Jesus – The Kinsman Redeemer

Jesus descends from Boaz and Ruth who may be the two pillars that guard the temple, thus, Jesus is the Son of the Temple of God. He is the living Temple. When he came to Bethlehem and read from the Torah about the Jubilee, the people did not try to shove him over a cliff, but, proclaimed him their Kinsman Redeemer for in Bethlehem were many Moabite Jews who accepted the Word of God when Boaz showed Ruth mercy, and as her kinsman redeemer, married her so she would not go hungry in the world as a orphan.

Jews all over the world celebrate the Shavuot by staying up all night reading the “little scroll” of Ruth, and the five books of the Pentateuch. Jesus celebrated the Shavuot in Jerusalem where many proclaimed him the Messiah, thus it is a lie that the Jews did not recognize their Messiah. He then went to the summit of the Mount of Olives to read the Book of Ruth to the multitude. He then sent his favorite disciple, Judas, to give the priests in the temple 30 pieces of silver for the purchase of the temple ground that sit upon the ground Boaz gave to Ruth as a wedding present, so she and her people will forever be a member of the Congregation of God.

In John 17, Jesus speaks words that bring the Moabites back into the Covenant of God. Apparently he knows THE NAME OF GOD and gives that name to the Moabites. This is why the priests arrested Jesus and many of his followers.

I have long wondered how Jesus’ prayer to his disciple was recorded – if his disciples were asleep ast a distance! This is the work of Satan Paul who never went anywhere but in a room in Rome where he reworked the teaching of this Son of Ruth. Jews are bid to stay awake all night – this very day!

The mystery of the Small Scroll, is no mystery to me. The Book of Ruth is called the “little scroll” Ruth changed her name to Mara “bitter” the meaning of the name Mary. The angel who has one foot in the sea, and the other on the land, bids John to eat the little scroll that will sour in his stomach. When Jesus Judges the Sotah, he writes the name of God in the dust, puts THE NAME in a cup of water, and bids the woman accused of adultery to drink. If she is guilty, her stomach will turn sour, swell, and burst.

When I died I saw this angel sitting on a rock, with one foot in the sea, and the other on the sand. When he drank from the bitter sea water, he restored my life. When Jews living all over the world heard the Messiah had brought the foreign Moabites back into the covenant, they knew many foreigners were now welcome to become Jews. Surely they told the Gentiles. What need of Paul, then? Paul is the “dark prince”.

I believe these are the words of THE WAY:

But Ruth said, ‘Do not urge me to leave you, to turn back from following you. For where you go, I will go; where you lodge, I will lodge; your people are my people, and your God my God; where you die I will die, and there I will be buried. Thus may God do to me, and so may He do more, if anything but death separates me from you. (Ruth 1:16-17)

Jon The Kinsman Redeemer

The Angel and the Little Scroll
10 Then I saw another mighty angel coming down from heaven. He was robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars. 2 He was holding a little scroll, which lay open in his hand. He planted his right foot on the sea and his left foot on the land, 3 and he gave a loud shout like the roar of a lion. When he shouted, the voices of the seven thunders spoke. 4 And when the seven thunders spoke, I was about to write; but I heard a voice from heaven say, “Seal up what the seven thunders have said and do not write it down.”
5 Then the angel I had seen standing on the sea and on the land raised his right hand to heaven. 6 And he swore by him who lives for ever and ever, who created the heavens and all that is in them, the earth and all that is in it, and the sea and all that is in it, and said, “There will be no more delay! 7 But in the days when the seventh angel is about to sound his trumpet, the mystery of God will be accomplished, just as he announced to his servants the prophets.”
8 Then the voice that I had heard from heaven spoke to me once more: “Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land.”

9 So I went to the angel and asked him to give me the little scroll. He said to me, “Take it and eat it. It will turn your stomach sour, but ‘in your mouth it will be as sweet as honey.’[a]” 10 I took the little scroll from the angel’s hand and ate it. It tasted as sweet as honey in my mouth, but when I had eaten it, my stomach turned sour. 11 Then I was told, “You must prophesy again about many peoples, nations, languages and kings.”

Sephardic, Israeli Hebrew: [məɡiˈlat rut]; Ashkenazi Hebrew: [məˈɡɪləs rus]; Biblical Hebrew: Megilath Ruth “the Scroll of Ruth”) is one of the books of the Hebrew Bible, Tanakh, or Old Testament. In the Jewish canon the Book of Ruth is included in the third division, or the Writings (Ketuvim). In the Christian canon the Book of Ruth is placed between Judges and 1 Samuel.[1] It is a rather short book, in both Jewish and Christian scripture, consisting of only four chapters.

e full title in Hebrew is named after a young woman of Moab, the great-grandmother of David and, according to the Christian tradition, an ancestress of Jesus:מגילת רות, Megillat Ruth, or “the scroll of Ruth”, which places the book as one of the Five Megillot. Goswell argues that while Naomi is the central character of the book, Ruth is the main character, and so the book “can be considered aptly named.”[2] The only other Biblical book bearing the name of a woman is the Book of Esther. The Book of Judith is not a part of the Jewish or most Protestant Bibles, who exclude the Book of Judith as apocryphal), though it is a part of the Catholic Bible.
[edit] Synopsis

Naomi entreating Ruth and Orpah to return to the land of Moab by William Blake, 1795
During the time of the Judges when there was a famine, an Israelite family from Bethlehem—Elimelech, his wife Naomi, and their sons Mahlon and Chilion—emigrate to the nearby country of Moab. Elimelech dies, and the sons marry two Moabite women: Mahlon marries Ruth and Chilion marries Orpah.
The two sons of Naomi then die themselves. Naomi decides to return to Bethlehem. She tells her daughters-in-law to return to their own mothers, and remarry. Orpah reluctantly leaves; however, Ruth says, “Entreat me not to leave you, or to turn back from following you; For wherever you go, I will go; And wherever you lodge, I will lodge; Your people shall be my people, and your God, my God. Where you die, I will die, and there will I be buried. The LORD do so to me, and more also, if anything but death parts you and me.” (Ruth 1:16–17 NKJV)
The two women return to Bethlehem. It is the time of the barley harvest, and in order to support her mother-in-law and herself, Ruth goes to the fields to glean. The field she goes to belongs to a man named Boaz, who is kind to her because he has heard of her loyalty to her mother-in-law. Ruth tells her mother-in-law of Boaz’s kindness, and she gleans in his field through the remainder of the harvest season.
Boaz is a close relative of Naomi’s husband’s family. He is therefore obliged by the Levirate law to marry Mahlon’s widow, Ruth, in order to carry on his family line. Naomi sends Ruth to the threshing floor at night and tells her to “uncover the feet” of the sleeping Boaz. Ruth does so; Boaz awakes and asks,”Who are you?” Ruth identifies herself, then asks Boaz to spread his cloak over her. The phrase “spread your cloak” was a woman’s way of asking for marriage[citation needed]. For a man to spread his cloak over a woman showed acquisition of that woman.[3] Boaz states he is willing to “redeem” Ruth via marriage, but informs Ruth that there is another male relative who has the first right of redemption.
The next morning, Boaz discusses the issue with the other male relative, Ploni Almoni (“so-and-so”) before the town elders. The other male relative is unwilling to jeopardize the inheritance of his own estate by marrying Ruth, and so relinquishes his right of redemption, thus allowing Boaz to marry Ruth. They transfer the property and redeem it by the nearer kinsman taking off his sandal and handing it over to Boaz. (Ruth 4:7–18)
Boaz and Ruth get married and have a son named Obed (who by Levirate customs is also considered a son or heir to Elimelech, and thus Naomi). In the genealogy which concludes the story, it is pointed out that Obed is the father of Jesse, and thus the grandfather of David. This also places Ruth among David’s ancestors.
[edit] Authorship and date
The book does not identify its author. Traditionally ascribed to the prophet Samuel, it is now regarded by revisionist scholars as a novella of probable Hellenistic-era date.[4][5]
[edit] Analysis
The mood of the story is fashioned from the start through names of the participants: Naomi, which means “my gracious one” or “my delight,”[6] later asks to be called Mara, “the bitter one”;[7] her two sons are Mahlon, “sick”,[8] and Chilion, “weakening” or “pining”[9] and Orpah, meaning “mane” or “gazelle”, is from the root for “nape” or “back of the neck”,[10] appropriate for the daughter-in-law who turns her back on Naomi and returns to her people. Ruth, meaning “friend”,[11] pledges loyalty to Naomi, and Boaz, “fleetness”[12] or “strength is (in) him” or “he comes in strength” becomes the kinsman redeemer, while Obed’s name appropriately means “servant.”[13]
The marriage of Boaz and Ruth was of a type known as a Levirate marriage. Since there is no heir to inherit Elimelech’s land, levirate custom required a close relative (usually the dead man’s brother) to marry the widow of the deceased in order to continue his family line (Deuteronomy 25:5–10). The case in the book of Ruth is not the simplest type of Levirate marriage (Boaz is not Mahlon’s brother); therefore, some scholars refer to Boaz’s duty as “Levirate-like” or as a “kinsman-marriage.”[14]
Moreover, it seems that an understanding of this kind of redemption among the Israelites included both that of people and of land. In Israel land had to stay in the family. The family could mortgage the land to ward off poverty; and the law of Leviticus 25:25ff required a kinsman to purchase it back into the family. The kinsman, who Boaz meets at the city gate, first says he will purchase the land, but, upon hearing he must also take Ruth as his wife, withdraws his offer. His decision was primarily a financial decision since a child born to Ruth through the union would inherit Elimelech’s land, and he would not be reimbursed for the money he paid Naomi. Boaz becomes Ruth and Naomi’s “kinsman-redeemer.”[15]
The Israelites’ understanding of redemption is woven into their understanding of and appreciation of the nature of the “Almighty One”. God stands by the oppressed and needy. Through his servants, he extends his love and mercy, liberating through hope. God has a deep concern for the welfare of his people, materially, emotionally and spiritually. The redemption theme extends beyond this biblical book through the genealogy. First, in Ruth 4:13 God made Ruth conceive. Second, through the genealogy it is shown that the son born to Ruth is more than just a gift from God to continue her lineage. The history of God’s rule through the David line connects the book’s theme in to the Bible’s main theme of redemptive history.
Hesed, sometimes translated as “loving kindness”, also implies loyalty. The theme of hesed is woven throughout Ruth, beginning at 1:8 with Naomi blessing her two daughters-in-law as she urges them to return to their Moabite families. She says, “May the Lord deal kindly with you, as you have dealt with the dead and with me.” Both Ruth and Boaz demonstrate hesed to their family members throughout the story. These are not acts of kindness with an expectation of measure for measure. Rather, they are acts of hesed that go beyond measure and demonstrate that a person can go beyond the minimum expectations of the law and choose the unexpected. However, the importance of the law is evident within the Book of Ruth, and the story reflects a need to stay within legal boundaries. Boaz, in going beyond measure in acquiring the property (demonstrating hesed), redeems not only the land but both Naomi and Ruth as well. The two widows now have a secure and protected future. However, Ruth’s and Naomi’s story has also occasionally been interpreted as sexual in nature.[16]

Julius Schnorr von Carolsfeld: “Ruth in Boaz’s Field”, 1828
[edit] Structure
Act 1: Prologue and Problem: Death and Emptiness (1:1–22) Scene 1: Setting and Problem (1:1–6) Scene 2: Emptiness Compounded (1:7-19a) Scene 3: Emptiness Expressed (1:19b-22)
Act 2: Ruth Meets Boaz, Naomi’s Relative, on the Harvest Field (2:1–23) Scene 1: Ruth Goes to Glean (2:1–3) Scene 2: Boaz is Exceedingly Generous (2:4-17a) Scene 3: Boaz Is One of their Redeemers (2:17b-23)
Act 3: Naomi Sends Ruth to Boaz on the Threshing Floor (3:1–18) Scene 1: Naomi Reveals Her Plan (3:1-5) Scene 2: Ruth Carries out Naomi’s Plan (3:6-18)
Act 4: Resolution and Epilogue: Life and Fullness (4:1–22) Scene 1: Boaz Acquires the Right to Redeem Ruth and Naomi (4:1–12) Scene 2: Naomi Is Restored to Life and Fullness (4:13–17) Scene 3: Epilogue: A Judean Family Restored (4:18–22)[17]

Why is it that we read the Book of Ruth — the story of a Moabite woman who converted to Judaism and who eventually married a judge of Israel, Boaz — on Shavuot, the holiday when we celebrate the giving of the Torah at Mount Sinai?
Torah commentators offer two major theses to explain the custom:
that Ruth was the model of Torah acceptance, and
that without her Jewish history could not continue.
Both are puzzling as we shall see, and we shall explore them one by one.
The first one seems quite straightforward, at least at first glance: Shavuot commemorates the acceptance of the Torah by the Jewish people, and the Book of Ruth describes the acceptance of the Torah by a single individual through an act of conversion.
Inasmuch as we were all converts at Mt. Sinai, her experience is a reminder to us that we are all Jews only thanks to our own act of Torah acceptance. Judaism is not a racial trait and is not automatic for anyone; at bottom it is based on conversion and Torah acceptance even for the children of Abraham.
Ruth was no ordinary convert. Her name gives us a clue to her essence. In Hebrew, Ruth’s name is comprised of the letters reish, vav, tav, which add up to a numerical value of 606. As all human beings have an obligation to observe the seven Noachide commandments — so called because they were given after the flood — as did Ruth upon her birth as a Moabite. Add those seven commandments to the value of her name and you get 613, the number of commandments in the Torah.
The essence of Ruth, her driving life force was the discovery and acceptance of the 606 commandments she was missing. Thus Ruth is a Torah seeker par excellence who is held up to the rest of us as the shining model of proper Torah acceptance. If we could learn to emulate Ruth in our own act of Torah acceptance, the act of Divine service that is the essence of Shavuot, we would succeed in absorbing the entire spiritual input offered by God on the Shavuot holiday. (See the commentary of the Gaon of Vilna on the Book of Ruth.)
While quite obvious at first glance, this theme does present a major difficulty on closer examination.
Anyone reading the story of Ruth is immediately struck by the strength of her dedication to her mother in law, Naomi. The famous passage from which the Talmud derives many of the laws of conversion (Yevomot 47b) portrays Ruth’s stubborn refusal to part from Naomi in the strongest possible terms.

About Royal Rosamond Press

I am an artist, a writer, and a theologian.
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