#behold chapter 1. see if you can glean anything from it

[kirnet]

are yall impressed with my actium progress *cries*

[mrlnsfrt]

Love is... (part 2)

Recap

Before we continue our journey through the book of Ruth in search for a deeper understanding of love, let us briefly review.

The very last verse of chapter one sets the stage for the second act by summarizing the critical information.

So Naomi returned, and Ruth the Moabitess her daughter-in-law with her, who returned from the country of Moab. Now they came to Bethlehem at the beginning of barley harvest. Ruth 1:22 NKJV

At this point the story seems to be all about Naomi, Ruth is merely a tagalong. Naomi has returned, and by the way, Ruth is also with her. 

And by the way, Ruth, she is a Moabitess.

She is not an Israelite, she is an alien and her alien status will cause much tension the story. As a Moabite in an Israelite world she can hardly expect any acceptance with the locals.

Ruth is Naomi’s daughter-in-law so she is related by marriage, but her husband is dead, and she had no children. Meaning she needs help and has no way of getting it and no claim to it.

Also her mother-in-law, Naomi, is someone who fled to Moab during the famine, so she might not be the best Israelite to be associated with if you expect to find grace in the eyes of the locals. Also, her mother in law is also a widow, and has no sons. It would not be a far stretch of the imagination to imagine how the locals might consider her cursed by God.

Naomi has returned empty, except for her daughter-in-law, Ruth, who is both a widow and a foreigner. Things are not looking good, but at least these two women have each other.

Nevertheless, when we consider the season, the time of the year, we catch a glimmer of hope. Naomi and Ruth arrive in Bethlehem in the beginning of the barley harvest. Naomi and Ruth arrived at the house of bread (Bethlehem) just as the grain is ready to be cut. The time period was likely April or early March (by our western calendar).

Since barley was the first crop to be harvested each year their arrival time could not have been more perfect, for they will be settling in during a time when there is plenty of food available for them to store for the dry season. (Block, Daniel Isaac. Judges, Ruth. Broadman & Holman, 1999. p650)

Introducing Boaz

With the new chapter, Ruth chapter 2, we also get a new character.

Boaz.

There are four very importants details about Boaz that we learn from this brief introduction.

1 Boaz is a relative of Naomi’s husband. It is important for us to note that this does not mean that Boaz is an acquaintance of Naomi, but a relative of her husband. If you happen to be familiar with Israelite family law and custom this details will give you hope. But we will not talk about it in more detail just yet.

2 Boaz is described by an ambiguous Hebrew expression. The same expression used to describe Gideon in Judges 6:12. In reference to Gideon the expression is translated as “mighty man of valor, noble warrior, military hero.” (Block, 651) But will Boaz be like Gideon in this sense, a warrior?

Another way of interpreting this phrase would be “man of substance, wealth” (Block, 651) a man of standing in the community. This would mean that Boaz is not just an average Israelite. This will need to be confirmed later on in the story.

Finally this ambiguous phrase could also be interpreted “noble with respect to character” (Block, 651). You would expect this man to be heroic, to save…

The narrator is hinting at something positive about Boaz, but we will have to wait and see which definition will better fit him once we witness him in action.

3 As we already mentioned earlier, Boaz is from the clan of Elimelech. A clan is a subdivision of a tribe. This confirms how Boaz is a relative of Naomi’s husband.

4 The name Boaz could mean “strength is in him” (Andrews Study Bible note) or “In the strength of YHWH [I will rejoice/trust].” (Block, 651)

Ruth takes action

For the first time Ruth is portrayed as the primary actor and Naomi now becomes the reactor. Ruth seizes the initiative. Even though Ruth is an alien in a  foreign land she is determined to make something of her life and she goes to find work in order to provide both for herself and for her mother-in-law.

Ruth politely requests that she may go an glean or “gather scraps.” This is not to be confused with harvesting. Ruth would be picking up ears of grain that were inadvertently dropped or left standing.

Mosaic law displayed particular compassion for the alien, the orphan, and the widow by prescribing that the harvesters deliberately leave the grain in the corners of their fields for these economically vulnerable classes and not go back to gather the ears of grain they might have dropped. (Leviticus 19:9,10; 23:22; Deut. 24:19) 

As a Moabite and as a widow Ruth more than qualified to glean. But she could not count on the goodwill of the locals. Moses had given the people of Israel the law, but the people did not always follow the law. That is why Ruth mentions that she will glean behind someone who will look upon her with favor.

The expression to “find favor in the eyes of” means one person acknowledges her/his dependence upon and need for mercy at the hand of a superior. Usually this would take place in the court of a king. The favor of the superior cannot be taken for granted. (Block, 652)

Ruth is dependent upon the mercy of the men in the field. Keep this in mind for this is one of the key points in this story.

The next part of the story is really interesting. 

"Lucky" Ruth

Ruth 2:3 is best appreciated in the original language. A literal translation would go something like,

"...and her chance chanced upon the allotted portion of Boaz..." 

The narrator intentionally draws attention to Ruth’s luck. What are the chances of her arriving exactly int he field of Boaz?

What an incredible stroke of luck right? 

Or is it?

Either Ruth is extremely lucky, or God cares and guides and blesses her.

This awkward and redundant phrase is one of the key statements in the book. The book of Ruth can be seen as just a love story. But that would make Ruth one extremely lucky woman. Or, perhaps, the book of Ruth is teaching us about God. 

To the devout Israelite, there is no such thing as luck, or chance.

When the writer of the book of Ruth excessively attributes these events in Ruth’s life to chance he is intentionally forcing the reader to disagree with him. The attentive reader is forced to sit up and disagree, especially in light of everything that follows this “chance” encounter. The writer is using irony to drive home a theological truth.

This statement does the opposite of what it says. Instead of interpreting these events in Ruth’s life as mere chance it undermines such an interpretation and undermines the search for purely rational explanations for human experiences. This statement and the entire story in the book of Ruth refine the reader’s understanding of providence.

The writer is actually screaming “See the hand of God at work here!” (Block, 653)

God provided and guided, but Ruth had to decide to go out and glean. Ruth did not stay home feeling sorry for herself and fearing how she might be treated if she tried to glean. She did not wait at home for God to drop food on her lap. She went out there and "lucky" her, she went straight to Boaz’s field.

God’s hand allowed the famine and the death of Naomi’s husbands and sons. The hand of the same God also guided Naomi and Ruth back to Bethlehem at the exact time of the wheat harvest, and it is the same hand that guided Ruth to the field of Boaz. But the "coincidences" don't end here.

Behold Boaz

The attention now shifts from Ruth to Boaz who arrived at the field where Ruth is, while she is still there. The writer seems surprised that Boaz "happened" to show up at the right place at the right time.

Look who’s here! Its Boaz! The guy briefly mentioned at the introduction! Nobody saw that coming right!?

In the providence of God, Ruth went to the right field, on the right day, and at the right time.

Boaz arrives with a blessing on his lips.

Now Boaz was seen coming from Bethlehem. He said to the people gathering the grain, “May the Lord be with you.” And they said to him, “May the Lord bring good to you.”  Ruth 2:4 New Life Version

We see right from the get-go that Boaz provides  a positive work environment for his people. Boaz is a model of true covenant “hesed.” 

Boaz’s speech is characterized from beginning to end by grace. (Block, 655)

When Boaz asks, "whose young woman is this?" (Ruth 2:5) it may sound harsh to our modern western ears, but this question is the equivalent of “Whose daughter or wife is she?” or “To which clan or tribe does she belong?” I know it can still sound chauvinistic to the modern reader, but in its cultural context that information was important. 

The focus of the story returns to Ruth, and the reader begins to wonder about her status as an alien and as a widow.

But Ruth is not only described by her status as a foreigner, but also by her actions, she accompanied her mother-in-law, she had been working hard all morning, except for a short break (verse 7). Ruth is not a passive victim of her lot in life, she is a fighter, she gets things done, she makes things happen, she does not sit idly by the sidelines.

Boaz is also an incredible man, but in a different way. From the moment he first opens his mouth until the last words he speaks his tone exudes compassion, grace and generosity.

“In the man who speaks to this Moabite field worker biblical hesed becomes flesh and dwells among humankind.” -Block, Daniel Isaac. Judges, Ruth. Broadman & Holman, 1999. p659 (emphasis mine)

Boaz refers to Ruth as “my daughter” intentionally breaking down barriers that separate her from him. Like a loving father Boaz offers this foreigner his protection and his resources. Boaz knows she is from Moab, but he treats her with respect, with dignity, with love. There is no hint of physical attraction or anything romantic. This is a love that we are not used to encountering. This is hesed in action. 

Boaz also commands his men not to bother Ruth, the verb used here includes not to strike, harass, take advantage of, or mistreat. (Block, 659-660) Boaz just instituted the first anti-sexual-harassment policy in the workplace recorded in the Bible!

Because Boaz is so in tune with the biblical notion of hesed he is way ahead of his times, and those who work for him are privileged to have such a great leader.

Boaz even allows Ruth to drink from the water his men had drawn. This is extraordinary! The water would usually be drawn in the cool morning, a large container would be filled than brought to the field where the workers would drink from throughout the day. Not only that, the cultural context would expect foreigners to draw water for Israelites and women to draw water for men. (Block, 660)

Ruth cannot believe how gracious Boaz has been to her, a foreigner.

Then she fell with her face to the ground and said to him, “Why have I found favor in your eyes? Why do you care about me? I am a stranger from another land.” Ruth 2:10 New Life Translation

Even though we are not sure if Boaz even knew Ruth’s name at this point, she was just the Moabitess who came with Naomi, he acknowledged her. Boaz has dignified this destitute widow from a foreign land and treated her as a significant person. Ruth is aware of her social status, as not only a widow, but also an alien, from Moab to make matters worse.

Boaz is aware of Ruth’s actions, his extraordinary kindness towards her mother-in-law and her courage in accompanying her in her travels to a foreign land. Later her actions will be characterized as hesed but not yet. (Block, 661) Ruth’s faith in leaving her home and family behind could be compared to Abraham’s faith. Ruth left her gods for Israel’s God.

Boaz is a great example of a good man, a man of noble character as described in Ruth 2:1. Boaz is a genuine member of the community of faith, he is a true believer who embodies the standards of covenant faithfulness (hesed). He spontaneously utters words of encouragement and naturally performs deed of kindness (hesed).

In the beginning of the chapter, Ruth had expressed to Naomi her desire to to glean behind someone in whose eyes she might find favor, although she was not praying at the time, God heard her wish.

Boaz is kind to Ruth because Yahweh has prepared his heart for her!” - Block, Daniel Isaac. Judges, Ruth. Broadman & Holman, 1999. p662

God had been working preparing Boaz, developing him into the man that he is. God was preparing Boaz to bless Ruth. Do you realize that God could is preparing you to bless someone? If you don't fight and rebell against God's will and His plan for your life, He will use you like He used Boaz, to bring great blessings to someone. 

Or perhaps you identify as Ruth, doing your best to help and follow God. God has someone who will bless you.

After all this, Boaz does not believe he has done enough for Ruth, so he blesses her as well. He calls upon the LORD to repay Ruth for her actions.

May the Lord reward you for your work. May full pay be given to you from the Lord, the God of Israel. It is under His wings that you have come to be safe.” - Boaz (Ruth 2:12 New Life Version)

Boaz’s blessing illustrates the principle stated in Proverbs 19:17; 14:31; 17:5.

"Giving help to the poor is like loaning money to the Lord. He will pay you back for your kindness." (Proverbs 19:17 Easy-to-Read Version)

"Whoever takes advantage of the poor insults their Maker, but whoever is kind to them honors him." (Proverbs 14:31 Easy-to-Read Version)

"Whoever makes fun of beggars insults their Maker. Whoever laughs at someone else’s trouble will be punished." (Proverbs 17:5 Easy-to-Read Version)

Ruth, by her acts of kindness to Naomi has not only indebted her mother-in-law but also The LORD. So Boaz prays that the LORD will repay her for her work. In coming to Israel Ruth had turned to the God of Israel for protection. So Boaz introduces one of the most beautiful pictures of divine care in all of Scripture. He describes God as a mother bird who offers he wings to protect her defenseless young. (Block, 663)

Ruth has found relief under the protection of Boaz.

“Like a young chick frightened by the pouring rain, she has come out of her fears and found comfort and security under the wings of God. Those wings are embodied in the person of Boaz.” (Block, 665)

 Ruth is amazed that differences of race and class do not stifle Boaz’ compassion towards her. 

But he was not done.

Meal Time

Social realities were expressed at meal time.

But this meal time was not what one would expect in its cultural context.

For one thing, Boaz, the landowner, is eating with his harvesters. That was already unusual for the time, but Boaz goes beyond that and invites Ruth, an outsider, a Moabitess, to join him and his workers. 

The fact that Boaz has to call her to come closer shows that she had deliberately, and appropriately (according to the customs of her time) kept her distance.

Not only does Boaz invite her to join him and his workers for the meal, he invites her to share the food prepared for his workers.

Boaz does not even allow her to eat dry bread while he enjoyed more pleasant food, but invites her to dip her bread in a sauce or condiment used to moisten and spice up dry bread.

Not only that Boaz served her roasted grain himself. He gave her with his hand, a word used only here in the entire Old Testament.

Boaz is so generous, Ruth eats and has food left over. The writer makes sure to mention this detail to help us grasp Boaz’ generosity. Boaz did not just feed the hungry, but he took an ordinary occasion and transformed it into a glorious demonstration of compassion, generosity, and acceptance — that is exactly the biblical understanding of hesed. (Block, 667)

This chapter, this story, these dialogues, teach and develop a theology of love. In this story we learn that

“The wings of God are not only comforting to Israelites; they offer protection even for despised Boabites.” - Block, 667.

Back to gleaning

 After the meal, Boaz tells his workers to pull out some of the stalks and leave them lying on the stubble for Ruth. His workers are not to humiliate or insult her. Boaz's workers will not threaten Ruth physically or shame her psychologically because of her alien status or the low class she represents just because of her current situation, having to go begging to be allowed to glean in the fields.

Boaz made provisions for Ruth to work in peace and to have enough to support her and her mother-in-law. (Block, 669)

After a long day’s work Ruth gleaned and threshed one ephah of grain. This is the equivalent of roughly 6 gallons which could have weighed from thirty to fifty pounds. The harvesters must have listened to Boaz and allowed Ruth to glean liberally.

Naomi is surprised by Ruth’s productivity and utters a blessing upon the man who took notice of her daughter-in-law.

Her mother-in-law said to her, “Where did you gather grain today? Where did you work? May good come to the man who showed you favor.” So Ruth told her mother-in-law, “The name of the man I worked with today is Boaz.” - Ruth 2:19 New Life Version (emphasis mine)

Once Naomi finds out its Boaz and she realizes Ruth's “luck” Naomi spontaneously erupts with a second blessing for him.

Naomi said to her daughter-in-law, “May he receive good from the Lord, Who has not kept His kindness from the living and the dead.” Then Naomi said to her, “The man is near to us. He is of our family.” - Ruth 2:20 NLV

Ruth stays in Boaz’s field not only until the end of the barley harvest but the end of the wheat harvest as well (Ruth 2:23). Ruth must have been out in the fields 6-7 weeks from late April until early June (by our western calendar).

Conclusion

Boaz has been introduced as an extremely kind and gracious man and as one who qualifies to rescue the line of Elimelech. Though Boaz has helped Ruth and Naomi economically, there are no hints that he is doing anything about the real crisis created by the death of all the male member of the family.

Will this situation be resolved?

How will it be resolved?

For that, you have to come back next week.

Application

For now I hope that we can be like Boaz.

I hope we can live as a personification of God’s love.

Boaz does not shame Ruth, but respects her. He does not judge her by her origin or her current condition or social status, but praises her for her kindness admiring her determination and courage. 

Boaz allows her to provide for herself and her mother-in-law without fear of abuse in any form. He respects her and grants her dignity.

He goes above and beyond the social norms of the time, he breaks the prejudice and crosses lines that the society and culture of his time had erected. 

Boaz was a true Israelite and did what was right. He embodied the love of God. He was blessed by God and blessed those around him.

It is my prayer, that you will also be a blessing wherever you go, breaking down barriers and walls that prejudice builds up. Let us live by God’s standards. Let us teach the world the true meaning of love by how we work and how we treat those around us. Because that is more powerful than any theological truth that might come out of your lips. 

[poetryofchrist]

Jeremiah 6

Some chapters are harder than others. Sometimes I don't even want to say anything about the word-search journey. Here I want to show how similar ancient Israel was to what we are today. Note verse 13. Every one is involved in the extortion, the seeking of gain, even the prophet and the priest. Even the professor. It is so difficult not to say things that are false or that may be true but are unsubstantiated, i.e. they risk being without substance. At least with a written record, we can cite sources and illustrate our observations to support our claims. But no, sometimes claims are made that should not be made without substantiation. Claims about God for instance. How dare anyone claim to be able to compare one infinite unknown with another, unless you are George Cantor and are dealing with countable and uncountable infinities. Better not to claim 'my invisible god is better than your invisible god' at all but rather to do justice. Both this chapter and chapter 8 (which I have made slight corrections to from this one) speak to our need for shame and humiliation that we might avoid the hubris of (so called) knowledge. We build ourselves up and are terrified of correction. But correction, the voice of the referee, we need. Especially for our religious opinions, justified by the knowledge or ignorance of our cultural preferences. Verse 16 is as explicit as I can imagine. נפשׁ is not your individual soul here. It is you plural with nephesh singular. It is the collective integrity of your in-group. It is the prejudice that you surround yourself with. This way is not the everlasting way. It is not the good way. But we cannot see and we refuse. This is what the prophet is saying. Get with the program. We have to care for others who are not like us even if we think their G-d is deficient. And if we have any inkling of what is unknown, what is unknowable, what is beyond our intellect, our epistemology, our philosophy, then, for the sake of the holy, let us not be quick to judge that other who flees to us for refuge. Even if that may lead to our own demise. We are obligated to take the right risk. Verse 17 - another direct refusal from the people of God. Can't hear warnings. Sorry.

Jeremiah 6 Fn Min Max Syll הָעִ֣זוּ ׀ בְּ��ֵ֣י בִניָמִ֗ן מִקֶּ֙רֶב֙ יְר֣וּשָׁלִַ֔ם וּבִתְק֙וֹעַ֙ תִּקְע֣וּ שׁוֹפָ֔ר וְעַל־בֵּ֥ית הַכֶּ֖רֶם שְׂא֣וּ מַשְׂאֵ֑ת כִּ֥י רָעָ֛ה נִשְׁקְפָ֥ה מִצָּפ֖וֹן וְשֶׁ֥בֶר גָּדֽוֹל 1 Retire, children of Benjamin, from within Jerusalem. And in Tekoa, sound a shophar. And on the house of the vineyard, lift up what is lifted up. For evil looks down from the north, and a great shattering. 3d 4B 33 14 הַנָּוָה֙ וְהַמְּעֻנָּגָ֔ה דָּמִ֖יתִי בַּת־צִיּֽוֹן 2 To the homely and the delicate, I have likened the daughter of Zion. 3e 3g 14 אֵלֶ֛יהָ יָבֹ֥אוּ רֹעִ֖ים וְעֶדְרֵיהֶ֑ם תָּקְע֨וּ עָלֶ֤יהָ אֹהָלִים֙ סָבִ֔יב רָע֖וּ אִ֥ישׁ אֶת־יָדֽוֹ 3 To her will come shepherds and their troops. They will stick their tents by her round about. They will graze, each by their own means. 3d 4C 11 16 קַדְּשׁ֤וּ עָלֶ֙יהָ֙ מִלְחָמָ֔ה ק֖וּמוּ וְנַעֲלֶ֣ה בַֽצָּהֳרָ֑יִם א֥וֹי לָ֙נוּ֙ כִּי־פָנָ֣ה הַיּ֔וֹם כִּ֥י יִנָּט֖וּ צִלְלֵי־עָֽרֶב 4 Sanctify war against her. Arise and let us go up at noon. Woe to us for the facing day. For stretched out are the shadows of evening. 3e 4C 19 15 ק֚וּמוּ וְנַעֲלֶ֣ה בַלָּ֔יְלָה וְנַשְׁחִ֖יתָה אַרְמְנוֹתֶֽיהָ 5 C Arise, and let us go up in the night. And let us destroy her citadels. 3e 4C 18 כִּ֣י כֹ֤ה אָמַר֙ יְהוָ֣ה צְבָא֔וֹת כִּרְת֣וּ עֵצָ֔ה וְשִׁפְכ֥וּ עַל־יְרוּשָׁלִַ֖ם סֹלְלָ֑ה הִ֚יא הָעִ֣יר הָפְקַ֔ד כֻּלָּ֖הּ עֹ֥שֶׁק בְּקִרְבָּֽהּ 6 B Because thus says Yahweh of hosts, Cut timber and pour out against Jerusalem a ramp. She is the city to be visited. A consuming end of oppression is within her. 3e 4C 23 12 כְּהָקִ֥יר בַּ֙יִר֙ מֵימֶ֔יהָ כֵּ֖ן הֵקֵ֣רָה רָעָתָ֑הּ חָמָ֣ס וָ֠שֹׁד יִשָּׁ֨מַע בָּ֧הּ עַל־פָּנַ֛י תָּמִ֖יד חֳלִ֥י וּמַכָּֽה 7 As a cistern spurts its waters, so she spurts her evil. Violence and devastation will be heard in her. To my face continually is my illness and gash. 3c 4B 15 18 הִוָּסְרִי֙ יְר֣וּשָׁלִַ֔ם פֶּן־תֵּקַ֥ע נַפְשִׁ֖י מִמֵּ֑ךְ פֶּן־אֲשִׂימ��֣ךְ שְׁמָמָ֔ה אֶ֖רֶץ ל֥וֹא נוֹשָֽׁבָה 8 Be warned, Jerusalem, lest my integrity be unseated from you, lest I set you desolate, a land not inhabited. 3e 4B 14 13 כֹּ֤ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת עוֹלֵ֛ל יְעוֹלְל֥וּ כַגֶּ֖פֶן שְׁאֵרִ֣ית יִשְׂרָאֵ֑ל הָשֵׁב֙ יָדְךָ֔ כְּבוֹצֵ֖ר עַל־סַלְסִלּֽוֹת 9 C Thus says Yahweh of hosts, They will glean as a grape vine the residue of Israel. Turn back your hand as a grape-gatherer over suspended baskets. 3d 4C 23 11 עַל־מִ֨י אֲדַבְּרָ֤ה וְאָעִ֙ידָה֙ וְיִשְׁמָ֔עוּ הִנֵּה֙ עֲרֵלָ֣ה אָזְנָ֔ם וְלֹ֥א יוּכְל֖וּ לְהַקְשִׁ֑יב הִנֵּ֣ה דְבַר־יְהוָ֗ה הָיָ֥ה לָהֶ֛ם לְחֶרְפָּ֖ה לֹ֥א יַחְפְּצוּ־בֽוֹ 10 To whom will I speak and give witness that they may hear? Behold, fore-skinned is their ear, and they are not able to pay attention. Behold, the word of Yahweh is for them a reproach. They do not delight in it. 3d 4C 27 17 וְאֵת֩ חֲמַ֨ת יְהוָ֤ה ׀ מָלֵ֙אתִי֙ נִלְאֵ֣יתִי הָכִ֔יל שְׁפֹ֤ךְ עַל־עוֹלָל֙ בַּח֔וּץ וְעַ֛ל ס֥וֹד בַּחוּרִ֖ים יַחְדָּ֑ו כִּֽי־גַם־אִ֤ישׁ עִם־אִשָּׁה֙ יִלָּכֵ֔דוּ זָקֵ֖ן עִם־מְלֵ֥א יָמִֽים 11 So with the heat of Yahweh I am filled. I am exasperated with abiding from pouring out over the progeny in the street, and over the council of the chosen together. For even man with woman will be caught, the old with one who is full of days. 3d 4C 29 17 וְנָסַ֤בּוּ בָֽתֵּיהֶם֙ לַאֲחֵרִ֔ים שָׂד֥וֹת וְנָשִׁ֖ים יַחְדָּ֑ו כִּֽי־אַטֶּ֧ה אֶת־יָדִ֛י עַל־יֹשְׁבֵ֥י הָאָ֖רֶץ נְאֻם־יְהוָֽה 12 And their houses will be turned round to others, fields and women as one, for I will stretch out my hand to the inhabitants of the land. An oracle of Yahweh. 3c 4C 18 15 כִּ֤י מִקְּטַנָּם֙ וְעַד־גְּדוֹלָ֔ם כֻּלּ֖וֹ בּוֹצֵ֣עַ בָּ֑צַע וּמִנָּבִיא֙ וְעַד־כֹּהֵ֔ן כֻּלּ֖וֹ עֹ֥שֶׂה שָּֽׁקֶר 13 C For from the least of them and to the greatest of them, every one, extortion, seeking gain, from prophet and to priest, every one dealing falsehood. 3e 4C 16 14 וַֽיְרַפְּא֞וּ אֶת־שֶׁ֤בֶר עַמִּי֙ עַל־נְקַלָּ֔ה לֵאמֹ֖ר שָׁל֣וֹם ׀ שָׁל֑וֹם וְאֵ֖ין שָׁלֽוֹם 14 And they have healed the shattering of my people with a slight, saying, Peace, peace. And there is no peace. 3e 4C 18 4 הֹבִ֕ישׁוּ כִּ֥י תוֹעֵבָ֖ה עָשׂ֑וּ גַּם־בּ֣וֹשׁ לֹֽא־יֵב֗וֹשׁוּ גַּם־הַכְלִים֙ לֹ֣א יָדָ֔עוּ לָכֵ֞ן יִפְּל֧וּ בַנֹּפְלִ֛ים בְּעֵת־פְּקַדְתִּ֥ים יִכָּשְׁל֖וּ אָמַ֥ר יְהוָֽה 15 Were they ashamed when they did abomination? even ashamed? They were not ashamed and humiliation they do not know. Therefore they will fall with the fallen. At the time of their visitation they will stumble, says Yahweh. 3c 4B 9 31 כֹּ֣ה אָמַ֣ר יְהוָ֡ה עִמְדוּ֩ עַל־דְּרָכִ֨ים וּרְא֜וּ וְשַׁאֲל֣וּ ׀ לִנְתִב֣וֹת עוֹלָ֗ם אֵי־זֶ֨ה דֶ֤רֶךְ הַטּוֹב֙ וּלְכוּ־בָ֔הּ וּמִצְא֥וּ מַרְגּ֖וֹעַ לְנַפְשְׁכֶ֑ם וַיֹּאמְר֖וּ לֹ֥א נֵלֵֽךְ 16 B Thus says Yahweh, Stand over trodden ways, and see, and beg for everlasting pathways. Where is this good way? And walk in it and you will find a moment of ease for your group. And they say, We will not go. 3e 4C 41 6 וַהֲקִמֹתִ֤י עֲלֵיכֶם֙ צֹפִ֔ים הַקְשִׁ֖יבוּ לְק֣וֹל שׁוֹפָ֑ר וַיֹּאמְר֖וּ לֹ֥א נַקְשִֽׁיב 17 And I will raise lookouts over you. Pay attention to the voice of a shophar. And they say, We will not pay attention. 3e 4C 17 6 לָכֵ֖ן שִׁמְע֣וּ הַגּוֹיִ֑ם וּדְעִ֥י עֵדָ֖ה אֶת־אֲשֶׁר־בָּֽם 18 Therefore hear O nations, and know, O assembly, what is in them. 3e 4B 7 8 שִׁמְעִ֣י הָאָ֔רֶץ הִנֵּ֨ה אָנֹכִ֜י מֵבִ֥יא רָעָ֛ה אֶל־הָעָ֥ם הַזֶּ֖ה פְּרִ֣י מַחְשְׁבוֹתָ֑ם כִּ֤י עַל־דְּבָרַי֙ לֹ֣א הִקְשִׁ֔יבוּ וְתוֹרָתִ֖י וַיִּמְאֲסוּ־בָֽהּ 19 Hear O earth. Behold, I myself, I will bring evil to this people, the fruit of their machinations, for to my words they do not pay attention, nor my instruction, but they refuse it. 3d 4C 25 18 לָמָּה־זֶּ֨ה לִ֤י לְבוֹנָה֙ מִשְּׁבָ֣א תָב֔וֹא וְקָנֶ֥ה הַטּ֖וֹב מֵאֶ֣רֶץ מֶרְחָ֑ק עֹלֽוֹתֵיכֶם֙ לֹ֣א לְרָצ֔וֹן וְזִבְחֵיכֶ֖ם לֹא־עָ֥רְבוּ לִֽי 20 Why this frankincense for me, coming from Sheba? And the good calamus from a distant land? Your burnt offerings are not acceptable, and your sacrifices are not sweet to me. 3e 4C 21 16 לָכֵ֗ן כֹּ֚ה אָמַ֣ר יְהוָ֔ה הִנְנִ֥י נֹתֵ֛ן אֶל־הָעָ֥ם ה��זֶּ֖ה מִכְשֹׁלִ֑ים וְכָ֣שְׁלוּ בָ֠ם אָב֨וֹת וּבָנִ֥ים יַחְדָּ֛ו שָׁכֵ֥ן וְרֵע֖וֹ וְאָבָֽדוּ 21 Therefore thus says Yahweh, Note me well giving to this people stumbling-blocks, And they will stumble among them, parents and children as one, neighbour and friend. And they will perish. 3d 4C 19 20 כֹּ֚ה אָמַ֣ר יְהוָ֔ה הִנֵּ֛ה עַ֥ם בָּ֖א מֵאֶ֣רֶץ צָפ֑וֹן וְג֣וֹי גָּד֔וֹל יֵע֖וֹר מִיַּרְכְּתֵי־אָֽרֶץ 22 C Thus says Yahweh, Behold, a people comes from a northern land, and a great nation is roused from the flanks of the earth. 3d 4C 14 12 קֶ֣שֶׁת וְכִיד֞וֹן יַחֲזִ֗יקוּ אַכְזָרִ֥י הוּא֙ וְלֹ֣א יְרַחֵ֔מוּ קוֹלָם֙ כַּיָּ֣ם יֶהֱמֶ֔ה וְעַל־סוּסִ֖ים יִרְכָּ֑בוּ עָר֗וּךְ כְּאִישׁ֙ לַמִּלְחָמָ֔ה עָלַ֖יִךְ בַּת־צִיּֽוֹן 23 B Bow and scale will be encouraged. Vicious it is and without compassion. Their voice like the sea murmurs, and on horses they ride, arranged as men for war over you, daughter of Zion. 3e 4B 33 14 שָׁמַ֥עְנוּ אֶת־שָׁמְע֖וֹ רָפ֣וּ יָדֵ֑ינוּ צָרָה֙ הֶחֱזִיקַ֔תְנוּ חִ֖יל כַּיּוֹלֵדָֽה 24 We have heard its report. Our hands slacken. Anguish resolves us, writhing, as if giving birth. 3e 4B 11 12 אַל־תֵּֽצְאוּ֙ הַשָּׂדֶ֔ה וּבַדֶּ֖רֶךְ אַל־תֵּלֵ֑כוּ כִּ֚י חֶ֣רֶב לְאֹיֵ֔ב מָג֖וֹר מִסָּבִֽיב 25 You will not go out to the field, and in the way do not walk, because of the sword of the enemy. Terror is on every side. 3e 4C 14 11 בַּת־עַמִּ֤י חִגְרִי־שָׂק֙ וְהִתְפַּלְּשִׁ֣י בָאֵ֔פֶר אֵ֤בֶל יָחִיד֙ עֲשִׂ֣י לָ֔ךְ מִסְפַּ֖ד תַּמְרוּרִ֑ים כִּ֣י פִתְאֹ֔ם יָבֹ֥א הַשֹּׁדֵ֖ד עָלֵֽינוּ 26 O daughter of my people, attire in sackcloth, and wallow in ash. Lament together. Make for yourself bitter wailing. For suddenly devastation has come upon us. 3e 4C 25 11 בָּח֛וֹן נְתַתִּ֥יךָ בְעַמִּ֖י מִבְצָ֑ר וְתֵדַ֕ע וּבָחַנְתָּ֖ אֶת־דַּרְכָּֽם 27 A test, I have made you in my people, an enclosure, that you may know and test their way. 3d 4A 11 10 כֻּלָּם֙ סָרֵ֣י סֽוֹרְרִ֔ים הֹלְכֵ֥י רָכִ֖יל נְחֹ֣שֶׁת וּבַרְזֶ֑ל כֻּלָּ֥ם מַשְׁחִיתִ֖ים הֵֽמָּה 28 All of them revolt, rebellious, walking scandal-mongers, brass and iron, all of them. They are destructive. 3e 4B 16 7 נָחַ֣ר מַפֻּ֔חַ מֵאֵ֖שׁ תַּ֣ם עֹפָ֑רֶת לַשָּׁוְא֙ צָרַ֣ף צָר֔וֹף וְרָעִ֖ים לֹ֥א נִתָּֽקוּ 29 Bellows parched from fire. Lead is completed. In vain the refiner refines, and evil is not snapped. 3e 4B 11 13 כֶּ֣סֶף נִמְאָ֔ס קָרְא֖וּ לָהֶ֑ם כִּֽי־מָאַ֥ס יְהוָ֖ה בָּהֶֽם 30 B Silver refused they will call them, for Yahweh has refused them. 3e 4B 8 6

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