It 's the responsibility of every Gentile follower of Messiah Yeshua/Jesus to build up the people of Israel.
An examination of Ruth Chapters 3 and 4
Introduction:
As we begin our examination of chapters 3 and 4 of Ruth we are entering the season of Shavuot (Feast of weeks, Harvest, First fruits, Day of Assembly, Z’man Matan Torateinu {Season of the giving of the Torah}). When both the barley and wheat harvests are concluded and the threshing of the wheat is drawing to an end we will arrive at Shavuot. While we can’t know exactly where the events of Ruth 3 and 4 fall in the chronology of the omer and Shavuot itself, we do know that there is a close relationship between Ruth and Shavuot.
The instruction of G-d concerning Shavuot can be found in Exodus 23, Leviticus 23, Numbers 28 and Deuteronomy 26. In addition to this there are instructions in the Mishnah as to the etiquette for these sacrifices and offerings in the Temple service.
The opening events of Ruth chapter 3 take place during the threshing of the barley, which means the wheat is yet to be harvested and threshed. It is therefore still some days prior to Shavuot, however, as events unfold we draw closer to Shavuot and it is safe to assume that the marriage of Boaz and Ruth takes place 1 year hence at the time of Shavuot.
Shavuot is the Feast of first fruits and of the wheat harvest, which occurs seven weeks and one day after the day of first fruits (Yom Ha-Bikkurim), when the first portions of barley are offered in the Temple at the conclusion of the first day of Pesach (Passover). It is the time of the first fruits offering (Bikkurim), which includes the waving of two loaves made with yeast, before HaShem. It’s significant that this is the only time when yeast participates in any form of offering before G-d. This is of great importance because yeast represents sin and is therefore not allowed to be offered on the altar of HaShem.
The two loaves represent the double portion of manna provided for Israel on the eve of each Shabbat in the desert. They also represent the Y’hudim (Jews) and the Goyim (nations) who are being offered as a wave offering before G-d. This connects with the 70 faces of the Torah (the giving of which is celebrated at Shavuot) representing the fact that G-d’s redemption is made available to the nations (70) through the seventy elders of Israel.
Jewish pilgrims would bring the first fruits from their own fields and orchards, of the seven fruits of the land of Israel mentioned in Deuteronomy: Figs, grapes, dates, pomegranates, olives, wheat and barley. This occurred at a time when the work of collecting and storing this produce was still being done, however, observant Jews took time out from their work to keep this sacred assembly of HaShem. Shavuot is a time of great simchah (rejoicing) and each person in Israel is called upon to offer to the L-rd out of the abundance of His provision.
The days of the omer are counted in anticipation of the successful harvest and of the celebration of the giving of the Torah at Sinai. In addition to this the Feast of Shavuot is said to be the time that King David was born, crowned and died. It is one of the Aliyah Festivals (going up) that Jews from all over the known world attend. It is a time of great expectation and excitement, of celebration and joy.
At the time of the account of Ruth, David had not yet become king of Israel, therefore Israel had not yet developed the traditions surrounding his relationship to Shavuot. However, David is connected to Ruth by blood and the concluding genealogy of chapter 4 connects Israel’s past with her future king and subsequently the great King Messiah Yeshua.
The month of Sivan—in which Shavuot occurs—is the third month of the ecclesiastical (religious year counted from the first month Nisan {Pesach/Passover}), and the ninth month of the secular year (counted from Rosh Hashannah {Yom Teruah}). Sivan is known in Judaism as the month of revelation, therefore the book of Ruth has great mystery surrounding it and is wide open to a Sod (mystery) interpretation. 50 days after the resurrection of Yeshua, G-d poured out the Ruach Ha-Kodesh (Holy Spirit) and revealed Himself to gathered Jews from all the nations, through the Living Torah, Yeshua. In Messiah we’re able to read both the reconciliation of Israel (Naomi) and the reconciliation of the nations (Ruth) through Israel’s Redeemer Yeshua (Boaz, David), our Redeemer, Prophet, Messiah and King.
In these final chapters we’re able to see past our suffering (gleaned and threshed) to the revelation of its purpose and the life sustaining grain that will come forth from the Righteous One (Boaz/Yeshua). Naomi (Israel), whose name means Fullness (Overcomes in G-d), was completely emptied of herself, now through Boaz (Yeshua/Salvation/Redemption) she is full again, secure under His watchful gaze. Israel (Naomi) is purchased back by the Redeemer (Boaz/Yeshua) and along with her the nations (Ruth), who have clung to her, will also be redeemed.
This is a seldom taught truth, that G-d resists those nations that refuse to cling to His people Israel, that the individual that hates His chosen ethnic people is resisting the Messiah Yeshua and grieving His Holy Spirit. We live in a time when sober judgement must come upon the Church (Ecclesia) and a dividing line will be drawn between those who cling to Israel and G-d’s purposes for her and those that don’t. G-d’s hand is against the false Church that works against His chosen ethnic people Israel. Hatred of ethnic Israel is hatred of Christ (Messiah).
The Text: Ruth 3
P’shat Translation:
3:1 Then Naomi (Fullness) her mother-in-law said to her, “My daughter, shall I not seek rest for you that it may be well with you? 2 Now is not Boaz (In him is strength) with whose maids you were, our relative? Behold, he winnows barley at the threshing floor tonight.
Remez Translation:
3:1 Then Fullness her mother-in-law said to her, “My daughter, shall I not seek rest for you that it may be well with you? 2 Now is not In him is strength with whose maids you were, our relative? Behold, he winnows barley at the threshing floor tonight.
Commentary:
Naomi speaks out of the true calling of Israel, to seek rest for the righteous among the nations (Ruth). Practically speaking this means that Naomi is seeking a husband, land and a home for Ruth, security and comfort in the land of promise.
The land owners and harvesters would traditionally guard the newly harvested grain at night to protect it from thieves, hence, “Behold, he winnows barley at the threshing floor tonight.”
Naomi affirms two central truths in her counsel to Ruth: first, Ruth is her daughter and second, there is strength and comfort in Boaz (Yeshua).
P’shat Translation:
3 Wash yourself therefore, and anoint yourself and put on your best clothes, and go down to the threshing floor (smooth stone place); but do not make yourself known to the man until he has finished eating and drinking. 4 It shall be when he lies down, that you shall notice the place where he lies, and you shall go and uncover his feet and lie down; then he will tell you what you shall do.” 5 She said to her, “All that you say I will do.”
Remez Translation:
3 Wash yourself therefore, and anoint yourself and put on your bridal garments, and go down to the threshing floor, the smooth stone place; but do not make yourself known to the man until he has finished eating and drinking. 4 It shall be when he lies down, that you shall notice the place where he lies, and you shall go and uncover his feet and lie down; then he will tell you what you shall do.” 5 She said to her, “All that you say I will do.”
Commentary:
The phrasing, “Wash yourself therefore, and anoint yourself and put on your best clothes” contains a wealth of meaning. The rabbi Rashi interprets it to symbolize Ruth’s conversion process and commitment to the faith of Israel: in washing herself she is removing her acts of idolatry, in anointing herself she is accepting the Instruction of HaShem and in clothing herself she is embracing the Shabbat rest of G-d as the identifying marker of the ethnic people of Israel.
Practically speaking her actions mirror the traditional preparation of a bride prior to both engagement and marriage. Understanding that the traditional process of Jewish betrothal covers a year of preparation between betrothal and marriage, it’s best to presume that the marriage of Ruth and Boaz recorded in chapter 4 takes place in the following year at the same time of year.
As Messianic Jews we can see the allegory of the Gentile Ecclesia (Church) represented by Ruth. As the future bride of Messiah we are prepared for our wedding day by immersion (washing), filling of the Holy Spirit (anointing) and clothing (best clothes) ourselves with righteous actions.
Naomi’s other instructions to Ruth are practical. A man is happiest on a full stomach. The act of uncovering Boaz’s feet while he sleeps is the perfect method for prepping him to wake later in the night. It isn’t a euphemism for a sexual advance on Ruth’s part. Boaz himself testifies that she is a woman of noble character. The uncovering of his feet is simply a vehicle intended to provide for a private conversation.
Notice that Ruth (the nations) agrees to act according to Naomi’s (Israel’s) advice.
P’shat Translation:
6 So she went down to the threshing floor and did according to all that her mother-in-law had commanded her. 7 When Boaz had eaten and drunk and his heart was content, he went to lie down at the end of the heap of grain; and she came softly, and uncovered his feet and lay down. 8 It happened in the middle of the night that the man woke afraid and bent forward; and behold, a woman was lying at his feet. 9 He said, “Who are you?” And she answered, “I am Ruth your maid. So spread your covering over your maid, for you are a close relative.”
Remez Translation:
6 So she went down to the threshing floor and did according to all that her mother-in-law had commanded her. 7 When In him is strength had eaten and drunk and his heart was content, he went to lie down at the end of the heap of grain; and she came softly, and uncovered his feet and lay down. 8 It happened in the middle of the night that the man woke afraid and bent forward; and behold, a woman was lying at his feet. 9 He said, “Who are you?” And she answered, “I am Friend your maid. So spread your wing over your maid, for you are a close relative.”
Commentary:
Boaz awakes with a start, fearful, according to the Hebrew text. He is surprised to find Ruth at his feet. Notice that he sits up and then sees her and asks who she is.
It is noteworthy that Ruth asks Boaz to do what Boaz asked G-d to do for her in 2:12. “Spread your wing over me”. This is Ruth accepting what Boaz had already proposed (2:12). We too must accept the proposal of Messiah in order to become part of His bride.
P’shat Translation:
10 Then he said, “May you be blessed of HaShem (YHVH), my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. 11 Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of valour and integrity (Chayil). 12 Now it is true I am a close relative; however, there is a relative closer than I. 13 Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as HaShem (YHVH) lives. Lie down until morning.”
Remez Translation:
10 Then he said, “May you be blessed of The Merciful One, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. 11 Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of valour and integrity (Chayil). 12 Now it is true I am a close relative; however, there is a relative closer than I. 13 Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as The Merciful One lives. Lie down until morning.”
Commentary:
Ruth has turned her gaze away from the handsome young men of the land and their good looks, she is now in her thirties but is clearly a beautiful woman who could have had her pick of the unmarried men. Boaz recognizes Ruth’s sacrificial love toward her mother-in-law and Israel as having been extended to him. He is in his latter years, perhaps between 55 and 65 years old and is overwhelmed by Ruth’s acceptance of him. Rather than take advantage of her, he maintains Biblical protocol and offers to arrange a meeting with the nearest relative redeemer. Perhaps he is trusting that if G-d intends Ruth to be his bride that G-d will intervene concerning the redemption of Naomi, her land and her daughter-in-law?
Boaz honours Ruth with the words of Solomon, “(Ayshet Chayil) A woman of valour, who can find? Her price is far above rubies” and instructs Ruth to lay back down at his feet until early morning (a chaste instruction). This is to insure her safety, a woman traveling back to the city at that time of night could be attacked by wild animals or bandits.
P’shat Translation:
14 So she lay at his feet until morning and rose before one could recognize another; and he said, “Don’t let it be known that the woman came to the threshing floor.” 15 Again he said, “Give me the cloak that is on you and hold it.” So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. 16 When she came to her mother-in-law, she said, “How did it go, my daughter?” And she told her all that the man had done for her. 17 She said, “These six measures of barley he gave to me, for he said, ‘Do not go to your mother-in-law empty-handed.’” 18 Then she said, “Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today.”
Remez Translation:
14 So she lay at his feet until morning and rose before one could recognize another; and he said, “Let it not be known that the woman came to the threshing floor.” 15 Again he said, “Give me the cloak that is on you and hold it.” So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. 16 When she came to her mother-in-law, she said, “How did it go, my daughter?” And she told her all that the man had done for her. 17 She said, “These six measures of barley he gave to me, for he said, ‘Do not go to your mother-in-law empty-handed.’” 18 Then she said, “Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today.”
Commentary:
It is in the very early hours of the morning before the sun has come up that Ruth arises to leave. Boaz instructs his workers not to gossip about Ruth’s visit. Nothing untoward has happened and gossiping would diminish both their reputations unnecessarily.
Boaz again offers Ruth grain, more than one woman could carry. It’s possible that he sent a servant with her to help her carry it. The grain is a personal gift to Ruth and an act of hope for the future. The seed symbolizes the seed that Boaz will later provide for the conception of Obed. The rabbis suggest that the six measures of barely represent the future blessings that will be bestowed on Ruth’s child Obed: 1.) The spirit of wisdom 2.) Discernment 3.) Counsel 4.) Might 5.) The spirit of knowledge 6.) The fear of the L-rd.
“The Spirit of the L-rd will rest on Him,
The spirit of wisdom and understanding,
The spirit of counsel and strength,
The spirit of knowledge and the fear of the L-rd.” Yeshiyahu/Isaiah 11:2
Ruth relays the words of Boaz, “You shouldn’t go to your mother-in-law empty handed”. Every Gentile Christian is challenged by G-d to share the Gospel with His ethnic people Israel.
Ruth returns to share all that has happened with Naomi and Naomi responds, “wait”. Ruth’s work now is to wait. Her rest will come, she can’t manufacture it for herself, by accepting Boaz and asking him to cover her with his wing she has participated in righteousness.
Next Naomi says, “He (Boaz) will not rest until he has settled this matter today”. Naomi began the chapter saying that she would seek Ruth’s rest, now she observes that Ruth’s rest will come from Boaz’s work.
This is another foreshadowing of the Gospel. It is the finished work of Messiah Yeshua that redeems us and not our own efforts, our rest is in Him Who is our strength.
The Text: Ruth 4
P’shat Translation:
4:1 Now Boaz went up to the gate and sat down there, and behold, the close relative of whom Boaz spoke was passing by, so he said, “Turn aside, friend, sit down here.” And he turned aside and sat down. 2 He took ten men (completion) of the elders of the city and said, “Sit down here.” So they sat down.
Remez Translation:
4:1 Now In him is strength went up to the gate and sat down there, and behold, the close relative of whom Boaz spoke was passing by, so he said, “Turn aside, friend, sit down here.” And he turned aside and sat down. 2 He took ten men as a symbol of completion, a minyan of the elders of the city and said, “Sit down here.” So they sat down.
Commentary:
These verses present us with the ancient town council. The city gate was the place of trade, assembly, village law and community gatherings. Boaz seeks 10 men to form a minyan. The 10 men represent completeness and provide those seeking council with a wide frame of reference. This is one of the verses sited by the rabbis as evidence of the need for a 10 man minyan in order for a prayer service to be considered valid. The numerical theme is continued in the last verses of this chapter with the genealogy of Perez, we note that there are 10 names listed in this lineage.
In a modern Jewish view of the 10 man council, one of the men must object to the consensus of the other nine even if he agrees in his heart. This is intended to cause the entire group to soberly consider their point of view and ensure that they adjudicate wisely.
The other close relative was obviously familiar to the town and is easily found at the gate. It is interesting that he is unnamed.
P’shat Translation:
3 Then he said to the closest relative, “Naomi, who has come back from the land of Moab, has to sell the piece of land which belonged to our brother Elimelech. 4 So I thought to inform you, saying, ‘redeem (go’el) it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.’” And he said, “I will redeem it.” 5 Then Boaz said, “On the day you buy the field from the hand of Naomi, you must also acquire Ruth the Moabitess, the widow of the deceased, in order to raise up the name of the deceased on his inheritance.” 6 The closest relative said, “I cannot redeem it for myself, because I would jeopardize my own inheritance. Redeem it for yourself; you may have my right of redemption, for I cannot redeem it.”
Remez Translation:
3 Then he said to the closest relative, “Fullness, who has come back from the land of Incest, has to sell the piece of land which belonged to our brother My G-d is King. 4 So I thought to inform you, saying, ‘redeem (go’el) it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.’” And he said, “I will redeem it.” 5 Then In him is strength said, “On the day you buy the field from the hand of Fullness, you must also acquire Friend the daughter of Incest, the widow of the deceased, in order to raise up the name of the deceased on his inheritance.” 6 The closest relative said, “I cannot redeem it for myself, because I would jeopardize my own inheritance. Redeem it for yourself; you may have my right of redemption, for I cannot redeem it.”
Commentary:
Naomi (Fullness) can’t afford to keep up the farming of the land of Elimelekh (My G-d is King), she is now entirely reliant on a redeemer. This is a vivid verbal image that reveals Israel’s need for Messiah, the G-d King in order for her to truly be fully filled.
The Hebrew go’el (redeem) occurs eight times in these few verses. The closest relative, like Orpah (1:14), gives verbal assent to the idea of the redemption but when he realizes that there will be a cost to him personally he rejects the offer and gives the right of redemption to Boaz.
P’shat Translation:
7 Now this was the custom in former times in Israel concerning the redemption and the exchange of land to confirm any matter: a man removed his sandal and gave it to another; and this was the manner of attestation in Israel. 8 So the closest relative said to Boaz, “Redeem it for yourself.” And he removed his sandal. 9 Then Boaz said to the elders and all the people, “You are witnesses today that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon.
Remez Translation:
7 Now this was the custom in former times in Israel concerning the redemption and the exchange of land to confirm any matter: a man (in this case the unnamed relative) removed his sandal and gave it to another; and this was the manner of attestation in Israel. 8 So the closest relative said to In Him is strength, “Redeem it for yourself.” And he removed his sandal. 9 Then Boaz said to the elders and all the people, “You are witnesses today that I have bought from the hand of Fullness all that belonged to My G-d is King and all that belonged to frailty and sickness.
Commentary:
This act of redemption is agreed to before all of Israel, the relative who sought his own wellbeing freely offers the right of redemption to Boaz, who willing accepts the role of redeemer and the obligations that go with it. It is important to note that the order of Khilion and Mahlon’s names is reversed against the previous reference (see 1:2, 4). By writing their names this way the author is showing that the curse has been reversed and has become a blessing, sickness and frailty are being turned into strength and health.
P’shat Translation:
10 Moreover, I have acquired Ruth the Moabitess, the widow of Mahlon, to be my wife in order to raise up the name of the deceased on his inheritance, so that the name of the deceased will not be cut off from his brothers or from the gate of his birth place; you are witnesses today.” 11 All the people who were at the gate, and the elders, said, “We are witnesses. May HaShem (YHVH) make the woman who is coming into your home like Rachel (journeying ewe) and Leah (weary), both of whom built the house of Israel (overcomes in G-d); and may you achieve wealth in Ephrathah (Fruitfull) and become famous in Bethlehem (House of bread).12 Moreover, may your house be like the house of Perez (break out) whom Tamar (stand tall) bore to Judah (Praise), through the offspring which HaShem (YHVH) will give you by this young woman.”
Remez Translation:
10 Moreover, I have acquired Friend the daughter of Incest, the widow of sickness, to be my wife in order to raise up the name of the deceased on his inheritance, so that the name of the deceased will not be cut off from his brothers or from the gate of his birth place; you are witnesses today.” 11 All the people who were at the gate, and the elders, said, “We are witnesses. May The Merciful One make the woman who is coming into your home like a Journeying ewe and weary of evil both of which built the house of those who overcome in G-d; and may you achieve wealth in a Fruitful land and become famous in the House of bread.12 Moreover, may your house be like the house of he who breaks out whom she who stands tall bore to Praise, through the offspring which The Merciful One will give you by this young woman.”
Commentary:
It is interesting to note that the name of Mahlon is not recorded in the genealogy at the end of the book. The author is concerned with connecting the Davidic monarchy to this historical account, this doesn’t mean that Boaz didn’t honour the continuing of Mahlon’s family name, it simply means that the author is wanting to show the Davidic bloodline as having come from Judah. The genealogy is redemptive in and of itself.
The most profound section of this part of the text is the blessing that the people of Israel invoke upon Ruth (nations), they ask that she might be like the matriarchs of Israel, blessed as Israel is blessed. This doesn’t mean that Ruth will receive blessing outside of the house of Israel, on the contrary, it means that she will be blessed as a full member of the commonwealth of Israel. This is true of all who accept Yeshua, the Messiah of Israel. The text explains that the purpose of the blessing is, “for the building up of Israel”, therefore it is the responsibility of every Gentile follower of Messiah Yeshua/Jesus to build up the people of Israel.
P’shat Translation:
13 So Boaz took Ruth, and she became his wife, and he went in to her. And HaShem (YHVH) enabled her to conceive, and she gave birth to a son.
Remez Translation:
13 So In Him is strength took Friend, and she became his wife, and he went in to her. And The Merciful One enabled her to conceive, and she gave birth to a son.
Commentary:
This is an indication of the purity of Ruth and Boaz in that it denotes abstinence prior to their marriage. This takes place one year after the redemption payment and betrothal during the time of Shavuot.
The fact that the text says, “enabled her to conceive” shows that Ruth had been barren up until this point. Her emptiness is now filled, just as Naomi’s emptiness has been filled. In both cases it is Boaz who has done the filling. It is the same with ethnic Israel and the nations, our emptiness is filled by Messiah Yeshua.
P’shat Translation:
14 Then the women said to Naomi, “Blessed is HaShem (YHVH) who has not left you without a redeemer today, and may his name become famous in Israel. 15 May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” 16 Then Naomi took the child and laid him in her lap, and became his nurse.17 The neighbour women gave him a name, saying, “A son has been born to Naomi!” So they named him Obed (Servant).
Remez Translation:
14 Then the women said to Fullness, “Blessed is The Merciful One who has not left you without a redeemer today, and may his name become famous in Israel. 15 May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” 16 Then Fullness took the child and laid him in her lap, and became his nurse.17 The neighbour women gave him a name, saying, “A son has been born to Fullness!” So they named him Servant.
Commentary:
Naomi becomes the focus of the narrative, taking Ruth’s child into her arms and becoming his nurse maid. This is a symbol of the fact that the child is to carry on her former husband’s name. Obed means, “servant” the perfect name for an ancestor of the Messiah Yeshua Who came as a servant King.
The reference to Ruth being better than seven sons is a metaphor for the blessing celebrated in the festival of weeks which is calculated by multiplying a week seven times to reach the 50th day. The seven weeks are like seven sons who each offer first fruits at Shavuot.
P’shat Translation:
He is the father of Jesse, the father of David. 18 Now these are the generations of Perez: to Perez (break out) was born Hezron (gate/courtyard), 19 and to Hezron was born Ram (arise), and to Ram, Amminadab (my people offer freely), 20 and to Amminadab was born Nahshon (subdues snakes), and to Nahshon, Salmon (clothing/righteousness), 21 and to Salmon was born Boaz (In him is strength), and to Boaz, Obed (Servant), 22 and to Obed was born Jesse (My husband), and to Jesse, David (Beloved).
Remez Translation:
He is the father of My husband, the father of Beloved. 18 Now these are the generations of He who breaks out: to He who breaks out was born a courtyard, 19 and to a courtyard was born One who rises, and to One who rises, My people offer freely, 20 and to My people offer freely was born The Subduer of snakes, and to The Subduer of snakes, Covering, 21 and to Covering was born In him is strength, and to In him is strength, Servant, 22 and to Servant was born My husband, and to My husband, Beloved.
Commentary:
The genealogy links David and subsequently the Messiah. This is both an historical proof and an allegorical indication of the character and person of Yeshua.
The 10 names (representing the completion of the story and the fulfilment of the future monarchy) are also names that describe the character of the Messiah:
1.) Perez, Messiah breaks out against the evil one
2.) Hezron, Messiah is the future judge (in the city gate/courtyard)
3.) Ram, Messiah rises from the dead
4.) Amminadab, Messiah offers Himself freely
5.) Nahshon, Messiah subdues the snake (Satan)
6.) Salmon, Messiah clothes us with righteousness
7.) Boaz, in Messiah there is strength
8.) Obed, Messiah is the servant king
9.) Jesse, Messiah is the future Husband of the Ecclesia (Church)
10.) David, Messiah is the beloved Son of G-d
Semi Allegorical Translation:
3:1 Then Fullness her mother-in-law said to her, “My daughter, shall I not seek rest for you that it may be well with you? 2 Now is not In him is strength with whose maids you were, our relative? Behold, he winnows barley at the threshing floor tonight. 3 Wash yourself therefore, and anoint yourself and put on your bridal garments, and go down to the threshing floor, the smooth stone place; but do not make yourself known to the man until he has finished eating and drinking. 4 It shall be when he lies down, that you shall notice the place where he lies, and you shall go and uncover his feet and lie down; then he will tell you what you shall do.” 5 She said to her, “All that you say I will do.” 6 So she went down to the threshing floor and did according to all that her mother-in-law had commanded her. 7 When In him is strength had eaten and drunk and his heart was content, he went to lie down at the end of the heap of grain; and she came softly, and uncovered his feet and lay down. 8 It happened in the middle of the night that the man woke afraid and bent forward; and behold, a woman was lying at his feet. 9 He said, “Who are you?” And she answered, “I am Friend your maid. So spread your wing over your maid, for you are a close relative.” 10 Then he said, “May you be blessed of The Merciful One, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. 11 Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of valour and integrity (Chayil). 12 Now it is true I am a close relative; however, there is a relative closer than I. 13 Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as The Merciful One lives. Lie down until morning.” 14 So she lay at his feet until morning and rose before one could recognize another; and he said, “Let it not be known that the woman came to the threshing floor.” 15 Again he said, “Give me the cloak that is on you and hold it.” So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. 16 When she came to her mother-in-law, she said, “How did it go, my daughter?” And she told her all that the man had done for her. 17 She said, “These six measures of barley he gave to me, for he said, ‘Do not go to your mother-in-law empty-handed.’” 18 Then she said, “Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today.”
4:1 Now In him is strength went up to the gate and sat down there, and behold, the close relative of whom Boaz spoke was passing by, so he said, “Turn aside, friend, sit down here.” And he turned aside and sat down. 2 He took ten men as a symbol of completion, a minyan of the elders of the city and said, “Sit down here.” So they sat down. 3 Then he said to the closest relative, “Fullness, who has come back from the land of Incest, has to sell the piece of land which belonged to our brother My G-d is King. 4 So I thought to inform you, saying, ‘redeem (go’el) it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.’” And he said, “I will redeem it.” 5 Then In him is strength said, “On the day you buy the field from the hand of Fullness, you must also acquire Friend the daughter of Incest, the widow of the deceased, in order to raise up the name of the deceased on his inheritance.” 6 The closest relative said, “I cannot redeem it for myself, because I would jeopardize my own inheritance. Redeem it for yourself; you may have my right of redemption, for I cannot redeem it.” 7 Now this was the custom in former times in those who overcome in G-d concerning the redemption and the exchange of land to confirm any matter: a man (in this case the unnamed relative) removed his sandal and gave it to another; and this was the manner of attestation in Israel. 8 So the closest relative said to In Him is strength, “Redeem it for yourself.” And he removed his sandal. 9 Then In him is strength said to the elders and all the people, “You are witnesses today that I have bought from the hand of Fullness all that belonged to My G-d is King and all that belonged to frailty and sickness. 10 Moreover, I have acquired Friend the daughter of Incest, the widow of sickness, to be my wife in order to raise up the name of the deceased on his inheritance, so that the name of the deceased will not be cut off from his brothers or from the gate of his birth place; you are witnesses today.” 11 All the people who were at the gate, and the elders, said, “We are witnesses. May The Merciful One make the woman who is coming into your home like a Journeying ewe and weary of evil both of which built the house of those who overcome in G-d; and may you achieve wealth in a Fruitful land and become famous in the House of bread.12 Moreover, may your house be like the house of he who breaks out whom she who stands tall bore to Praise, through the offspring which The Merciful One will give you by this young woman.” 13 So In Him is strength took Friend, and she became his wife, and he went in to her. And The Merciful One enabled her to conceive, and she gave birth to a son. 14 Then the women said to Fullness, “Blessed is The Merciful One who has not left you without a redeemer today, and may his name become famous in Israel. 15 May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” 16 Then Fullness took the child and laid him in her lap, and became his nurse.17 The neighbour women gave him a name, saying, “A son has been born to Fullness!” So they named him Servant. He is the father of My husband, the father of Beloved. 18 Now these are the generations of He who breaks out: to He who breaks out was born a courtyard, 19 and to a courtyard was born One who rises, and to One who rises, My people offer freely, 20 and to My people offer freely was born The Subduer of snakes, and to The Subduer of snakes, Covering, 21 and to Covering was born In him is strength, and to In him is strength, Servant, 22 and to Servant was born My husband, and to My husband, Beloved.
© Alastair Brown 2015
Introduction:
As we begin our examination of chapters 3 and 4 of Ruth we are entering the season of Shavuot (Feast of weeks, Harvest, First fruits, Day of Assembly, Z’man Matan Torateinu {Season of the giving of the Torah}). When both the barley and wheat harvests are concluded and the threshing of the wheat is drawing to an end we will arrive at Shavuot. While we can’t know exactly where the events of Ruth 3 and 4 fall in the chronology of the omer and Shavuot itself, we do know that there is a close relationship between Ruth and Shavuot.
The instruction of G-d concerning Shavuot can be found in Exodus 23, Leviticus 23, Numbers 28 and Deuteronomy 26. In addition to this there are instructions in the Mishnah as to the etiquette for these sacrifices and offerings in the Temple service.
The opening events of Ruth chapter 3 take place during the threshing of the barley, which means the wheat is yet to be harvested and threshed. It is therefore still some days prior to Shavuot, however, as events unfold we draw closer to Shavuot and it is safe to assume that the marriage of Boaz and Ruth takes place 1 year hence at the time of Shavuot.
Shavuot is the Feast of first fruits and of the wheat harvest, which occurs seven weeks and one day after the day of first fruits (Yom Ha-Bikkurim), when the first portions of barley are offered in the Temple at the conclusion of the first day of Pesach (Passover). It is the time of the first fruits offering (Bikkurim), which includes the waving of two loaves made with yeast, before HaShem. It’s significant that this is the only time when yeast participates in any form of offering before G-d. This is of great importance because yeast represents sin and is therefore not allowed to be offered on the altar of HaShem.
The two loaves represent the double portion of manna provided for Israel on the eve of each Shabbat in the desert. They also represent the Y’hudim (Jews) and the Goyim (nations) who are being offered as a wave offering before G-d. This connects with the 70 faces of the Torah (the giving of which is celebrated at Shavuot) representing the fact that G-d’s redemption is made available to the nations (70) through the seventy elders of Israel.
Jewish pilgrims would bring the first fruits from their own fields and orchards, of the seven fruits of the land of Israel mentioned in Deuteronomy: Figs, grapes, dates, pomegranates, olives, wheat and barley. This occurred at a time when the work of collecting and storing this produce was still being done, however, observant Jews took time out from their work to keep this sacred assembly of HaShem. Shavuot is a time of great simchah (rejoicing) and each person in Israel is called upon to offer to the L-rd out of the abundance of His provision.
The days of the omer are counted in anticipation of the successful harvest and of the celebration of the giving of the Torah at Sinai. In addition to this the Feast of Shavuot is said to be the time that King David was born, crowned and died. It is one of the Aliyah Festivals (going up) that Jews from all over the known world attend. It is a time of great expectation and excitement, of celebration and joy.
At the time of the account of Ruth, David had not yet become king of Israel, therefore Israel had not yet developed the traditions surrounding his relationship to Shavuot. However, David is connected to Ruth by blood and the concluding genealogy of chapter 4 connects Israel’s past with her future king and subsequently the great King Messiah Yeshua.
The month of Sivan—in which Shavuot occurs—is the third month of the ecclesiastical (religious year counted from the first month Nisan {Pesach/Passover}), and the ninth month of the secular year (counted from Rosh Hashannah {Yom Teruah}). Sivan is known in Judaism as the month of revelation, therefore the book of Ruth has great mystery surrounding it and is wide open to a Sod (mystery) interpretation. 50 days after the resurrection of Yeshua, G-d poured out the Ruach Ha-Kodesh (Holy Spirit) and revealed Himself to gathered Jews from all the nations, through the Living Torah, Yeshua. In Messiah we’re able to read both the reconciliation of Israel (Naomi) and the reconciliation of the nations (Ruth) through Israel’s Redeemer Yeshua (Boaz, David), our Redeemer, Prophet, Messiah and King.
In these final chapters we’re able to see past our suffering (gleaned and threshed) to the revelation of its purpose and the life sustaining grain that will come forth from the Righteous One (Boaz/Yeshua). Naomi (Israel), whose name means Fullness (Overcomes in G-d), was completely emptied of herself, now through Boaz (Yeshua/Salvation/Redemption) she is full again, secure under His watchful gaze. Israel (Naomi) is purchased back by the Redeemer (Boaz/Yeshua) and along with her the nations (Ruth), who have clung to her, will also be redeemed.
This is a seldom taught truth, that G-d resists those nations that refuse to cling to His people Israel, that the individual that hates His chosen ethnic people is resisting the Messiah Yeshua and grieving His Holy Spirit. We live in a time when sober judgement must come upon the Church (Ecclesia) and a dividing line will be drawn between those who cling to Israel and G-d’s purposes for her and those that don’t. G-d’s hand is against the false Church that works against His chosen ethnic people Israel. Hatred of ethnic Israel is hatred of Christ (Messiah).
The Text: Ruth 3
P’shat Translation:
3:1 Then Naomi (Fullness) her mother-in-law said to her, “My daughter, shall I not seek rest for you that it may be well with you? 2 Now is not Boaz (In him is strength) with whose maids you were, our relative? Behold, he winnows barley at the threshing floor tonight.
Remez Translation:
3:1 Then Fullness her mother-in-law said to her, “My daughter, shall I not seek rest for you that it may be well with you? 2 Now is not In him is strength with whose maids you were, our relative? Behold, he winnows barley at the threshing floor tonight.
Commentary:
Naomi speaks out of the true calling of Israel, to seek rest for the righteous among the nations (Ruth). Practically speaking this means that Naomi is seeking a husband, land and a home for Ruth, security and comfort in the land of promise.
The land owners and harvesters would traditionally guard the newly harvested grain at night to protect it from thieves, hence, “Behold, he winnows barley at the threshing floor tonight.”
Naomi affirms two central truths in her counsel to Ruth: first, Ruth is her daughter and second, there is strength and comfort in Boaz (Yeshua).
P’shat Translation:
3 Wash yourself therefore, and anoint yourself and put on your best clothes, and go down to the threshing floor (smooth stone place); but do not make yourself known to the man until he has finished eating and drinking. 4 It shall be when he lies down, that you shall notice the place where he lies, and you shall go and uncover his feet and lie down; then he will tell you what you shall do.” 5 She said to her, “All that you say I will do.”
Remez Translation:
3 Wash yourself therefore, and anoint yourself and put on your bridal garments, and go down to the threshing floor, the smooth stone place; but do not make yourself known to the man until he has finished eating and drinking. 4 It shall be when he lies down, that you shall notice the place where he lies, and you shall go and uncover his feet and lie down; then he will tell you what you shall do.” 5 She said to her, “All that you say I will do.”
Commentary:
The phrasing, “Wash yourself therefore, and anoint yourself and put on your best clothes” contains a wealth of meaning. The rabbi Rashi interprets it to symbolize Ruth’s conversion process and commitment to the faith of Israel: in washing herself she is removing her acts of idolatry, in anointing herself she is accepting the Instruction of HaShem and in clothing herself she is embracing the Shabbat rest of G-d as the identifying marker of the ethnic people of Israel.
Practically speaking her actions mirror the traditional preparation of a bride prior to both engagement and marriage. Understanding that the traditional process of Jewish betrothal covers a year of preparation between betrothal and marriage, it’s best to presume that the marriage of Ruth and Boaz recorded in chapter 4 takes place in the following year at the same time of year.
As Messianic Jews we can see the allegory of the Gentile Ecclesia (Church) represented by Ruth. As the future bride of Messiah we are prepared for our wedding day by immersion (washing), filling of the Holy Spirit (anointing) and clothing (best clothes) ourselves with righteous actions.
Naomi’s other instructions to Ruth are practical. A man is happiest on a full stomach. The act of uncovering Boaz’s feet while he sleeps is the perfect method for prepping him to wake later in the night. It isn’t a euphemism for a sexual advance on Ruth’s part. Boaz himself testifies that she is a woman of noble character. The uncovering of his feet is simply a vehicle intended to provide for a private conversation.
Notice that Ruth (the nations) agrees to act according to Naomi’s (Israel’s) advice.
P’shat Translation:
6 So she went down to the threshing floor and did according to all that her mother-in-law had commanded her. 7 When Boaz had eaten and drunk and his heart was content, he went to lie down at the end of the heap of grain; and she came softly, and uncovered his feet and lay down. 8 It happened in the middle of the night that the man woke afraid and bent forward; and behold, a woman was lying at his feet. 9 He said, “Who are you?” And she answered, “I am Ruth your maid. So spread your covering over your maid, for you are a close relative.”
Remez Translation:
6 So she went down to the threshing floor and did according to all that her mother-in-law had commanded her. 7 When In him is strength had eaten and drunk and his heart was content, he went to lie down at the end of the heap of grain; and she came softly, and uncovered his feet and lay down. 8 It happened in the middle of the night that the man woke afraid and bent forward; and behold, a woman was lying at his feet. 9 He said, “Who are you?” And she answered, “I am Friend your maid. So spread your wing over your maid, for you are a close relative.”
Commentary:
Boaz awakes with a start, fearful, according to the Hebrew text. He is surprised to find Ruth at his feet. Notice that he sits up and then sees her and asks who she is.
It is noteworthy that Ruth asks Boaz to do what Boaz asked G-d to do for her in 2:12. “Spread your wing over me”. This is Ruth accepting what Boaz had already proposed (2:12). We too must accept the proposal of Messiah in order to become part of His bride.
P’shat Translation:
10 Then he said, “May you be blessed of HaShem (YHVH), my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. 11 Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of valour and integrity (Chayil). 12 Now it is true I am a close relative; however, there is a relative closer than I. 13 Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as HaShem (YHVH) lives. Lie down until morning.”
Remez Translation:
10 Then he said, “May you be blessed of The Merciful One, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. 11 Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of valour and integrity (Chayil). 12 Now it is true I am a close relative; however, there is a relative closer than I. 13 Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as The Merciful One lives. Lie down until morning.”
Commentary:
Ruth has turned her gaze away from the handsome young men of the land and their good looks, she is now in her thirties but is clearly a beautiful woman who could have had her pick of the unmarried men. Boaz recognizes Ruth’s sacrificial love toward her mother-in-law and Israel as having been extended to him. He is in his latter years, perhaps between 55 and 65 years old and is overwhelmed by Ruth’s acceptance of him. Rather than take advantage of her, he maintains Biblical protocol and offers to arrange a meeting with the nearest relative redeemer. Perhaps he is trusting that if G-d intends Ruth to be his bride that G-d will intervene concerning the redemption of Naomi, her land and her daughter-in-law?
Boaz honours Ruth with the words of Solomon, “(Ayshet Chayil) A woman of valour, who can find? Her price is far above rubies” and instructs Ruth to lay back down at his feet until early morning (a chaste instruction). This is to insure her safety, a woman traveling back to the city at that time of night could be attacked by wild animals or bandits.
P’shat Translation:
14 So she lay at his feet until morning and rose before one could recognize another; and he said, “Don’t let it be known that the woman came to the threshing floor.” 15 Again he said, “Give me the cloak that is on you and hold it.” So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. 16 When she came to her mother-in-law, she said, “How did it go, my daughter?” And she told her all that the man had done for her. 17 She said, “These six measures of barley he gave to me, for he said, ‘Do not go to your mother-in-law empty-handed.’” 18 Then she said, “Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today.”
Remez Translation:
14 So she lay at his feet until morning and rose before one could recognize another; and he said, “Let it not be known that the woman came to the threshing floor.” 15 Again he said, “Give me the cloak that is on you and hold it.” So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. 16 When she came to her mother-in-law, she said, “How did it go, my daughter?” And she told her all that the man had done for her. 17 She said, “These six measures of barley he gave to me, for he said, ‘Do not go to your mother-in-law empty-handed.’” 18 Then she said, “Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today.”
Commentary:
It is in the very early hours of the morning before the sun has come up that Ruth arises to leave. Boaz instructs his workers not to gossip about Ruth’s visit. Nothing untoward has happened and gossiping would diminish both their reputations unnecessarily.
Boaz again offers Ruth grain, more than one woman could carry. It’s possible that he sent a servant with her to help her carry it. The grain is a personal gift to Ruth and an act of hope for the future. The seed symbolizes the seed that Boaz will later provide for the conception of Obed. The rabbis suggest that the six measures of barely represent the future blessings that will be bestowed on Ruth’s child Obed: 1.) The spirit of wisdom 2.) Discernment 3.) Counsel 4.) Might 5.) The spirit of knowledge 6.) The fear of the L-rd.
“The Spirit of the L-rd will rest on Him,
The spirit of wisdom and understanding,
The spirit of counsel and strength,
The spirit of knowledge and the fear of the L-rd.” Yeshiyahu/Isaiah 11:2
Ruth relays the words of Boaz, “You shouldn’t go to your mother-in-law empty handed”. Every Gentile Christian is challenged by G-d to share the Gospel with His ethnic people Israel.
Ruth returns to share all that has happened with Naomi and Naomi responds, “wait”. Ruth’s work now is to wait. Her rest will come, she can’t manufacture it for herself, by accepting Boaz and asking him to cover her with his wing she has participated in righteousness.
Next Naomi says, “He (Boaz) will not rest until he has settled this matter today”. Naomi began the chapter saying that she would seek Ruth’s rest, now she observes that Ruth’s rest will come from Boaz’s work.
This is another foreshadowing of the Gospel. It is the finished work of Messiah Yeshua that redeems us and not our own efforts, our rest is in Him Who is our strength.
The Text: Ruth 4
P’shat Translation:
4:1 Now Boaz went up to the gate and sat down there, and behold, the close relative of whom Boaz spoke was passing by, so he said, “Turn aside, friend, sit down here.” And he turned aside and sat down. 2 He took ten men (completion) of the elders of the city and said, “Sit down here.” So they sat down.
Remez Translation:
4:1 Now In him is strength went up to the gate and sat down there, and behold, the close relative of whom Boaz spoke was passing by, so he said, “Turn aside, friend, sit down here.” And he turned aside and sat down. 2 He took ten men as a symbol of completion, a minyan of the elders of the city and said, “Sit down here.” So they sat down.
Commentary:
These verses present us with the ancient town council. The city gate was the place of trade, assembly, village law and community gatherings. Boaz seeks 10 men to form a minyan. The 10 men represent completeness and provide those seeking council with a wide frame of reference. This is one of the verses sited by the rabbis as evidence of the need for a 10 man minyan in order for a prayer service to be considered valid. The numerical theme is continued in the last verses of this chapter with the genealogy of Perez, we note that there are 10 names listed in this lineage.
In a modern Jewish view of the 10 man council, one of the men must object to the consensus of the other nine even if he agrees in his heart. This is intended to cause the entire group to soberly consider their point of view and ensure that they adjudicate wisely.
The other close relative was obviously familiar to the town and is easily found at the gate. It is interesting that he is unnamed.
P’shat Translation:
3 Then he said to the closest relative, “Naomi, who has come back from the land of Moab, has to sell the piece of land which belonged to our brother Elimelech. 4 So I thought to inform you, saying, ‘redeem (go’el) it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.’” And he said, “I will redeem it.” 5 Then Boaz said, “On the day you buy the field from the hand of Naomi, you must also acquire Ruth the Moabitess, the widow of the deceased, in order to raise up the name of the deceased on his inheritance.” 6 The closest relative said, “I cannot redeem it for myself, because I would jeopardize my own inheritance. Redeem it for yourself; you may have my right of redemption, for I cannot redeem it.”
Remez Translation:
3 Then he said to the closest relative, “Fullness, who has come back from the land of Incest, has to sell the piece of land which belonged to our brother My G-d is King. 4 So I thought to inform you, saying, ‘redeem (go’el) it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.’” And he said, “I will redeem it.” 5 Then In him is strength said, “On the day you buy the field from the hand of Fullness, you must also acquire Friend the daughter of Incest, the widow of the deceased, in order to raise up the name of the deceased on his inheritance.” 6 The closest relative said, “I cannot redeem it for myself, because I would jeopardize my own inheritance. Redeem it for yourself; you may have my right of redemption, for I cannot redeem it.”
Commentary:
Naomi (Fullness) can’t afford to keep up the farming of the land of Elimelekh (My G-d is King), she is now entirely reliant on a redeemer. This is a vivid verbal image that reveals Israel’s need for Messiah, the G-d King in order for her to truly be fully filled.
The Hebrew go’el (redeem) occurs eight times in these few verses. The closest relative, like Orpah (1:14), gives verbal assent to the idea of the redemption but when he realizes that there will be a cost to him personally he rejects the offer and gives the right of redemption to Boaz.
P’shat Translation:
7 Now this was the custom in former times in Israel concerning the redemption and the exchange of land to confirm any matter: a man removed his sandal and gave it to another; and this was the manner of attestation in Israel. 8 So the closest relative said to Boaz, “Redeem it for yourself.” And he removed his sandal. 9 Then Boaz said to the elders and all the people, “You are witnesses today that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon.
Remez Translation:
7 Now this was the custom in former times in Israel concerning the redemption and the exchange of land to confirm any matter: a man (in this case the unnamed relative) removed his sandal and gave it to another; and this was the manner of attestation in Israel. 8 So the closest relative said to In Him is strength, “Redeem it for yourself.” And he removed his sandal. 9 Then Boaz said to the elders and all the people, “You are witnesses today that I have bought from the hand of Fullness all that belonged to My G-d is King and all that belonged to frailty and sickness.
Commentary:
This act of redemption is agreed to before all of Israel, the relative who sought his own wellbeing freely offers the right of redemption to Boaz, who willing accepts the role of redeemer and the obligations that go with it. It is important to note that the order of Khilion and Mahlon’s names is reversed against the previous reference (see 1:2, 4). By writing their names this way the author is showing that the curse has been reversed and has become a blessing, sickness and frailty are being turned into strength and health.
P’shat Translation:
10 Moreover, I have acquired Ruth the Moabitess, the widow of Mahlon, to be my wife in order to raise up the name of the deceased on his inheritance, so that the name of the deceased will not be cut off from his brothers or from the gate of his birth place; you are witnesses today.” 11 All the people who were at the gate, and the elders, said, “We are witnesses. May HaShem (YHVH) make the woman who is coming into your home like Rachel (journeying ewe) and Leah (weary), both of whom built the house of Israel (overcomes in G-d); and may you achieve wealth in Ephrathah (Fruitfull) and become famous in Bethlehem (House of bread).12 Moreover, may your house be like the house of Perez (break out) whom Tamar (stand tall) bore to Judah (Praise), through the offspring which HaShem (YHVH) will give you by this young woman.”
Remez Translation:
10 Moreover, I have acquired Friend the daughter of Incest, the widow of sickness, to be my wife in order to raise up the name of the deceased on his inheritance, so that the name of the deceased will not be cut off from his brothers or from the gate of his birth place; you are witnesses today.” 11 All the people who were at the gate, and the elders, said, “We are witnesses. May The Merciful One make the woman who is coming into your home like a Journeying ewe and weary of evil both of which built the house of those who overcome in G-d; and may you achieve wealth in a Fruitful land and become famous in the House of bread.12 Moreover, may your house be like the house of he who breaks out whom she who stands tall bore to Praise, through the offspring which The Merciful One will give you by this young woman.”
Commentary:
It is interesting to note that the name of Mahlon is not recorded in the genealogy at the end of the book. The author is concerned with connecting the Davidic monarchy to this historical account, this doesn’t mean that Boaz didn’t honour the continuing of Mahlon’s family name, it simply means that the author is wanting to show the Davidic bloodline as having come from Judah. The genealogy is redemptive in and of itself.
The most profound section of this part of the text is the blessing that the people of Israel invoke upon Ruth (nations), they ask that she might be like the matriarchs of Israel, blessed as Israel is blessed. This doesn’t mean that Ruth will receive blessing outside of the house of Israel, on the contrary, it means that she will be blessed as a full member of the commonwealth of Israel. This is true of all who accept Yeshua, the Messiah of Israel. The text explains that the purpose of the blessing is, “for the building up of Israel”, therefore it is the responsibility of every Gentile follower of Messiah Yeshua/Jesus to build up the people of Israel.
P’shat Translation:
13 So Boaz took Ruth, and she became his wife, and he went in to her. And HaShem (YHVH) enabled her to conceive, and she gave birth to a son.
Remez Translation:
13 So In Him is strength took Friend, and she became his wife, and he went in to her. And The Merciful One enabled her to conceive, and she gave birth to a son.
Commentary:
This is an indication of the purity of Ruth and Boaz in that it denotes abstinence prior to their marriage. This takes place one year after the redemption payment and betrothal during the time of Shavuot.
The fact that the text says, “enabled her to conceive” shows that Ruth had been barren up until this point. Her emptiness is now filled, just as Naomi’s emptiness has been filled. In both cases it is Boaz who has done the filling. It is the same with ethnic Israel and the nations, our emptiness is filled by Messiah Yeshua.
P’shat Translation:
14 Then the women said to Naomi, “Blessed is HaShem (YHVH) who has not left you without a redeemer today, and may his name become famous in Israel. 15 May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” 16 Then Naomi took the child and laid him in her lap, and became his nurse.17 The neighbour women gave him a name, saying, “A son has been born to Naomi!” So they named him Obed (Servant).
Remez Translation:
14 Then the women said to Fullness, “Blessed is The Merciful One who has not left you without a redeemer today, and may his name become famous in Israel. 15 May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” 16 Then Fullness took the child and laid him in her lap, and became his nurse.17 The neighbour women gave him a name, saying, “A son has been born to Fullness!” So they named him Servant.
Commentary:
Naomi becomes the focus of the narrative, taking Ruth’s child into her arms and becoming his nurse maid. This is a symbol of the fact that the child is to carry on her former husband’s name. Obed means, “servant” the perfect name for an ancestor of the Messiah Yeshua Who came as a servant King.
The reference to Ruth being better than seven sons is a metaphor for the blessing celebrated in the festival of weeks which is calculated by multiplying a week seven times to reach the 50th day. The seven weeks are like seven sons who each offer first fruits at Shavuot.
P’shat Translation:
He is the father of Jesse, the father of David. 18 Now these are the generations of Perez: to Perez (break out) was born Hezron (gate/courtyard), 19 and to Hezron was born Ram (arise), and to Ram, Amminadab (my people offer freely), 20 and to Amminadab was born Nahshon (subdues snakes), and to Nahshon, Salmon (clothing/righteousness), 21 and to Salmon was born Boaz (In him is strength), and to Boaz, Obed (Servant), 22 and to Obed was born Jesse (My husband), and to Jesse, David (Beloved).
Remez Translation:
He is the father of My husband, the father of Beloved. 18 Now these are the generations of He who breaks out: to He who breaks out was born a courtyard, 19 and to a courtyard was born One who rises, and to One who rises, My people offer freely, 20 and to My people offer freely was born The Subduer of snakes, and to The Subduer of snakes, Covering, 21 and to Covering was born In him is strength, and to In him is strength, Servant, 22 and to Servant was born My husband, and to My husband, Beloved.
Commentary:
The genealogy links David and subsequently the Messiah. This is both an historical proof and an allegorical indication of the character and person of Yeshua.
The 10 names (representing the completion of the story and the fulfilment of the future monarchy) are also names that describe the character of the Messiah:
1.) Perez, Messiah breaks out against the evil one
2.) Hezron, Messiah is the future judge (in the city gate/courtyard)
3.) Ram, Messiah rises from the dead
4.) Amminadab, Messiah offers Himself freely
5.) Nahshon, Messiah subdues the snake (Satan)
6.) Salmon, Messiah clothes us with righteousness
7.) Boaz, in Messiah there is strength
8.) Obed, Messiah is the servant king
9.) Jesse, Messiah is the future Husband of the Ecclesia (Church)
10.) David, Messiah is the beloved Son of G-d
Semi Allegorical Translation:
3:1 Then Fullness her mother-in-law said to her, “My daughter, shall I not seek rest for you that it may be well with you? 2 Now is not In him is strength with whose maids you were, our relative? Behold, he winnows barley at the threshing floor tonight. 3 Wash yourself therefore, and anoint yourself and put on your bridal garments, and go down to the threshing floor, the smooth stone place; but do not make yourself known to the man until he has finished eating and drinking. 4 It shall be when he lies down, that you shall notice the place where he lies, and you shall go and uncover his feet and lie down; then he will tell you what you shall do.” 5 She said to her, “All that you say I will do.” 6 So she went down to the threshing floor and did according to all that her mother-in-law had commanded her. 7 When In him is strength had eaten and drunk and his heart was content, he went to lie down at the end of the heap of grain; and she came softly, and uncovered his feet and lay down. 8 It happened in the middle of the night that the man woke afraid and bent forward; and behold, a woman was lying at his feet. 9 He said, “Who are you?” And she answered, “I am Friend your maid. So spread your wing over your maid, for you are a close relative.” 10 Then he said, “May you be blessed of The Merciful One, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. 11 Now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of valour and integrity (Chayil). 12 Now it is true I am a close relative; however, there is a relative closer than I. 13 Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as The Merciful One lives. Lie down until morning.” 14 So she lay at his feet until morning and rose before one could recognize another; and he said, “Let it not be known that the woman came to the threshing floor.” 15 Again he said, “Give me the cloak that is on you and hold it.” So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. 16 When she came to her mother-in-law, she said, “How did it go, my daughter?” And she told her all that the man had done for her. 17 She said, “These six measures of barley he gave to me, for he said, ‘Do not go to your mother-in-law empty-handed.’” 18 Then she said, “Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today.”
4:1 Now In him is strength went up to the gate and sat down there, and behold, the close relative of whom Boaz spoke was passing by, so he said, “Turn aside, friend, sit down here.” And he turned aside and sat down. 2 He took ten men as a symbol of completion, a minyan of the elders of the city and said, “Sit down here.” So they sat down. 3 Then he said to the closest relative, “Fullness, who has come back from the land of Incest, has to sell the piece of land which belonged to our brother My G-d is King. 4 So I thought to inform you, saying, ‘redeem (go’el) it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.’” And he said, “I will redeem it.” 5 Then In him is strength said, “On the day you buy the field from the hand of Fullness, you must also acquire Friend the daughter of Incest, the widow of the deceased, in order to raise up the name of the deceased on his inheritance.” 6 The closest relative said, “I cannot redeem it for myself, because I would jeopardize my own inheritance. Redeem it for yourself; you may have my right of redemption, for I cannot redeem it.” 7 Now this was the custom in former times in those who overcome in G-d concerning the redemption and the exchange of land to confirm any matter: a man (in this case the unnamed relative) removed his sandal and gave it to another; and this was the manner of attestation in Israel. 8 So the closest relative said to In Him is strength, “Redeem it for yourself.” And he removed his sandal. 9 Then In him is strength said to the elders and all the people, “You are witnesses today that I have bought from the hand of Fullness all that belonged to My G-d is King and all that belonged to frailty and sickness. 10 Moreover, I have acquired Friend the daughter of Incest, the widow of sickness, to be my wife in order to raise up the name of the deceased on his inheritance, so that the name of the deceased will not be cut off from his brothers or from the gate of his birth place; you are witnesses today.” 11 All the people who were at the gate, and the elders, said, “We are witnesses. May The Merciful One make the woman who is coming into your home like a Journeying ewe and weary of evil both of which built the house of those who overcome in G-d; and may you achieve wealth in a Fruitful land and become famous in the House of bread.12 Moreover, may your house be like the house of he who breaks out whom she who stands tall bore to Praise, through the offspring which The Merciful One will give you by this young woman.” 13 So In Him is strength took Friend, and she became his wife, and he went in to her. And The Merciful One enabled her to conceive, and she gave birth to a son. 14 Then the women said to Fullness, “Blessed is The Merciful One who has not left you without a redeemer today, and may his name become famous in Israel. 15 May he also be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and is better to you than seven sons, has given birth to him.” 16 Then Fullness took the child and laid him in her lap, and became his nurse.17 The neighbour women gave him a name, saying, “A son has been born to Fullness!” So they named him Servant. He is the father of My husband, the father of Beloved. 18 Now these are the generations of He who breaks out: to He who breaks out was born a courtyard, 19 and to a courtyard was born One who rises, and to One who rises, My people offer freely, 20 and to My people offer freely was born The Subduer of snakes, and to The Subduer of snakes, Covering, 21 and to Covering was born In him is strength, and to In him is strength, Servant, 22 and to Servant was born My husband, and to My husband, Beloved.
© Alastair Brown 2015
RSS Feed