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RustAid to Bible Understanding
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translated “rust” (NW; RS) or “scum” (AV), is drawn from a word meaning “diseased,” hence “rust” or corrosion on metal. (Ezek. 24:6, 11, 12) The Greek word broʹsis, meaning “an eating” (Matt. 6:19, 20), and the word i·osʹ, “poison” are translated “rust,” and a related verb, ka·ti·oʹo, “to poison,” is translated “corroded” (NW), “rusted” (RS), “rotted,” (Yg) and “rusted down” (Kingdom Interlinear).—Jas. 5:3.
Ezekiel compared Jerusalem to a widemouthed copper cooking pot “the rust of which is in it.” This rust represented the uncleanness, loose conduct and bloodshed for which Jerusalem was responsible. The command was given, after cooking flesh in the pot, to “stand it empty upon its coals in order that it may get hot; and its copper must become heated up, and its uncleanness must be liquified in the midst of it. Let its rust get consumed [or, that “its copper may burn, that its filthiness may be melted in it, its rust consumed,” (RS)].”—Ezek. 24:3-12.
Jesus Christ said, in his Sermon on the Mount: “Stop storing up for yourselves treasures upon the earth, where moth and rust [broʹsis] consume, and where thieves break in and steal. Rather, store up for yourselves treasures in heaven, where neither moth nor rust consumes, and where thieves do not break in and steal.” (Matt. 6:19, 20) Material wealth hoarded up is put to no beneficial use; idle, it may rust and eventually be of no use even to its owner. In fact, as James warns rich men who trust in material wealth: “Your riches have rotted, . . . Your gold and silver are corroded, and their rust [i·osʹ] will be as a witness against you and will eat your fleshy parts. Something like fire is what you have stored up in the last days. Look! The wages due the workers who harvested your fields but which are held up by you, keep crying out, and the calls for help on the part of the reapers have entered into the ears of Jehovah of armies.” (Jas. 5:2-4) Instead of using their riches in the right way, they unrighteously hold them back. The longer this is done, and the greater the corrosion and rust gathered, the greater the witness is against them before the judgment throne of God. The opposite of such failure to use material wealth was recommended by Jesus when he said: “Make friends for yourselves by means of the unrighteous riches, so that, when such fail, they may receive you into the everlasting dwelling places.”—Luke 16:9.
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RuthAid to Bible Understanding
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RUTH
[perhaps, friendship].
A Moabitess who married Mahlon after the death of his father Elimelech and while Mahlon, his mother Naomi and his brother Chilion were living in Moab, a famine having provided the occasion for the family to leave their native Bethlehem in Judah. Ruth’s brother-in-law Chilion was married to the Moabitess Orpah. Eventually the two brothers died, leaving behind childless widows. Learning that Jehovah’s favor was again manifest in Israel, Naomi, accompanied by her two daughters-in-law, proceeded to return to Judah.—Ruth 1:1-7; 4:9, 10.
HER LOYAL LOVE
Whereas Orpah finally returned to her people at Naomi’s recommendation, Ruth stuck with her mother-in-law. Deep love for Naomi and a sincere desire to serve Jehovah in association with his people enabled Ruth to leave her parents and her native land, with little prospect of finding the security that marriage might bring. (Ruth 1:8-17; 2:11) Her love for her mother-in-law was such that, later, others were able to say that she was better to Naomi than seven sons.—Ruth 4:15.
Arriving in Bethlehem at the commencement of the barley harvest, Ruth, in behalf of Naomi and herself, went out to the field to procure food. By chance she lighted on the field belonging to Boaz, a relative of Elimelech, and requested the overseer of the harvesters for permission to glean. Her diligence in gleaning must have been outstanding, as evident from the fact that the overseer commented about her work to Boaz.—Ruth 1:22–2:7.
When Boaz extended kindnesses to her, Ruth responded with appreciation and humbly acknowledged being less than one of his maidservants. At mealtime he provided roasted grain for her in such abundance that she had some left over to give to Naomi. (Ruth 2:8-14, 18) Though Boaz arranged matters to make it easier for her to glean, Ruth did not quit early but continued to glean until the evening, “after which she beat out what she had gleaned, and it came to be about an ephah [.62 bushel, 22 liters] of barley.” Having been requested by Boaz to continue gleaning in his field, Ruth did so during the remainder of the barley harvest and the wheat harvest.—Ruth 2:15-23.
REQUESTS THAT BOAZ ACT AS REPURCHASER
Desiring to find a “resting place” or home for her daughter-in-law, Naomi instructed Ruth to request Boaz to repurchase her. Accordingly, Ruth went down to Boaz’ threshing floor. After Boaz lay down, Ruth quietly approached, uncovered him at his feet and lay down herself. At midnight, trembling, he awoke and bent forward. Not recognizing her in the dark, he asked: “Who are you?” “I am Ruth your slave girl,” was her reply, “and you must spread out your skirt over your slave girl, for you are a repurchaser.”—Ruth 3:1-9.
NO IMMORALITY
Ruth’s actions, in compliance with Naomi’s instructions, must have been in line with the customary procedure followed by women when claiming the right to brother-in-law marriage. Regarding this, Bible commentator Paulus Cassel observes: “Undoubtedly this symbolical method of claiming the most delicate of all rights, presupposes manners of patriarchal simplicity and virtue. The confidence of the woman reposes itself on the honor of the man. The method, however, was one which could not easily be brought into operation. For every foreknowledge or pre-intimation of it would have torn the veil of silence and secrecy from the modesty of the claimant. But when it was once put into operation, the petition preferred could not be denied without disgrace either to the woman or the man. Hence, we may be sure that Naomi did not send her daughter-in-law on this errand without the fullest confidence that it would prove successful. For it is certain that to all other difficulties, this peculiar one was added in the present case: namely, that Boaz, as Ruth herself says, was indeed a goel [a repurchaser], but not the goel. The answer of Boaz, also, suggests the surmise that such a claim was not wholly unexpected by him. Not that he had an understanding with Naomi, in consequence of which he was alone on the threshing-floor; for the fact that he was startled out of his sleep, shows that the night visit was altogether unlooked for. But the thought that at some time the claim of Ruth to the rights of blood-relationship might be addressed to himself, may not have been strange to him. Even this conjecture, however, of what might possibly or probably take place, could not be used to relieve Ruth of the necessity of manifesting her own free will by means of the symbolical proceeding.”—A Commentary on the Holy Scriptures (The Book of Ruth, p. 42), by J. P. Lange and translated by P. Schaff.
That Boaz viewed Ruth’s actions as being completely virtuous is evident from his reaction: “Blessed may you be of Jehovah, my daughter. You have expressed your loving-kindness better in the last instance than in the first instance, in not going after the young fellows whether lowly or rich.” Ruth unselfishly chose Boaz, a much older man, because of his being a repurchaser, in order to raise up a name for her deceased husband and her mother-in-law. As it would have been a natural thing for a young woman like Ruth to prefer a younger man, Boaz viewed this as an even better expression of her loving-kindness than her choosing to stick with her aged mother-in-law.—Ruth 3:10.
Doubtless Ruth’s voice must have reflected some anxiety, prompting Boaz to reassure her: “Now, my daughter, do not be afraid. All that you say I shall do for you, for everyone in the gate of my people is aware that you are an excellent woman.” The hour being late, Boaz instructed Ruth to lie down. However, both of them got up while it was still dark, evidently to avoid starting any rumor that would cast a bad reflection on either one of them. Boaz also gave Ruth six measures of barley. This may have signified that, just as six working days were followed by a day of rest, Ruth’s day of rest was at hand, for he would see to it that she would have a “resting place.”—Ruth 3:11-15, 17, 18.
Upon Ruth’s arrival, Naomi, perhaps not recognizing the woman seeking admittance in the dark, asked: “Who are you, my daughter?” Or, it may be that this question pertained to Ruth’s possible new identity in relationship to her repurchaser.—Ruth 3:16.
Later, when the nearer relative refused to perform brother-in-law marriage, Boaz promptly did so. Thus Ruth became the mother of Boaz’ son Obed and an ancestress of King David and also of Jesus Christ.—Ruth 4:1-21; Matt. 1:5, 16.
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Ruth, Book ofAid to Bible Understanding
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RUTH, BOOK OF
This Bible book takes its name from one of its principal characters, Ruth the Moabitess. The narrative shows how Ruth became an ancestress of David by undergoing brother-in-law marriage with Boaz in behalf of her mother-in-law Naomi. The appreciation, loyalty and the trust in Jehovah that were manifested by Boaz, Naomi and Ruth permeate the account.—Ruth 1:8, 9, 16, 17; 2:4, 10-13, 19, 20; 3:9-13; 4:10.
With the exception of the genealogical listing (Ruth 4:18-22), the events related in the book of Ruth cover a period of about eleven years in the time of the Judges, though it is not stated exactly when it was during this period that they occurred.—Ruth 1:1, 4, 22; 2:23; 4:13.
Jewish tradition credits Samuel with the writership of the book, and this would not disagree with internal evidence. The fact that the account concludes with David’s genealogy suggests that the writer knew about God’s purpose respecting David. This would fit Samuel, for he was the one who anointed David to be king. Therefore, it would also have been appropriate for Samuel to make a record of David’s ancestral background.—1 Sam. 16:1, 13.
AUTHENTICITY AND VALUE
That the book of Ruth is historical is confirmed by Matthew’s genealogy of Jesus Christ, which lists Boaz, Ruth and Obed in the line of descent. (Matt. 1:5; compare Ruth 4:18-22; 1 Chronicles 2:5, 9-15.) Moreover, it is inconceivable that a Hebrew writer would have deliberately invented a foreign maternal ancestry for David, the first king in the royal line of Judah.
The historical record provides background material that illustrates and illuminates other parts of the Bible. David’s becoming a ‘man agreeable to Jehovah’s heart’ may partly be explained on the basis of his ancestral heritage as depicted in the book of Ruth. (1 Sam. 13:14) The application of the laws involving gleaning (Lev. 19:9, 10; Deut. 24:19-22; Ruth 2:1, 3, 7, 15-17, 23) and brother-in-law marriage (Deut. 25:5-10; Ruth 3:7-13; 4:1-13) are vividly portrayed. There is evidence of Jehovah’s guidance in the preservation of the line of descent leading to the Messiah and also in the choice of individuals for that line. Israelite women who were married to a man of the tribe of Judah had the possible prospect of contributing to Messiah’s earthly line of descent. (Gen. 49:10) The fact that Ruth, a Moabitess, was so favored illustrates the principle stated by the apostle Paul: “It depends, not upon the one wishing nor upon the one running, but upon God, who has mercy.” (Rom. 9:16) Ruth had chosen Jehovah as her God and Israel as her people and, in his great mercy, Jehovah granted to her a “perfect wage” in permitting her to become a link in the most important line of descent.—Ruth 2:12; 4:13-17.
OUTLINE OF CONTENTS
I. Naomi’s bereavement while residing in Moab (1:1-5)
II. Naomi and her widowed daughters-in-law Ruth and Orpah leave Moab (1:6-18)
A. On the way, Naomi recommends that Ruth and Orpah return to Moab (1:6-13)
B. Orpah kisses Naomi and departs (1:14)
C. Ruth sticks with Naomi and voices her determination to be a worshiper of Jehovah (1:15-18)
III. Experiences of Ruth and Naomi at Bethlehem (1:19–4:22)
A. Local reaction to their arrival (1:19-22)
B. Ruth gleans in the field of Boaz and is favored by him (2:1-23)
C. Ruth complies with Naomi’s instructions and requests Boaz to act as repurchaser (3:1-18)
D. Boaz extends opportunity to nearer relative to do repurchasing; upon that one’s refusal, he takes Ruth as his wife (4:1-13)
E. Boaz’ marriage to Ruth is blessed with birth of Obed, for whom Naomi serves as nurse or caretaker and who later becomes an ancestor of David (4:14-22)
See the book “All Scripture Is Inspired of God and Beneficial,” pp. 51-53.
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Sabbath DayAid to Bible Understanding
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SABBATH DAY
[Heb., yohm hash-shab-bathʹ, from verb sha·vathʹ, to rest, desist from exertion; Gr., he he·meʹra tou sab·baʹtou, the day of complete cessation, making to cease].
The history of a weekly twenty-four-hour sabbath observance begins with the nation of Israel in the wilderness in the second month after their exodus from Egypt in 1513 B.C.E. (Ex. 16:1) Jehovah had told Moses that the miraculous provision of the manna would be double on the sixth day. When this proved true, the chieftains of the assembly reported the matter to Moses and then the arrangement for the weekly sabbath was announced. (Ex. 16:22, 23) That Israel was obligated from that time forward is shown by Jehovah’s words at Exodus 16:28, 29.
The weekly sabbath was made an integral part of a system of sabbaths when the Law covenant was formally inaugurated at Mount Sinai a short time later. (Ex. 19:1; 20:8-10; 24:5-8) This sabbatical system was composed of many types of sabbaths: the seventh day, the seventh year, the fiftieth year (Jubilee year), Nisan 14 (Passover), Nisan 15 and 16, Nisan 21, Sivan 6 (Pentecost), Ethanim 1, Ethanim 10 (Atonement Day), Ethanim 15 and Ethanim 22.
That the sabbath was not enjoined upon any of God’s servants until after the Exodus is evident from the testimony of Deuteronomy 5:2, 3 and Exodus 31:16, 17: “It was not with our forefathers that Jehovah concluded this covenant, but with us.” “The sons of Israel must keep the sabbath . . . during their generations. . . . Between me and the sons of Israel it is a sign to time indefinite.” If Israel had already been observing the sabbath, it could not have served as a reminder of their deliverance from Egypt by Jehovah, as shown at Deuteronomy 5:15. The fact that some of the Israelites went out to pick up manna on the seventh day, in spite of direct instruction to the contrary, indicates that sabbath observance was something new. (Ex. 16:11-30) That there was uncertainty in handling the case of the first recorded sabbath breaker after the Law had been given at Sinai also shows that the sabbath had only recently been instituted. (Num. 15:32-36) While in Egypt the Israelites, being slaves, could not have kept the sabbath even if they
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