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.

© 2015 Yaakov Brown

An examination of Ruth 2

P’shat Translation Hebrew:

Now Naomi (Fullness) had a relative who was of her husband’s family, a mighty (gibbor) man of valour (chayil) and wealth, of the family of Elimelech (My G-d is king), whose name was Boaz (In Him is strength).

P’shat Translation Aramaic (Chaldee):

Now Naomi (Fullness) had a relative who was of her husband’s family, a man mighty (gibbor) in the Instruction (Torah), of the family of Elimelech (My G-d is king), whose name was Boaz (In Him is strength).

Remez Translation Combining the Hebrew and Aramaic texts:

Now Fullness had a relative who was of her husband’s family, a man mighty in the Torah, a man of valour and wealth, of the family of My G-d is king, whose name was In Him is strength. 

Commentary:

The Aramaic/Chaldee text further illuminates the person of Boaz, showing him to be unique, a man of strength and valour like the warriors of David and a man of the Torah like the prophets of Israel. This full interpretation of the Word of G-d reveals a Sod (mystery) concerning the Messiah. Boaz is a type, a foreshadowing of the Messiah Yeshua, Who is Himself prophesied to be both a prophet and a warrior, a suffering Torah teacher and an avenging warrior king.

Boaz was the grandson of Nahshon (Subdues snakes {a snake charmer}, from the Hebrew root nahash), who was a leader of the tribe of Judah (Praise) while Israel was in the wilderness, and a son of Salmon, who is most likely the younger son of Rahab, the prostitute of Jericho: one of only five women including Ruth who are mentioned in the genealogy of Messiah Yeshua.

The meaning is further clarified by this, in that the Messiah will lead Israel (Naomi) out of her desert wandering and give her the opportunity to come into the land (Olam Habba/World to come). Messiah will subdue the snake Satan and make covering for the elimination of sin. In addition, Messiah (Boaz) will offer redemption to the nations (Ruth) who seek out His grace (chayn). Ruth 2:2

At this point Boaz is known only as a relative, the Hebrew go’el (redeemer) is not yet used with the Hebrew moda (relative, kinsman).

Israel has a relative Who is part of her Husband, G-d, He is mighty and righteous, the living Torah, and in Him is strength; His name is Yeshua (Jesus).

The phrase, “mighty man of valour” pre-empts the words used to describe David’s warriors, “the mighty men of valour” (2 Samuel 23:8). This is an indication of strength, bravery and moral honour. We use the same Hebrew word, “chayil” to honour our women every Erev Shabbat in the prayer, “Asheyt chayil”.

“A woman of valour, who can find? Her price is high above rubies, the heart and centre of her Husband’s being safely trusts in her.” –Mishlei 31:10-31

P’shat Translation:

2 And Ruth (friend) the Moabitess said to Naomi, “Please let me go to the field and glean among the ears of grain after one in whose sight I may find grace (chayn).” And she said to her, “Go, my daughter.”

Remez Translation:

And Friend the daughter of Incest said to Fullness, “Please let me go to the field and glean among the ears of grain after one in whose sight I may find grace (chayn).” And she said to her, “Go, my daughter.”

Commentary:

Ruth’s offer to glean on behalf of her mother-in-law was an act of great humility that sought to shield Naomi from shame. Gleaning the remnants of the field was the work of the poor. Rather than expect her mother-in-law to provide for her, Ruth was willing to do whatever she must to provide for her mother-in-law. Naomi clearly considers Ruth to be part of Israel, calling her daughter. Notice that although Naomi had a wealthy relative in Boaz, she did not make herself a burden to him, nor did she instruct Ruth to seek out his fields. This is yet another indication of Naomi’s righteous faithfulness and honourable character.

Ruth was seeking grace from a prominent man in Israel who would validate her acceptance into the community of Israel. While Naomi was an honoured and accepted woman in Israel, the official acceptance of Ruth by a male leader of the community would seal her position as a Jewish proselyte. This is not a representation of patriarchal manipulation, rather it is part of the tapestry of order that G-d has woven into Israel’s culture and consciousness.

Many Christians mistakenly think of Jesus culture as being outside of earthly culture, a type of universal culture (a grave error), in fact Jesus, the fully Jewish man and fully G-d Messiah unites all that is right with the Jewish culture to all that birthed it from before the creation of the world. Therefore Jesus culture is the unity of authentic Tanakh centric Judaism and the G-d culture that birthed it.

When I see the reality present in Scripture, the reality of returning (tishuvah) as presented in the Gospel of Messiah. I come to understand that I was born a convert but I am reborn as myself: the self that Messiah purchased for me in His blood before the foundation of the world.

Ruth was seeking grace from a redeemer in Israel and bread from the house of bread. The Redeemer is the Messiah Yeshua and the bread is Messiah’s life, a life that sustains the Jew and the proselyte alike.

P’shat Translation:

3 So she departed and went and gleaned in the field after the reapers; and she happened to come to the portion of the field belonging to Boaz, who was of the family of Elimelech. 

Remez Translation:

So she departed and went and gleaned in the field after the reapers; and she happened to come to the portion of the field belonging to In Him is strength, who was of the family of My G-d is king. 

Commentary:

As followers of Messiah Yeshua we are never in luck or by chance or the recipients of good fortune: these are all idolatrous concepts set in delusion. On the contrary, we are provided for. When the text says that Ruth happened upon the field of Boaz it means that G-d’s providence was in play. There is no such thing as chance. G-d is in control.

It is G-d (My G-d is King) Who leads us to the place of salvation (the field of Boaz) and the Messiah (Boaz) our go’el (redeemer) Who finds us there. Our repentant humble gleaning He will not despise.

P’shat Translation:

4 Now, Boaz came from Bethlehem (the house of bread) and said to the reapers, “May HaShem (YHVH) be with you.” And they said to him, “May HaShem bless you.”

Remez Translation:

Now, In Him is strength came from the house of bread and said to the reapers, “May the Merciful One be with you.” And they said to him, “May the Merciful One bless you.” 

Commentary:

In fact, one could paraphrase, “The Merciful one is with you” His name is Yeshua. And we reply, “We see that the Merciful One (HaShem) is with You Yeshua.”

The reapers are the servants of HaShem and the field is the sacred mountain of Jerusalem. Those from the nations (Ruth) who seek to glean there will be greeted by Peace Himself and by His servants.


There was no need for a wealthy man of high standing, who had other business interests to attend to, to come out to his fields during harvest. Boaz had a head servant who he trusted to oversee the harvest and need not have tired himself with attending the site of the reaping. This tells us a great deal more about the character of the man Boaz.

When I worked in our family’s brush making business as a young man I was always moved by the nature of my grandfather (The owner). He had every opportunity to sit in his office all day long, and in fact, he did paper work and made calls from his office late into the night. However, daily, from as early as 6am he could be seen out among the employees working the machines alongside men and women of lower standing than himself. My grandfather never discriminated between native New Zealanders and foreigners, He employed both, in fact the family business—aside from my blood relatives, uncles etc.—was a melting pot of cultures: Chinese, Indian, Maori, Fijian, European and more. Grandad didn’t consider himself to be above the responsibility of working with and caring for his employees. This type of nobility is seldom seen today, I only hope that I might someday emulate the character of Boaz.

Our Messiah Yeshua has always existed in the form of G-d, and yet He allowed Himself to become the servant of humanity.

“ Who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 butg]" > emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.” –Philippians 2:6-8

P’shat Translation:

5 Then Boaz said to his servant who was in charge of the reapers, “Whose young woman is this?” 6 The servant in charge of the reapers replied, “She is the young Moabite woman who returned with Naomi from the land of Moab. 7 And she said, ‘Please let me glean and gather after the reapers among the sheaves.’ Thus she came and has remained from the morning until now; she has been sitting in the house for a little while.”

Remez Translation:

Then In Him is strength said to his servant who was in charge of the reapers, “Whose young woman is this?” 6 The servant in charge of the reapers replied, “She is the young woman of Incest who returned with Fullness from the land of Incest. 7 And she said, ‘Please let me glean and gather after the reapers among the sheaves.’ Thus she came and has remained from the morning until now; she has been sitting in the house for a little while.”

Commentary:

Boaz, a righteous man, strong in the Torah, allowed the poor to glean freely in his fields.

“Now when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. 10 Nor shall you glean your vineyard, nor shall you gather the fallen fruit of your vineyard; you shall leave them for the needy and for the stranger. I am HaShem (YHVH) your Elohim (G-d).” –Vayikra/Leviticus 19:9-10

Boaz was a relative of Ruth and already knew of her return, and yet he had held off until now in helping her. It’s clear from the following verses, that he had heard that Ruth had gone out on behalf of her mother-in-law, which means he has intentionally come looking for her. Perhaps Boaz was also attracted to Ruth’s beauty (Isn’t it true to say that the Messiah is attracted to the beauty of His bride the Ecclesia of believers)? In any case his additional concern for her was out of the ordinary in the case of the general poor, after all, she was a poor woman among others and Boaz had already met the obligation of the Torah regarding her.

The servants are also shown to be righteous, in that they allowed a Moabite enemy to glean among the Israelite poor.

Ruth has worked all day from early in the morning until mid-afternoon in hot conditions. This is why she is resting in the house. The Hebrew text literally says, “in the house little” which can also be read as, “in the little house”. If this is the intended meaning then Ruth is resting in a shelter rather than a residence.

However, if Ruth is resting in a residence, it may have been the home of the chief servant. This shows Ruth’s strong work ethic, a characteristic of the woman of noble character who is written about by Solomon in the Proverb (Mishlei/Proverbs 31:10-31).

P’shat Translation:

8 Then Boaz said to Ruth, “Listen carefully, my daughter. Do not go to glean in another field; furthermore, do not go on from this one, but stay here with my maids. 

Remez Translation:

Then In Him is strength said to Friend, “Listen carefully, my daughter. Do not go to glean in another field; furthermore, do not go on from this one, but stay here with my maids.


Commentary:

Listen carefully. Selah (pause, contemplate, understand).

By calling Ruth, “daughter” Boaz affirms her status as a proselyte in Israel, by calling her, “My daughter” he shows that he considers her a member of his tribe. Yeshua does the same for us.

The phrase, “Don’t go to any other field” is a metaphor that asks Ruth not to leave Israel to dwell in another country. It also asks her not to leave the tribe of Boaz, the tribe of Judah.

Furthermore, because Ruth represents the nations and Boaz the Messiah, we are offered the opportunity to join Messiah Yeshua the Lion of Judah and become part of the commonwealth of Israel.

“Remember that you were at that time separate from Messiah, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without G-d in the world. 13 But now in Messiah Yeshua (Jesus) you who formerly were far off have been brought near by the blood of Messiah.” –Ephesians 2:12-13  

P’shat Translation:

9 Let your eyes be on the field which they reap, and go after them. Indeed, I have commanded the servants not to strike you. When you are thirsty, go to the water jars and drink from what the servants draw.”

Remez Translation:

Let your eyes be on the field which they reap, and go after them. Indeed, I have commanded the servants not to strike you. When you are thirsty, go to the water jars and drink from what the servants draw.

Commentary:

We are to keep our eyes on the Messiah and His Kingdom (the field of Boaz) and receive our sustenance from one another as servants of HaShem. Israel (ethnic) G-d’s servant, through Messiah, is drawing water for the nations.

“Seek ye first the Kingdom of G-d and His righteousness and all these things will be added unto you.” –Mattitiyahu/Matthew 6:33

Boaz instructs the young men not to touch or strike Ruth. This command may seem strange. Some have suggested it is a warning against rape, however that is not the intended meaning. I read the instruction to refer to the possibility that at times the poor gleaners will overstep their rightful gleaning area and essentially steal from the harvesters. Boaz is making Ruth a member of the family who is welcome to glean where non-members are not entitled. Therefore, “Don’t strike her or rebuke her as if she were a stranger.”

P’shat Translation:

10 Then she fell on her face, bowing to the ground and said to him, “Why have I found favour in your sight that you should take notice of me, since I am a foreigner?”11 Boaz replied to her, “All that you have done for your mother-in-law after the death of your husband has been fully reported to me, and how you left your father and your mother and the land of your birth, and came to a people that you did not previously know. 12 May HaShem (YHVH) reward your work, and your wages be full from HaShem, the G-d of Israel, under whose wings you have come to place your trust.” 

Remez Translation:

Then she fell on her face, bowing to the ground and said to him, “Why have I found favour in your sight that you should take notice of me, since I am a foreigner?”11 In Him is strength replied to her, “All that you have done for your mother-in-law after the death of your husband has been fully reported to me, and how you left your father and your mother and the land of your birth, and came to a people that you did not previously know. 12 May the Merciful One reward your work, and your wages be full from the Merciful One, the Judge of those who overcome in G-d, under whose wings you have come to place your trust.” 

Commentary:

This is an intimate and powerful conversation that begins with a question of contrition on Ruth’s part and ends with the affirmation of her status as a Jewish proselyte. Boaz cites Ruth’s actions as proof of her faith in the G-d of Israel. The rabbis understand verse 12 to be an acknowledgement of Ruth’s conversion.

Boaz identifies HaShem as the goal of Ruth’s faith and the source of her protection. “Under Whose wings” is an indication of the motherly, feminine aspect of G-d’s character. See Tehilim/Psalms 17:8; 36:7; 57:1; 63:7

“How precious is Your chesed (lovingkindness), O G-d! And the children of humanity take refuge in the shadow of Your wings. –Tehilim/Psalm 36:7

“How often I wanted to gather your children together, the way a hen gathers her chicks under her wings” –Mattitiyahu/Matthew 23:37; Luke 13:34

P’shat Translation:

13 Then she said, “I have found grace (chayn) in your sight, my lord, for you have comforted (nacham) me and indeed have spoken kindly to your maidservant, though I am not like one of your maidservants.”

Remez Translation:

Then she said, “I have found favour in your sight, my lord, for you have comforted (nacham) me and indeed have spoken kindly to your maidservant, though I am not like one of your maidservants.”

Commentary:

Ruth knew she was a Moabite, a hated enemy of Israel, and although she had seen something of the righteousness of Israel in Naomi, she was still in awe of the response of Boaz to her desperate situation.

In humility Ruth went looking for grace and in chesed (loving kindness) grace found her. Ruth acknowledges Boaz as her comforter (nacham), a name used to describe the Messiah and the Ruach Ha-Kodesh (Holy Spirit).

We have done the Gospel a great disservice by presenting Yeshua (Jesus) as some sort of tribe-less universal Messiah figure. Perhaps we meant well, however, the universal message that has resulted has also allowed followers of Christ to live as haters of Israel (ethnic). The very idea is anti-Christ, the Church should be ashamed. No one who hates Israel (ethnic) can claim to have met the living Messiah Yeshua, Who is a Jew, of the tribe of Judah and from the town of Bethlehem. Ruth shows us that only those who place there trust in the G-d of Israel and His redeemer can be saved.

P’shat Translation:

14 At mealtime Boaz said to her, “Come here, that you may eat of the bread and dip your piece of bread in the sour wine and oil.” So she sat beside the reapers; and he served her roasted grain, and she ate and was satisfied and had some left.

Remez Translation:

At mealtime In Him is strength said to her, “Come here, that you may eat of the bread and dip your piece of bread in the sour wine and oil.” So she sat beside the reapers; and he served her roasted grain, and she ate and was satisfied and had some left.

Commentary:

Boaz offers to feed Ruth from the abundance of his field, inviting her to dine with his servants, but not as a servant, on the contrary, he has called her, “My daughter”. It is Boaz himself who feeds her the roasted grain.

Messiah offers us bread and wine along with oil. He calls us, “My son, My daughter” and invites us to his table. It is Messiah Himself and not an intermediary that feeds us.

While many translations say, “vinegar” most Hebrew scholars agree that the term refers to a mixture of sour wine and oil. By reading the text this way we are afforded a wonderful allegory of the bread of Messiah’s body (unleavened) and the wine of His blood, mixed with the oil of His Ruach Ha-Kodesh (Holy Spirit).

We know the bread is unleavened because it was made from new grain that hasn’t been stored with yeast.

It is important to note that Ruth had food left over in addition to the grain she had gleaned. In Messiah our cup runs over, it’s Yeshua Who provides for our rest.

P’shat Translation:

15 When she rose to glean, Boaz commanded his servants, saying, “Let her glean even among the sheaves, and do not insult her. 16 Also you shall purposely pull out for her some grain from the bundles and leave it that she may glean, and do not rebuke her.”

Remez Translation:

When she rose to glean, In Him is strength commanded his servants, saying, “Let her glean even among the sheaves, and do not insult her. 16 Also you shall purposely pull out for her some grain from the bundles and leave it that she may glean, and do not rebuke her.”

Commentary:

This instruction of Boaz goes far beyond the requirement of the Torah, which only instructs Israel to leave gleaning room at the edges of the field. Boaz is being generous in a truly charitable way. Jewish charity, tzedakah (charitable action) and chesed (merciful, loving action), requires the giver to act respectfully toward the receiver.

G-dly charity results in not only providing for the recipients needs but also respecting their social standing and avoiding embarrassing them. For example, a man may be without work and unable to pay his bills: an act of Jewish charity would be to give the man a job and pay him a month in advance. This way he is seen to be a productive member of the community and maintains a level of social respect and a positive self-esteem.

Boaz does just that. He doesn’t make a big deal out of giving Ruth a huge pile of grain and sending her home—which would bring glory to himself and humiliate Ruth. To the contrary, He makes sure that she will reap a good harvest of grain by having his servants intentionally leave her more than just those sheaves that would fall naturally. By doing this Boaz allows Ruth to save face and be provided for at the same time. This is a man who honours women.

P’shat Translation:

17 So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah (40 Litres) of barley. 18 She took it up and went into the city, and her mother-in-law saw what she had gleaned. She also took it out and gave Naomi what she had left after she was satisfied. 19 Her mother-in-law then said to her, “Where did you glean today and where did you work? May he who took notice of you be blessed.” So she told her mother-in-law with whom she had worked and said, “The name of the man with whom I worked today is Boaz.”


Remez Translation:

So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah (40 Litres) of barley. 18 She took it up and went into the city, and her mother-in-law saw what she had gleaned. She also took it out and gave Fullness what she had left after she was satisfied. 19 Her mother-in-law then said to her, “Where did you glean today and where did you work? May he who took notice of you be blessed.” So she told her mother-in-law with whom she had worked and said, “The name of the man with whom I worked today is In Him is strength.” 

Commentary:

Due to the charitable actions of Boaz and his servants Ruth gleaned what amounts to three days weight in grain.

When people experience poverty and are then given great wealth the usual response is to hoard away the wealth. This is understandable. However, rather than hoard her grain, Ruth shares it willingly with Naomi.

Naomi clearly had no idea that Ruth had been gleaning in the fields of Boaz. Up until this point Boaz is known to the reader only as a relative (moda) of Naomi.

P’shat Translation:

20 Naomi said to her daughter-in-law, “May he be blessed of HaShem who has not withdrawn his kindness (chesed) to the living and to the dead.” Again Naomi said to her, “The man is close to us, he is one of our redeeming (go’el) relatives.” 21 Then Ruth the Moabitess said, “Furthermore, he said to me, ‘You should stay close to my servants until they have finished all my harvest.’”22 Naomi said to Ruth her daughter-in-law, “It is good, my daughter, that you go out with his maids, so that others do not fall upon you in another field.”23 So she stayed close by the maids of Boaz in order to glean until the end of the barley harvest and the wheat harvest. And she lived with her mother-in-law.

Remez Translation:

Fullness said to her daughter-in-law, “May he be blessed of the Merciful One who has not withdrawn his kindness (chesed) from the living or the dead.” Again Fullness said to her, “The man is close to us, he is one of our redeeming (go’el) relatives.” 21 Then Friend the daughter of Incest said, “Furthermore, he said to me, ‘You should stay close to my servants until they have finished all my harvest.’”22 Fullness said to Friend her daughter-in-law, “It is good, my daughter, that you go out with his maids, so that others do not fall upon you in another field.”23 So she stayed close by the maids of In Him is strength in order to glean until the end of the barley harvest and the wheat harvest. And she lived with her mother-in-law.

Commentary:

The statement, “He has not withdrawn his kindness to the living or the dead” may indicate that Boaz had supported Naomi’s husband and sons in the past, or that he had somehow sent help to Ruth in Moab for their burials.

Boaz is now seen in his fullness. He was known as a relative, a fellow Jew, he is now known as a redeeming (go’el) relative (moda), a saviour.

The Hebrew text says, “The man is close to us”. I can’t help but be drawn to these words which remind me of a powerful section of the Torah:

“The word (D’var) is very close to you; it is in your mouth and in your heart so you may obey it.” –D’varim/Deuteronomy 30:14

The Redeemer Yeshua is close to all and ready to reconcile the repentant to the Father. He is a relative of the Jews (ethnic), The Redeemer of Israel (Naomi) and the nations (Ruth).

Israel (Naomi) was sent into exile for the purpose of reconciling the nations (Ruth) to G-d.

Ruth is now continuing to glean, however, though she was once a poor sojourner among the maidservants she is now one of Boaz’s maidservants, part of his household. Her gleaning continues throughout the counting of the omer until the end of both the barley and the wheat harvests. The following events take place during a period of time known as Shavuot, the feast of weeks.

When we glean in the fields of Messiah—harvesting the grain of His word—alongside other believers, we are often privileged to find grain we may have missed if not for their help. We are gleaning the words of G-d from the mouths of our brothers and sisters. After all, “The Word is very close to us; He’s in our mouths and hearts so that we (plural) might obey Him.”

Semi Allegorical translation:

Now Fullness had a relative of her husband, a man mighty in the Torah, and a wealthy man of valour of the family of My G-d is king, whose name was In Him is strength. 2 And Friend the daughter of Incest said to Fullness, “Please let me go to the field and glean among the ears of grain after one in whose sight I may find favour.” And she said to her, “Go, my daughter.”3 So she departed and went and gleaned in the field after the reapers; and she happened to come to the portion of the field belonging to In Him is strength, who was of the family of My G-d is king. 4 Now, In Him is strength came from the house of bread and said to the reapers, “May the Merciful One be with you.” And they said to him, “May the Merciful One bless you.” 5 Then In Him is strength said to his servant who was in charge of the reapers, “Whose young woman is this?” 6 The servant in charge of the reapers replied, “She is the young woman of Incest who returned with Fullness from the land of Incest. 7 And she said, ‘Please let me glean and gather after the reapers among the sheaves.’ Thus she came and has remained from the morning until now; she has been sitting in the house for a little while.” 8 Then In Him is strength said to Friend, “Listen carefully, my daughter. Do not go to glean in another field; furthermore, do not go on from this one, but stay here with my maids. 9 Let your eyes be on the field which they reap, and go after them. Indeed, I have commanded the servants not to strike you. When you are thirsty, go to the water jars and drink from what the servants draw.” 10 Then she fell on her face, bowing to the ground and said to him, “Why have I found favour in your sight that you should take notice of me, since I am a foreigner?”11 In Him is strength replied to her, “All that you have done for your mother-in-law after the death of your husband has been fully reported to me, and how you left your father and your mother and the land of your birth, and came to a people that you did not previously know. 12 May the Merciful One reward your work, and your wages be full from the Merciful One , the Judge of those who overcome in G-d, under whose wings you have come to place your trust.” 13 Then she said, “let me find favour in your sight, my lord, for you have comforted (nacham) me and indeed have spoken kindly to your maidservant, though I am not like one of your maidservants.” 14 At mealtime In Him is strength said to her, “Come here, that you may eat of the bread and dip your piece of bread in the vinegar.” So she sat beside the reapers; and he served her roasted grain, and she ate and was satisfied and had some left.15 When she rose to glean, In Him is strength commanded his servants, saying, “Let her glean even among the sheaves, and do not insult her. 16 Also you shall purposely pull out for her some grain from the bundles and leave it that she may glean, and do not rebuke her.” 17 So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah (40 Litres) of barley. 18 She took it up and went into the city, and her mother-in-law saw what she had gleaned. She also took it out and gave Fullness what she had left after she was satisfied. 19 Her mother-in-law then said to her, “Where did you glean today and where did you work? May he who took notice of you be blessed.” So she told her mother-in-law with whom she had worked and said, “The name of the man with whom I worked today is In Him is strength.” 20 Fullness said to her daughter-in-law, “May he be blessed of the Merciful One who has not withdrawn his kindness (chesed) from the living or the dead.” Again Fullness said to her, “The man is close to us, he is one of our redeeming (go’el) relatives.” 21 Then Friend the daughter of Incest said, “Furthermore, he said to me, ‘You should stay close to my servants until they have finished all my harvest.’”22 Fullness said to Friend her daughter-in-law, “It is good, my daughter, that you go out with his maids, so that others do not fall upon you in another field.”23 So she stayed close by the maids of In Him is strength in order to glean until the end of the barley harvest and the wheat harvest. And she lived with her mother-in-law.

© 2015 Yaakov Brown

An examination of Ruth chapter 1.

INTRODUCTION:

Jewish tradition holds that the book of Ruth was originally written (dictated to a scribe) by Sh’muel (Samuel) the prophet. While it’s true that the literary style of Hebrew used, and the genealogy of chapter 4 suggest that the codified form of the book was written during the monarchy, this doesn’t negate the fact that the historical account was part of an earlier oral and literary tradition that pre-dated the monarchy. There is therefore no reason to doubt the traditionally assigned authorship and certainly no compelling reason to advocate for a post exilic authorship as has been proposed by some.

The judges ruled Israel between 1375 and 1050 BC and the events recorded in the book of Ruth probably took place sometime between 1070 and 1055 BC during Samuel’s lifetime and prior to Shaul (Saul’s) monarchy. I believe the book was written by Sh’muel (Samuel) and later added to during David’s monarchy, by a scribe who included the genealogy of David to show the connection to his reign.

It is important to understand the following foundational truths concerning the book of Ruth and its value to all its readers and hearers.

1.)    The book of Ruth details an historical account.
2.)    While the events of the book took place during the time of the judges, the specific judge of Israel, who was G-d’s appointed guide at the time, is not mentioned.
3.)    We know that a judge was ruling at the time of these events because peace only came to Israel during the period of the judges when a judge had arisen among the Israelites.
4.)    Moab was a hated enemy of Israel, and cursed by G-d. Genesis 19:31-37; Deuteronomy 23:3-7. However, it seems that at the time this account took place the animosity between the two peoples may have been at a low ebb. The text in Deuteronomy was understood by the rabbis to be a ban on intermarriage and sexual relations between Israel and the Moabites.
5.)    The book of Ruth takes place during the barley harvest and probably spans the wheat harvest, approaching Shavuot (Pentecost) in its latter chapters. However, the majority of the events take place between Pesach (Passover) and Shavuot (Pentecost) during the counting of the omer (measure of barely) Leviticus 23:15-16; Deuteronomy 16:9-10.
6.)    The genealogy of Ruth 4 shows a clear connection both to Israel’s past and her future.
7.)    There is a profound redemptive Remez (allegory) at work throughout.
8.)    The book of Ruth makes clear the process of redemption offered to the nations (through the example of the individual Ruth):
a.       Cling to G-d’s people, ethnic Israel
b.      Acknowledge the G-d of creation as being the G-d of Israel
c.       Forsake foreign gods
d.      Return, along with Israel (ethnic), to HaShem/YHVH

9.)    The book of Ruth is the second of the five meggillot (Scrolls) which are read during the festivals of HaShem. Ruth is read during Shavuot (Pentecost) because of its harvest themes, and is often studied through the night on the eve of Shavuot along with the appropriate Torah portion. It is interesting to note that the first of the Meggillot, read at Pesach (Passover), is the Song of Solomon: a song of courtship for a future bride, a woman named Shulamite (perfect one, peaceable one, or pacified).
10.)  The Hebrew name Rut (Ruth) means, “Friend, companion” from the Hebrew root meaning, “pleasantness, mate” and related to the Hebrew Ra’ah, “to tend a flock”.
11.)  The account of Ruth is the only account of events during the time of the judges that is given its own scroll. It finds its place in the Hebrew Bible (Tanakh) alongside the other Ketuvim (writings) rather than within the collected books of the Nevi’im (prophets), where Judges is located. Ruth and Boaz were righteous in Israel during a period of Israel’s history when “everyone did what was right in their own eyes.” (Judges 17:6)

The story of Ruth took place during the time of the judges (Ha-Shoftim), but it was directed and overseen by The Judge (Ha-Elohim).

EXAMINING THE TEXT:

The Remez/hint present in the P’shat/literal reading of the text, is so obvious in the Hebrew mind that it is necessary to rewrite it in English to convey the second level of understanding that is not apparent to the English reader. Therefore I will present each section of Scripture in both a standard English translation and a literary semi-allegorical translation, in order to supplement the key text and illuminate the meaning.

P’shat Translation:

1:1 In the days when the judges judged (1375-1050 BC), at a time when there was a famine in the land, a certain man from Beit-Lechem (House of Bread) took his wife and two sons and turned aside from the road into the territory of Mo’av (of father, meaning a child of incest--Gen 19:31-37).

Remez Translation:

1:1 In the days when the judges judged, at a time when there was a famine in the land, a certain man from the House of Bread took his wife and two sons and turned aside from the path into the territory of incest. 

Commentary:

While Israel struggles at times during the ruling of the judges, there is no specific famine mentioned in the historical record of the judges. This famine probably came late in that period, hence my late dating of the historical account of Ruth.

It’s unfortunate that so many modern scholars translate the proper noun Bethlehem as, “House of Food”. The Jewish understanding of the word Lechem is primarily, “bread” and the town Beit –lechem has always been understood to convey the meaning, “House of Bread”. There are other Hebrew words used to indicate specific food groups and food in general. Mistranslating this name is error, and can cause the reader to miss the point altogether.

We see that during a time of famine, a certain man from the House of Bread decided to leave the land of Israel and turn aside to the land of Israel’s ancient enemy Moav. Moav is the progeny of Lot and his eldest daughter, a child born of incest. Incest is symbolic of destructive recreation, which is the act of creating (out of what exists) a perversion. This is the act of the enemy of all believers, ha-Satan: therefore the nation of Moav are symbolic of the children of the Accuser (Satan). Turning aside to dwell among the children of the enemy, even during a time of desperation, will result in grave discipline.

P’shat Translation:

2 The man’s name was Elimelekh (My G-d is King), his wife’s name was Na‘omi (fullness, pleasantness), and his two sons were named Machlon (sick) and Kilyon (frail); they were Efratim (of Ephraim-fruitfulness) from Beit-Lechem (House of Bread) in Y’hudah (Praise).

Remez Translation:

2 The man’s name was My G-d is King, his wife’s name was Fullness, and his two sons were named Sickly and Frailty; they were of the tribe of Fruitfulness and from the House of Bread in the land of Praise.

COMMENTARY:

In our English translations of the Bible we often miss the deep significance of the Hebrew names of the characters. Some see the allegory present in these names as proof of human manipulation, I see it as proof of G-dly order and authorship. After all, if G-d doesn’t know the end from the beginning or is unable to guide events and inspire names, then He is not worthy of the title.

The man’s name is of great significance because it places the rightful King at the beginning of the story. Additionally, it reminds us of the judge Gideon, who said to Israel:

“ But Gideon said to them, “I will not rule over you, and my son will not rule over you; HaShem (YHVH) will rule over you.” –Shoftim/Judges 8:23

In a time when flawed judges were ruling over Israel, one of those judges seeks to point Israel back to The Judge HaShem (YHVH). This is the counterpoint to verse 1. Even when righteous judges rule, The Judge is Ruler.

The wife of Elimelekh is Naomi, which means fullness or pleasantness. Therefore, with G-d as King she sets out in fullness against the back drop of a country that has become empty through famine.

The names of their sons are deeply ironic, Machlon, meaning sickly and Kilyon, meaning frail. These names are in sharp contrast to their tribal origin, Ephraim, meaning fruitfulness. It seems that even when we claim G-d as King and Fullness as our wife, our poor decisions may lead as from a fruitful spirituality into the land of the enemy.

The physical famine in the land was no match for the spiritual famine that Elimelekh and Naomi brought with them through their progeny, sickness and frailty.

Finally they were leaving behind the House of Bread, that is the source of their sustenance and were seeking sustenance elsewhere. Yes, it was a time of famine, but even in famine we must turn to HaShem The Merciful One, rather than seek provision from the enemy. The enemy’s provision is death. Elimelekh and Naomi were also leaving the place of Praise (Y’hudah). They had turned their backs on the place of worship rather than cry out in that place. The desperate cry of the suffering is an act of worship in the ears of G-d.

P’shat Translation:

They arrived in the plain of Mo’av and settled there. 3 Elimelekh, Na‘omi’s husband, died; and she was left, she and her two sons. 4 They took wives for themselves from the women of Mo’av; the name of the one was Orpah (Fleeing, Gazelle); and the name of the other was Rut (Friend, companion).

Remez Translation:

They arrived in the plain of incest and settled there. 3 My G-d is King, the husband of Fullness, died; and she was left, she and her two sons. 4 They took wives for themselves from the women of incest; the name of the one was Fleeing; and the name of the other was Friend.

COMMENTARY:

The allegory deepens as we arrive in the land of the enemy, which from a Jewish perspective can also symbolize dwelling in a foreign nation in exile. The nations then are symbolized by Moav as being children of false gods and therefore children who are under bondage to the enemy. Elimelekh and Ruth have chosen to live among false gods in order to seek provision. As a result, the spiritual head of the home immediately dies.

Naomi is now stranded in the land of Israel’s enemies with two unmarried sons. The Jewish culture placed great importance on physical offspring that would continue both the family name and the worship function of the nation of Israel, therefore Naomi finds herself in the vilest of circumstances. Israel was commended not to intermarry with those whom they conquered:

“Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, 4 because they will turn your sons away from Me to worship other gods. Then the L-rd’s anger will burn against you, and He will swiftly destroy you.” –Deuteronomy 7:3-4

However, if Naomi didn’t find wives for her sons their father’s family name would be forgotten, which was perhaps the most abhorrent thing in Israel after the desecration of G-d’s name.

It’s important to qualify the text regarding intermarriage by saying that the spirit of the instruction was to prevent Jewish men and women from being led astray to the worship of false gods. Therefore, any foreigner who wished to submit to the G-d of Israel and live under His covenant among the Jewish people, was an exception to this rule.

It is interesting to note that it was the sons who took wives for themselves. This is perhaps an indication that they were following in their father’s disobedience.

The names of the wives are of profound significance. The first, Orpah, means fleeing, the perfect name for one who would offer words without actions. The second, Ruth, means friend or faithful companion. She will soon be seen as the embodiment of those things.

P’shat Translation:

They lived there for about ten years. 5 Then both Machlon (sick) and Kilyon (frail) died; and the woman (Naomi, Fullness) was left with neither her two sons nor her husband. 6 So she prepared to return (shuvah) with her daughters-in-law from the plain of Mo’av; for in the plain of Mo’av she (Naomi, Fullness) had heard how Hashem (YHVH) had paid attention to his people (of Israel) by giving them lechem (Bread). 

Remez Translation:

They lived there for about ten years. 5 Then both Sickly and Frailty died; and Fullness was left with neither her two sons nor her husband. 6 So she prepared to return with her daughters-in-law from the plain of incest; for in the plain of incest Fullness had heard how The Merciful One had paid attention to His people by giving them bread. 

COMMENTARY:

In Jewish thought the number 10 represents completeness, meaning that Naomi’s time sojourning in Moav had come to completion at the hand of G-d. I also see a connection to the tribal divisions that would later make Judah a separate entity alongside Benjamin leaving the other ten tribes incomplete. Naomi now has an opportunity to find her completion in the House of Bread in the land of Praise, far from the divisive land of the enemy.

It seems logical that a sickly man and a frail man might die at a young age. It may also be a result of their disobedience to the command of G-d, either way Naomi was left devoid of hope for the future. The woman whose name means Fullness had been emptied completely.

Israel has always suffered greatly among the nations to which she has been exiled. Israel is represented here by Naomi, desolate and without hope. Her only option now is that of return (Tishuvah) repentance. She must leave the land of the enemy (Moav) and make Aliyah (going up) and turn back to the House of Bread (G-d’s provision) in the land of promise (G-d’s Kingdom).

In her wandering Naomi had heard that HaShem had heard the cry of Israel and provided her with bread. Today may Israel, where ever she resides, hear of G-d’s provision of the Bread of Life (Yeshua) and return to G-d through Him.

Naomi intended to care for her daughter in laws, taking them with her to Israel. In those days women left on their own became targets for wicked men and slavery. However, both Orpah and Ruth had family in the land of Moav and could likely have taken refuge with them. Naomi on the other hand had no one.

P’shat Translation:

7 She left the place where she was with her two daughters-in-law and took the road leading back to Y’hudah (Praise). 8 Na‘omi said to her two daughters-in-law, “Each of you, go back to your mother’s house. May Hashem (YHVH) show chesed (Faithfulness, grace) to you, just as you did to those who died and to me. 9 May Hashem (YHVH) grant you security in the home of a new husband.” Then she kissed them, but they began weeping aloud.

Remez Translation:

7 Fullness left the place where she was with her two daughters-in-law and took the road leading back to Praise. 8 Fullness said to her two daughters-in-law, “Each of you, go back to your mother’s house. May The Merciful One show faithfulness and grace to you, just as you did to those who died and to me. 9 May The Merciful One grant you security in the home of a new husband.” Then she kissed them, but they began weeping aloud. 

COMMENTARY:

The road leading back to Praise is available to all, however we must chose to walk it. Naomi is grateful for the genuine faithfulness and companionship of her daughter in laws. Now, she blesses them and sets them free from any obligation to her. Her desire for them is to see them secure in marriage to new husbands, something she doesn’t believe she can help them with. Their love for her is evident in their weeping.

P’shat Translation:

10 They said to her, “No; we want to return with you to your people.” 11 Na‘omi said, “Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb who could become your husbands? 12 Go back, my daughters; go your way; for I’m too old to have a husband. Even if I were to say, ‘I still have hope’; even if I had a husband tonight and bore sons; 13 would you wait for them until they grew up? Would you refuse to marry, just for them? No, my daughters. On your behalf I feel very bitter that the hand of Hashem (YHVH) has gone out against me.”14 Again they wept aloud. Then Orpah (Fleeing) kissed her mother-in-law good-bye.

Remez Translation:

10 They said to her, “No; we want to return with you to your people.” 11 Fullness said, “Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb who could become your husbands? 12 Go back, my daughters; go your way; for I’m too old to have a husband. Even if I were to say, ‘I still have hope’; even if I had a husband tonight and bore sons; 13 would you wait for them until they grew up? Would you refuse to marry, just for them? No, my daughters. On your behalf I feel very bitter that the hand of The Merciful One has gone out against me.”14 Again they wept aloud. Then Fleeing kissed her mother-in-law good-bye.

COMMENTARY:

Naomi acts righteously toward her daughters in law, she presumes that there is little hope of them being married in Israel. Both daughters vocalize their desire to stay with her but only one will act on that commitment. Orpah does as her name suggests, she flees Israel in her time of need after having vocalized her support. This has been true of various nations throughout history.

P’shat Translation:

But Rut (Friend, Companion) cleaved to her. 15 She said, “Look, your sister-in-law has gone back to her people and to her gods; go back, after your sister-in-law.” 16 But Rut said,

“Don’t press me to leave you
and stop following you;
for wherever you go, I will go;
and wherever you stay, I will stay.
Your people will be my people
and your Elohim (G-d) will be my Elohim (G-d).
17 Where you die, I will die;
and there I will be buried.
May Hashem (YHVH) deal with me ever so severely,
and worse still,
if anything but death
separates you and me.”

Remez Translation:

But Friend cleaved to her. 15 She said, “Look, your sister-in-law has gone back to her people and to her gods; go back, after your sister-in-law.” 16 But Friend said, “Don’t press me to leave you and stop following you; for wherever you go, I will go; and wherever you stay, I will stay. Your people will be my people and your G-d will be my G-d. 17 Where you die, I will die; and there I will be buried. May The Merciful One deal with me ever so severely, and worse still, if anything but death separates you and me.”
 
COMMENTARY:

Not only did Ruth not leave Naomi, she clung to her. This is reminiscent of the act of Jacob’s clinging to The Angel of G-d. The act of clinging denotes complete submission, devotion, desperate longing and committed love. All this from a Moabite? Let’s compare the text concerning Moav’s treatment of Israel:

”No Ammonite or Moabite may enter the L-rd’s assembly; none of their descendants, even to the tenth generation, may ever enter the L-rd’s assembly. 4 This is because they did not meet you with food and water on the journey after you came out of Egypt, and because Balaam son of Beor from Pethor in Aram-naharaim was hired to curse you.” –Deuteronomy 23:3-4

Two things stand out regarding the way Moav treated Israel:

1.)    Moav (enemy) did not help Israel or give Israel food in her desperate state
2.)    Moav (enemy) sought to curse Israel via Balaam the false prophet

To the contrary, two things stand out regarding Ruth’s actions:


1.)    Ruth (friend) clung to Naomi (Israel) and offered to go with her to be of help to her
2.)    Ruth (friend) Blessed Naomi (Israel) and called down a curse upon herself in the name of The G-d of Israel

Ruth is holistically repentant in heart. Mind and strength, her actions speak louder than her words. She is like the nation or child of the enemy that stays loyal to Israel even at great cost to themselves. She is like every child of darkness that repents and turns to the G-d of Israel. In her plea to Naomi, Ruth forsakes the gods of her people and calls upon the G-d of Israel, calling Him by His proper Name YHVH.

Many ask, “If Moav was cursed by G-d and not allowed to enter the community of Israel even in the tenth generation (Which is a metaphor for never), why does G-d allow Ruth to come back to Israel with Naomi?”

The answer is complex but the conclusion is simple. HaShem is merciful and His mercy supersedes His wrath, hence the blessing of the righteous is unto a thousand generations and is able to break the curse of the unrighteous at any point in the process of their generational curse. Therefore, the returning heart (Ruth) is accepted by G-d into the community of His people according to the Blessing which supersedes the curse.

Additionally, if we look at the timeline of these events historically speaking, we see that Israel left Egypt in approximately 1440 BC and wandered in the desert for 40 years, at which time Moav sinned against Israel. Approximately 400 years later, the events of Ruth take place. As we have discussed in the past, 40 years is the accepted representation of the maturing of a generation, therefore by dividing 400 years by 40 years we arrive at 10 generations. In fact, Ruth (as a representative of Moav) is being allowed to join the community of Israel in the subsequent eleventh generation.

Ruth’s acceptance into Israel is therefore binding in two ways:

1.)    She was truly repentant, which makes her righteous and entitled to receive the blessing of a thousand generations
2.)    She is in the eleventh generation of Moav, which qualifies her to enter the congregation of Israel

Ruth makes a commitment to Israel that all believers should make. She is also an example to the nations and to every individual that lives under the bondage of the enemy. Ruth makes the following statements of affirmation:

1.)    Don’t ask me to leave you (I will be faithful to you)
2.)    Where you go I will go (I will support your right to exist as if it were my own battle)
3.)    Your people will be my people (I will consider Israel to be my very own people)
4.)    Your G-d will be my G-d (forsaking all forms of idolatry I will worship only HaShem (YHVH)
5.)    Where you die I will die (I will honour the memory of your suffering, I will suffer with you)
6.)    Nothing but death will separate you and I (in fact, not even death will separate us in Messiah)

It is not a case of agreeing with everything Israel does as a political entity, rather it is a challenge to loyalty, chesed, a commitment of love to the people upon which our G-d has placed His Name. A physical people that represents His eternal plan of redemption.

P’shat Translation:

18 When Na‘omi saw that Rut was determined to go with her, she said no more to her. 19 So the two of them went on until they came to Beit-Lechem. When they arrived in Beit-Lechem, the whole city was stirred with excitement over them. The women asked, “Can this be Na‘omi?” 20 “Don’t call me Na‘omi [pleasant, fullness],” she answered them; “call me Marah [bitter], because Shaddai has made my life very bitter. 21 I went out full, and Hashem (YHVH) has brought me back empty. Why call me Na‘omi? Hashem (YHVH) has testified against me, Shaddai (Almighty) has afflicted me.” 22 This is how Na‘omi returned, with Rut the woman from Mo’av, her daughter-in-law, accompanying her from the plain of Mo’av. They arrived in Beit-Lechem at the beginning of the barley harvest (during the counting of the omer).

Remez Translation:

18 When Fullness saw that Companion was determined to go with her, she said no more to her. 19 So the two of them went on until they came to the house of bread. When they arrived in the house of bread, the whole city was stirred with excitement over them. The women asked, “Can this be Fullness? 20 “Don’t call me Fullness,” she answered them; “call me Bitter, because The Almighty has made my life very bitter. 21 I went out full, and The Merciful One has brought me back empty. Why call me Fullness? The Merciful One has testified against me, The Almighty has afflicted me.” 22 This is how Fullness returned, with Friend the woman from incest, her daughter-in-law, accompanying her from the plain of incest. They arrived in the house of bread at the beginning of the barley harvest.

COMMENTARY:

Together Naomi and Ruth return to Beit-lechem, the city that would become the birthplace of King David and of the Messiah Yeshua. Naomi left the congregation of G-d a full woman, she now returns empty and bitter to the only one Who can fill her again, HaShem, the G-d of Israel. Naomi clearly considers her loses as a form of discipline from G-d, “The Almighty has afflicted me”. Regardless of the affliction, she has returned to the land of Israel seeking solace and food and the people of her home town are delighted to have her back as they begin the barley harvest which starts soon after Passover.

The mentioning of the barley harvest is an important part of the text. For a Jew it conveys both the time of year and the religious significance of that time. It also confirms the fact that G-d had freed the land from famine. The barley harvest was part of the first fruits of the land and several stages of harvesting prevailed. At the beginning of the harvest the ripened standing grain was cut with sickles and bundled in preparation for threshing. This was followed by gleaning, picking up excess stalks. The Torah commanded that some stalks should be left for the poor during this part of the process.

The L-rd had brought Naomi and Ruth back at the perfect time. Had they arrived too late Ruth would not have had the opportunity to glean.

This was also the time of counting the days until Shavuot/Pentecost: this process is called counting the omer (measure of wheat). The events of the nest chapters took place during this time of counting down to the feast of weeks and the celebration of the giving of the Torah. In later days Shavuot became the traditional time for celebrating the birth and death of King David. As follows of Yeshua we see the added significance of the festival in relationship to the outpouring of the Ruach Ha-Kodesh (Holy Spirit).

The beginning of the barely harvest was a time of excitement, celebration and anticipation, the perfect time to begin a cross cultural love story, a story that would represent the ultimate eternal love story between G-d and Israel, Yeshua and the Ecclesia (community of believers).

A SEMI-ALLEGORICAL READING OF THE TEXT: Ruth 1.

1:1 In the days when the judges judged, at a time when there was a famine in the land, a certain man from the House of Bread took his wife and two sons and turned aside from the path into the territory of incest. 2 The man’s name was My G-d is King, his wife’s name was Fullness, and his two sons were named Sickly and Frailty; they were of the tribe of Fruitfulness and from the House of Bread in the land of Praise. They arrived in the plain of incest and settled there. 3 My G-d is King, the husband of Fullness, died; and she was left, she and her two sons. 4 They took wives for themselves from the women of incest; the name of the one was Fleeing; and the name of the other was Friend. They lived there for about ten years. 5 Then both Sickly and Frailty died; and Fullness was left with neither her two sons nor her husband. 6 So she prepared to return with her daughters-in-law from the plain of incest; for in the plain of incest Fullness had heard how The Merciful One had paid attention to His people by giving them bread. 7 Fullness left the place where she was with her two daughters-in-law and took the road leading back to Praise. 8 Fullness said to her two daughters-in-law, “Each of you, go back to your mother’s house. May The Merciful One show faithfulness and grace to you, just as you did to those who died and to me. 9 May The Merciful One grant you security in the home of a new husband.” Then she kissed them, but they began weeping aloud. 10 They said to her, “No; we want to return with you to your people.” 11 Fullness said, “Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb who could become your husbands? 12 Go back, my daughters; go your way; for I’m too old to have a husband. Even if I were to say, ‘I still have hope’; even if I had a husband tonight and bore sons; 13 would you wait for them until they grew up? Would you refuse to marry, just for them? No, my daughters. On your behalf I feel very bitter that the hand of The Merciful One has gone out against me.”14 Again they wept aloud. Then Fleeing kissed her mother-in-law good-bye. But Friend cleaved to her. 15 She said, “Look, your sister-in-law has gone back to her people and to her gods; go back, after your sister-in-law.” 16 But Friend said, “Don’t press me to leave you and stop following you; for wherever you go, I will go; and wherever you stay, I will stay. Your people will be my people and your G-d will be my G-d. 17 Where you die, I will die; and there I will be buried. May The Merciful One deal with me ever so severely, and worse still, if anything but death separates you and me.” 18 When Fullness saw that Companion was determined to go with her, she said no more to her. 19 So the two of them went on until they came to the house of bread. When they arrived in the house of bread, the whole city was stirred with excitement over them. The women asked, “Can this be Fullness? 20 “Don’t call me Fullness,” she answered them; “call me Bitter, because The Almighty has made my life very bitter. 21 I went out full, and The Merciful One has brought me back empty. Why call me Fullness? The Merciful One has testified against me, The Almighty has afflicted me.” 22 This is how Fullness returned, with Friend the woman from incest, her daughter-in-law, accompanying her from the plain of incest. They arrived in the house of bread at the beginning of the barley harvest.

© 2015 Yaakov Brown

An examination of Jonah chapter 4

Having prophesied destruction to Nineveh, Yonah/Jonah, knowing the L-RD’s heart for reconciliation and redemption, understands that the L-RD has turned away from destroying the great city because of the true contrition shown by its King and residents. There is nothing in the text of chapter three that indicates that the residents of Nineveh knew they had been forgiven, nor is there any indication that the 40 days of Yonah’s prophecy had come to completion, therefore Yonah’s subsequent waiting and watching of the city can be seen as a prophet’s observing what he hopes to be the fulfilling of his prophecy in spite of what he has understood of G-d’s decision to relent.

4:1  And it displeased Yonah exceedingly, and he was glowing red with anger.

P’shat (literal): Jonah is clearly displeased and angered by the fact that HaShem has relented from destroying Nineveh. It could be said that he is angry with G-d, however it is more accurate to say that he is angered by G-d’s decision. Perhaps he is also angry at himself. While the next verses make it clear that Jonah is upset that G-d has forgiven an enemy of Israel, it is not the only reason for his being angry. The prophets of Israel were well versed in the Torah, as testified to by Jonah’s recollection of Exodus 34:6-7 in the following verses: this meant that Jonah was familiar with the parameters for determining whether a prophet spoke of G-d or of himself.

“21You may say in your core being, ‘How will we know the word which the HaShem has not spoken?’ 22 When a prophet speaks in the name of HaShem (YHVH), if the thing does not come about or come true, that is the thing which HaShem has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him.’” –D’varim/Deuteronomy 18:21-22  

From Jonah’s perspective within time he had been proven to be a false prophet: this must also be considered a building block for his anger and frustration. Of course in hindsight we have established that G-d did destroy Nineveh at a later date in approximately 612 BC. Therefore the 40 days become symbolic of a time period rather than a literal 40 days. Thus the prophet Jonah is proved to have spoken the word of HaShem, a true prophet of G-d. We also know that G-d knows the end from the beginning and that He always intended to relent from destroying the generation of Ninevites who He knew would repent.

However, the prophet of G-d is not a fortune teller who sees the future, rather he is a mouth piece who conveys the Word of the G-d (Who knows the end from the beginning), and therefore Jonah has every reason to believe he has been let down. Far from showing impudence, Jonah’s honest anger and frustration are proof of the faithful integrity of his personal relationship with HaShem. If we agree that G-d knows our every thought, why would we keep our anger a secret? Secret anger leads to self-destruction and holding anger in our hearts against G-d or His actions is no threat to G-d, rather it is an act of dishonesty directed at ourselves.

Perhaps the least considered and most poignant possibility for Jonah’s anger is that of jealousy. Perhaps Jonah is jealous of G-d’s redemption of Nineveh, of G-d’s love for the goyim? “What about Israel?” he thinks, “What about You’re treasured possession?” This promotes a wonderful correlation with the writings of Shaul/Paul the Apostle:

”I say then, Israel (ethnic) did not stumble so as to fall, did they? A curse on it! But by their transgression salvation has come to the nations, in order to make Israel (ethnic) jealous. 12 Now if their transgression is riches for the world and their failure is riches for the nations, how much more will their reconciliation be! 13 But I am speaking to you who are of the nations. Inasmuch then as I am an apostle to the nations, I magnify my ministry, 14 if somehow I might move to jealousy my Jewish brothers and sisters and save some of them.” –Romans 11:11-14

Jealousy is neither good or evil but it is an emotion that might be motivated by either the yetzer tov (good inclination) or the yetzer hara (evil inclination): therefore Jonah, if he is experiencing jealousy, is not necessarily sinning in his anger at this point. After all, “I the L-RD (YHVH) your Elohim (G-d) am a jealous G-d.” (Exodus 20:5) If Jonah is jealous for G-d’s love he is acting out the first commandment to, “Love the L-RD your G-d with all your core being, mind and strength.” (Deuteronomy 6:5) I am reminded of families I’ve observed where a birth child is jealous of a father’s treatment of his adopted brother.

Remez (Hint, Allegory): The 40 days are a hint at a timeframe for the destruction of Nineveh in a later generation (approx. 612 BC). The number forty is itself a symbolic number in the Scriptures that indicates the transition of a generation (a generation is measured over an 80 year period or approximated at a rounded figure of 100 years: therefore at 40 years the next generation is coming into maturity). In fact, given the approximate timeframe for the events of Jonah and the subsequent future destruction of Nineveh one generation later (by biblical measure), the symbolic use of the 40 days as representing 40 x 2 years is an accurate measure of the historical record. In this case the prophets words did come to pass.

D’rash (comparison): Jonah is an example of integrity to the follower of Messiah. He acted in authentic relationship toward G-d and did not pretend to be anyone other than himself. He was honest and forthright, in touch with his emotions and acting in full view of the creator (from his perspective). There is much we can learn from this righteous man.

If we agree that G-d knows our every thought, why would we keep our anger a secret? Secret anger leads to self-destruction. Holding anger in our hearts against G-d or His actions is no threat to G-d, rather it is an act of dishonesty directed at ourselves.

Sod (Mystery): We view this text as a straight forward description of an angry spoiled child, but
we’re mistaken. Mystery teaches us that our human eyes see only what is temporary but that the
lens of Yeshua is a prescription for clear eternal vision. We now see Jonah (dove), a man of integrity
and faith; a man who truly knows G-d because he is truly known by G-d.

4:2  And he spoke to HaShem (YHVH) and said, I plead with You HaShem (YHVH), wasn’t
this what I said when I was still in my country? Therefore I fled to Tarshish: for I knew
that You are a gracious G-d, and compassionate, slow to anger, and of great chesed (mercy)
kindness, and are grieved by evil.

P’shat (literal): Here Jonah explains part of the reason for his anger and frustration. He shows from
The Torah why he knew from the beginning, that G-d’s purpose was for the redemption of both
Israel and her enemies. It seems clear that he didn’t want Israel’s enemies to have the opportunity
to repent.

“6 Then HaShem (YHVH) passed by in front of Moshe (Moses) and proclaimed, “HaShem (YHVH), the Adonai (YHVH:Merciful) G-d (Judge), compassionate and gracious, slow to anger, and abounding in chesed (lovingkindness) and emet (truth); 7 Who keeps chesed (lovingkindness) for thousands, Who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.” –Shemot/Exodus 34:6-7  

It seems likely that Jonah was weighing up Exodus 34:6-7 against the seemingly contradictory texts
Of Numbers 23:19 and 1 Samuel 15:29. Jonah was of two minds and G-d was taking another position
entirely, thus we have a familiar yeshivah debate scenario, two Jews, three opinions.

“G-d is not a man, that He should lie,
Nor a son of man, that He should repent;
Has He said, and will He not do it?
Or has He spoken, and will He not make it good?” –Bamidbar/Numbers 23:19

Remez (Hint, Allegory): We do well to remember that Yeshua (Jonah) Himself said, “It is not good to
take the children’s bread and throw it to the dogs.” , And that the woman (Nineveh) replied, “Yes,
Adon (Lord); but even the dogs feed on the crumbs which fall from their masters’ table.” Then Yeshua
said to her, “Woman, your faith is great; it shall be done for you as you wish.” 
–Mattitiyahu/Matthew 15:26-28

D’rash (comparison): When we’re of two minds it is often because we’re wrestling with G-d. Like the
Struggles of Jacob, Moses, Jonah and yes, even Yeshua, our struggles denote relationship. We are
foolish to presume that being honest with G-d is sinful, on the contrary, it is a lack of honesty that is
evidence of sin.

Sod (Mystery): Even in anger (which is a neutral emotion until it is activated by either the good or
evil inclination) we’re able to have a truthful relational dialogue with G-d.

4:3 Therefore now, HaShem (YHVH), I beseech thee, receive my life from me; for it’s better
for me to die than to live.

P’shat (literal): Dramatic, yes, unique, no. Let’s recall the prophet Elijah:

“4 But he himself went a day’s journey into the wilderness, and came and sat down under a juniper
tree; and he requested for himself that he might die, and said, “It is enough; now, O Lord, take my
 life, for I am not better than my fathers.” –1 Melachim/Kings 19:4

Both prophets are grieving their perceived failures to the point of death. Perhaps, like artists,
prophets are utterly consumed by their role, forsaking all else they are of one mind and when that
mind is left fruitless only death seems appropriate to them?

Remez (Hint, Allegory): Israel (Jonah) has seen her isolation and has watched her enemies receive
redemption in spite of their unworthiness. She mourns unto death, believing herself to be forsaken.
I’ve heard it many times, “You’re a Jew, you’re special, you’re one of G-d’s chosen people” and the
response, “I wish He’d chosen someone else.” This is the frustrated cry of the Jewish heart, “Eli, Eli,
why have you forsaken me?”

D’rash (comparison): We are consumed by what we perceive as being our life work, our goals, our
purpose, but what if we have misunderstood our relationship to these functions and objectives?
What if we’ve made objects out of subjects? What if our purpose is simply to be loved by the G-d of
love? What if we were to let go of our failures unto death and allow G-d to take hold of our person
unto life?

‘Yeshua (Jesus) answered, “The work of G-d is this: to believe in the one He has sent.”’
 –Yochanan/John 6:29

Sod (Mystery): Jonah (Yeshua), “Into Your hands I commit my spirit”.

4:4  Then HaShem (YHVH) said, “Do you make well (tikkun olam-repair the world) by being angry?”

P’shat (literal): The standard translation says, “Is it right for you to be angry?” However, there is
room to examine the deeper meaning of the Hebrew text and read it more literally. This is why I
have followed a slightly different interpretation that essentially conveys the same meaning but
allows for a wider understanding of the possible intent of the question. We can also read, “Are you
sinning in your anger?”

Remez (Hint, Allegory): This question hints at the redemptive question related to Israel’s calling to
be a light to the nations.

D’rash (comparison): The rabbis teach, “tikkun olam” the obligation to repair the world. As
followers of Messiah we understand that the repairing of the world can only be done by G-d Himself
through the redemptive work of His Son Yeshua Who lives in us. Therefore we understand that our
right actions come from Messiah in us. When our actions oppose the work of Messiah in us, we
grieve His Holy Spirit, thus G-d asks, “Do you make well (tikkun olam-repair the world)?”

Sod (Mystery): How does Israel’s position in the continuing story of her purpose, mirror the life of
Jonah in our time? Is she still at the same point in her story?

4:5  So Jonah went out of the city, and sat on the east side of the city, and there he made a
Sukkah (booth), and sat under it in the shade, till he might see what would become of the city.

P’shat (literal): Jonah completes his journey across the city, taking another two days to reach the
outskirts, and then travels further east where he appears to be on high ground overlooking the city
of Nineveh. He builds a sukkah/booth, which, given the fact that a plant was later required for
shade, seems to have been constructed in a similar way to the sukkot of the festival of booths. That
is, with spaces in the roof for viewing the stars and remembering Israel’s desert wanderings. This
doesn’t mean that these events took place during Sukkot (An Aliyah festival that a prophet like Jonah
would have been in Jerusalem for), however it does mean that there is a comparison being drawn
between Jonah’s journey and Israel’s time in the desert. Note the 40 day symbolism: it’s likely that
Jonah intended to wait out the 40 days to see if G-d would relent from His relenting and destroy the
city according to a literal interpretation of Jonah’s prophecy.

It is also important to note that Jonah had travelled to the east of Nineveh, further away from
Jerusalem. One can’t help but wonder whether this was a stubborn act intended to show displeasure
regarding G-d’s decision, after all, the temple of Jerusalem stood to the West of Nineveh in the land
of Israel.

Remez (Hint, Allegory): Israel has constructed her own sukkah (rabbinical Judaism), a dwelling
reliant on her own efforts. Although we are saved for the purpose of keeping the instruction of G-d,
we’re not saved by the instruction. We are certainly not saved by additional rules that we have
created outside of the word of HaShem.

D’rash (comparison): If we as followers of Messiah stubbornly refuse to accept His mysterious
changing of direction and subsequently build our own sukkot, what will become of us?

Sod (Mystery): The nations have been given the length of a metaphorical generation to repent as
Nineveh did, but Just as the subsequent generation of Ninevites was destroyed, so too will
the nations who refuse HaShem’s mercy be destroyed at the conclusion of the time of the nations.
Israel watches on from a high position under a temporary and poorly built shelter, waiting to see
what G-d will do.

4:6  And HaShem (YHVH - Merciful) G-d (Elohim – Judge) prepared (Manah – to weigh out, appoint) a
plant (from the Hebrew root kayah—vomit), and made it to come up over Jonah’s head so that it
might be a  shade over his head, to snatch away his grief. So Jonah was exceedingly simchah
(joyous) because of the plant.

P’shat (literal): It’s interesting to note that G-d is represented here by the proper noun YHVH,
denoting mercy and the generic term Elohim, denoting judgement: this in connection with the use of
the Hebrew Manah (to weigh out, appoint, prepare) conveys a sense of mercy that has been
appointed beforehand and the weighing out of heavenly justice. The Hebrew Manah (to weigh out,
appoint, prepare) is also used in verses 7 & 8 and in chapter 1:17 with regard to the fish provided,
not to save but to swallow Jonah.  The plant itself, which gains its name from the Hebrew root
meaning to, “vomit or spew”, connects the plants growth to Jonah’s having been vomited out of the
mouth of the fish.

The literal rendering, “to snatch away his grief” illuminates the living metaphor of the plant and
likens Jonah’s grief with the grief of G-d. Additionally it is a show of G-d’s unrelenting chesed
(lovingkindness). As a result of the shade, Jonah rejoices (simchah), the Hebrew denotes great joy
and celebration.

We should also affirm that the sukkah seems to have been built in the fashion of the booth of Sukkot
with openings in the roof to view the stars, otherwise there would have been no need for G-d to
supply an additional form of shade by way of the plant.

Remez (Hint, Allegory):  G-d is a merciful judge Who provides a kipparot (covering) for Israel. The
plant symbolizes the temporary covering of the sacrificial system, however, that system will not be
sufficient for the purposes of eternal covering, the complete removal of sin.

D’rash (comparison): There are times when our rejoicing is temporary and gives birth to sorrow, not
for sorrows sake but for the purpose of empathy.

Sod (Mystery): The plant (vomit) like the resurrection of Jonah (fish vomits him out)
is a sign of a greater covering and a greater resurrection, that of Messiah Yeshua.

4:7  But G-d prepared Manah (to weigh out, appoint, prepare) a crimson-worm and when the dawn
ascended the next day, it struck the plant (with its body) so that it withered (was ashamed).

P’shat (literal): This continues the literal historical event concerning the plant and its physical life.
The worm is symbolic of sin and its permeating of life. The Hebrew text denotes an embedding of
the worm into the plant, meaning that the worm itself is responsible for the damage done to the
plant. The Hebrew text also describes the worm as being crimson. The plant is damaged beyond
healing and withers and dies, or as the text literally says, “it withered and was ashamed.”

Remez (Hint, Allegory): The allegory is self-evident, the temporary sacrificial system which G-d had
appointed for Israel as a covering (the plant) from the harsh consequences of sin, is now eaten away
at by the relentless presence of sin in this world: hence the system is temporary, not intended for
the covering/permanent and eternal elimination of sin. The crimson colour of the worm (sin),
reminds us that our sin is as scarlet. (Isaiah 1:18)

D’rash (comparison): We are foolish to pretend that temporary shelter from the physical
consequences of sin will shield us from the eternal implications of that self-same sin. We must have
another covering, we must receive the provision of G-d’s everlasting covering through the sacrificial
death of Messiah.

Sod (Mystery): There is no balance in the universe. Even Satan (Adversary/enemy) the
worm/snake/dragon, is subject to the control of G-d. The enemy of humanity is only allowed to
function within the parameters set/appointed by HaShem. This assures us of our eternal security in
G-d: while much is beyond our control, nothing is beyond His control.

4:8  And it came to pass, when the sun did arise, that G-d prepared (appointed) a hot east
wind; and the sun beat upon the head of Jonah, so that he fainted, and wished in himself to
die, and said, “It’s better for me to die than to live.”

P’shat (literal): This verse describes the birth of the dawn, the hot east wind comes early in the day
at G-d’s command. It is relentless and overpowering, bringing Jonah to the point of death yet again
as his mouth goes powder dry, all moisture absorbed by the sand soiled air of the desert. He fainted
and awoke with the ensuing nausea of a dehydrated man. He again wishes death upon himself, a
release from the suffering of this life.

Remez (Hint, Allegory): Israel is now without her sacrificial system. The physical worm of Rome
literally ate it away and tore it apart leaving it in shamed disarray (70AD). Now where will her
covering come from? With a dry mouth and a dehydrated body Israel cried out from the gas
chambers of Auschwitz, “It’s better for me to die than live!” and yet, she lives. There is a better
covering to come.

D’rash (comparison): We have all suffered under the burden of temporary loss. Many of us have
wished to die in the face of great suffering. G-d is present and in control in the midst of the darkness,
but it seems that He is acting against us. He is not. He sees the end from the beginning, we see only
the fierce desert wind and the cloud it stirs up.

Sod (Mystery): Yeshua is in both our suffering and our healing, He is both the suffering and the
victorious Messiah. He is present in both our death and our resurrection.

4:9  And G-d said to Jonah, “Do you make well (tikkun olam-repair the world) to be angry for the
plant?” And he said, “I do make well (tikkun olam-repair the world) to be angry, even unto death.”

P’shat (literal): Again G-d challenges Jonah’s anger, this time Jonah is specifically questioned about
his anger due to the loss of the plant and his means of shade, however, he must by now be fuming
over the sequence of events that have unfolded, all of which seem contrary to him, perhaps even
unjust. Thus he answers, if somewhat self-righteously, “I am responding in the appropriate manner
to this situation!”

Remez (Hint, Allegory):  G-d asks Israel, “Does your anger at the repentance of your enemies reflect
your obligation to be a light to the nations? Are you allowing me to work through you in order to
repair the world?” Some in Israel (ethnic) stubbornly respond, “I am!” But we are not.

D’rash (comparison): The same could be said of us as individual followers of Yeshua. The same
question is asked of us, the same response is given.

Sod (Mystery): Perhaps from our perspective we’re doing the right thing, perhaps we’ve convinced
ourselves that we are righteous in our anger. The mystery is this, our ways are not His ways, our
thoughts are not His thoughts, He is the unsolvable puzzle.

4:10  Then HaShem (YHVH) said, “You have had compassion (Khoos – pity, spare)  on the plant for
which you have not laboured, neither did you cause it to grow (root = gadol—great); which came
up a son of the night (overnight/as a Hebrew idiom) and as a son of the night it wandered away
(was destroyed).

P’shat (literal): The comparison being made by G-d illuminates the practical, kinetic mashal/parable
of the living plant and its subsequent destruction. The plant was acting only to cover Jonah, the
covering G-d was proposing would cover all the people of Nineveh, perhaps as many as 700
thousand people. G-d provided the plant, Jonah did not labour to help it grow. The plant came up
overnight and died overnight, perhaps a miraculous event, although certain varieties of bamboo can
grow several feet overnight and there may well be other plants that boast similar growth rates,
regardless, the purpose of G-d was fulfilled in its brief existence. It seems that Jonah was concerned
about the plant for selfish reasons, whereas G-d was concerned for Nineveh for selfless reasons.

Remez (Hint, Allegory): Israel had temporarily lost sight of the bigger picture of G-d’s redemptive
plan, focusing on the temporary things of this world and even turning the practice of the sacrificial
system into a form of idolatry. This selfishness needed to be exposed and Israel needed to return to
her original calling.

D’rash (comparison): Our compassion for our own loses should never outweigh our compassion for
others, the latter is born of the former, if our loses are great our compassion will also be great.

Sod (Mystery): The plant is now used as a metaphor for the nations, “which came up a son of
the night (overnight/as a Hebrew idiom) and as a son of the night it wandered away (was
destroyed).” The sons of the night rise quickly and perish quickly and the same could be said of the
pagan nations.

4:11  And shouldn’t I have compassion (Khoos – pity, spare) on Nineveh, that great (gadol--
great)city, in which there are more than 120 thousand persons (adam) that can’t discern between
their right hand and their left hand; and also many animals?

P’shat (literal): G-d states the facts as Jonah already understands them (See verse 2). G-d had been
compassionate toward Jonah and compassion begets compassion. The 120 thousand can be
understood as being children who are toddlers or younger. Note that the conversation ends
midstream. In fact the book of Jonah stands unfinished to this day. We are left with Jonah sitting on
a hill overlooking Nineveh wondering why G-d hasn’t wiped out this wicked city. He’s mid
conversation with HaShem and we have yet to hear his response if he has one. We are not told if or
how Jonah returned to Israel, nor do we hear from him again. Did he die on that hill over looking
Nineveh? Did he return to Israel to tell of G-d’s mercy toward her enemies?

Remez (Hint, Allegory): Israel (Jonah) still looks on, wondering when G-d will judge her enemies, and
the generation of nations who will repent, like the generation of Nineveh in Jonah’s day, is coming
to an end. Shaul/Paul the apostle explains that when the appointed number of people from the
nations have come in, that all of the remaining ethnic house of Israel will be saved (Romans 11:26).

D’rash (comparison): Deuteronomy 1:39 can teach us that the distinguishing between the right and
left hand is synonymous with the ability for a person to properly discern right from wrong.
In Judaism this is said to take place at the age of Bar mitzvah (12 years), at which time the
parents are no longer responsible for their children’s sin. The child, becoming a man in Israel also
takes on responsibility for the observing of the commandments and the abstaining from sin.

Sod (Mystery): Where are we in the history of the generation of the nations? How long will it be
until we see the end of the story of Jonah, when Yeshua will return to G-d’s holy mountain and Israel
will return to G-d through Him?

The book of Jonah begins with the Word of G-d and ends with the Word of G-d, He was and is and is
to come. We are living out the yet to be written chapters of this book, anticipating the final words of
The Word.

© 2015 Yaakov Brown