Month: June 2024

There’s Something About Ruth

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Ruth Follow-Up

I’m going to say something that I thought I wouldn’t say until Revelation and that is, I actually like the Book of Ruth. That comes with caveats of course because of the (implied) treatment of women. The men in their lives died, so now they have to leave the comfort of the lives they made and go back to where they came from. They’re women in the Bible, which means they have only the rights that the patriarchy allows them to have.

What I like about this book is that it is a fully coherent story told from beginning to end without the repetition that has plagued much of the earlier text. It turns out that this book was written well after Judges and 1 & 2 Samuel. In the NRSV and most Christian bibles, Ruth comes between these two books, but in the Jewish Tanakh, Ruth comes after the Song of Songs. That’s because Ruth is part of the writings and not part of the prophets.

While is was made to fit into the story that is being told, it does stick out due to its writing style. It also seems to shoehorn the lineage of David into the text. The fact that the chapter ends with the lineage tells me, the reader, that this book was in fact written later that the surrounding books.

The text itself doesn’t make clear the threshing floor encounter, but the context of the story as well as the notes lead me to believe that this was a biblical version of flirtation. Basically, Ruth is playing the “pick-me” girl here, to use modern internet parlance. Well, it worked I guess.

I haven’t started on Samuel yet, but I am assuming that the writing style is going to be closer to what I’m used to from Judges and Joshua. I think Ruth is worth a read, especially if you’ve slogged through the first seven books of this tome. As I said, it’s far from perfect, but it has its charms and it’s not a very long book.

Well, That Was Easy

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Ruth Chapters 1 thru 4

The Book of Ruth is the story of…well…Ruth, who is a Moabite woman who travels to Bethlehem with her mother-in-law, Naomi. Naomi’s husband and her two sons died, leaving her without a man to support her so she was returning home, and he urged her daughter-in-law to return to their homes as well, but only Orpah did. Ruth stayed with Naomi and went to the fields to collect the barley that fell from bundles. Also, she went to meet Boaz, a close relative of Naomi’s husband, who was also rich.

8Then Boaz said to Ruth, “Now listen, my daughter, do not go to glean in another field or leave this one, but keep close to my young women. 9Keep your eyes on the field that is being reaped, and follow behind them. I have ordered the young men not to bother you. If you get thirsty, go to the vessels and drink from what the young men have drawn.”

Brettler, Marc; Newsom, Carol; Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (p. 400). Oxford University Press. Kindle Edition.

Boaz seemed to like her because of what she was doing for her mother-in-law, and told his servants to let her take however much grain she needed. He invited her to eat with him and the reapers. When she returned to the field, Boaz instructed the reapers to allow her to take what she needed and also let a little extra fall to the ground.

This is showing the practice of Levitical law when comes to gleaning (picking up the fallen wheat). Remember that in the law it states that whatever falls to the ground will not be picked except by the needy and foreigner. Some other laws are going to come into play in this story, including the next of kin marrying the widow.

Naomi tells her to go down to the threshing floor and wait for him to fall asleep and lie at his feet without anyone else seeing her. According to the annotation, “feet” is euphemism for genitals, but nothing explicit happened between them. This was a play for Boaz, but because he is not the closest kin, he has to do some wheeling and dealing.

Boaz meets with the elders and the next-of-kin and tells him that Naomi has returned and has a parcel of land that belonged to their kinsmen, the next-of-kin who is unnamed says that he will redeem it, but Boaz springs the surprise on him…it comes with Ruth. Well, the other man says that if he does redeem it now, it will affect his inheritance negatively.

7Now this was the custom in former times in Israel concerning redeeming and exchanging: to confirm a transaction, the one took off a sandal and gave it to the other; this was the manner of attesting in Israel. 8So when the next‐of‐kin said to Boaz, “Acquire it for yourself,” he took off his sandal. 9Then Boaz said to the elders and all the people, “Today you are witnesses that I have acquired from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon.

Brettler, Marc; Newsom, Carol; Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (p. 402). Oxford University Press. Kindle Edition.

I wonder if the person who gave up their sandal will get it back eventually? If not, his feet are going to suffer in the desert sun.

So anyway, Boaz and Ruth are married in the way people are often married in the Old Testament (she goes into his house and…bada bing…married). She gives birth to Obed, who will be the father of Jesse, who will be the father of David (yes, that David).

That’s the whole book of Ruth, short and to the point. I have more thoughts about it, but that will have to wait for Thursday.

Psalm #16

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In this psalm we have yet more confirmation that there are still many gods worshiped at this time, but the psalmist is pledging his loyalty to his God, the Hebrew God. He uses the words portion, cup, and lot to talk about what God has given him. He says that his God does not give him up to Sheol which likely means that God does not give him up to death, not Hell. Sheol is the place of the dead. There was no concept of Hell as we know it at this time.

That’s Not How You Pick Up Women

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Judges Chapters 20 & 21

Well, the rest of the Israelites got the Levite’s message from the last chapter and they have amassed at Mizpah to go to war against the Benjaminites (shortened to Benjamin). This includes the tribe of Dan who decided to worship the idol of Micah and also poach his priest. I can’t find anything to confirm or deny it, so I can’t tell if the Levite in this and the previous chapter is the same as the one in chapters 17 and 18. It doesn’t seem like it, so I am assuming that these are two different stories from possibly two different authors (I may have to inquire online).

They first tries diplomacy with Benjamin, but they were having none of it, so I guess the war was going to be one. Anyway, long story short, twice the Israelites attacked and Benjamin, despite having smaller numbers, beat them back. Finally, God said that he will deliver them into their hands and they strategized and prepared an ambush and they beat them. Then they burned their city down and killed all of their animals and people.

Chapter 21 starts off with a promise made that no Israelite will give their daughters to the tribe of Benjamin. However, they feel sorry for Benjamin, and figure out a work-around for their promise. They realize that nobody from Jabesh-gilead ever showed up, so…

10So the congregation sent twelve thousand soldiers there and commanded them, “Go, put the inhabitants of Jabesh‐gilead to the sword, including the women and the little ones. 11This is what you shall do; every male and every woman that has lain with a male you shall devote to destruction.” 12And they found among the inhabitants of Jabesh‐gilead four hundred young virgins who had never slept with a man and brought them to the camp at Shiloh, which is in the land of Canaan.

Brettler, Marc; Newsom, Carol; Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (p. 395). Oxford University Press. Kindle Edition.

These four hundred virgins weren’t enough, but they were in luck because a yearly festival was happening in Shiloh. The Israelites told Benjamin lie in wait in the vineyards and when the girls come out to dance, carry them off. Because that’s a good way to meet girls. But what about the fathers and brothers?

22″Then if their fathers or their brothers come to complain to us, we will say to them, ‘Be generous and allow us to have them; because we did not capture in battle a wife for each man. But neither did you incur guilt by giving your daughters to them.’”

Brettler, Marc; Newsom, Carol; Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (p. 396). Oxford University Press. Kindle Edition.

That’s the value of women in the Bible. Benjamin returned to their land, fixed it all up again, and lived happily ever after…their “wives” however…you can probably guess.

So that’s it. That’s Judges and that was a quite a ride. Coming up next is the short book of Ruth. I’ve never read it that I can recall, so this should be fun.

The Biblical Value Of Women

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Judges Chapter 19 (CW: Sexual assault)

I have read a lot of problematic chapters in this book so far, but this one is easily the worst. This is the story of a Levite from Ephraim whose concubine got mad at him and went back home to her father. The Levite went after her to attempt to make amends and stayed with her father and her in Bethlehem for four nights, leaving on the fifth day. According to the annotation, leaving on the fifth day leads to trouble, pointing back to Samson and Delilah (on the fifth day he was taken by the soldiers after his haircut).

So the Levite leaves with his concubine and instead of staying the city of Jebus, since it was filled with Jebusites, they stayed in Gibeah which is where the tribe of Benjamin lived. He figured that this would be a safer place since it was occupied by Israelites. He waited in the square and an old man who was also from Ephraim approached him and took the Levite, his concubine, and servant in, fed the animals, and cared for them. Then came a pounding at the door and the men of the town demand that the Levite be sent out so that they may have intercourse with him.

23And the man, the master of the house, went out to them and said to them, “No, my brothers, do not act so wickedly. Since this man is my guest, do not do this vile thing. 24Here are my virgin daughter and his concubine; let me bring them out now. Ravish them and do whatever you want to them; but against this man do not do such a vile thing.”

Brettler, Marc; Newsom, Carol; Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (p. 392). Oxford University Press. Kindle Edition.

This demonstrates that women in the Bible are nothing more than property. The man’s gesture shows that he is willing to give up the money that would make from his daughter in the form of bride-price. The man grabbed the concubine and threw her out to the crowd and they…had their way with her. I will not go into detail.

This story is of the same motif as the story of Sodom and Gomorrah except that the there are no angels and the men of the town are Israelites. The men of Gibeah display the same sin as the men in the earlier story, and it isn’t homosexuality as many apologists would like to have us believe. No, it’s a lack of hospitality for the stranger, instead wanting to show him who’s the boss around there. These stories, likely, are moral tales and not actual historical events. The desire of the men of the town is to show how evil they are that instead of welcoming guests, they would prefer to exercise their dominance over them.

The way that the evil men of the town are introduced in both stories is similar to the villain in a movie being introduced by having him kick a puppy or shoot an innocent person. It’s used to establish character. Anyway, where was I?

27In the morning her master got up, opened the doors of the house, and when he went out to go on his way, there was his concubine lying at the door of the house, with her hands on the threshold. 28“Get up,” he said to her, “we are going.” But there was no answer.

Brettler, Marc; Newsom, Carol; Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (p. 392). Oxford University Press. Kindle Edition.

There was no answer because she was dead. So, he loaded up her body onto his donkey, went home, and cut his concubine into twelve pieces and sent them throughout Israel. He told them what had happened and told them to talk it over. This is the beginning of the Benjaminite War.

Psalm #15

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This is a Psalm talking about those people who will be allowed to enter the temple, described here using the word “tent”. Looking over the list, I know very few people who would be admitted (including me, obviously). In verse 2, the psalmist says those who “speak truth from their heart”. According to the annotation for this verse:

Speak the truth from their heart, one does not say one thing while intending another.

The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (p. 904). Oxford University Press. Kindle Edition.

I feel like the TwiX Tracts do this all the time. They claim to speak the truth, but their intent is merely to brag that they’re going to heaven, while all of us filthy sinners are going to hell. That’s fine, though.

Apocalyptic Stories, A Review

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The following is a review about this playlist: Apocalyptic Stories.

I recently watched a series of four videos from Restore Church Austin by Pastor Zach Lambert demystifying the Book of Revelation. As far as the history of the book itself and its actual intention, none of that came as a surprise to me since I’ve read and watched a lot about it. What was refreshing was listening to a Christian pastor calmly and rationally discussing this book to his congregation in its intended context.

Revelation is the last book of the Bible and it fits into the overall volume like a denim vest with a tuxedo. It is written in a genre called “apocalyptic” which does not mean “the end of days”, but “to reveal” or “revelation”. That’s because this is not a prophecy about the end of the world, but a message of hope to the seven churches living under the Roman Empire. At this time, the Christians in those churches are under heavy and very real persecution by the empire (Nero is the beast marked by 666).

John of Patmos writes very symbolically and metaphorically. Unfortunately, too many religious groups tend to take it a bit too literally, thinking that Jesus is coming back with great violence and aggression because he’s coming with a sword. Of course, John says he’s coming with a sword…IN HIS MOUTH. It’s talking about a sharp tongue. That’s metaphor, people, for the church arising with a great message of hope and salvation that will overcome their persecutors. Zach explains this part beautifully. Also, there are no actual dragons coming, that’s also a metaphor for the empire itself.

Revelation tends to be treated like the prophecies of Nostradamus in that either people use the text to make overly vague future predictions, or they look at events that have already happened and find a verse that fits the situation. Revelation is not that kind of book, nor are the prophecies of Nostradamus, but that’s a discussion for a different blog.

I highly recommend the playlist linked above. Zach does a great job explaining the book in the actual context of the time. He cites his sources where necessary and I think if you’re one of those who has only heard it preached as pure prophecy, you may walk away with a greater appreciation for its actual intent.

Nine-Tenths Of The Law

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Judges Chapter 18

Remember the last chapter with Micah and the Levite? Well, now we’re going to throw the Danites into this mix. They’re looking for someplace to call their own, so they send five men out to scope out a land for their conquest. During the trip, they stay at Micah’s house and they met the Levite. They asked him a bunch of questions that are simply review from the previous chapter.

5Then they said to him, “Inquire of God that we may know whether the mission we are undertaking will succeed.” 6The priest replied, “Go in peace. The mission you are on is under the eye of the Lord.”

Brettler, Marc; Newsom, Carol; Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (p. 389). Oxford University Press. Kindle Edition.

The men went on to Laish and found what sounds like a quaint and comfortable town where the people lacked for nothing. So, they’re going to destroy it because that’s what God wants, obviously. The five return to the Danites and they take six hundred men back toward Laish, ending back up at Micah’s house and taking his idols, figures, and his Levite.

Because Micah was only one person, he was no match for the Danites, so he went home. The Danites went on to destroy the town of the people who didn’t sound like they were a threat to anybody. They burned the place down and then built it up again and lived there with their idols that they stole.

This Isn’t Going To End Well

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Judges Chapter 17

This is a somewhat short chapter about Micah, from Ephraim who apparently returned eleven hundred pieces of silver that he took to his mother. She takes two hundred pieces of silver to a silversmith and has it made into an idol. Micah puts it in his house and places it in a shrine. The words ephod and teraphim are used, and after looking them up, an ephod is an apron worn by the high priest of Israel and teraphim is translated as “disgraceful things”. So this isn’t going to end well…eventually.

7Now there was a young man of Bethlehem in Judah, of the clan of Judah. He was a Levite residing there. 8This man left the town of Bethlehem in Judah, to live wherever he could find a place. He came to the house of Micah in the hill country of Ephraim to carry on his work. 9Micah said to him, “From where do you come?” He replied, “I am a Levite of Bethlehem in Judah, and I am going to live wherever I can find a place.”

Brettler, Marc; Newsom, Carol; Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (p. 389). Oxford University Press. Kindle Edition.

I think this Levite might be from Judah, but don’t quote me on that. Micah offers this Levite ten pieces of silver, clothes, and (likely) his living expenses to be his personal priest. I mean, every house needs a personal priest. The Levite agrees and so Micah installs him as the house priest. I’m pretty sure this isn’t going to end well*.

*Seriously, I don’t. I haven’t read too far ahead yet and except for the story of Samson, I really am not too familiar with this part of the Bible going forward except for the stories that I heard in Catholic school.

Psalm #14

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This one starts strong out of the gate with,  “Fools say in their hearts, ‘There is no God.'” Really? Is this talking about me? No. Because I don’t say this. I don’t believe in God, but I don’t dismiss the possibility that there could be something that turns out to be a god. Also, according to the annotation, this opening verse is not about a denial of the existence of God, but the denial that God is governing in the world. This psalm is refusing to let the non-believers win out in the end, and they are talked about in very negative language.