In this study, the following are to be considered:
What is a type p.1;
Individuals by name or action are types p.1;
Levirate marriage p.5;
The Kinsman Redeemer p.5;
References and Credits p.7.
The Types in Ruth
Type – a representation, symbol, shadow or pattern. A Biblical type is a person, object or action that points to a much more important event or Person sometime in the future. “which are a shadow of the things to come; but the body is the Messiah’s.” (Col. 2:17).
“For if He were on earth, He would not be a Priest at all, seeing there are Priests who offer the gifts according to the law; who serve a copy and shadow of the heavenly things, even as Moshe was warned by `Eloakh when he was about to make the tabernacle, for He said, ‘See, you shall make everything according to the pattern that was shown to you on the mountain.’” (Heb. 8:4, 5).
“For the law, having a shadow of the good to come, not the very image of the things,” (Heb. 10:1a).
The whole Book of Ruth is a type represents the redemption of spiritual Yisra`el, both Jews and Gentiles through a Kinsman Redeemer.
“It happened in the days when the judges judged…” (Ruth 1:1a). The era of the Judges was one of a cycle of events whereby Yisra`el turned away from their `Elohiym, Yahuah punished them, raised up a Judge to rescue the people followed by a time of peace and prosperity, only to fall back to idol worship, “Also all that generation were gathered to their fathers: and there arose another generation after them, who did not know Yahuah, nor yet the work which He had worked for Yisra`el. The children of Yisra`el did that which was evil in the sight of Yahuah, and served the Ba`alim; and they forsook Yahuah, the `Elohiym of their fathers, who brought them out of the land of Egypt, and followed other gods, of the gods of the peoples who were round about them, and bowed themselves down to them: and they provoked Yahuah to anger.” (Judges 2:10-12). “The children of Yisra`el again did that which was evil in the sight of Yahuah: and Yahuah strengthened `Eglon the king of Mo`av against Yisra`el, because they had done that which was evil in the sight of Yahuah… The children of Yisra`el served `Eglon the king of Mo`av eighteen years.” (Judges 3:12, 14).
“…that there was a famine in the land…” (Ruth 1:1b). At the time of Ruth, not only was Yahuah’s chastisement in the form of enemy occupation, but there was also a famine. Although רָעָב #H7458 rar-arb is usually translated as famine, it can mean any form of lack of food, not necessarily due to adverse climate or pestilence attack. As Yisra`el had become a vassal state, food may have been taken as tribute to Mo`av.
“…A certain man of Beit-Lekhem-Yahudah…” (Ruth 1:1c). Beit Lekhem בֵּית לֶחֶם – #H1035 bayth leh-khem House of Bread (Food). The irony of this is that Elimelekh lived in
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an area of normally abundant grain and sheep. Instead of there being sufficiency (security), there was famine.
“…went to dwell in the country of Mo`av, he, and his wife, and his two sons.” (Ruth 1:1d).
גּוּר #H1481 goor sojourn. This was not the first famine in Kana`an that caused a migration out of the Covenant Land, “They said to Par`oh, ‘We have come to live as foreigners in the land, for there is no pasture for your servants’ flocks. For the famine is severe in the land of Kana`an. Now, therefore, please let your servants dwell in the land of Goshen.’” (Gen. 47:4). When Ya`akob and his entire retinue went down to Egypt in order to survive the famine, his intention was to not to remain long. Nevertheless, the course of Yahuah’s providence meant that Ya`akob, his family and subsequent generations were to remain outside of the Covenant Land.
“The name of the man was Elimelekh…” (Ruth 1:2a). Elimelekh אֱלִימֶלֶךְ – #H458 el-ee-mel-ekh El is my King. During a time of famine (persecution) in Beit Lekhem (Yisra`el), Elimelekh led his wife and two sons out of Yisra`el and into the Gentile nation of Mo`av.
(i) Many commentators suggest that Elimelekh represents Yahuah as the head of the family.
(ii) However, this is problematic as he leaves the Covenant Land contrary to the commandments of Yahuah. “But it shall come to pass, if you will not listen to the voice of Yahuah your `Elohiym, to observe to do all His commandments and His statutes which I command you this day, that all these curses shall come on you, and overtake you….Cursed shall be the fruit of your body…Yahuah will strike you with consumption, and with fever, and with inflammation, and with fiery heat, and with the sword, and with blasting, and with mildew; and they shall pursue you until you perish…Yahuah will make the rain of your land powder and dust…The fruit of your ground, and all your labours, shall a nation which you do not know eat up; and you shall be only oppressed and crushed always;… You shall carry much seed out into the field, and shall gather little in…therefore shall you serve your enemies whom Yahuah shall send against you, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron on your neck…” (Deut. 28:15-48). Compare this passage with the life of Elimelech as he died early and his two sons (fruit of this body) both died young and without children themselves. The Mo`avim were ruling the Land so were not brought down by Yahuah and the famine, whether caused by climate, pestilence or man-made, ensured that the barns were empty. This led to the discission to leave the Land to seek succour outside of it. These must be the result of both the general apostasy with the nation, and the personal apostasy of Elimelech. Therefore, Elimelech may represent the faithless, disobedient, idol-worshipping sector of the Nation of Yisra`el.
“…and the name of his wife Na`omi…” (Ruth 1:2b). Na`omi נָעֳמִי – #H5281 Na-oh-mee Pleasant from נֹעַם no-erm – delight, splendour, beauty.
(i) If Elimelech represents Yahuah, then it can be said that Na`omi represents Yisra`el as being the wife of Yahuah and as such, the Tanakh. This is the delight, splendor and beauty of Yahuah.
(ii) However, if Elimelech is representative of the sinful sector of the Nation, then Na`omi would represent the faithful, obedient, Yahuah-worshipping sector. This is borne out by the readiness in which Na`omi was to return to the Covenant Land, not trusting her daughters-in-law being able to provide for her.
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(iii) Na`omi also represents the Good News going forth out of Yisra`el into the Gentile world (Diaspora) because of the persecution from the authorities.
“She said to them, ‘Do not call me Na`omi, call me Mara; for Shaddai has dealt very bitterly with me.’” (Ruth 1:20). Mara מָרָא – #H4755 Ma-rar Bitter, of physical pain as a result of a curse – from the root מָרַר #H4843 ma-rare bitterness, grieved After the death of her husband and sons, Na`omi no longer wants to be referred to as ‘pleasant’ but as ‘unpleasant’. She considers herself as being under the judgment of Yahuah. If Na`omi represents the Tanakh (Written Torah) and thus all pre-Resurrection Jewish Believers through faith, then Mara represents the Oral Law. Due to the burden placed upon Yisra`el by the Oral Law, what was once a beautiful thing has become bitter and ultimately the disobedience of the Yisra`elite leaders in ignoring or persecuting Yahuah’s prophets and His Son, Yahusha.
“…and the name of his two sons Machlon and Kilyon, Efratites of Beit-Lekhem-Yahudah.” (Ruth 1:2c).
Machlon מַחְלוֹן – #H4248 makh-loan sick from the root חָלָה #H2470 kha-lar – weak, grieved, prayer, woman in childbirth. Machlon represents the religious leadership.
Kilyon כִּלְיוֹן – #H3630 kil-yone wasting away from the root כָּלָה #kar-lar – #H3615 to accomplish, cease, consume, to be spent or finished, destruction, failing. Kilyon represents the secular leadership.
As the two sons were off-spring of Na`omi/Tanakh, these represent the religious and secular authorities that made the Oral Law as though it was the Written Torah. Both words have virtually the same sounding roots. As the Ruach of Yahuah was not in these bodies, there was no strength or life in their teachings.
“…They came into the country of Mo`av, and settled there.” (Ruth 1:2d). הָיָה #H1961 har-yar to be established or settled. Although Yisra`el and Mo`av were traditional enemies, this must have occurred at a time when both nations were at a state of no conflict and people were free to cross over the Yarden, back and forth. This would strengthen the assumption that the period of Judges 4:12-30.
The plains of Mo`av had a particular part to play in the early establishment of the nation of Yisra`el in the Covenant Land. It was here that Bil`am led the Yisra`elites into idolatry (Num. 22:1-25:18). More importantly, it was here that Yahuah assembled the Yisra`elites to finalize the entry into the Covenant Land and the destruction of the idol-worshipping population (Num. 34:1-36:13). It was thus only a temporary stop-over prior to the occupation of the Land. Elimelekh would have been well aware of the traditional enmity and the association of idolatry of the Mo`avim. Elimelekh was putting his trust in the security and provision of idol worshippers and their false gods rather than in Yahuah-Yir`eh.
“and the name of the other Ruth” (Ruth 1:4b). Ruth רוּת – #H7327 rooth friendship from רְעוּת #H7468 re-ooth female friend or neighbour from the root ra`ah רָעָה #H7462 ra-ar to tend as a flock, to shepherd, to yoke together. After the death of their husbands, Na`omi urges the two daughter-in-laws to return to their own people to find new husbands.
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Ruth insists on staying with Na`omi and calls Na`omi’s `Elohiym and people her own. She represents a faith that derives from her mother-in-law, the Tanakh. Ruth, therefore represents the Gentiles Believers that hear the Good News and turning to the `Elohiym of Yisra`el and who stay yoked with the Jewish Believers.
“Par`oh called Yosef’s name Zaphenath-paneah; and he gave him A-sen-eth, the daughter of Potiphera Priest of On, as a wife. Yosef went out over the land of Egypt.” (Gen 41:45). Aseneth (Egyptian) and Ruth (Moabitess) were both Gentile brides from traditional enemies, grafted into the Covenant Community (Voddie Baucham – YouTube). Both go on to play significant roles in the history of Yisra`el. “But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree;” (Rom. 11:17). This is a type of Gentile Believers being grafted into the commonwealth of Yisra`el, and being a blessing to the people and nation of Yisra`el. “…your people shall be my people, and your `Elohiym my `Elohiym;” (Ruth 1:16). This is the declaration that Believers should make when coming to faith and not looking to follow the false idol of Replacement Theology.
“When Yahushah heard it, He marvelled, and said to those who followed, ‘Most assuredly I tell you, I have not found so great a faith, not even in Yisra`el.’” (Matt. 8:10). When Ruth rejects the opportunity to return to her natural family in order to remain within the Covenant Community, she is putting her trust in the `Elohiym of Yisra`el. Before meeting her husband, Ruth was not only a stranger to the Covenant, but was actually an enemy of the Covenant People.
It is important to recognize the significant development in this account of the names attributed to Ruth:
(i) “…Why have I found favour in your sight, that you should take knowledge of me, seeing I am a foreigner?” (2:10b). נָכְרִיָּֽה – #H5237 nokh-ri-yah stranger, foreigner, alien.
(ii) “…and because you have spoken kindly to your handmaid, though I am not as one of your handmaidens.” (2:13b). שִׁפְחָתֶ֑ךָ – #H8198 shif-khar-taker your lowly servant.
(iii) “…spread therefore your skirt over your handmaid; for you are a near kinsman.” (3:9b). אֲמָתֶ֔ךָ #H559 ar-mer-taker handmaiden, bondswoman.
(iv) “So Bo`az took Rut, and she became his wife…” (4:13a). לְאִשָּׁ֔ה #H802 le-is-shar his wife (Fruchtenbaum p. 345).
(v) “…and Yahuah gave her conception and she bore a son” (4:13c) mother. This is the crux of the whole narrative. Yahuah withheld conception from her until her marriage to Bo`az. To whom did she bear a son? To Eli`melkh? To Naomi? To Bo`az? Or was it to Yahuah whose Son was to come from her offspring. Ben can refer to the child she gave birth or to a grandchild, or subsequent offspring.
“They took them wives of the women of Mo`av, the name of the one was `Orpah,” (Ruth 1:4a). `Orpah עָרְפָּה – #H6204 or-par gazelle from עֹרֶף – #H6203 oh-ref obstinate, stiff-necked from the root עָרַף – #H6202 o-ref to break the neck or behead. As shown above, Ruth represents a Tanakh based faith. Therefore, `Orpah must also be a faith based upon the Tanakh. This can either be the:
(i) ‘Christian’ religion that follows the false teachings of the Roman Catholic Church that pretends to have developed from the Tanakh, but, in reality, has turned its back on the `Elohiym of Yisra`el and gone after doctrine of demons (for further details please see the Maxi Study Nicolaitans).
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(ii) Islam and at its most violent is shown as public beheadings of all those who disobey the Sharia laws.
“She said, ‘Behold, your sister-in-law is gone back to her people, and to her god: return you after your sister-in-law.’” (Ruth 1:15). `Orpah, unlike Ruth, did not stay with Naomi but broke off her relationship with the Covenant Community. In following the `Elohiym of Yisra`el, there is a cost that not all are ready to pay. The ‘Christian’ Community tends to shun Believers who turn whole-heartedly to the `Elohiym of Yisra`el, not realizing what is necessary in order to provoke the people of Yisra`el to jealousy.
Bo`az בֹּעַז – #H1162 BDB 126 bo-airs the root meaning is uncertain but may be to do with quickness. This is commonly taken to relate to speed, i.e. being rapid. This is generally a more literal interpretation.
(i) Make or become faster, quicker.
However, other, more archaic usage can be;
(ii) Stimulate or become stimulated;
(a) Give or restore to life;
(b) Cause (a fire) to burn;
(iii) (of a woman) reach a stage of pregnancy when movements of a fetus can be felt (bing.com).
Prior to meeting Bo`az, both Na`omi and Ruth had nothing and could do nothing about their state, except falling upon the mercy and compassion of Bo`az. Bo`az took Ruth as his wife, and as such gave her life and through her, Na`omi was restored. It is also through the seed of Bo`az and Ruth that, “Thus also consider yourselves also to be dead to sin, but alive to `Eloakh in the Messiah Yashuah our Master.” (Rom. 6:11). All who come to faith will be restored to life through the Messiah Yahushah, the distant, future offspring of the couple.
With the death of Elimelech sons, there was no-one to carry on his name. Likewise, with the death of Ruth’s husband, Machlon, there was no-one to carry on his name. The Torah accommodates this tragedy by allowing a close relative to marry the widow and to raise any children as though they were the widow’s dead husband’s children. “If brothers dwell together, and one of them die, and have no son, the wife of the dead shall not be married outside to a stranger: her husband’s brother shall go in to her, and take her to him as wife, and perform the duty of a husband’s brother to her. It shall be, that the firstborn whom she bears shall succeed in the name of his brother who is dead, that his name not be blotted out of Yisra`el.” (Deut. 25:5, 6). This is known as a Levirate Marriage.
Throughout history irrespective of locality or culture, if a woman had no husband or sons to look after her, then life was very tough. Yahuah in His compassion, ensured that they would be taken care of, “For Yahuah your `Elohiym… He does execute justice for the fatherless and widow, and loves the foreigner, in giving him food and clothing.” (Deut. 10:17, 18). One way that Yahuah safeguards widows and the poor, is to have a close relative take responsibility for their welfare. This is referred to as the Kinsman Redeemer בֹּעַז – #H1350 gar-el. This Kinsman Redeemer could also buy back a person’s indebted land or to redeem from slavery. Throughout this Book of Ruth, it is clearly shown that Bo`az has compassion for the plight of Na`omi and Ruth, not only meeting their needs but supplying over and above their minimum necessities. In the Book of Ruth, Bo`az represents the Messiah
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Yahusha. By the single act of marrying Ruth, Bo`az redeems both Ruth and Na`omi as Ruth’s child `Oved is also considered to be Na`omi’s child. The marriage clearly represents the Crucifixion as both Jew and Gentile are redeem by the once for all sacrifice.
“Then the women said to Naomi, ‘Blessed be, Yahuah, who today has provided you a Redeemer! May His name be renowned in Yisra`el’”. (4:14). Bo`az and Ruth’s son, was unusually named by the town’s women, prophetically, `Oved – the Serving One. It is considered that future generations lie in the loins of a man (Abraham and Levi), although many generations may separate the two. Here, the women prophesy that the Serving One will be her Gar-el.
There are only two occasions when a child is called a Redeemer: here and, “for I have seen with my own eyes your Yahushah,” (Luke 2:30).
“So the near kinsman said to Bo`az, ‘Buy it for yourself.’ He drew off his shoe. Bo`az said to the Elders, and to all the people, ‘You are witnesses this day, that I have bought all that was Elimelekh’s, and all that was Kilyon’s and Machlon’s, of the hand of Na`omi. Moreover, Ruth the Mo`avite, the wife of Machlon, have I purchased to be my wife, to raise up the name of the dead on his inheritance, that the name of the dead not be cut off from among his brothers, and from the gate of his place: you are witnesses this day.’” (Ruth 4:8-10). Close kinsman בֹּעַז – #H1350 gar-el. There was one person who had the right to redeem Na`omi and Ruth before Bo`az. However, this relative would not redeem the pair of women. This represents the Law in that within the Law there was provision for salvation but was not capable of full redemption.
The shoe is symbolic of the foot. In order to take legal possession of a piece of land, the new owner had to physically set his foot on the land, “Get up and walk through the length and breadth of the land, because I will give it to you.” (Gen. 13:17); “I am giving you every place you will step upon with the sole of your foot, as I said to Moshe.” (Josh. 1:3). However, the shoe was used to denote the setting foot upon the land and the shoe was given by the old owner to the new owner, in the presence of witnesses, so that if in the future, legal possession was questioned, the new, rightful owner could show the shoe as proof.
Reapers qatsar קָצַר – #H7114 kot-sair these are messengers (angels) that are sent out by Yahushah to minister to needs of people. “Let both grow together until the harvest, and in the harvest time I will tell the reapers, ‘First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn…’ The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels… The Son of Man will send out His angels, and they will gather out of His kingdom all things that cause stumbling, and those who do iniquity,” (Matt. 13:30, 39, 43). “But of which of the angels has He said at any time, ‘Sit at my right hand, Until I make your enemies the footstool of your feet?’ Are they not all ministering spirits, sent out to do service for the sake of those who will inherit salvation?” (Heb. 1:13, 14).
Yahuah bless you and keep you,
Yahuah make His face to shine upon you and be gracious unto you,
Yahuah lift up His face toward you and give you peace.
All glory be to Yahuah,
Ameyn.
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References and Credits
In using these references, it is in no way agreeing to or condoning the theological viewpoint of the authors.
Fruchtenbaum A.G. (2007) Judges and Ruth – Exposition from a Messianic Jewish Perspective, Ariel Ministries, San Antonio, TX.
Harris R.L., Archer Theological Wordbook of the Old Testament, Moody, Chicago,
G.J. Jr., Waltke B.K.(1980) Il.
Strong J. (1994) Strong’s New Exhaustive Concordance of the Bible, World Bible Publishers Inc., Madison.
Strong J. (1996) The New Strong’s Complete Dictionary of Bible Words, Thomas Nelson, Nashville.
what does quicken mean – Search (bing.com)
Nicolaitans – First Generation Assembly
The Barley Harvest l Voddie Baucham – YouTube
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First Generation Assembly 