I. THE BOOK OF WAR--CONQUERING THE PROMISED LAND--POSSESSING THE PROMISE:² Israel’s occupation and distribution of the land reachers fulfillment following the initiatives of YHWH and the obedient response of the people under Joshua 1:1--12:24

A. Preparation for the Conquest:³ YHWH prepared Joshua and His people for the conquest by restoring their spiritual vitality and unity through exhortations to prepare to take the land, a victorious reconnaissance mission which revealed the peoples fear of Israel, a miraculous crossing of the Jordan river, and the cultic preparation of the people to follow the Prince of the Lord’s army into victory over the peoples of the land 1:1--5:15

1. Introduction and Main Themes--A Consolidation and Establishment of Leadership in Word: After the YHWH commissioned Joshua as the new leader of the people to courageously and obediently take all of the Land which He is giving, Joshua exhorted the people to prepare to posses the land whereupon, they responded with whole hearted support to obey him 1:1-18

a. God’s Charge to Joshua--Exhortation and Encouragement--Divine Marching Orders: As the leadership transfers from Moses to Joshua, YHWH commissioned Joshua to take all of the Land which He is giving the sons of Israel without fear and in obedience to His revealed word 1:1-9

1) Transition from Moses to Joshua: 1:1-2

2) Description of the Land the Lord Has Given: 1:3-4

a) Southern Boarder--The Wilderness of Arabia

b) Northern Boarder--Lebanon

c) Eastern Boarder--The Euphrates River

d) Western Boarder--The Mediterranean Sea⁴

3) Encouragement to Take the Land: 1:5-6

4) Exhortation to Obey YHWH’s Word: 1:7-8

5) Exhortation Not to Fear: 1:9

b. Joshua’s Charge to Leaders--The Participation of All Israel: Joshua exhorted the people, through the officers, to prepare to posses the land and they all responded with whole-hearted support to obey him 1:10-18

1) Commanding the Officers: Joshua commanded the officers of the people to exhort the people to prepare to posses the Land and he reminded the Transjordan tribes that they were obligated to fight for their brothers 1:10-15

a) Exhortation to All to Prepare to Posses the Land: 1:10-11

b) Exhortation to the Transjordan Tribes⁵ to Fight for Their Brothers: 1:12-15

c. Support from the People: The people responded with whole-hearted support to obey Joshua as they obeyed Moses and to put to death anyone who does not obey Joshua’s words 1:16-18

2. A Reconnaissance Mission--Spies Sent to Jericho--The People’s Faith Encouraged:⁶ Through a reconnaissance mission where Joshua sent two spies to Jericho and they were protected by Rahab, Joshua became encouraged that the Lord has given the land to them and has caused the people to be frightened of them and their God; and Rahab and her family has been promised deliverance for her faithfulness to the spies 2:1-24

a. Commission: When Joshua sent two men as secret spies to visit Sittim⁷ and spy out Jericho they found lodging in the house of Rahab the harlot⁸ 2:1

b. Protection by Rahab: When the king of Jericho learned that the sons of Israel had come to spy out the land, he sent word to Rahab to turn them over, but she protected them by hiding them and affirming that although they had been there, they had left already through the gates of the city causing the king’s men to pursue them through the gates⁹ 2:2-7

c. Information from Rahab: Rahab informed the spies who were hiding on her roof that she and the people know that the Lord has given the land to them thus they and are fearful because of reports which they have received concerning the Lord’s work over Egypt at the Red Sea and over the two kings of Moab, Sihon and Og 2:8-11

d. Promise to Rahab: As Rahab was helping the spies to escape through her window, she requested that they spare her and her family when they take the city and they agreed as long as she kept all in her house, tied a scarlet thread on her window for them to recognize it, and not tell of this to any others in the city; whereupon she agreed. 2:12-21

3. Return to Joshua: After the spies waited for three days in the east in the hill country as Rahab had suggested, they returned to Joshua, reported all that had occurred and encouraged him with the words of Rahab that the Lord had given all of the land into their hand and the inhabitants were fearful before them 2:22-24

4. Crossing the Jordan to Conquer the Land at the Word of YHWH:¹⁰ As a means of confirming Joshua to the people and the certainty that the Lord will enable the people to posses the land, Joshua prepared the people to cross the overflowing Jordan where they were encamped for three days, had the priests lead the crossing by stepping in the river whereupon it was stopped at Adam, set up twelve memorial stones in the river and twelve memorial stones in the camp at Gilgal as a reminder of the great work which the Lord had done for the sons of Israel 3:1--4:24

a. The Crossing: After preparing the people to cross the Jordan by having them camp before it for three days and informing them of how they were to consecrate themselves and follow the priests, Joshua strengthened the people’s confidence in God’s use of him and their ability to conquer the land by ordering them to cross the Jordan as they passed by the priests in the center of the river since when the priests stepped in the river, it would be stopped upstream at Adam and they would cross on dry land 3:1-17

1) Preparation for the Miracle Crossing: On the morning after the return of the spies Joshua and the sons of Israel broke camp, set out from Shittim and lodged before the Jordan three days¹¹exhorting the people through the officers to consecrate themselves and to follow the ark, which will be carried by the priests, at a distance of 2,000 cubits (3,000 feet) 3:1-6

2) The Miracle Crossing: As a confirmation to the people that the Lord was with Joshua as He was with Moses and that He was going to give them the land, Joshua commanded the sons of Israel to select one man from each tribe¹² and then to follow the priests who are carrying the arch because when they step in the overflowing¹³ river it will stop flowing at Adam¹⁴ and they will all cross on dry land with the priests and the arch standing in the center of the Jordan 3:7-17

b. Remembering God’s Acts--The Memorial Stones:¹⁵ After the people, including those from the two and a half Transjordan tribes, crossed over the Jordan on dry land, Joshua set up a memorial of twelve stones in the center of the river and twelve men, each from one of the tribes, took a stone to the other side of the river to set up in the camp at Gilgal for the following generations to remember the greatness of the Lord; whereupon the priests crossed over the Jordan; it returned to its flood level, and the people camped at Gilgal on the eastern boarder of Jericho 4:1-24

1) The Erection of Memorial Stones in the Jordan: While the priests stood in the center of the Jordan, the people crossed over, twelve men from the tribes of Israel took up twelve memorial stones to set up in the camp (at Gilgal) on the west side of the Jordan as a reminder of what the Lord had done, Joshua set up twelve stones in the center of the river where the priests stood as a reminder of what the Lord did, and 40,000 from the tribes of Reuben, Gad and the half tribe of Manasseh crossed over the Jordan in military array to support the nation in the conquest causing the people to exalt Joshua in the sight of all of the people 4:1-14

2) The Erection of the Memorial Stones at Gilgal: On the tenth of the first month the priests came out of the Jordan, the waters returned to their flood stage and they people camped about 1¼ miles from the Jordan at Gilgal on the eastern edge of Jericho where the twelve stones from the Jordan were set up as a memorial for their children to remember that He had dried up the Jordan just as He dried up the Reed Sea and was thus to be regarded as might and to be feared forever 4:15-24

5. Becoming Cultically Correct for Conquest:¹⁶ After Israel became cultically correct through circumcision and the celebration of the Passover for the conquest of the nations who were fearful from hearing the report of the Lord’s provision for their crossing of the Jordan, the wilderness wandering ceased, the reproach of Israel ended and the Lord appeared in a confirming theophany before Joshua as the commander of His army ready to do battle in the Conquest of the land 5:1-15

a. Covenant Sign and Meal:¹⁷ In view of the preparation of the inhabitants of the land for their defeat by the sons of Israel, the people of God also prepared for the conquest by circumcising all of those from the wilderness wandering generation, naming the camp Gilgal because the Lord had taken away their reproach by Egypt, celebrating the Passover on the fourteenth day of the first month, and eating of the produce of the land from the sixteenth day forward resulting in the cessation of the manna which the Lord had provided during the wilderness wandering 5:1-12

1) Response to the Crossing: When the Ammorites, to the west of the Jordan, and the Canaanites, but the sea, heard of how the Lord had dried the Jordan for the sons of Israel to cross over, they became frightened 5:1

2) Circumcision:¹⁸ In view of how the people of the land were prepared for their conquest (5:1) the Lord required the generation which grew up in the wilderness wanderings to be circumcised and to remain until they healed in the camp which was called Gilgal (because the Lord had rolled away [gilgal] the reproach from Egypt from the sons of Israel) 5:2-9

3) Passover: On the fourteenth day of the month the sons of Israel who were now circumcised¹⁹ observed the Passover on the plains of Jericho and on the next day ate unleavened cakes of the produce of the land which resulted in the cessation of the manna²⁰ as they ate from the land of Canaan 5:10-12

b. The Captain of the Lord’s Army:²¹ Through a confirming Theophany the Angel [of the Lord?]²² appears before Joshua as a super-human warrior ready to go into battle [his sword is drawn] and coming to save Israel²³ resulting in Joshua prostrating himself and worship and being told to remove his sandals from his feat because the ground where he was standing is holy 5:13-15

B. The Conquest:²⁴ Through YHWH’S initiation and direction of the military campaigns He utilizes the skill and obedience of Joshua to lead the people in a conquest of the land 6:1--12:24

1. The Central Campaign: Characterized by both obedience and disobedience to God’s word Israel experienced success at overtaking Jericho and initial failure in their attack upon Ai only to be followed by ultimate success when they dealt with the rebellion of Achan and obeyed YHWH fully in His prescriptions concerning those things which were dedicated to Him and those things which they may take from the plunder 6:1--8:35

a. Positive--Covenant Obedience and the Taking of Jericho:²⁵ After the Lord instructed Joshua and he instructed the people on how to circle the secured city of Jericho for seven²⁶ days, they obeyed and the walls of the city fell leading to its complete defeat, but Rahab and her family were delivered and the land was aware that the Lord was with Joshua 6:1-27

1) Instructions to Joshua:²⁷ 6:1-5

2) Instructions to the People: 6:6-7

3) Obedience of the People and the City Destroyed:²⁸ 6:8-21

4) Deliverance of Rahab and Her Family: 6:22-25

5) Curse on Jericho:²⁹ 6:26

6) Effect of the Conquest: The Lord was with Joshua and his reputation was in all of the Land after the defeat of Jericho 6:27

b. Negative--Covenant Disobedience and Its Consequences:³⁰ Although Israel first suffered defeat at the hands of the people from Ai because of the disobedience of Achan who took goods under the ban at Jericho, they dealt with Achan, and then under obedience to YHWH took Ai through the tactical move of an ambush destroying the city and its inhabitants and only taking the cattle and the spoil as the Lord prescribed 7:1--8:29

1) The Defeat at Ai and Punishment: Because of the disobedience of Achan who took goods under the ban at Jericho, Israel suffered defeat at Ai, and the Lord identified Achan whereupon he and his family were judged by the people causing the anger of the Lord to turn away from Israel 7:1-26

a) Setting--The Reason for the Defeat--Breaking of the Ban by Achan: Achan, the son of Zabdi, the son of Zerah, from the tribe of Judah³¹ took some of the things under the ban causing the Lord to be angry with the Israelites 7:1

b) The Defeat at Ai: After spies reported that only a few men needed to be sent in order to take Ai, Joshua sent about 3,000 men to take the city, but they had to flee from the people of Ai and thirty-six of them were killed causing Israel’s heart to fear 7:2-5

c) Joshua’s Prayer:³² In fear Joshua prayed to the Lord God expressing regret for coming into the land, fear that they would be destroyed by the people of the land and concern for the Lord’s reputation in their defeat 7:6-9

d) The Lord’s Response:³³ The Lord curtly exhorts Joshua to arise because Israel has sinned by taking that which was under the ban thereby breaking covenant, and then describes how he is to consecrate himself and the people for the next day when the Lord will identify the one who has broken the ban through lot³⁴ by tribe, family, household, and man resulting in judgment through fire 7:10-15

e) Achan Identified: Through the lot Achan, son of Carmi, son of Zabdi, son of Zerah, from the tribe of Judah was identified as the one who broke the ban 7:16-18

f) Achan Judged and the Lord’s Anger Turned: When Achan confessed that he had taken a beautiful mantle (rob) from Shinar, two hundred shekels of silver and a bar of gold fifty shekels in weight, Joshua sent messengers to find them in his tent, brought the stolen goods as well as Achan’s family³⁵ and the congregation stoned them in the Valley of Achor (“trouble”) causing the Lord to turn away from His anger 7:19-26

2) Ai Conquered and Burned: In response to a command from the Lord to take Ai, Joshua and his people completely destroyed the city and its inhabitants only taking the spoil and cattle as the Lord commanded through the tactical move of an ambush 8:1-29

a) Command to Take Ai: The Lord told Joshua not to fear, but to take all of the warriors with him and to take Ai which would also be under the ban except for its spoil and cattle³⁶ 8:1-2

b) Ambush of Ai--Proleptic:³⁷ Joshua sent 30,000 [5,000]³⁸ men to ambush Ai at night from the west side of the city while he stayed among the people³⁹ 8:3-9

c) Sequence of Preparation at Ai: Joshua gathered his army early in the morning and camped with them north of the city and sent an ambush of 5,000 men to the west side of the city; then Joshua spent the night with the people in the valley on the north side of the city 8:10-13

d) Israel’s Tactical Deception of Ai: When the men of Ai saw the people from Israel they quickly pursued them and were led away from the city by Israel pretending to flee from them along the “Way of the Wilderness”⁴⁰ thereby leaving the city unguarded for the ambush to take it 8:14-17

e) YHWH Initiates the Charge: While Joshua and his people were fleeing from the people of Ai YHWH told him to point to Ai with his javelin⁴¹ whereupon the ambush overtook the city and burned it, and then both they and the men of Joshua turned on the warriors from Ai and destroyed them only taking the king of Ai alive and bringing him to Joshua 8:18-23

f) Report of the Destruction: When Israel had finished destroying all the inhabitants of Ai 12,000 men and women were dead, the city was burned, the king was hung on a tree⁴² and then thrown in the entrance of the city gate with a heap of stones over it⁴³ and the people only took the spoil and the cattle as the Lord had commanded Joshua 8:24-29

2. Fulfilling Moses’ Orders--Blessings and Curses Proclaimed in Canaan: 8:30-35

3. The Southern Campaign--Southern Canaan Subdued:⁴⁴ 9:1--10:43

a. Israel’s Treaty with Gibeon:⁴⁵ 9:1-27

b. The Lord’s Battles at Gibeon and in Southern Canaan 10:1-43

1) The Battle at Gibeon 10:1-27

2) The Southern Campaign 10:28-39

3) Summary comment and concluding statement 10:40-43

4. The Northern Campaign--North Canaan Delivered into Israel’s hands:⁴⁶ 11:1-15

5. A Review of the Victories: 11:16--12:24

a. Summary Concerning the Conquered Areas--God’s Hand: 11:16-23

b. Summary Concerning the Conquered Kings--God’s Kingship over the Kings of Canaan: 12:1-24

1) Kings East of the Jordan: 12:1-6

2) Kings West of the Jordan: 12:7-24

II. THE BOOK OF DISTRIBUTION--ALLOCATING THE PROMISED LAND--LOTS FOR THE LAND:⁴⁷ Israel distributes the land for an inheritance following YHWH’s sovereign allotment of the land 13:1--21:45

A. Introduction--God’s Command to Divide the Land: 13:1-7

B. The Distribution of the Land: 13:8--21:42

1. Peoples--Two and One Half Tribes--Reviewing the Transjordan Allotment: 13:8-33

2. Individual--The Portion for Caleb: 14:1-15

a. Introduction: 14:1-5

b. Caleb at Kadesh Barnea: 14:6-9

c. Caleb during the Wilderness Wanderings and the Conquest 14:10-11

d. Caleb at Hebron: 14:12-14

3. Peoples--Nine and One-Half Tribes--The West Jordan Allotment: 15:1--19:48

a. Judah’s Allotment: 15:1-63

b. Joseph’s Allotment: 16:1--17:18

1) General Boundary Description: 16:1-4

2) Ephraim’s Inheritance: 16:5-10

3) Manaaseh’s Allotment: 17:1-13

4) Complaint of the Josephites: 17:14-18

c. The Allotments for the Remaining Tribes: 18:1--19:48

1) Land Distribution Continued at Shiloh: 18:1-10

2) Benjamin’s Allotment: 18:11-28

3) Simeon’s Allotment: 19:1-9

4) Zebulun’s Allotment: 19:10-16

5) Issachar’s Allotment: 19:17-23

6) Asher’s Allotment: 19:24-31

7) Naphtali’s Allotment: 19:32-39

8) Dan’s Allotment: 19:40-48

4. Individuals--Joshua, Manslayers, and Levites 19:49--21:42

a. Joshua’s Inheritance--The Allotment Concluded: 19:49-51

b. Cities of Asylum--God’s Justice in His Land: 20:1-9

1) Command to Set Up Cities of Refuge for the Unintentional Sin of Murder 20:1-6

2) Cities East of the Jordan from North to South*Kedesh, Shechem, and Hebron 20:7

3) Cities West of the Jordan from South to North*Bezer, Ramoth in Gilead, and Golan 20:8

4) Summary Statement: 20:9

c. Levitical Cities--Claimed and Assigned: 21:1-42

1) The Levites Claim their Rightful Share: 21:1-3

2) Broad Statements*The Levitical Cities Determined by Lot: 21:4-8

a) The sons of Aaron received thirteen cities from the tribes of Judah, Simeonites, and Benjamin 21:4

b) The sons of Korath received ten cities from the tribes of Ephriam and Dan, and the half tribe of Manassah 21:5

c) The sons of Gershon recived thirteen cities from the tribes of Issachar, Asher, Naphtali, and Manasseh 21:6

d) The sons of Merari received twelve cities from the tribes of Reuben, Gad and Zebulun 21:7

e) Summary: The sons of Israel gave the Levites cities with their pasture lands as the Lord commanded Moses (cf. Num 35:2; cf. Gen 49:5-7) 21:8

3) Particular Cities*The Levitical Cities Listed by Name: 21:9-40

a) The Cities of the Aaronites from the Tribes of Judah, Simeon and Benjamin: 21:9-19

b) The Cities of the Remaining Kohathites from the Tribes of Ephriam, Dan and the Half Tribe of Manasseh: 21:20-26

c) The Cities of the Gershonites from the Tribes of Manassah, Issachar, Asher, and Naphtali: 21:27-33

d) The Cities of the Merarites from the Tribes of Zebulun, Reuben, and Gad: 21:34-40

C. Conclusion--Summary of the Conquest Distribution--Greatful Recognition of God’s Faithfulness:⁴⁸ 21:43-45

III. THE EPILOGUE--KEEPING THE PROMISED LAND--LIFE IN COVENANT OBEDIENCE:⁴⁹ A renewed covenant with Israel provides the basis for her to remain in the land 22:1--24:33

A. A Boarder Dispute: 22:1-34

1. Joshua’s Admonition to the Transjordanian Tribes: 22:1-8

2. The People’s Unity Preserved: 22:9-34

a. Threat to Unity--An Unauthorized Altar in the East: 22:9-12

b. Investigation of the Alleged Offense--A Threat of War: 22:13-20

c. Apology and Reconciliation of the Tribes: 22:21-34

B. The Last Days of Joshua--Exhortations to the People: 23:1--24:28

1. A Finale Challenge to the People: 23:1-16

a. The First Call to Covenant Obedience: 23:1-8

b. The Second Call to Covenant Obedience: 23:9-13

c. The Third Call to Covenant Obedience: 14-16

2. Covenant Renewal at Shechem: 24:1-28

a. An Assembly Called at Shechem: 24:1

b. Prophetic Survey of Redemptive History: 24:2-13

c. Exhortation and Response: 24:14-24

d. Covenant Documentation: 24:25-28

C. Epilogue of Faithfulness--Three Graves in the Promised Land: 24:29-33

¹ The broad structure of this outline has been adapted from the following sources: Trent C. Butler, Joshua, Word Biblical Commentary, vii-viii; Robert G. Boling, Joshua: A New Translation with Notes and Commentary, The Anchor Bible, vii-x; Martin H. Woudstra, The Book of Joshua, The New International Commentary on the Old Testament, 42-44; Donald K. Campbell, Joshua, in The Bible Knowledge Commentary, I:326-327; Elliott E. Johnson, Analysis of Joshua (unpublished class notes in 372 Seminar in Old Testament Historical Literature. Dallas Theological Seminary, Spring 1989), 4; Elliott E. Johnson, Joshua (unpublished class notes in 302 Old Testament History I. Dallas Theological Seminary, Fall 1980), 13.

² Elliott Johnson writes,YHWH has delivered out of the generation of the Exodus Joshua and Caleb. With these He would effect the entrance into the land. Yet in effecting a fulfillment of His promise through Joshua He continues to prepare them through the ministry of the Word and the Spirit (Joshua, [unpublished class notes in 302 Old Testament History I, Dallas Theological Seminary, Fall 1980), p. 13.

³ Johnson writes, Only as Joshua and the people are under the control of YHWH's Word can there be faith necessary for conquest. So there is a final stage of preparation establishing the generation in the words and works of YHWH (Joshua, [unpublished class notes in 302 Old Testament History I, Dallas Theological Seminary, Fall 1980), p. 13.

⁴ The land of the Hittites probably referred to North Syria.

⁵ Reubenites, Gadites and the half-tribe of Manasseh.

⁶ Butler writes, The setting changes to Shittim (v 1). The interest shifts from crossing the Jordan (.e.g. 1:11) to spying out Jericho (e.g., 2:1). Chapter 2 then carries out a complete narrative from the commission of Joshua (v 1) to the report back to Joshua (vv 23-24). Chapter 3 then returns to the narrative of the Jordan crossing. Thus chap. 2 must be handled as a complete unit within itself (Joshua, 27).

It seems that the story is placed in front of the conquest in order to encourage the people as they learn something through the report of the spies about themselves and their God. Again Butler writes, Conquest narratives begin in Israel with the dispatch of spies (Num 13--14; Judg 1:22-26; 18, etc.). Only in the conquest do spy stories play a role for Israel. This must be set beside the fact that the intent of spy stories is to show that God has given the land into the hands of his people. Human spying and divine gift are not self-exclusive realities. God sends human spies. Why? The obvious explanation would be that spies should help develop military strategy. That is not the case with the biblical materials, in every case. Rather, the biblical spies convince Israel that God can and will give the land to Israel. God uses human spies to convince his people to do what he had called them to do. This is very evident in the present context. The first chapter has demonstrated the need for strong, courageous leadership through both divine (vv 1-9) and human (vv 16-18) exhortation. The second chapter gives a concrete example showing how God is fulfilling his promises and how weak Israel's opposition is. A common prostitute is more intelligent than the intelligence agents of the king. Yet even she is no match for Israel's spies. Israel can easily get its opponents to chase shadows while she occupies the enemy fortresses. Israel behind strong, courageous leadership will face an enemy king without intelligence and an enemy people scared stiff in the face of Israel and her mighty God (Ibid., 34-35).

⁷ Probably Abel-shittim (Num 33:49)--the place where Israel sinned with Baal-peor (Num 25:1).

⁸ Perhaps she was both an innkeeper and a harlot (e.g., a house of illrepute?). The men may not have intended to engage in sexual misconduct. It may have be a natural place for them to go to escape detection (cf. Woudstra, Joshua, 70).

⁹ Woudstra writes, Several commentators call Rahab's words a lie. Others point out that the account does not contain a value judgment, which it is left to the reader to supply from the wider biblical context. B. Holwerda (Jozua, p. 8) argues that 'truth' in Israel is something different from 'agreement with fact.' It means 'loyalty toward the neighbor and the Lord.' Thus viewed, Rahab's words need not be called a lie (Joshua, 71 n. 14).

¹⁰ This unit establishes Joshua as the leader of the people under YHWH by setting him apart as authoritative.

Woudstra writes, It will be well, in reading these chapters, to keep in mind the Hebrew narrative technique employed here.... In this technique the narrator concludes a certain matter (3:17; 4:1), stating that the crossing was completed; yet at a later point (4:5, 15ff.), he resumes his description of the crossing when necessary for the development of his topic. We prefer this manner of reading the account to that adopted by those who see these chapters as a composite of various traditions woven together by a redactor [C. Steuerngel, J.A. Soggin, H. J. Kraus, Noth, Butler, 41-44] (Joshua, 78).

Note that each of the paragraph units begins with a command to Joshua and is followed by an indication that it was communicated to the people and then carried out (ibid., 78-79).

¹¹ This may not be the same three days as in 1:11. That may have even been a longer period than three days including the time that the two men spied out Jericho (see Woudstra, 78, 65 n. 2; Hos. 6:2; Esth. 4:16; Ex. 19:11).

Perhaps this time before the Jordan in its flood stage would have heightened the impact of this miraculous work of God.

¹² These men will later be used to set up the memorials (cf. 4:2ff).

¹³ The river was in a flood stage.

¹⁴ Woudstra writes, The city of Adam is probably to be identified with Dâmiyeh, 19 miles upstream from Jericho.... Taking the alternate reading, the waters stood and rose up at a point not visible to the Israelites. This would have resulted in a very wide stretch of river bottom suitable for crossing (Joshua, 87). The difference is between the Qere (spoken) <dam and the Ketib (written) <dab.

¹⁵ Memorials are established to YHWH in order to remember His work among the people (4:1-9, 20-24). Woudstra writes, If the chief purpose of ch. 4, the erection of the memorial stones, is kept in mind, the apparent lack of order and of composition, which many have thought to characterize the account at this point, ceases to be a pressing problem (Joshua, 90).

¹⁶ These cultic works are done in order to establish the people in separation and commitment to the Promise of YHWH.

¹⁷ Woudstra writes, This section deals with the observance of two important ceremonies, both related to God's covenant with his people, namely circumcision and the Passover. The word 'covenant' is not mentioned explicitly, but when this section is read in the larger context of Gen. 17 and Exod. 12 (see Exod. 12:48b), the connection is obvious. Though circumcision was essential to the celebration of the Passover (Exod. 12:48), the signal manifestation of God's goodness as shown in the Jordan crossing was not as such dependent on the nation's circumcised or uncircumcised state. Insistence upon the observance of law under the Old Covenant, through in a very real sense a condition of the covenant, was not to be construed along the lines of righteousness by works. For after all, the very code of the covenant had been given to Israel after the people had been redeemed from Egyptian bondage (Joshua, 98).

¹⁸ Woudstra writes, The story of the circumcision presented here may have been intended as another parallel between the lives of Joshua and of Moses (...compare 3:13 with Exod. 15:8; 3:17 with Exod. 14:21-22, 29). Just as before fully entering upon his task as the people's deliverer Moses was reminded of the need to circumcise one of his sons (Exod. 4:24-26), Joshua receives the command to circumcise all of those who had not received this rite. This command precedes his role as the captain of the Lord's people during the Conquest (Joshua, 99).

¹⁹ This was a necessary prerequisite for observing the Passover (cf. Exodus 12:48).

²⁰ Exodus 16:15ff. This marks the end of the desert period for the sons of Israel. Woudstra writes, The lesson taught by the manna (Deut. 8:3) had been sufficient. God's pedagogy could now resort to other means, namely those of ordinary providence (Joshua, 103).

²¹ Woudstra writes, Some interpreters consider this pericope to be incomplete, assuming the part of the original tradition has no longer been preserved. Some judge that v. 15 should contain more instructions than it does now. Others' prefer to read 5:13-15 in conjunction with 6:2-5, thus making 6:1 a parenthetical statement. A third view considers these verses to be sufficiently self-contained as to make further supplementation superfluous. We believe the inherent drama of the encounter described makes this last view plausible, and it is adopted here.

A connection between this appearance to Joshua and a similar appearance to Joshua's predecessor, Moses (Exod. 3:1-22), is evident (Joshua, 104).

Continuing he writes, If there was still any doubt about the essentially superhuman nature of this mysterious appearance, v. 15 removes it. Joshua is told: take off your shoes from your feet, for the place on which you stand is holy ground. Moses (Exod. 3:5) and Joshua have an identical experience. Holiness in the OT has its basis and origin in God. Things, places, and people can be called holy only insofar as they have been set aside for God or claimed by him. We believe, therefore, that the theophany as reported here is self contained and needs no further supplementation. Joshua has been made aware of the presence of One greater than man whose drawn sword clearly speaks of combat readiness, and whose army is nothing less than that of the Lord himself. What more is there to know before the Conquest is to being in earnest (ibid.)?

²² See also Genesis 16:7-4; 21:14-21; Judges 2:1; 6:12, 22.

²³ Woudstra writes The book of Psalms knows of a 'coming' that is pregnant with redemptive meaning; see Ps. 40:8 (Eng. 7); 50:3; 96:13 = 98:9. Such instances are sufficient to treat the words of the visitor to Joshua as in need of no further definition (Joshua, 105).

²⁴ Johnson writes, With very clear evidence the victory was effected at the word of YHWH. Yet YHWH will allowed for human strategy and faith through which to fulfill the promise. He also permitted Israel to suffer the consequences of sin in their midst (Joshua, [unpublished class notes in 302 Old Testament History I, Dallas Theological Seminary, Fall 1980), p. 13.

²⁵ This unit was designed to establish God as the Power of deliverance. Woudstra writes, Within the scope of the book of Joshua, this chapter means to celebrate the most outstanding instance of God's 'giving' of the land to Israel. This motif runs through the entire book (Joshua, 108).

²⁶ Woudstra writes, The number seven (seven priests each carrying a signal horn) is doubtless symbolical, recalling God's works at creation. The Lord who creates also works in the history of redemption. On the seventh day he will act on his people's behalf (Joshua, 110).

²⁷ The horns which are to be blown may be a reminder of the theophany at Sinai (Ex 19:16, 19; cf. 2 Sam 6:15).

²⁸ It seems that the Lord is identified with the Ark. He is invisibly present there. Woudstra writes, Moreover, the narrator is conscious of the close association between ark and deity: The priests who carry the seven horns do so before the Lord, for the ark is the Lord's ark, and he is as if identified with it (cf. Num. 10:35-36; 2 Sam. 6:14). The ark, moreover, follows the priests as if by locomotion, although actually borne by priests ... (Joshua, 111; cf. also 112).

²⁹ Woudstra writes, This curse is not meant for those who, as is known from 18:21; Judg. 3:13; 2 Sam. 10:5, used the site of Jericho for habitation. Only he who will use Jericho as a city with a 'foundation' and 'gates' will be affected by the curse. Of him it is said that at the cost of his oldest he will lay its foundation, and at the cost of his youngest he will set up its gates. The exact meaning of this curse is disputed. It is clear that 1 K. 16:34 reports the fulfillment of the curse. Some have held that foundation sacrifices were practiced at that time, but others question this. Even if in Ahab's days such sacrifices were practiced, this may have been due to Phoenician influences (Joshua, 117).

³⁰ This unit was designed to expose the essential presence of obedience in victory.

As Woudstra writes, The purpose of this chapter, to be read in close conjunction with ch. 8, is easy to recognize. The Lord, who 'gives' the promised land to his people, and who has just furnished a striking instance of this in the capture of Jericho, demands of his people loyalty to the covenant he has made with them. When the covenant is violated (see v. 11), Israel receives a setback before Ai, God's wrath blazes, and his pardon must be gained. Only then will Israel again be assured of victory (8:1).

It is also clear from this chapter that the book of Joshua, and Hebrew historiography as a whole, means to do more tan offer a chronicle of events. It wishes to let the light of revelation fall upon the events so that through them the principles by which God writes redemptive history will become clear for later generations of readers and for the church through the ages (Joshua, 119).

³¹ This order will be reversed through the discovery of Achan by lot in 7:14ff.

³² Woudstra writes, The prayer Joshua offers uses language similar to that used by Moses under similar circumstances. By addressing God as Sovereign Lord (Heb. 'adonay yhwh) Joshua expresses a note of perplexity shown elsewhere by the use of this dual address to God (cf. Jer. 1:6; Ezek. 4:14; Also Deut. 3:24).

Blind to the great things the Lord had done at the time of the crossing and at the fall of Jericho, Joshua raises the daring question of the 'why' of it all. Did God mean to bring Israel into Palestine only to destroy it by the hands of the Amorites? These are bold words and can be explained only as an utterance of supreme grief. Out of context these words resemble the murmuring of Israel in the desert (Num. 14:3), but there is also an element close to self-reproach (Joshua, 124).

³³ If our understanding of Joshua's prayer has been correct, the Lord's displeasure with Joshua's grief arises not from the nature of his plea but from the Lord's great anger which blazes toward all Israel on account of its sin (v. 1). Corporately they are all involved in the offense of Achan (Woudstra, Joshua, 125).

³⁴ Perhaps by the Urim and Thummim (see Num 27:21; 1 Sam 14:42).

³⁵ In view of Deuteronomy 24:16 it seems that the family was also involved in this evil of Achan. They may have agreed to the hiding of the goods in the tent.

³⁶ This ban is not as strict as the one in Jericho. It is closer to the pattern in Deuteronomy 2:34-35; 3:6-7.

³⁷ This may be a general summary of the execution of the divine command and the details are given beginning in verse 10. See Woudstra, Joshua, 136-37 for more details.

³⁸ There is some question about this number, especially in view of verse twelve which says that 5, 000 men were set in ambush between Bethel and Ai. Woudstra writes, Since in vv. 4ff. these men are addressed as to their prospective duty in the ambush, the question arises as to how to understand the difference between the figures used in vv. 3, 12. Moreover, even if the figure in v. 3 should be retained, the larger number of troops used for a mere ambush causes wonderment, and not least in light of Ai's total population, which is said to be twelve thousand (v. 25). Perhaps the best solution is to assume a scribal error in one of the two entries. Since at an earlier point in the scribal tradition numerals were indicated by the letters of the Hebrew alphabet, such an error could have occurred quite easily. In light of what was said earlier, the lower of the two figures would be the accurate one (Joshua, 137-38). By the lower of the two figures Woudstra means 5,000 as in verse 12. See also Keil and Deilitzsch, Joshua, Commentary on the Old Testament, 2:86.

³⁹ This is probably the chief force located north of the city (cf. 8:13).

⁴⁰ This may have been a specific route from near Bethel to the Jordan Valley (see The Macmillan Bible Atlas, 43).

⁴¹ Joshua is again being described as following in Moses footsteps as he holds the javelin out until the city is destroyed.

⁴² This emphasizes that he is under a curse (Dt. 21:22-23). He is taken down before dark so that they may comply with YHWH's word in this land which He is giving them.

⁴³ These piles of stones are almost Israel's trade mark as they set up memorials to what God has done (cf. the Jordan, Achan, Jericho).

⁴⁴ This unit along with the Northern campaign which follows is descriptive of the execution of the conquest of the land.

⁴⁵ This unit exposes the importance of consulting God in decisions.

⁴⁶ This unit, along with the Southern campaign which preceded it, is descriptive of the execution of the conquest of the land.

⁴⁷ Johnson writes, Although the land had been conquered it still remained to be possessed as an inheritance. YHWH wills to effect this aspect of the promise through the faith of tribes and their leaders. They were also part of this prepared generation (Joshua, [unpublished class notes in 302 Old Testament History I, Dallas Theological Seminary, Fall 1980), p. 13.

Concerning the literary structure of this book Gunn writes, As in Numbers (or Chronicles), listing subdues narrative here, building a land and community out of names and connectives, though occasionally narrated speech and activity push through, as when Caleb (14:6-15) and the daughters of Zelophehad (17:3-6) remind Joshua of special treatment promised by Moses, or the tribe of Joseph grumbles at its lot (17:14-18), or surveyors are sent out on behalf of seven reluctant tribes (18:2-10). But we miss something of the book's special texture if we allow our taste for action or character development to deflect us from this more static, administrative, prose. For out of it arises a powerful sense of the myriad elements that constitute 'the people.' 'Israel' takes on substance, as does the task at hand; for the challenge to Israel is to translate those lists and allotments into an actual community in actual possession of the Promised Land. The taking of Jericho and Ai and the other campaigns dramatically recounted in chapters 1--12 sweep us along in a vision of easy success. Chapters 13--21 implicitly suggest that occupation involves much more. They also establish a sense of ambivalence which will not readily be resolved (Joshua and Judges, in The Literary Guide to the Bible, 102).

⁴⁸ This is a difficult passage to understand since it seems to be affirming that the Lord completed all of His promises in Joshua's day, yet the reader knows that Israel does not have possession of all of the land! A couple of words of comment may help.

The word for possess in the phrase, and they possessed it (******) describes taking possession of an inheritance contextually (Jos 21:43-45) and is a summary of Joshua has just finished doing as he distributed the land. The term for all in the statement, So the Lord gave to Israel all the land (ÇÜ-ïî-äÇÿò) describes all parts of the land (cf. 13:8*21:24). This is a figurative use of the term all (a synecodeche of genuis*a statement of the general for the specific). The term all looks at a series of parts which represent all of the land.

Joshua 24:43 (So the Lord gave Israel all the land which He had sworn to give to their fathers, and they possessed it and lived in it) is an enclusio to Joshua 1:6 (Be strong and courageous for you shall give this people possession of the land which I swore to their fathers to give them). God's word would fail if Israel believed it, obeyed it, and it did not occur. However, as they steped on the land, they experienced the promise.

⁴⁹ Johnson writes, The question of national leadership was now changing. Continued national existence in the land depended on local leadership. With these local leaders the Word of the Covenant was renewed committing them to faith in YHWH (Joshua, [unpublished class notes in 302 Old Testament History I, Dallas Theological Seminary, Fall 1980), p. 13.

I. Introduction--Setting the Scene:

(Tragedy or Fall): In the days when the judges were judging¹ there was a famine in the land of Israel, therefore, a man from Bethlehem in Judah named Elimelech left for Moab with his wife and two sons, remained in Moab and died, and his children married Moabite women (Orpah and Ruth), and also remained in Moab and thus died leaving Naomi in mourning over her lost husband and sons 1:1-5

A. In the days when the judges were judging there was a famine² in the land of Israel 1:1a

B. A certain man of Bethlehem in Judah named Elimelech³ went to sojourn in the land of Moab with his wife, Naomi, and his two sons, Mahlon and Chilion; they were Ephrathites⁴ of Bethlehem in Judah 1:1b-2a

C. After they entered Moab and remained there ( <v-Wyhw ), Elimelech died and left Naomi with her two sons ( hynb ) 1:2b-3

D. After the sons took for themselves Moabite wives (Orpah and Ruth), they lived in Moab for ten years and also died leaving Naomi⁵ bereft of her two children ( hydly ) and her husband 1:4-5

II. The Return to Bethlehem (Anti-Romance or Winter):

As Naomi returns to the land of Bethlehem because she has heard that YHWH is visiting his people, she displays her bitterness toward the Lord by trying to discourage her daughters-in-law from returning with her because there will be no husbands for them in the land, and by having those in the land call her Mara because of the Lord’s affliction of her, but there are glimmers of hope in Ruth’s loyal return with Naomi, and in the announcement of fertility through the beginning of the barley harvest 1:6--22

A. On the Road to Bethlehem: After the death of Naomi’s two sons, she decided to return to Jerusalem because she had heard that YHWH had visited his people, but she urged her daughters-in-law to remain in Moab so that they might find future husbands, whereupon, Orpah agreed, but Ruth loyally clung to Naomi and returned with her under loyal commitment to her, her people, and her God, YHWH 1:6-18

1. Naomi’s Decision of Faith: After the death of Naomi’s two sons she rose up with her daughters-in-law to return to Jerusalem from the Land of Moab because she heard that YHWH had visited ( dqp, cf. Gen. 21:1; 50:24,25) his people 1:6-7

2. Naomi’s Counsel of Despair: Although resistant to Naomi’s discouraging council for her daughters-in-law to return to their homes in order to receive future husbands because she could offer none to them in Israel, Orpah did agree to return to her home, but Ruth insisted upon loyally returning with Naomi out of commitment to her, her people and her God 1:8-18

a. Naomi’s Mixed Advice to Ruth and Orpah: Naomi urged her daughters-in-law to remain in Moab so that they might marry there, and prayed that YHWH would provide rest for them in his loyal love, whereupon, they all kissed and wept severely 1:8-9

1) Naomi urged each daughter-in-law to return to their mother’s house in Moab (so that they might marry there, cf. Gen. 24:28) rather than returning with her to Israel 1:8a

2) Naomi then prayed⁶ that YHWH would deal in his loyal love ( dsj ) with her daughters-in-law by providing relief from their sorrow and security with new husbands 1:8b-9a

a) Naomi prayed that YHWH would deal with her daughters-in-law in loyal love ( dsj) just as they have dealt with their husbands (the dead) and with her 1:8b

b) Naomi prayed that YHWH would grant them rest⁷ with their new husbands 1:9a

3) Naomi then kissed her daughters-in-law and they all wept severely 1:9b

b. The Reluctance of Ruth and Orpah: Naomi’s daughters-in-law did not wish to leave her but insisted upon returning with her to Israel and to her people 1:10

c. Naomi’s Insistent Discouragement to Ruth and Orpah: Naomi insisted that her daughters-in-law return to their mothers’ house for a husband rather than with her to her people because she could not offer them any children as future husbands (implying that there were none in Israel who would marry them), and because she believed that her God, YHWH, was against her 1:11-13

1) Naomi urged her daughters-in-law to return to their mother’s house for a husband because she had no children in her womb to offer to them as future husbands in Israel 1:11

2) Naomi urged her daughters-in-law to return to their mother’s house for a husband because even if she conceived sons this very night, it would be too long of a wait for her daughters-in-law to marry them 1:13a

3) Naomi urged her daughters-in-law to return to their mother’s house for a husband because YHWH was against her 1:13b-c

a) Naomi proclaimed that her experience was harder⁸ for her than for her daughters-in-law 1:13b

b) The reason Naomi believed that her experience was more bitter than her daughters-in-law was because her God’s hand⁹ was against her 1:13c

d. The Division of Ruth and Orpah: After all three of the women expressed their sorrow once again through severe weeping, Orpah kissed her mother-in-law goodbye, but Ruth clung to Naomi 1:14

1) All three of the women severely wept again 1:14a

2) Orpah kissed her mother-in-law goodbye¹⁰ 1:14b

3) Ruth loyally clung¹¹ to her mother-in-law in commitment to her 1:14c

e. Naomi’s Advice to Ruth: Naomi specifically urged Ruth to follow the choice of her sister-in-law (Orpah) by returning to her own people and her own gods 1:15

f. Ruth’s Loyal Love for Naomi: In an expression of loyal love for Naomi Ruth urged her to stop discouraging her from following her because she vowed before YHWH that she was going to return with Naomi and loyally join her, her people, and her God until death 1:16-17

1) Ruth urged Naomi to stop urging her to leave her or to return to her mother’s house, people, and gods 1:16a

2) The reason Ruth urged Naomi to stop exhorting her to return to her home was because she was loyally committed to returning with Naomi: to go with Naomi, to stay with Naomi, for Naomi’s people to be her people, for Naomi’s God to be her God, for Naomi’s place of death and burial to be her place of death and burial 1:16b-17a

3) Ruth solemnly vowed to YHWH that he may avenge her if she does not keep her promise to Naomi for any reason but death 1:17b

g. Naomi’s Acceptance of Ruth: When Naomi realized that Ruth was determined to go with her, she stopped discouraging her 1:18

B. Naomi’s Arrival in Bethlehem: When Naomi and Ruth came to Bethlehem all of the people were stirred over her return without her husband and sons, and she exhorted them to no longer call her “Pleasant” (Naomi), but to now call her “Bitter One” because her affliction was from the Lord 1:19-21

1. Naomi is Greeted in Bethlehem: When Naomi and Ruth left Moab and returned to Bethlehem all of the city was stirred over Naomi’s (sole) appearance 1:19

a. Naomi and Ruth both left Moab and went until they came to Bethlehem 1:19a

b. When they came to Bethlehem all of the city was stirred¹² as the women quizzed over whether this was Naomi¹³ 1:19b

2. Naomi’s Despair in Bethlehem: When Naomi returned to Bethlehem she urged the people to not call her by her name meaning “Pleasant”, but to now call her “Bitter One” (Mara) because she has lost her husband and sons under the Lord’s affliction 1:20-21

a. Naomi exhorted those in Bethlehem not to call her Naomi¹⁴, but to call her Bitter One¹⁵ 1:20a

b. The reason Naomi urges the people (women) to call her Bitter One is because the Almighty ( ydv ) has treated her very bitterly ( rrm ) 1:20b

c. The reason Naomi indicted the Almighty of dealing bitterly with her was because of the loss of her husband and sons 1:21a

d. Again Naomi urged the people not to call her “Pleasant” since YHWH has witnessed against her, and since the Almighty has afflicted her¹⁶ 1:21b

C. A Seasonal Hint at Hope: Naomi and Ruth returned from the land of Moab to the land of Bethlehem at the beginning of the barley harvest 1:22

1. Summary Statement: Both Naomi and Ruth¹⁷ the Moabitist, her daughter-in-law, returned¹⁸ from the land of Moab to Bethlehem 1:22a

2. Prefigure of Hope: When Naomi and Ruth returned to Bethlehem, they came at the beginning of the barley harvest¹⁹! 1:22b

III. The Finding of an Heir (Comedy or Spring)

After Ruth happened to meet Boaz while she was gleaning in his field, she learned from Naomi that he was her close relative and agreed in accordance with Naomi’s dangerous plan to approach him as her kinsman-redeemer, only to have to wait until the nearer redeemer gave up his right before Boaz could and did redeem the land and promise to perform the responsibility of levirate marriage, whereupon, the people prayed that Boaz and Ruth would be blessed by YHWH 2:1--4:12

A. A Close Kinsmen Is Met: When Ruth received permission to glean during the harvest, she happened upon the field of Boaz, received gracious provisions from Boaz, and learned from her mother-in-law that Boaz was her closest relative, whereupon, she remained with Boaz’ maidens during the barley and wheat harvests 2:1-23

1. Setting: The narrator introduces the reader to a man named Boaz who is a friend ( udym ) of Naomi’s husband, a man of great virtue ( luj ), and from the family of Elimelech 2:1

2. Scene I--Ruth and Naomi: When Naomi granted Ruth permission to glean in the field of one who would show favor to her, Ruth went out to glean and happened upon the field which belonged to Boaz 2:2-3

a. Ruth requested permission of Naomi (in accordance with Lev. 19:9-10; 23:22; Deut. 24:19) to go to the field and glean among the ears of grain as she found favor with the land’s owner, and Naomi encouraged her to go 2:2

b. In accordance with her mother-in-law’s permission, Ruth gleaned in the field after the reapers and by chance²⁰ entered the field belonging to Boaz²¹ of the family of Elimelech 2:3

3. Scene II--Ruth and Boaz: When Boaz saw Ruth gleaning in his field and learned from his servant who she was, he showed loyal love towards her by kindly offering protection for her as she gleaned, supplying an abundance of dinner for her among his servants, and by making her work easy and more prosperous, whereupon Ruth humbly received his grace and gathered about two thirds of a bushel of grain before returning to the city 2:4-17

a. Enter Boaz: At the point at which Ruth was gleaning in the field of Boaz²² he appeared greeting his workers with a prayer that YHWH would be with them, and being greeted in return with a blessing 2:4

b. Boaz and His Servant: When Boaz inquired of his servant in charge about the identity of the young woman he learned that she was the one who had returned with Naomi from Moab, and that she had been gleaning with permission since early morning and was now resting in the shelter 2:5-7

1) Boaz inquired from the servant in charge to know about to whom the young woman²³ belonged 2:5

2) The servant in charge of the repears told Boaz that the woman was the Moabite who returned with Naomi, and that she had requested permission to glean after the reapers, and that she had been doing so since morning and was now resting in the shelter 2:6-7

a) The servant in charge of the repears told Boaz that the woman was the Moabite who returned with Naomi from the land of Moab²⁴ 2:6

b) The servant also told Boaz that the woman had requested permission to glean among the sheaves after the reapers had finished, that she has been working since morning, and that she was now in the shelter for a while 2:7

c. Boaz and Ruth in the Field: When Boaz offered Ruth protection and provisions in her gleaning, she humbly inquired as to why he was showing such favor to her, and learned that he was providing for her out of a faithful response to her loyal commitment to Naomi, whereupon, Ruth received his provisions as comforting grace towards her 2:8-13

1) Boaz urged Ruth, as he would his daughter ( yTB ), to stay among his people for safety, and to partake of the provisions for his servants 2:8-10

a) Boaz urged Ruth to not glean in another field 2:8a

b) Boaz urged Ruth to not leave his field but to stay there with his maids 2:8b

c) Boaz urged Ruth to go after the reaping of his maids²⁵ 2:9a

d) Boaz comforted Ruth with the fact that he had warned his male servants²⁶ not to touch her 2:9a

e) Boaz urged Ruth to drink from the servants water jars when she is thirsty 2:9b

2) Ruth responded to Boaz’ kindness by humbly asking why it was that she had found favor ( /j )²⁷ before him since she was a foreigner 2:10

3) Boaz responded to Ruth’s concern by explaining that he was showing favor to her because of the loyal love that she had shown toward Naomi, and then he prayed that YHWH the God of Israel, under whose protection she had fled, would reward her labor 2:11-12

a) Boaz responded to Ruth’s concern by explaining that he was showing favor to her because of the loyal love which she had shown to Naomi by returning with her to Bethlehem from her people and her birth-land 2:11

(1) Boaz explained that he was showing favor to Ruth because he had heard of all that she had done for her mother-in-law after the death of Ruth’s husband 2:11a

(2) Boaz explained that he was showing favor to Ruth because she had left her people (father and mother), and her birth-land to come to a people that she did not previously know 2:11b

b) Boaz then prayed that YHWH might reward her work, and that her wages might be full from YHWH the God of Israel under whose protection she had come to seek refuge in her affliction 2:12

4) Ruth responded to Boaz by proclaiming that she had found favor ( /h ) in his sight (cf. 2:2) because he had comforted her and spoken kindly to her²⁸ as his maidservant even though she was a Moabite (not like one of his maidservants) 2:13

d. Ruth and Boaz at Dinner: At dinner Boaz abundantly supplied for her dinner among his own maidens, and then made her work easier as he instructed his servants to allow her to glean among the sheaves, and to throw grain down for her to glean 2:14-16

1) At mealtime Boaz invited Ruth to dine among his reapers whereupon he served her so much roasted grain that she ate until she was full and had some left over 2:14

2) When Ruth rose to continue her gleaning, Boaz ordered his servants to make her work easier and more prosperous by allowing her to glean among the sheaves, and by throwing down grain for her to glean 2:15-16

a) Ruth rose again in order to glean 2:15a

b) When Ruth rose to glean, Boaz ordered his servants to allow her to glean among the sheaves 2:15b

c) Boaz ordered his servants to not humiliate²⁹ Ruth as she gleaned among the sheaves 2:15c

d) Boaz order his servants to purposely pull grain from the bundles and leave it so that she may glean it, and not to yell at her when she does so 2:16

e. Exit Ruth: When Ruth beat out her day’s work of gleaning she had acquired two thirds of a bushel, whereupon, she left the field and went into the city with the grain 2:17-18a

1) Ruth’s Blessing: Ruth gleaned in the field until evening, then she beat out what she had gleaned and it was about an ephah³⁰ of barley 2:17

2) Ruth then took up her grain and went into the city 2:18a

4. Scene III--Ruth and Naomi: When Naomi saw the abundant grain from Ruth, and learned that the one who had provided for her was Boaz, she recognized that YHWH had not forgotten them, prayed that YHWH would bless Boaz, informed Ruth that Boaz was their closest relative, and encouraged Ruth to remain among his maids for safety as Boaz had suggested 2:18b-23

a. Setting: When Ruth returned to the city, her mother-in-law saw all that Ruth had gleaned and that which she had left over after she had eaten (cf. 2:14) 2:18b

b. Naomi: Ruth’s mother-in-law asked her about where she gleaned that day and then pronounced a blessing upon the one who took notice of her 2:19a

c. Ruth: Then Ruth told her mother-in-law that the name of the man with whom she worked was Boaz 2:19b

d. Naomi: Then Naomi prayed that YHWH, who had not forgotten them nor the line of Elimelech, would bless Boaz and informed Ruth that Boaz was one of their closest relatives 2:20

1) Naomi prayed that Boaz would be blessed by YHWH 2:20a

2) Naomi proclaimed that the YHWH was one who has not withdrawn his loyal love³¹ from the living³² or from the dead³³ 2:20b

3) Naomi told Ruth that the man (Boaz) was their relative--one of their closest relatives³⁴ 2:20b

e. Ruth: Then Ruth the Moabitess told Naomi of Boaz’ protective provisions for her (to stay close to his servants until the had have finished all of his harvest) 2:21

f. Naomi: Then Naomi agreed that Ruth should go out with Boaz’ maids lest others hurt her in another field 2:22

5. A Seasonal Hint of Hope: Ruth followed her mother-in-law’s advice and remained near to the maids of Boaz through the barley harvest and the wheat harvest 2:23

a. Summary: Ruth stayed close by the maids of Boaz as she gleaned until the end of the barley harvest 2:23a

b. Prefigure of Hope: Ruth stayed close by the maids of Boaz as she gleaned until the end of the wheat harvest³⁵ 2:23b

c. Ruth lived with her mother-in-law 2:23c

B. The Close Relative Is Approached: Even though the close relative was approached under a desperate plan by Naomi designed to procure a husband for Ruth, Ruth took the posture of one seeking a kinsman-redeemer, and Boaz agreed to help her virtuous pursuit insisting that he must first approach the nearer-kinsman before agreeing to perform the role himself, whereupon, Naomi, when she heard, urged Ruth to wait for how the matter would work itself out that day under Boaz’ direction 3:1-18

1. A Desperate Plan by Naomi: In a dangerous and desperate plan by Naomi to procure a husband for Ruth, Naomi advised her daughter-in-law to cease her mourning for the dead, and to go to Boaz at night at the threshing floor where she was to await his direction, and Ruth agreed 3:1-5

a. Naomi, Ruth’s mother-in-law, desired to seek security³⁶ for Ruth that life may be well for her 3:1

b. Naomi developed a desperate, romantic plan for Ruth by encouraging her to end her mourning and to acquire Boaz as a husband by coming to him at night after he had eaten and his heart was glad, and by laying at his feet so that he might respond to her, whereupon, Ruth agreed to do all that her mother-in-law requested of her 3:1-5

1) Naomi again reminded Ruth that Boaz, whose maids she worked with, was their friend³⁷ 3:2a

2) Naomi informed Ruth that Boaz was winnowing barley at the threshing floor on this night³⁸ 3:2b

3) Naomi urged Ruth to end her mourning³⁹, and to secretly go to the threshing floor where she was only to make herself known to Boaz after he had eaten and drunk⁴⁰ 3:3

4) Naomi specifically advised Ruth to go to Boaz after he had laid down, to uncover his feet and to lie down, whereupon, he will tell Ruth what to do 3:4

5) Ruth agreed to do all that her mother-in-law advised her to do 3:5

2. The Realized Plan by Ruth: When Ruth presented herself to Boaz at the threshing floor in accordance with Naomi’s directions, Boaz was at first startled, but then upon Ruth’s request that he be her kinsmen-redeemer, he prayed that she might receive YHWH’s blessing for her loyal concerns, and agreed to do all that he could since she was known for being a virtuous woman 3:6-11

a. Ruth went down to the threshing floor and did according to all⁴¹ that Naomi commanded her in that she laid down at Boaz’ feet after he had eaten and drank and when his heart was merry 3:6-7

b. In the middle of the night the man was startled, bent forward and found a woman⁴² lying at his feet 3:8

c. When the man asked who the woman was, she answered that she was Ruth, his maid, and invited him to marry⁴³ her as a kinsman-redeemer⁴⁴ 3:9

d. Boaz prayed that YHWH would bless Ruth since she had loyally sought him out as a kinsman-redeemer, and promised to do all that he could to help her because she was known as a woman of virtue 3:10-11

1) Boaz prayed that YHWH might bless Ruth because she had shown an even greater loyal love ( dsj ) than when she remained with Naomi by pursuing Boaz as a kinsman-redeemer rather than simply trying to find an appropriate husband for herself 3:10

2) Boaz then urged Ruth, as his daughter ( yTB ) to not be afraid since he will pursue being a kinsman-redeemer for her because she is known by all of those of the city to be a woman of virtue ( lyj, cf. 2:1) 3:11

3. A Problem in the Plan with Boaz: After Boaz revealed to Ruth that there was a nearer kinsman-redeemer than he, he promised to pursue the man and allow him the opportunity to perform his rights, but then promised to be Ruth’s redeemer if the nearer one would not, sending her off in the safety of the early morning with much grain as a pledge of his intentions 3:12-15

a. Boaz then explained that although it is true that he was a close relative ( lag ), a closer relative ( lag ) existed than he⁴⁵ 3:12

b. Boaz then urged Ruth to remain with him until morning promising in accordance with the living YHWH that he will speak to the nearer redeemer, affirming that if he will redeem Ruth that is good, and if he is unwilling, then he, Boaz, will redeem Ruth 3:13

c. Ruth remained at Boaz’ feet until early morning,⁴⁶ and Boaz prayed that the Lord might not let her visit to him at the threshing floor be known⁴⁷ 3:14

d. Boaz then gave Ruth the equivalent of eighty pounds of barley to take back to Naomi (as a pledge of his good intentions) 3:15

4. A Proper Plan by All: When Ruth returned to Naomi with word about all that Boaz did including the pledge of fullness for Naomi through the grain, Naomi advised Ruth to now wait for how things would turn out since Boaz would surely resolve the matter that day 3:16-18

a. When Ruth came to Naomi, her mother-in-law asked her how things went⁴⁸ 3:16a

b. Ruth then told Naomi all that the man had done for her including the amount of barley which he gave to her with a message to not go to her mother-in-law empty handed⁴⁹ 3:16b-17

c. Then Naomi urged Ruth to wait until she knew how the matter would turn out⁵⁰ with confidence that Boaz would vigorously resolve the matter that day 3:18

C. The Heir Is Determined: Through an official court case before the elders and people of Bethlehem Boaz received the legal right to redeem the land because of the unwillingness of the nearer redeemer, then Boaz redeemed it and vowed to enter into levirate marriage with Ruth in order to raise up the name of Mahlon on his inheritance, whereupon the people agreed and blessed them and their future son 4:1-12

1. Setting: When Boaz went up to the gate⁵¹, the closer relative⁵² happened to be passing by, so Boaz invited him to step aside for a moment and he did 4:1

2. Order in the Court: Boaz then set up a judging-jury in order to make his discussion with the nearer redeemer a legal transaction by having ten men of the elders of the city sit down to hear the case 4:2

3. The Legal Case Is Presented: Although the nearer redeemer agreed to purchase the land from Naomi and Ruth when Boaz first presented the situation, he later refused to buy it and gave his right over to Boaz because raising up seed to the deceased of Ruth would have threatened his own inheritance 4:3-6

a. First Presentation and Response--the Land: When Boaz legally informed the nearer redeemer of the need to purchase the land which Naomi was going to sell, he agreed to redeem it 4:3-4

1) Boaz informed the nearer redeemer that Naomi needed to sell the piece of land which belonged to their brother Elimelech⁵³ 4:3

2) Boaz then publicly urged the nearer redeemer to buy it 4:4a

3) Turning to the people⁵⁴ (judges), Boaz then said that if the nearer redeemer would redeem it, then he should do so, but if he would not, then he should tell Boaz and he will redeem it as the next kinsman 4:4b

4) The nearer redeemer then said that he would redeem the land 4:4b

b. Second Presentation and Response-the Posterity: When Boaz informed the nearer redeemer that he should redeem the land in order to raise up the seed of Ruth’s deceased husband upon the land, the nearer redeemer declined to redeem the land because doing so would threaten his own inheritance, therefore, he gave the right to Boaz 4:5-6

1) Boaz then informed the nearer redeemer that on the day that he bought the field from Naomi and from Ruth the Moabitess--the widow of the deceased, that he must also buy the land⁵⁵ in order to raise up the name of the deceased on his inheritance⁵⁶ 4:5

2) The nearer redeemer declined to raise up the seed of Ruth’s husband on the land which he was formerly willing to buy because it would ruin his own inheritance 4:6a

3) The nearer redeemer gave Boaz his right to redeem the land (with the implied raising up of the seed) since he could not redeem it himself without risking his own inheritance 4:6b

4. The Legal Case is Decided: When the nearer redeemer officially gave Boaz his rights to the land by giving him his sandal, Boaz proclaimed to the elders and all of the people present that they were witnesses that he had redeemed the land from Naomi, and that he was taking Ruth in levirate marriage in order to raise up a descendant to Mahlon so that his name would not perish from the land, whereupon, the people proclaimed themselves as witnesses 4:7-11a

a. The Papers Are Signed: The transfer of rights to redeem the land was expressed through the nearer redeemer taking off his sandal⁵⁷ and giving it to Boaz 4:7-8

b. The Fine Print is Read: Boaz specifically proclaimed before the people and the elders that he had redeemed the land of the deceased from Naomi and that he was going to perform levirate marriage with Ruth in order to continue the name of Mahlon on his inheritance 4:9-10

1) Boaz Has Acted as a Kinsman Redeemer: Boaz proclaimed before the elders and the people that on this day he has redeemed the land from Naomi all that belonged to Elimelech, Chilion, and Mahlon 4:9

2) Boaz Intends to Act as a Levirate: Boaz then confirmed before the people as witnesses that he was going to marry Ruth the Moabitist, the widow of Mahlon, as his wife in order to raise up the name of the deceased on his inheritance so that his name would not be blotted out⁵⁸ (cf. Deut. 25:6) 4:10

c. The People Are Witnesses: The people who were in the court and all of the elders confirmed to Boaz that they were witnesses of these things 4:11a

5. Public Opinion is Recorded: The elders and the people expressed overwhelming support for Boaz and Ruth by praying for YHWH’s blessing upon Ruth, Boaz and their future son 4:11b-12

a. Prayer of Blessing for Ruth: The people prayed that Ruth would become like Rachel and Leah, the builders of the nation of Israel⁵⁹ 4:11b

b. Prayer of Blessing for Boaz The people prayed that Boaz might be honored⁶⁰ in Ephrathah and that he might become famous in Bethlehem 4:11c

c. Prayer of Blessing for Their Child: The people prayed that Boaz’ house (or progeny, ;tyb ) might be like the house of Perez⁶¹ through the child which YHWH will give him through Ruth 4:12

IV. A Son is Born (Romance or Summer):

When Boaz took Ruth as his wife YHWH enabled her to conceive, and she gave birth to a son who brought about the resolutions of personal tensions for Naomi and the national tensions of the nation of Israel through David 4:13-17

A. When Boaz took Ruth as his wife YHWH enabled her to conceive and she gave birth to a son 4:13

B. The women⁶² blessed YHWH for providing an heir for Naomi, prayed that this son would restore Naomi’s life, and prayed that the son would sustain Naomi in her old age because Ruth, her loyal, wonderful daughter-in-law has given birth to a son 4:14-15

1. Past: The women blessed YHWH because he resolved the tensions of Naomi’s past by not leaving her without a redeemer-heir ( lag ), and they prayed that the son’s name would become famous in Israel (cf. 4:11) 4:14

2. Present: The women also prayed that the son who was born may restore⁶³ Naomi’s life 4:15a

3. Future: The women prayed that the son who was born may sustain Naomi in her old age 4:15b

4. Reason: The reason the woman made the above prayers was because Ruth, her daughter-in-law who loves her and is better to her than seven sons⁶⁴, has given birth to a son 4:15b

C. The child who was born became YHWH’s resolution of the tensions for his individuals (Naomi as her “servant”) and for the nation of Israel (through David) 4:16-17

1. Naomi then became the young child’s⁶⁵ nurse as she took the child and laid him in her lap 4:16

2. The neighbor women gave the child the name⁶⁶ of Obed⁶⁷ saying that a son has been born to Naomi⁶⁸ 4:17a

3. Obed is the father of Jesse, the father of David⁶⁹ 4:17b

V. Appendix--An Emphasis Upon YHWH’s Covenant Faithfulness⁷⁰:

Through a genealogy⁷¹ from Perez to David, YHWH is demonstrated to resolve the nation’s tensions through faithful individuals in accordance with his covenant faithfulness (loyal love) 4:18-21

A. Now this is what became of Perez⁷² 4:18a

B. Hezron was born to Perez 4:18b

C. Ram was born to Hezron 4:19a

D. Amminadab was born to Ram 4:19b

E. Nahshon was born to Amminadab 4:20a

F. Salmon was born to Nahshon 4:20b

G. Boaz was born to Salmon⁷³ 4:21a

H. Obed was born to Boaz⁷⁴ 4:21b

I. Jesse was born to Obed 4:22a

J. David was born to Jesse 4:22b

¹ While this is certainly a contextual setting which may place Ruth as an appendix to the book of Judges, it may well also be descriptive of a time when the judges were judging well ( <yfpvh fpv ymyB ). Therefore, Ruth would be a strong contrast to the tumult of the cycles in the book of Judges. As Berlin says, the Book of Judges depicts a rough and violent period while Ruth presents a serene and pastoral picture (Poetics, p. 103).

² bur, cf. Deut. 27--28

Sasson writes, geography acquires controlling power: the narrative is specific when it mentions Bethlehem, within Israel's orbit, and becomes diffuse when it speaks of the other world, Moab, where Judeans ought to have no business. Sandwiched between these temporal and spatial elements is an impersonal force, ra`av, famine, which in Israel could only have been God's instrument for judgment and cannot, therefore, be thwarted by human acts. Moab, where the god Chemosh reigns, may not be experiencing famine when a Judean family seeks shelter there; but its fields will eventually kill a father and his sons and render their wives sterile (Ruth In The Literary Guide to the Bible, p. 322).

³ The term in Hebrew is Elmyla.

⁴ Ephrathites ( mfrpa ) was an ethnic designation of people around Bethlehem; this people lived in Bethlehem ( <jl tybm).

⁵ Naomi alone is focused upon because she is now the only Judean to survive this calamity.

⁶ In the book of Ruth all prayer finds its answer in the one who prays: (1) Naomi for Ruth 1:8,9/2:20; 4:13, (2) Naomi for Boaz 2:20/4:11, (3) Boaz for Ruth 2:12/3:9.

⁷ The rest was a relief from sorrow and a hope for security.

⁸ More bitter, yl-rm-yk.

⁹ YHWH's hwhy-dy.

¹⁰ Sasson writes, Wisely, Orpah understands the predicament and, after much weeping, goes home. That later legends made her an ancestress of Goliath shows, however, how reasonable decisions can nevertheless be remembered as betrayals (Ruth In The Literary Guide to the Bible, p. 323).

¹¹ The term is hqbd, cf. Gen. 2:24.

¹² Hummed, note the onomatopoetic term <Wh.

¹³ Who had left with husband and sons, but was now alone.

¹⁴ Pleasant, Winsome, My Lovely One.

¹⁵ Mara, arm.

¹⁶ Grant writes, Naomi interpreted God in light of the phenomena rather than interpreting the phenomena in light of what she knew to be true of God (Bib Sac 148 [1991]: 432).

¹⁷ Ruth is literarily mentioned second as a common Hebrew technique for a major character

¹⁸ Ruth returned ( hbvh ) even though she had never been to Bethlehem in that she represented a true Israelite coming home in loyal love; her commitment is desired; now she is added to Naomi from 1:5 above

¹⁹ This is more than a time indication; the barley harvest spoke of fertility in accordance with Deuteronomy 27--28; YHWH was bringing blessing to his people; this hints of blessing upon Naomi as well

The significance of the Barley harvest was also highlighted by the Hebrews in their canonization of this book in that it was placed in the Hebrew canon among the Kethubhim (Writings) [in the Meggiloth] as the work to be read at the Feast of Weeks (Pentecost) when the close of the grain harvest was celebrated (cf. Harrison, p. 1063, )

One Feast connected with the barley harvest was the Feast of Passover (14 Nisan [March-April] cf. Ex. 12) which celebrated the redemption and faithfulness of God in bringing Israel to the land he had promised to Abraham (Gen. 12; 15), and Ruth, of course, had come from a foreign land to the land of promise just in time for the celebration of this feast (Grant, Literary Structure, Bib. Sac. 148 [1991]: 428-429). There is a hint of hope for the individuals and for the nation.

Another Feast connected with the barley harvest was the Feast of Unleavened Bread (following Passover for seven days [Lev. 23:4-8]) which focused on Israel's willingness to cut herself off from her old life in Egypt which, of course, Ruth did with her past life in Moab when she decided to accompany Naomi; this was done by Naomi at the same time of year as Israel's exodus (Grant, Literary Structure, Bib. Sac. 148 [1991]: 429). Again this is a hint of hope for the individuals and for the nation.

²⁰ Hap to happen upon, hrqm rqYw

²¹ See 2:1.

²² hnhw“, cf. Berlin, Poetics, p. 94.

²³ The terms used for Ruth gradually raise her status from foreigner to one receiving special privilege (Adel Berlin, Poetics, pp. 88-89, Sasson, The Literary Guide, pp. 324-325):

Boaz' terms for Ruth show a progression in that he first refers to her as girl ( run ) 2:5, then as my daughter ( yTB ) 2:8, and finally as a worthy woman ( lyj tva ) 3:11, thereby raising her status to that of his own as in 2:1

Ruth refers to herself before Boaz as a foreigner ( hyrkn ) 2:10, maidservant ( hjpv ) 2:13, and handmaid ( hma ) moving in relationship from foreigner to servitude or dependency.

Ruth's status is also raised when the phrase, who returned from the plain of Moab, is applied to Ruth (1:22; 2:6) and Naomi (4:3) equating them; but then Ruth is described as the wife who enters your house (4:11).

²⁴ These references to Moab raise the underlying tension for the reader (characters) between Ruth being a foreigner and family (A. Berlin, Poetics, p. 88).

²⁵ The term them is feminine ( /hyrja )

²⁶ The term for servants is masculine, <yruNh-ta.

²⁷ Ruth's earlier prayer was that she might find favor ( /j) before the one in whose field she would glean (2:2)

²⁸ Literally to the heart ( bl-lu trbd).

²⁹ The sense of the verb is not only to not insult, but not to humiliate or shame her ( h*Wmylt ).

³⁰ An ephah was between 3/8 and 2/3 of a bushel (ZPEB, s.v. Weights and Measures, 5:917).

³¹ The term in the NASV is kindness but in Hebrew it is the central theological concept of the entire book of Ruth--hesed ( dsh )! YHWH is loyal to his covenants--not because he has to be loyal, but because he chooses to be loyal!

³² Ruth and Naomi

³³ The line of Elimelech

³⁴ The term that is used is goel ( lag ) for kinsman. This will unfold much more in chapters 3--4.

³⁵ Once again this is more than an indication of time, but of continued, compounded blessing from YHWH in accordance with Deuteronomy 27--28.

The wheat harvest occurred in the Hebrew Month of Sivan (May-June). The Feast which was tied to the wheat harvest was the Feast of Pentecost (or Feast of Weeks being seven weeks from the time that they began to put the sickle to the standing grain [Deut. 16:9-12]).

Pentecost was also identified with the Feast of First Fruits (Lev. 23:9-14) where one was to wave the first fruits of the harvest before YHWH in faith that he would provide more of the same. Naomi did not express such faith when she returned to Bethlehem, but Ruth did, and it is with Ruth that God providentially enabled to hold the raw grain (Grant, Literary Structure, Bib. Sac. 148 (1991): 429-430. Therefore, there is an expression of hope in the continued grain harvest.

³⁶ Naomi is attempting to provide for Ruth that which she earlier prayed that YHWH would provide (1:9, jWnm ).

³⁷ The term she uses is not the term for kinsman redeemer, but for a friend as in 2:1 ( udy). The significance of this observation is that Naomi's plan was probably a romantic one designed in a desperate way to provide Ruth with a husband (cf. 3:1).

Ruth is actually the one who broaches the subject of Boaz being a kinsman ( lag, 3:9), not Naomi. And it turns out that Ruth has been uninformed by Naomi that Boaz is not the closest kinsman ( lag; compare 2:20 with 3:12)

As Berlin says, Naomi sent her on a romantic mission but she turned it into a quest for a redeemer (Poetics, p. 90).

The only objection to this interpretation is that Naomi did seem to understand that Boaz could be a kinsmen redeemer through her prayer in 2:20. Perhaps it might be best to interpret Naomi's plan as an intended short cut to what might have been a more proper approach of Boaz. It is difficult to be sure.

³⁸ The narrator fills this chapter with terms that suggest the possibility of immorality (to lie down [8 times], to know [3:3,4,11], to come to [3:3,4,7,cf. 4:13]. But they are not meant to tantalize, but to demonstrate the loyal love of Ruth and Boaz. They demonstrate their character in this scene.

³⁹ The exhortations for Ruth to wash, to anoint herself, and to put on her (regular) clothes are cultural descriptions of a person ending their time of mourning (see 2 Sam. 12:20).

⁴⁰ This would be a time when Boaz would be merry (cf. 3:7).

⁴¹ When one compares what Ruth agreed to do, and what she actually did do, it becomes clear that Ruth misunderstood Naomi.

The narrator seems to adopt Ruth's point of view in 3:6 when he states that Ruth did all that her mother-in-law commanded her to do since Ruth really did think that she was following instructions, but when she laid at Boaz' feet she was so quiet/secret ( flb, 3:7) that Boaz did not notice her until he startled awake in the middle of the night (3:8). This was probably not what Naomi had in mind.

As Berlin says, She did not realize that her mission was a romantic one, thinking rather that she was there on secret legal business. (The fact that she was a foreigner explains how she could be ignorant of the institution of ge'ullah and its workings). So, although she thought she was carrying out Naomi's directions, in reality she was not. The scene read this way becomes both comic and touching. (Poetics, p. 91).

⁴² The generic terms of man and woman were probably employed to heighten the moral suspense of this precarious situation.

⁴³ The phrase, spread your covering is descriptive of the covenant of marriage. This same imagery was used later by Ezekiel to describe YHWH's marriage to the nation of Israel (Ezk. 16:8).

⁴⁴ The term that is used here is lag. It has the sense of doing the part of the next of kin by buying back land so that it is not sold out of the family's inheritance (Lev. 25:25). This is later broadened to included the act of redeeming a person (Ruth 3:13) probably in accordance with levirate marriage (Deut. 25:5-10) [BDB, s.v. la^G*, p. 145].

As a definition, the kinsman-redeemer delivers someone or something at a price to himself because of his familial relationship to the person or the owner of the thing being redeemed

Isaiah used this term to describe the One who would come to redeem the nation (Isa. 59:20). Jesus's redemption brought about: (1) deliverance from the curse of the Law (Gal. 3:13), (2) at the price of his life (Mark 10:45; 2 Pet. 2:1), and (3) because he became a man (Heb. 2:15-16).

⁴⁵ This is pivotal to the book of Ruth because the natural progression of the book must now seek a new role in order to resolve the tension. There is no manipulating the events in order to obtain Boaz as the kinsman-redeemer if one is truly looking for a proper resolution to this dilemma

Literarily this is an anticlimax. The resolution is out of Boaz' control. There must be a turn to God for resolution. At this point the real Redeemer must resolve the tensions of the characters of this book.

⁴⁶ The phrase before one could recognize another is helpful for the reader to understand that this was before dawn.

While this might at first appear to be questionable activity by Boaz (3:13), it seems that he was choosing a time when it would be safer for Ruth to return home (early morning) rather than in the middle of the night when another might be out and take advantage of her.

⁴⁷ The reason Boaz prayed this prayer is because others might inaccurately speculate about what went on between Ruth and Boaz that night and thus threaten his approach to the nearer redeemer.

⁴⁸ More literally Naomi asked, Who are you, my daughter( Ta-ym ). In other words are you Ruth or Mrs. Boaz?

⁴⁹ The words themselves refer back to 1:21 when Naomi told the women that she went out full, but the LORD has brought me back empty ( <qyr ).

What is even more significant is that the harvest of fruit is particularly identified at this point with people. Naomi's previous emptiness was the loss of her husband and two sons. Now Ruth comes baring barley as a symbol that Naomi's emptiness is about to be filled. The fruitfulness of the harvests are now about to be applied to the people of God!

⁵⁰ The term for turns out is actually falls ( lpy ) implying chance as in rolling dice. This is the narrator's was throughout the book of describing YHWH's sovereign activity. That which appears to be chance, will be YHWH's providential hand.

⁵¹ The gates were the central place for any important assembly (1 Ki. 22:10; Jer. 38:7), and they were especially the legal courts of their day (Deut. 22:24; 25:7; Ps. 127:5; 2 Sam. 15:2-6; Amos 5:10,12,15).

⁵² The nearer redeemer is never specifically named. He is called the close relative and friend ( ynm)la ynOP , peloni almoni), but not a name. This man does not show loyal love, therefore, his name does not go down in the scriptures to be remembered.

As Sasson writes, the potential redeemer is anonymous, for his future, unlike Boaz's, will ultimately be anonymous: an interesting fate for someone who will shortly fret about his estate (The Literary Guide, p. 326).

⁵³ This discussion of the redemption of the land was in accordance with the Mosaic Law prescribing the kinsman-redeemer to buy back the land of a brother who must sell it because it belonged to the YHWH (Lev. 25:23-28).

⁵⁴ The English text seems to have Boaz still speaking to the nearer redeemer, but in fact it reads, If he will redeem it ...( lagy al-<aw ).

⁵⁵ This is a very difficult verse to translate, but it seems best to understand its sense to be that he must buy the land in order to raise up the seed of the deceased.

⁵⁶ This is levirate marriage prescribed in Deuteronomy 25:5-10. While strictly speaking this was the obligation of the brother of the deceased, and the nearer redeemer was the brother of the father of the deceased, the spirit of this provision was to raise up the name of the deceased so that the name of the dead brother would not be blotted out (Deut. 25:6). Therefore, although the nearer redeemer may not have been technically obligated to fulfill this command, in not doing so he refuses to express loyal love and thus forfeits his right to the Davidic line.

⁵⁷ This is not the same event described in Deuteronomy 25, and The custom does not conflict with Deuteronomy 25 because in Ruth 4:7 the sandal is being used for a different purpose--to confirm the transaction.

The sandal probably was a visual way of expressing that one had walking rights on the land (cf. Josh. 1:3; 14:9; Deut. 1:36; 11:24; Ps. 60:8).

⁵⁸ If the action of levirate was not legally incumbent upon the nearer redeemer then it was that much less incumbent upon Boaz. The point is that Boaz is truly demonstrating loyal love toward Ruth, Naomi, and the deceased.

⁵⁹ Rachel was the wife whom Jacob loved (Gen. 29:30) and was the wife who directly bore him Joseph (Gen. 30:23-24) and Benjamin (Gen. 35:16-18).

Leah was unloved by Jacob (Gen. 29:30-31), so the Lord made her womb very fruitful (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Dinah) Genesis 29--30

The other children of the nation were born to the handmaidens of Rachel (Bilhah bearing Dan, Naphtali) and Leah (Zilpah bearing Gad, Asher). See Genesis 29--30.

Therefore, the point of this blessing is that this is a prayer that Ruth might be a wife whom Boaz would love, and who would provide many great children for his family.

⁶⁰ The term for honor is lyj which has already been used of Boaz (2:1) and Ruth (3:11). They are praying that Boaz will be known even more fully for the virtue of the loyal love that he has just shown.

⁶¹ Perez was the son who continued the line of Judah (Gen. 38). Like Ruth, Tamar's husband, who was Judah's son, died, so the Lord caused her to conceive through a levirate arrangement with her father-in-law, Judah. However, Judah was tricked into the arrangement by Tamar because Judah would not give Tamar his youngest son to fulfill his levirate duty. Nevertheless, Judah's evil was exposed through Tamar's conception, and the unusual circumstances surrounding the birth of the twins (where the younger came out first).

There are similarities between Judah/Tamar and Boaz/Ruth in that both women were not of the generation of the levirate partner. However, one detail is strikingly different. Whereas Judah had to be tricked into performing a levirate provision, Boaz willing offers himself for his brother's son. Boaz is demonstrating loyal love. No wonder the analogy with Perez is made, but the exceptional character of Boaz makes the prayer all the more hopeful.

The prayer also adds a national flavor to the tensions which are being resolved. Judah's son, Perez, becomes the line from which the scepter will not depart (Gen. 49:10). If Boaz's house becomes like the house of Perez, there is hope for the nation. This will blossom into a more direct affirmation in 4:18-22.

⁶² This is a type of inclusio with 1:19-21. Whereas before Naomi proclaimed that she went out full but came back empty, now the women proclaim that Naomi is full--through Ruth.

⁶³ The literal words are to return life ( vpn byvml ) picking up on the them of returning from 1:21 (empty YHWH has caused me to return). As Campbell writes, Naomi's complaint, dormant since 1:20-21, is here resolved. (Ruth, p. 164).

⁶⁴ This phrase is usually applied to a male progeny (1 Sam. 1:8) with the number seven being symbolic of a perfect family (1 Sam. 2:5). But here it is applied to Ruth! She is better than seven sons to Naomi because unlike her (two) sons, she has been able to provide one to continue the family name--she has given birth to a son who will be the heir.

⁶⁵ The term that is used for son is one for young child ( dly ) forming an inclusio with 1:5 where Naomi lost her young children. YHWH has restored the loss.

⁶⁶ This kind of family involvement may also be seen in the naming of John the Baptizer in Luke 2:57-66.

⁶⁷ This name means Servant ( dbwu ) perhaps emphasizing that this child will serve Naomi and the family of Elimelech.

⁶⁸ One might have expected the narrator to have said that a son has been born to Mahlon in view of the emphasis upon levirate marriage, but Naomi is emphasized to highlight the theme that YHWH resolves the tensions of his people in accordance to his promises.

This theme of personal resolution logically follows the logical flow of most of the Book of Ruth. It is only in the unit that follows that this theme is extended to the nation--through David. What YHWH does for individuals he likewise does for the nation.

⁶⁹ Berlin notes that this movement from Obed to David, serves here as a coda--to advance the time frame beyond that of the story closer to that of the audience (Poetics, p. 109).

This is also the first specific extension of the blessing of this book beyond specific individuals to the nation as a whole through David.

⁷⁰ Although Berlin does not explain this unit in such theological terms, she dose understand the genealogy to function in a canonical sense when she writes, Verses 18-22 link Ruth to this main narrative sequence. That is to say, the function of these verses is not to bring the audience from story time to present time, but to situate the characters of this story among the body of known personalities in the tradition (Poetics, p. 110). She is emphasizing the placement of Boaz and the other unknowns into the material from Genesis to Kings, but in so doing the larger theological theme of YHWH's faithfulness to the nation is being emphasized--canonically.

As Morris writes, A genealogy is a striking way of bringing before us the continuity of God's purpose through the ages (Morris, Ruth, p. 318).

⁷¹ It is very probable that this genealogy is not a tight chronological arrangement. It was probably compressed with certain names being omitted (cf. Morris, Ruth, p. 317).

Boaz is highlighted by being placed as seventh in line (Berlin, Poetics, p. 110).

⁷² This is a construction much like that in Genesis 2:4; 5:1; 6:9, et cetera which might best be paraphrased as what became of ( twdlwt from dly meaning to beget). This gains significance since Perez is what became of the line of Judah (Gen. 38) from whom the scepter of Judah would not leave (Gen. 49:10). YHWH's sovereign faithfulness is being emphasized.

⁷³ The genealogy in Matthew connects Rahab to the parentage of Boaz (Matt. 1:5). She was another one like Ruth who was not from Israel but demonstrated faith in YHWH against her own people and her own gods (Josh. 2; 6:25)

⁷⁴ Again one would expect Obed to be identified with his Mahlon since Boaz was performing levirate marriage with Ruth, but it seems that the narrator is honoring Boaz because of his great expression of loyal love by making him the one through whom the line of David passes.

I. The Establishment of David’s Kingdom: Through the downfall of Saul and David’s appropriate response God guarantees and establishes David as the sole ruler over a secure and united Israel 1:1--8:18

A. The Establishment of David as sole ruler (in Judah) through the Downfall of Saul’s Dynasty: Through the downfall of Saul’s dynasty God establishes David in his appropriate response as the sole ruler of Israel 1:1--4:12

1. David’s Appropriate Reaction to Saul’s Death: 1:1-27

a. David Receives News of Saul’s Death: 1:1-16

b. David’s Lament for Saul and Jonathan: 1:17-27

2. David’s Cautious Approach to Rulership: 2:1--3:5

a. David Becomes King over Judah: 2:1-7

1) David king in Hebron: 2:1-4a

2) David’s Embassy to Jabesh-gilead: 2:4b-7

b. Encounter with the Saulide Dynasty: 2:8--3:1

1) Preservation of the Saulide Dynasty--Ish-Bosheth: 2:8-11

2) David’s Victory in Civil War with the Saulide Dynasty: 2:12--3:1

c. The Growth of David’s Family: 3:2-5

3. Movement towards Rulership over All Israel by Consent: 3:6--4:12

a. Abner Defects to David: 3:6-21

1) Abner Defects from Ish-Bosheth: 3:6-11

2) Abner Enters into Agreement with David: 3:12-16

3) Abner Wins the Elders of Israel to David: 3:17-21

b. The Death of Abner by Joab: 3:22-39

c. The Murder of Ish-Bosheth--The Downfall of Saul’s House: 4:1-12

B. The Establishment of David as King in all of Israel: David’s Rule is guaranteed and established through his covenant with Israel, the conquest with Israel, military defeat of the surrounding nations and God’s covenant with David 5:1--8:18

1. The Guarantee of David’s Sole Rule: 5:1-16

a. David’s Covenant with Israel: 5:1-5

b. David’s Conquest of a New Capital--Jerusalem: 5:6-12

c. David’s Rule through Progeny: 5:13-16

2. The Establishment of David’s Rule: 5:17--8:18

a. Military Establishment--Double Victory over the Philistines: 5:17-25

b. Religious Establishment through David--Making Jerusalem the City of God through Brining the Ark: 6:1-23

1) Failure of the First Attempt: 6:1-11

2) Success of the Second Attempt: 6:12-23

c. Religious Establishment through God--His Covenantal Establishment of David’s Throne and Kingdom Forever: 7:1-29

1) Not Established through David’s Work for God: 7:1-7

2) Established though God’s Word for David: 7:8-17

3) David’s Greatful Response to God’s Work: 7:18-29

d. Military Establishment: Continued Victory over Surrounding Nations: 8:1-18

1) Philistia: 8:1

2) Moab: 8:2

3) Aram-Zobah: 8:3-4

4) Damascus: 8:5-8

5) Hittites (Hamath): 8:9-12

6) Edom: 8:13-14

7) Organization of Established Rule: 8:15-18

II. The Nature of David’s Rule:² David’s rule is characterized by loyal love, justice and brave conquest with his enemies 9:1--10:19

A. David Honors a Possible Rival--Loyal Love towards Mephibosheth: David exemplified his covenant loyalty in government by his early dealings with Jonathan’s son, Mephibosheth 9:1-13

1. David’s Covenant with Jonathan Honored through Mephibosheth: 9:1-18

2. Preventing Insurrection--Mephibosheth in Jerusalem: 9:9-13

B. David’s Loyal Love and Justice with the Ammonites: When the Ammonites outrageously rejected David’s kindness of sending servants to console Hanun with the death of his father, David sent Israel into battle and defeated the Arameans who were hired by the Ammonites to fight against Israel 10:1-19

1. Rejection of Loyal Love by the Ammonites: 10:1-5

2. Victory over the Arameans (allies of the Ammonites): 10:6-19

III. David’s Covenant Disobedience:³ After David broke his covenant faithfulness by violating Bathsheba and trying to cover up his actions through the deception and murder of her husband, Uriah, the Lord proclaimed judgment upon David’s household, yet provided grace through the continuance of David’s progeny by Bathsheba and through the final defeat of the Ammonites 11:1--12:31

A. David’s Evil against Bathsheba and Uriah: After David breaks his covenant faithfulness by violating Bathsheba, he attempts to use her husband, Uriah, to cover up his evil only to resort to murder after Uriah shows himself to be a man of covenant loyality to Israel 11:1-27

1. David’s Adultery with Bathsheba: 11:1-5

2. David’s Attempted Cover-up: 11:6-13

3. David’s Murder of Uriah: 11:14-27

B. The Consequences of David’s Covenant Disloyalty: Even through the Lord brought a severe punishment upon David’s household for his sin against Bathsheba, He was also gracious by continuing David’s progeny through Bathsheba and enabling Israel to have final victory over the Ammonites 12:1-31

1. Negative--The Lord’s Severe Punishment: After Nathan exposed David of his evil, he announced that a severe judgment would extend to the realm of his household which judgment began with the death of the child conceived through David’s sin against Bathsheba 12:1-23

a. Nathan’s Exposure of David’s Sin: 12:1-15

b. The Beginning of God’s Judgment with the Death of the Child: 12:15-23

2. Positive--The Lord’s Gracious Restoration: God demonstrated His grace toward David by providing a son through Bathsheba and by enabling Israel to have final victory over the Ammonites 12:24-31

a. The Birth of Solomon/Jedidiah: 12:24-25

b. Final Victory Over the Ammonites:⁴ 12:26-31

IV. The Consequences of David’s Sin--”Chips Off the Old Block”:⁵ Like ripples in a lake, David’s sin brought about sever consequences as his family repeated his actions and the security of the nation was severely threatened to the point where it barely survived 13:1--20:26

A. Consequence One--Amnon Violates Tamar: David’s adultery is vicariously punished when Amnon rapes his sister Tamar 13:1-19

B. Consequence Two--Absalom Murders Amnon: David’s murder is vicariously punished when Absalom kills his brother Amnon 13:20-38

C. Consequence Three--Absalom Rebels against David and Dies: When Absalom is not dealt with in accordance with his sin by his father David, he rebels against his father causing him to flee Jerusalem amidst mixed loyalty, but is ultimately defeated by David’s army and murdered by David’s commander, Joab, leaving David in grief 13:39--18:33

1. The Seeds of Rebellion: 13:39--14:33

a. Joab Convinces David to Bring Absalom Back: 13:39--14:24

b. David’s Passiveness Incites Rebellion in Absalom: 14:25-33

2. The Harvest of Rebellion: 15:1--18:33

a. The Eve of Revolt: 15:1-12

1) Absalom Turns the People’s Hearts as Judge: 15:1-6

2) Absalom Gathers People around Him at Hebron: 15:7-12

b. The Revolt: 15:13--18:33

1) David’s Flight from Jerusalem: 15:13-18

2) Responses to David’s Flight: 15:19--16:14

a) Ittai’s Loyalty in Flight: 15:19-23

b) A Refusal of the Ark: 15:24-29

c) Hushai’s Loyalty in Jerusalem: 15:30-37

d) Ziba’s Apparent Loyalty:⁶ 16:1-4

e) Shemei’s Curses: 16:5-14

3) Absalom’s Brief & Tragic Reign: 16:15--18:33

a) A Public Display of Usurped Power by Taking David’s Concubines:⁷ 16:15-23

b) Defeat Averted: Hushai’s flattery overturns the defeat of David through Ahithophel’s treasonous counsel 17:1-23

c) Support for David in the Transjordan--Mahanaim: 17:24-29

d) The Defeat of Absalom’s Army in the Forest of Ephraim: 18:1-8

e) The Murder of Absalom by Joab:⁸ 18:9-23

f) David’s Despair Over Absalom’s Death: 18:24-33

D. Consequence Four--A State of Constant Turmoil: The nation entered a state of constant turmoil and rivalry with the northern and southern tribes divided over ownership of the king and even self-rulership 19:1--20:22

1. Joab’s Wise Rebuke of David for the Sake of the Nation: 19:1-8

2. In Perplexity the Tribes Return to David: 19:9-15

3. A Cross-Section of Mixed Responses to David’s Return to Power: 19:16-39

a. Shimei’s Plea for Mercy: 19:16-23

b. Mephibosheth’s Demonstration of Innocence: 19:24-31

c. Barzillai of Mahanaim Honors David: 19:32-40

4. A Dispute between the Tribes over Ownership of their King, David: 19:40-43

5. A Failed Northern Attempt to Secede from the Nation: 20:1-22

a. Sheba ben-Bichri Attacks Discontents in the North: 20:1-3

b. David’s Delay with Sheba Due to Insurrection by Amasa:⁹ 20:4-13

c. Sheba Ben-Bichri’s Head Handed over by the People of Abel: 20:14-22

E. Grace--A Reorganization of the Kingdom without David’s Sons:¹⁰ Although the kingdom was severely shaken in the aftermath of David’s sin with Bathsheba and Uriah, it is once again constituted as a kingdom, but without the participation of David’s sons 20:23-26

V. The Operation of Covenant Loyalty--An Appendix:¹¹ Through a literary technique of chiastic structure the writer emphasizes that difficulty fell upon the kingdom from sources outside of David and from David himself, but the lord graciously used David and his men to establish the kingdom and promised its continuance through David’s house forever 21:1--24:25

A. Famine--Divine Judgment from Saul with the Gibionites: When David learned that the famine upon the land was a judgment from God because of Saul’s attempt to destroy the Gibeonites who were in covenant relationship with Israel, David sought out the Gibeonites’ request for atonement and gave them seven of Saul’s sons to hang,¹² whereupon, he buried them with the bones of Saul and Jonathan and the Lord ended the famine 21:1-14

B. Defeat of Philistines--David & His Giant-Killers:¹³ David and his men had victory over the previously undefeated “giants” of Gath from the Philistines 21:15-22

1. David, The Giant Ishbi-benob, and Abishai: 21:15-17

2. Sibbechai and the Giant Saph: 21:18

3. Elhanan (David) and the Giant Goliath:¹⁴ 21:19

4. Jonathan and the Giant of Six Fingers and Six Toes: 21:20-21

5. Summary: These four were from the family of the giant Gath and were defeated by David and his servants 21:22

C. An Individual Psalm of Praise for Victories over Saul and All Enemies:¹⁵ David offers a psalm of thanksgiving for all the deliverance that the Lord has done 22:1-51

1. Setting: 22:1

2. Proclamation: 22:2-4

3. Summary: 22:5-7

4. Remembrance with Saul: 22:8-31

5. Report: 22:32-46

6. Vow: 22:47-50

7. Praise: 22:51

D. (C’) The Last Words of David--Praise for Establishing the Kingdom: David offers praise to the Lord for establishing his house forever and destroying all enemies 23:1-7

E. (B’) Heroes of David Who Defeated the Philistines:¹⁶ David extols the loyal bravery of those thirty-seven “mighty men” who defended Israel and her King--David 23:8-39

1. Josheb-basshebeth a Tahchemonite: 23:8

2. Eleazar the son of Dodo the Ahohite: 23:9-10

3. Shammah the son of Agee a Hararite: 23:11-12

4. Three of the Mighty Men: 23:13-17

5. Abishai the brother of Joab: 23:18-19

6. Benaiah the son of Jehoiada: 23:20-23

7. Asahel the brother of Joab: 23:24a

8. Elhanan the son of Dodo: 23:24b

9. Shammah the Harodite: 23:25a

10. Elika the Harodite: 23:15b

11. Helez the Paltite: 23:26a

12. Ira the son of Ikkesh the Tekoite: 23:26b

13. Abiezer the Anathothite: 23:27a

14. Mebunnai the Hushathite: 23:27b

15. Zalmon the Ahohite: 23:28a

16. Maharai the Netophathite: 23:28b

17. Heleb the son of Baanah the Netophathite: 23:29a

18. Ittai the son of Ribai of Gibeah of the sons of Benjamin: 23:29b

19. Benaiah a Pirathonite: 23:30a

20. Hiddai of the brooks of Gaash: 23:30b

21. Abi-albon the Arbathite: 23:31a

22. Azmaveth the Barhumite: 23:31b

23. Eliahba the Shaalbonite: 23:32a

24. The sons of Jashen, Jonathan: 23:32b

25. Shammah the Hararite: 23:33a

26. Ahiam the son of Sharar the Ararite: 23:33b

27. Eliphelet the son of Ahasbai the Maacathite: 23:34a

28. Eliam the son of Ahithophel the Gilonite: 23:34b

29. Hezro the Carmelite: 23:35a

30. Paarai the Arbite: 23:35b

31. Igal the son of Nathan of Zobah: 23:36a

32. Bani the Gadite: 23:36b

33. Zelek the Ammonite: 23:37a

34. Naharai the Beerothite armor bearers of Joab the son of Zeruiah: 23:37b

35. Ira the Ithrite: 23:38a

36. Gareb the Ithrite: 23:38b

37. Uriah the Hittite: 23:39a

38. Summery: There were thirty-seven¹⁷ mighty men in all 23:39b

F. (A’) Plague--Divine Judgment Falls Again on Israel: The Lord Judged Israel with a pestilence killing 70,000 men because David numbered the fighting men of the nation in prideful hubris, but offered grace to David and the nation by spearing Jerusalem and receiving David’s costly burnt and peace offerings 24:1-25

1. The Ordering and Taking of the Census:¹⁸ 24:1-9

2. Options and Choice of Divine Judgment: 24:10-14

3. Reception of Judgment and Grace:¹⁹ 24:15-25

¹ This outline is adapted through my own study from the analyses of Joyce G. Baldwin, 1 & 2 Samuel: An Introduction & Commentary. Tyndale Old Testament Commentaries, 46-47; P. Kyle McCarter Jr. 2 Samuel, The Anchor Bible, xi-xii; and Elliott E. Johnson 2 Samuel: Synopsis and Selected Analysis, Unpublished class notes in 327 Seminar in Old Testament Historical Literature, Dallas Theological Seminary, Spring 1989; Carlos Osvaldo Pinto, 2 Samuel: Exegetical Outline and Selected Analysis, a paper submitted for the course 372 Seminar in Old Testament Historical Literature, Spring 1989.

² This unit is a transition by means of contrast to the disobedience which follows in the next unit: loyal love vs. the breaking of loyal love. Honoring the dead changes to killing the honored.

³ In view of the darkness of this section of Scripture it seems appropriate to cites Baldwin's observations here: In what sense, however, was he 'a man after [the Lord's] own heart' (1 Sa. 13:14)? He is depicted in Scripture as entirely human, hampered by weaknesses that were the counterpart of his strengths: in particular he was indulgent towards his sons and, on occasion, towards himself. Unlike Saul, David received rebuke by humbly admitting his faults; when Nathan or Gad delivered a message of judgment, the prophet's condemnation was accepted as the word of God. In other words, the Lord was king; David was merely the Lord's vicegerent, [sic] exercising delegated power. His successors, who for the most part failed to conform to this role, were pointed back to David, for whose sake the dynasty was permitted to continue until the kingdom was swept away by the Babylonians. Even then, hopes were kept alive by the promise of Nathan to David, 'Your house and your kingdom shall be made sure for ever before me; your throne shall be established for ever' (2 Sa. 7:16). The New Testament takes up the theme when Jesus is introduced as a descendant of David; indeed the very first verse of Matthew's Gospel makes the point, 'The book of the genealogy of Jesus Christ, the son of David ...' (1 & 2 Samuel, 299).

⁴ See 10:1-19; 11:1.

⁵ This is the title of J. P. Fokkelmann, Narrative Art & Poetry in the Books of Samuel. Volumes I: King David, 99.

Johnson writes, A a subtheme, the events also unfold how YHWH eliminated the contenders for the throne who would threaten Solomon (2 Samuel: Synopsis and Selected Analysis, unpublished class notes in 327 Seminar in Old Testament Historical Literature, 3).

In any case these are expressions of talionic justice upon David for his evil.

Baldwin writes, 2 Samuel 11--20 has covered a period of David's reign with he might well have wished to omit from the records. Why did it have to be included?

From the historian's point of view, 2 Samuel 1--10 contains more material relevant to his purpose. Yet 2 Samuel 11--20 proceeds with slow and deliberate pace, punctuated with direct speech; the carefully constructed narrative gives prominence to David's grave offence and all that followed from it. Affairs of state are shown to be closely bound up with personal relationships; sinful liaisons have repercussions that rebound far beyond the private lives of the individuals concerned. At the same time David, though forgiven by God, found himself handicapped by his own past and unable to discipline others; moreover, his own children never came to terms with what their father had done.

In other words, the narrator has invited the reader to pay particular attention to the social and psychological aftermath of adultery, as well as to the obvious fulfilment [sic] of God's judgment as pronounced by the prophet Nathan (2 Sa. 12:10-12). Though David's kingdom was retained intact, David lost the control he had earlier had over men and affairs. The implications for people in positions of leadership are likely to be especially significant, and yet they are important for all, for 'as in artistic masterpiece of universal and transtemporal value', the figure of David makes contact still with the reader. The highest qualities of David '(as shown or as violated by him) ... are the same as those of our own human existence. This narrative art has a didactic quality about it...IT transmits profound wisdom ...' [Fokkelman, 424]. To concentrate on the historical aspect of David's reign, therefore, and to stop there, is to miss the point of the book. What we are meant to find is guidance to live by, a clue to the deceptions that distort our understanding of what is beneficial and what ought to have been done. in other words, these chapters, like many more, are meant to be 'a lamp to my feet and a light to my path' (Ps. 119:105) (1 & 2 Samuel, 281-82).

⁶ See the counter part of this account in 19:24-31 where Mephibosheth shows his innocence. Ziba is using this opportunity to exalt himself at the expense of his master. This is abusive to David and Mephibosheth. Of the three characters Mephibosheth will show himself to be the most righteous in the end.

This unit also transitions into the most negative response to David's flight--that of Shimei. First a close descendant of Saul, Mephibosheth, is supposedly hoping for the reestablishment of the Saulide dynasty. Next a more distant descendant of Saul, Shimei, curses David.

⁷ This act of hubris fulfills Nathan's prophetic threat in 12:12.

⁸ This was against the king's orders (18:5, 12).

⁹ Baldwin writes, At this point, the reactions of David are omitted, but on his death-bed they were made clear to Solomon, who was warned, 'do not let his grey head go down to Sheol in peace' (1 Ki. 2:6). Though Sheba's rebellion had been quelled, and David could only be thankful that this second attempt to strike at his throne had been overcome, he was saddled with a general who persisted in killing men whom the king had put in authority, and taking over the command of the army. The problem was that Joab was capable and confident, and came home victorious, but from the point of view of the king, he was a murderer whom he could not bring to justice. Joab had killed Abner (2 Sa. 3:27), Absalom (2 Sa. 18:14), and now Amasa (2 Sa 20:10). David can hardly have welcomed him with open arms, and yet he had saved the kingdom (1 & 2 Samuel: An Introduction & Commentary, 281).

¹⁰ Baldwin writes, A list of officers of the crown, similar to that in 2 Samuel 8:15-18, but relevant to the later period, brings the section to an end. The differences between the two lists are worth noting: i. the omission of David's name in connection with the administration of the law may be significant (cf. 2 Sa. 15:3-4); ii. a new development is a department of forced labour, ominous in view of the trouble to which it was to lead (1 Ki. 11:28; 12:12-16); iii. David's sons are no longer said to be priests, understandably so, in view of their activities, as recorded in the intervening narratives; Abiathar would appear to be the son of Ahimelech, named after his grand-father. But the first in the list was Joab, in command of all the army of Israel, a towering figure, whose ability and strength seemed not to diminish with the passing of years (1 & 2 Samuel, 281).

¹¹ Baldwin writes, A further selection of literature representing different periods of David's life brings our book to a conclusion. The six episodes here form a concentric pattern (A, B, C, C', B', A') with poems written by the king at the centre, on either side an account of great warriors who served the king, and at the beginning and end natural disasters which struck during David's reign. In a skilful way, these chapters summarize what has gone before, yet without mere repetition. At a deeper level, they present Israel's greatest king as a man who both inherited problems from his predecessors and created them himself (A, A'); who fought and achieved his victories with the help of many others who are celebrated here (B, B'), and whose joy and strength was his God, whom he praised with total abandon because everything he was and everything he achieved was to be attributed to the faithful Lord God of Israel (C, C') (1 & 2 Samuel, 282-83).

¹² Baldwin writes, The seriousness with which the Gibeonites regarded the breaking of an oath is indicated by their reply. Money would not provide compensation, but only the giving of life for life. The answer of the Gibeonites illustrates the meaning of the Hebrew, kipper, 'make expiation', in a secular context as opposed to its use in sacrificial ritual. Saul had committed the wrong, and, since Saul was dead, seven of Saul's family should be handed over so that we may hang them up before the Lord. Justice was seen, not in any abstract way, but as the requirement of the Lord, whose land they inhabited, 'and no expiation can be made for the land ... except by the blood of him who shed it' (Nu. 35:33). The shedding of blood will bring about reconciliation between the Gibeonites and Israel, that you may bless the heritage of the Lord (1 & 2 Samuel, 284).

¹³ Baldwin writes, This section puts a little more detail into the account of David's wars against the Philistines, described in the important summaries of 2 Samuel 5:17-25 and 8:1. Four incidents are recordedhere, of which all except the first appear again, with differences of detail, in 1 Chronicles 20:4-8. It seems likely that a roll of honour was kept, in which outstanding acts of bravery, some of which are quoted here, were written and handed down to posterity. The concise style of writing is appropriate for an official honours list (1 & 2 Samuel, 285).

¹⁴ Baldwin writes, This verse is a difficult one because, on the face of it, David is denied the honour of killing Goliath. 1 Chronicles 20:5 reads, 'Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite.' But since 'Lahmi' is part of the Hebrew word 'Bethlehemite', this is likely to be a very early attempt to deal with the problem. The Chronicles verse does, however, suggest that Jaareoregim should be translated 'Jair the weaver' (cf. NIV mg.). The same word occurs at the end of the verse translated weaver's beam. Who then is this Elhanan? The most likely suggestion is that it is David under another name, his family's name for him as opposed to his throne name; in that case Jair must be the equivalent of Jesse (1 & 2 Samuel, 286).

D. F. Payne also does not believe that 1 Samuel 17 and 2 Samuel 21:19 contradict one another in view of the textual problems which are present (The Elhanan Problem, in New Bible Commentary, edited by D. Guthrie, and J. A. Motyer et al. (Leichester: Inter-Varsity Press, 1970).

¹⁵ See also Psalm 18.

¹⁶ Baldwin writes, It was fitting that the names of those who distinguished themselves in defence of Israel and of King David should be recorded in the account of his reign. The king would never have achieved so much without his loyal and valiant heroes. The corresponding passage in Chronicles (1 Ch. 11: 10-47) sometimes elucidates the Samuel text (1 & 2 Samuel, 292).

¹⁷ Thirty-six names are mentioned in verses 8-39. Perhaps Joab was the thirty-seventh.

¹⁸ Baldwin writes, Again refers back to 2 Samuel 21:1-14, with which it has similarities (cf. 2 Sa. 21:14) with 2 Sa. 24:25). The parallel account in 1 Chronicles 21 shows how theological thought had developed over the years, and attributed to 'Satan' or 'an adversary' what was earlier attributed to the Lord. Perhaps Paul had the two accounts in mind in 2 Corinthians 12:7; the 'messenger of Satan' words by divine permission (1 & 2 Samuel, 194).

Continuing she says, Accepting that David lapsed here and acknowledged his fault, we return to verse 1 and ask what the narrator was wanting his readers to grasp from his thought-provoking way of introducing the incident. Was he not drawing attention to the mysterious way in which God's plan for human history takes in even the lapses of God's servants? (Ibid., 195).

¹⁹ Baldwin writes, The population had been depleted by seventy thousand, but the whole country had been given a salutary reminder of spiritual realities: true prosperity was to be found in dependence upon their faithful covenant Lord, and on him alone (1 & 2 Samuel, 298).

I. THE FIRST RETURN UNDER SHESHBAZZAR & ZERUBBABEL AND REBUILDING OF THE TEMPLE: After the exiles returned to Jerusalem under the provision of Cyrus to rebuild the house of the Lord, they began the project, but were interrupted through the oppression of the Samaritans, nevertheless, they ultimately realized the rebuilding and dedication of the Temple during the sixth year of Darius’ reign as well as a celebration of the first Passover in the Temple (Ezra 1:1--6:22)

A. The First Return of the Exiles--Cyrus, Sheshbazzar & Zerubbabel: When the Lord stirred the heart of Cyrus the king of Persia, he inaugurated the fulfillment of Jeremiah’s prophecy by decreeing that the inhabitants of Judah return to Jerusalem and build a house for their God, and by providing for their return through Persian support as well as a return of their temple items, whereupon, the people returned under Zerubbabel, contributed to the rebuilding of the temple and settled in the land 1:1--2:70

1. Edict--Cyrus’ Decree: When the Lord stirred the heart of Cyrus king of Persia to fulfill the word of Jeremiah, Cyrus issued a decree permitting and urging all of the people from Judah to return to Jerusalem with support from the people of Persia and to rebuild the house of their God 1:1-4

a. The Lord’s Stirring of Cyrus: 1:1

b. Exhortation/Permission to Return and Build the House of the Lord: 1:2-4

2. Preparations for the Journey under Sheshbazzar to Rebuild the Temple: The people were enabled to return to Jerusalem to rebuild the house of the Lord through provisions given by the Persian people and through Cyrus’ return of their temple vessels to Sheshbazzar from the house of Nebuchadnezzar’s gods 1:5-11

a. The Response of the People: 1:5-6

b. The Return of the Temple Vessels: 1:7-11

3. The Return under Zerubbabel--An Enthusiastic Remnant: After a list is provided of all those who returned to Jerusalem, their commitment to the task is manifested through their offerings for the reconstruction of the temple and through their re-settlement in the land of Israel 2:1-70

a. Introduction--Leaders of the Return: 2:1--2a

b. A List of Returnees: 2:2b-67

1) Laity by Family Relationship: 2:2b-20

2) Laity by Place Names: 2:21-35

3) Priests: 2:36-39

4) Levites and Temple Personnel--Singers and Gatekeepers: 2:40-42

5) Temple Servants: 2:43-58

6) Individuals Who Cannot Prove Ancestry: 2:59-63

7) Totals: 2:64-67

c. Voluntary Contributions (Offerings) to the Temple: 2:68-69

d. Settlement of the Returnees: 2:70

B. The Rebuilding of the Temple: After the work of rebuilding the temple was begun with mixed emotions, it was suspended through the oppression of the Samaritans, but under the inspiration of the prophets Haggai & Zachariah, and a renewed decree through Darius, the Temple project was renewed, completed in the sixth year of Darius, dedicated, and the first Passover was celebrated 3:1--6:22

1. The Work Begun--The Revival of Temple Worship: Temple worship was revived through the reinstitution of sacrifice and through laying the foundation of the temple so the people rejoiced except for those who compared it to the former temple and wept 3:1-13

a. The Re-Institution of Sacrifice: 3:1-6

1) Rebuilding the Altar and Sacrifice: 3:1-3

2) The Feast of Booths and Sacrifice: 3:4-5

3) Summary of Sacrifice: 3:6

b. The Beginning of Temple Reconstruction: 3:7-13

1) Acquiring Supplies: 3:7

2) Building in the Second Year through Levites: 3:8-9

3) Responses of Joy and Sorrow over the Foundation of the Temple: 3:10-13

2. The Work Opposed--Suspension of Temple Construction by Samaritans: Through internal and external attacks on the Jews the Samaritans managed to finally have Artaxerxes decree that they must stop the rebuilding of the temple and city until further permission was granted by the king during the second year of the reign of Darius the king of Persia 4:1-24

a. Samaritan Tactics Under Cyrus--Discouraging Counselors: 4:1-5

b. Samaritan Tactics under Xerxes (Ahasuerus)--A Letter to the King: 4:6

c. Samaritan Tactics under Artaxerxes--Another Letter to the King: 4:7-23

1) The Letter to the King Proclaiming a Judean Threat: 4:7-16

2) The Letter from the King Proclaiming a Stop to Building: 4:17-23

d. Conclusion: The work of temple construction ceased until the second year of the reign of Darius the king of Persia 4:24

3. The Work Resumed and Completed: Under the encouragement of the prophets Haggai and Zachariah, the permission of King Darius and with the mandatory help of the Samaritans, the Jews completed the temple in the sixth year of Darius, dedicated it and celebrated the first Passover in it after the exile praising God for His deliverance of them 5:1--6:22

a. Resumption of Building Inspired by Haggai and Zechariah (520-28 B.C.): 5:1-2

b. Attempted Opposition through the Samaritans: 5:3-17

1) The Intervention of the Samaritan Governor Tattenai: 5:3-5

2) Tattenai’s Letter to Darius: 5:6-17

c. Resumption of the Building Under Darius’ Decree: 6:1-12

1) The Search and Discovery of Cyrus’ Decree: 6:1-5

2) Replay of Darius to Tattenai’s Letter--Order to Permit and Aid the Jews in their Rebuilding of the Temple: 6:6-12

d. Completion, Dedication and Celebration of the Temple: 6:13-22

1) The Completion of the Temple in the Sixth Year of the Reign of Darius (515 B.C.): 6:13-15

2) The Dedication of the Temple: 6:16-18

3) The First Celebration of the Passover & The Feast of Unleavened Bread in the New Temple: 6:19-22

II. THE SECOND RETURN UNDER EZRA AND SPIRITUAL REFORMS: After Ezra arrived in the Jerusalem with a group of exiles under the permission and provision of king Artaxerxes, they worshiped the Lord and Ezra taught the people the law of God by applying it to their sin of foreign marriages, whereupon the people responded with repentance and the process of divorcing their foreign wives (Ezra 7:1--10:44)

A. Ezra’s Return to the Land of Palestine: With a decree from King Artaxerxes which not only permitted Ezra to return but supported him in his return, Ezra, as a priest intent upon teaching people the law of God, led a safe return of exiles from captivity with precious objects to be deposited in the temple, sacrifices to be offered to the Lord, and a protective decree from the king for the rulers of the provinces around the Jerusalem 7:1--8:36

1. Summary--Background and Return: 7:1-10

a. Ezra’s Background: 7:1-6

b. Ezra’s (and Others’) Return to the Land of Palestine 7:7-9

c. Ezra’s Intent--to Teach God’s Law In Israel: 7:10

2. Artaxerxes’ Letter of Authorization and Support for Ezra in His Return to the Land of Palestine and Ezra’s Thanksgiving: 7:11-26

a. Authorization: 7:11-13

b. Support: 7:14-26

1) Financial 7:14-19

2) From Enemies in the Land: 7:20-26

c. Ezra’s Thanksgiving for the Lord’s Movement of the King: 7:27-28

3. Preparation to Return to the Land of Palestine: 8:1-30

a. List of the Family Heads Who Returned to Jerusalem: 8:1-14

b. The Enlistment of Levites to Serve in the Temple: 8:15-20

c. Supplication through Prayer and Fasting to God for a Safe Journey: 8:21-23

d. The Assignment of the Precious Temple Objects to the Priests and Levites to Take to Jerusalem 8:24-30

4. The Journey and Arrival in Jerusalem: 8:31-36

a. The Journey: 8:31-32

b. Giving the Precious Objects to the Priests and Levites in the Temple: 8:33-34

c. Offerings Given to the Lord by the Exiles: 8:35

d. Deliverance of the King’s Edicts to the Leaders in the Provinces 8:36

B. Ezra’s Religious Reforms--Divorce of Mixed Marriages: When Ezra learned that the people had taken on wives of unbelievers in the land against the exhortations of Scripture he mourned, confessed the nation’s sin before the Lord and organized a meeting with all of the people to expose them to their sin, whereupon, they too confessed their sin and agreed to divorce their foreign wives resulting in an outworking of the purification 9:1--10:44

1. The Offense of Mixed Marriages with the People of the Land: 9:1-2

2. Ezra’s Responses to the Report of Mixed Marriages: 9:3-15

a. Ezra’s Physical Response: 9:3-5

b. Ezra’s Spiritual Response--A Prayer of Confession: 9:6-15

3. The People’s Response to Ezra and His Prayer--A Repentant Covenant to Divorce their Foreign Women: 10:1-15

a. The Leaders’ Covenant: 10:1-5

b. The People’s Covenant in a Public Assembly: 10:6-15

1) Proclamation for the People of Judah and Jerusalem to Come to Jerusalem: 10:6-8

2) Ezra’s Exhortation to the People: 10:9-11

3) The Agreement and Plan of the People: 10:12-14

4) The Minority Disagreement² 10:15

4. The Outworking of the Community’s Divorce of Foreign Wives: 10:16-44

a. Investigation of the Offenders: 10:16-17

b. A List of the Offenders: 10:18-43

1) Those among the Priests: 10:18-22

2) Those among the Levites: 10:23

3) Those among the Singers: 10:24-43

c. The Summary of the Mixed Marriages: All of the above had foreign wives and some of them had children by these wives 10:44

III. THIRD RETURN UNDER NEHEMIAH AND REBUILDING THE WALL: The Nation is Physically Separated from the Gentiles: When Nehemiah learned about the distress of the Jews in Jerusalem he prayed to the Lord, sought permission from King Artaxerxes to rebuild the walls of Jerusalem and managed to spur on the people in Jerusalem to accomplish the task in spite of opposition from the people surrounding the city and the problems within the city because he was a man who trusted God and was wise in leadership (Nehemiah 1:1--7:4)

A. Nehemiah’s Initial Response to the Situation in Jerusalem: After Nehemiah received information about the distress of the Jews, he prayed to the Lord and then received permission from Artaxerxes to rebuild the walls of Jerusalem 1:1--2:8

1. News of the Plight of Jerusalem: While Nehemiah was in Susa he learned from Hanani and other from Judah of the Jews’ distress 1:1-3

2. Nehemiah’s Prayer: In response to the new of the Jews’ distress Nehemiah interceded in prayer to the Lord for the nation by confessing their sin and calling on God to deliver them through him with the king 1:4-11

3. The Kings Response: When he showed his sorrow before the king and was asked about it, Nehemiah requested permission from Artaxerxes permission to rebuild Judah and received it with letters of help as well 2:1-8

B. Nehemiah’s Developed Response to the Situation in Jerusalem: In spite of opposition Nehemiah and the people trusted the Lord to enable them to rebuild the walls 2:9-20

1. The Journey to Jerusalem: Nehemiah traveled to Jerusalem with the king’s escort stirring Sanballat’s and Tobiah’s anger 2:9-10

2. Inspection of the Walls: Nehemiah secretly inspected the walls at night: 2:11-16

3. Exhortation & Reaction of the People: When Nehemiah revealed to the people his plan to rebuild the wall of Jerusalem with God’s and the king’s approval, they agreed to do it 2:17-18

4. Samaritan Reaction: Sanballat and Tobiah objected to the people building the wall as being against the king, but Nehemiah replied that God would give them success 2:19-20

C. Partial Building of the Walls: The walls were half built by all of Israel 3:1-32

1. The Northern Section: The Sheep Gate and the Fish Gate were repaired but the nobles of the Tekoites did not support the work 3:1-5

2. The Western, Southern, and Eastern Sections: The rest of the wall including each specific gate back to the Sheep Gate was repaired by people from all walks of Jewish life 3:6-32

a. The Western Section: 3:6-13

b. The Southern Section: 3:14

c. The Eastern Section: 3:15-32

D. Opposition and Completion: In spite of opposition without and within Nehemiah remained faithful to the work of the Lord and thus the people completed the rebuilding of the walls 4:1--7:4

1. Opposition Without--Samaritan Opposition: Even though the surrounding neighbors of Jerusalem attempted to stop the building of the wall by humiliating the people and even planning an attack against the city, Nehemiah encouraged the people to remain faithful by praying to the Lord for help and by wisely advising them to continue their building prepared all the time for fighting their enemies 4:1-23

a. Reaction of the Enemies: Sanballat and Tobiah mocked the work of restoration which the Jews were doing to the wall among their own people 4:1-3

b. Nehemiah’s Prayer & Continuation of the Work: Nehemiah prayed that the Lord would work talionic justice upon Sanballat and Tobiah for demoralizing God’s workers half way through the project, whereupon they built the wall to half its height 4:4-6

c. Action Planned by the Enemies and Measures Taken by Nehemiah: Sanballat, Tobiah, the Arabs, the Amonites and the Ashdodites planned to attack Jerusalem, but the people armed themselves trusting God and foiled the attempt whereupon, they continued to be ready for battle as they built 4:7-23

2. Opposition Within--Economic and Social Problems: When Nehemiah learned that the people were exploiting one another, he directly confronted the rulers who then agreed to make restitution, and then used his power when appointed governor to be generous at his own expense with the people and to work with them so that the building of the walls could continue 5:1-19

a. Usury: When Nehemiah discovered the usury of the people to each other, he confronted the rulers and they agreed to give back what they had and were taking 5:1-13

b. Governor: When Nehemiah is appointed governor, he does not exploit the people, but is generous at his own expense and works with them 5:14-19

3. Opposition Without--Attempted Plots against Nehemiah: Sanballat sent letters to meet with Nehemiah, but Nehemiah would not stop building the wall, so Sanballat tried to scare Nehemiah, but Nehemiah would not sin, thus the walls were completed and all were frightened and Tobiah tried to frighten Nehemiah 6:1-19

a. Attempted Entrapment: 6:1-4

b. Threat and Accusation: 6:5-9

c. Plot Using False Prophets: 6:10-14

d. Completion of the Wall: 6:15-16

e. Correspondence with Tobiah: 6:17-19

4. Completion of the Wall--Transition: Nehemiah had the doors hung and ordered those appointed to guard the gates and the city due to its internal vulnerability--no people 7:1-4

a. Provision for the Protection of Jerusalem--Nehemiah Secures the City from without: 7:1-3

1) Walls: The Walls had been rebuilt 7:1a

2) Gates: The Gates were put in place: 7:1b

3) Servants: Gate keepers, singes, and Levites were appointed: 7:1c

4) Hanani and Hananiah were Put in charge: 7:2

a) Hanani Can be trusted as Nehemiah’s brother and as one who was concerned for the city 1:2a

b) Hananiah could be trusted as a godly man 7:2b

5) Commands were given to Hanani and Hananiah by Nehemiah 7:3

a) Concerning the Gates:

(1) The gates were not to be opened until the sun was hot

(2) The Gates were to be shut and barred while the keepers were on duty

b) People: The residents of Jerusalem were to be appointed as guards

(1) Some at their posts

(2) Some near their houses

b. Vulnerable Description of the City: The reason Nehemiah needed to secure the city from within was because it was uninhabited 7:4

IV. THE RELIGIOUS REFORMS OF EZRA AND NEHEMIAH: The Nation is Spiritually Separated from the Gentiles Nehemiah: After the people became identified as a new society under the Law of God with the walls of their capital city established, Nehemiah restored them from their falls back into disobedience so that they might obey God’s Law (7:5--13:31)

A. Setting Up the Society: Through ordering the citizenship, establishing a treasury, settling the people in the land, reading the Law so that the people repent and agree to obey God’s Law, identifying those people who came to live in Judah and Benjamin, and finally dedicating the wall, Nehemiah and the leaders established the society of the new remnant 7:5--13:3

1. Transition³--Ordering the People: The affairs of the people were ordered through a genealogy which established the citizenry of Jerusalem, the giving of the people to establish the treasury, and the settlement of all of Israel in their cities by the seventh month 7:5-73

a. Genealogy of the Sparse Population--Establishment of Its Citizenship: A census was taken of the returned exiles by the number of men of the people, the priests, the Levites, the singers, the temple servants, the gatekeepers, and those without proof of identity 7:5-69

1) Nehemiah assembled the nobles, officials and common people to be registered by families 7:5a

2) The basis of Nehemiah’s registration was a genealogical record of the first Jews to return 7:5-b

a) Twelve Leaders: These were the people who returned from Babylon under Zerubbabel 7:6-7

b) People:

(1) Men: The list of the men of Israel by family name: 7:8-38

(2) Priests: The list of Priests by family: 7:39-42

b. Treasury: The city’s treasury was established: The treasury was set up by gifts from the governor, the heads of households, and the people 7:70-72

1) By the Governor: The governor gave to the treasury: 7:70

2) By Families: The heads of families gave to the treasury: 7:71

3) By People: The people gave to the treasury: 7:71

c. Settlement: All Israel was living in their cities by the seventh month: 7:73a

1) The Priests

2) The Levites

3) The Gatekeepers

4) The Singers

5) The Temple Servants

6) Certain of the People

7) The Rest of the Israelites

8) The Sons of Israel

2. Reading the Law & Its Effect: The Reading of the Law had a positive affect upon the people as they repented, celebrated the Feast of Booths, separated themselves from foreigners, and made an oath to obey God’s Law and pay attention to His temple 7:73b--10:39

a. Reading of the Law: Ezra read the book of the Law to the people and the Levites explained it to them bringing about God’s blessing 7:73--8:8

b. Comforting Weeping People Wept: When the people wept over the reading of the Law, Nehemiah and other comforted them and set aside the day for rejoicing not weeping: 8:9-12

c. Feast of Booths: The festival Booths was celebrated for the first time since Joshua the son of Nun, and they read the Law daily with a celebration on the eighth day before a solemn assembly 8:13-18

d. Separation: On the 24th day of the month the Israelites separated themselves from the foreigners, confessed their sin, worshipped God and prayed remembering God’s past work 9:1-37

e. Covenant Confirmed: Because of God’s gracious display of His character in the past, the leaders and people placed themselves under an oath to keep the Law and not to neglect the temple 9:38--10:39

1) The Covenant: 9:38

2) Singers of the Pledge: 10:1-27

3) Oath to Keep the Covenant: 10:28-29

4) Stipulations of the Covenant: 10:30-39

a) Mixed Marriages: 10:30

b) Commerce on the Sabbath: 10:31a

c) The Sabbatical Year: 10:31b

d) Offerings for the Temple and Its Staff: 10:32-39

3. New Residents of Jerusalem and Judah: The people were listed who came to live in Jerusalem as well as in the rest of Judah and Benjamin 11:1-36

a. People Who Settled in Jerusalem: Those who came to live in Jerusalem were enumerated by the heads of provinces, sons of Benjamin, priests, and gatekeepers 11:1-19

1) Selection of the New Residence--The Repopulation of Jerusalem: 11:1-2

2) Laity Living in Jerusalem: 11:3-9

a) A Topical Statement: 11:3-4a

b) From Judah: 11:4b-6

c) From Benjamin: 11:7-9

3) Priests Living in Jerusalem: 11:10-14

4) Levites Living in Jerusalem: 11:15-19

b. People Who Settled in Judah and Benjamin: 11:20-36

1) The rest of the people lived in Judah on their own inheritance with temple servants in specific lands 11:20-21

2) The specific dwelling places of those outside of Jerusalem were enumerated 11:22-36

4. Lists of Priests & The Dedication of the Wall: After the priests were listed, on the day of the dedication of the wall God was praised, food was gathered, and the foreigners were separated from Israel 12:1--13:3

a. Priests from the First Return: The priests and Levites who came to Jerusalem with Zerubbabel were listed 12:1-9

b. High Priests & Priests Since Joiakim: 12:10-26

1) Genealogy of High Priests: 12:10-11

2) Priests and Levites Since the Time of Joiakim: 12:12-26

a) List of Priests: 12:12-21

b) List of Levites: 12:22-26

c. The Dedication of the Wall of Jerusalem: 12:27--13:3

1) Dedication Festivities: The festivities involved in the dedication of the wall were recounted showing the involvement of the Levites and the people in praising God 12:27-43

a) Preparation of the Levites and Priests: 12:27-30

b) People Going to the Right: 12:31-37

c) People Going to the Left: 12:38-39

d) Dedication Ceremony at the Temple: 12:40-43

2) Honor of Priests and Levites: On the day of dedication the food which was to be gathered for the priests and Levites was gathered in appreciation for them 12:44-47

d. Exclusion of Foreigners: On the of dedication upon the reading of he Law the people realized the Ammonites and Moabites were forbidden from the assembly and they excluded them 13:1-3

B. Restoring the People: Upon Nehemiah’s return he had to purify the people from their fall back into disobedience 13:4-31

1. The Temple Reforms: Upon Nehemiah’s return to Jerusalem he cleansed the temple by throwing out Tobiah from the room provided by Eliashib, restored the rooms for storage of temple utensils and offerings, restored the Levites to their service in the temple and thus the people began bring their tithe to the temple 13:4-14

a. Expulsion of Tobiah: Upon Nehemiah’s return to Jerusalem he threw Tobiah out of the temple room provided by Eliashib and restored it and other rooms for storage of temple utensils and offerings 13:4-9

b. Restoration of Temples Staff and Offerings: Upon finding the Levites gone because they had received no pay, Nehemiah restored them and Judah brought them their tithe 13:10-14

2. Sabbath Reforms: When Nehemiah found that the Sabbath was not being observed, he restored the people’s observance of it so that God would not be angry 13:15-22

3. Marriages Reforms: Nehemiah rebuked the Israelites for marrying foreign women and thus sinning against the Lord 13:23-29

4. Summary of Reforms: In summary fashion Nehemiah stated that he purified the people and got them to begin to live correctly in accordance with the Law 13:30-31

¹ This outline is adapted through my own study from the analyses of Gleason L. Archer, Jr. A Survey of Old Testament Introduction, 419; F. Charles. Fensham, The Books of Ezra and Nehemiah, The New International Commentary on the Old Testament, (Grand Rapids: William B. Eerdmans Publishing Company, 1982); Andrew E. Hill and John H. Walton, A Survey of the Old Testament, 232; J. Carl. Laney, Ezra/Nehemiah, Everyman's Bible Commentary (Chicago: Moody Press, 1982); Edwin M. Yamauchi, Ezra-Nehemiah, in The Expositor's Bible Commentary, 563-771. Vol. 4. (Grand Rapids: Regency Reference Library, Zondervan, 1988);

² See F. Charles. Fensham, The Books of Ezra and Nehemiah, NICOT, 141.

³ This section connects the two halves of the book: (1) it connects the rebuilding of the walls to the reviving of people; (2) it connects the gap between a material task and a spiritual task (e.g., the walls of the city cannot stand if the people do not stand, (3) it moves from walls to people, from the end of one to the beginning of another, from the work to worship, from physical separation to spiritual separation, from rebuilding to reforming!

Any errors in this section are probably due to scribal transmission.