>seah<\/em>) was <sup>1<\/sup>\/<sub>3<\/sub> of an ephah (about 6 <sup>2<\/sup>\/<sub>3<\/sub> quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.<\/p>","content_en":"<p><strong>3:15<\/strong> <em>six scoops:<\/em> There were two scoop sizes. The smaller measure (the <em>omer<\/em>) was <sup>1<\/sup>\/<sub>10<\/sub> of an ephah (about 2 quarts); the larger measure (the <em>seah<\/em>) was <sup>1<\/sup>\/<sub>3<\/sub> of an ephah (about 6 <sup>2<\/sup>\/<sub>3<\/sub> quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.<\/p>","summary_ro":"3:15 six scoops: There were two scoop sizes. The smaller measure (the omer) was 1\/10 of an ephah (about 2 quarts); the larger measure (the seah) was 1\/3 of an ephah (about 6 2\/3 quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.","summary_en":"3:15 six scoops: There were two scoop sizes. The smaller measure (the omer) was 1\/10 of an ephah (about 2 quarts); the larger measure (the seah) was 1\/3 of an ephah (about 6 2\/3 quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17); it was a significant token of good faith.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}