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Contrastive Characterization in Ruth 1:6–22: Three Ways to Return from Exile

Timothy L. Decker
- 04 Dec 2019 - 
- Vol. 32, Iss: 3, pp 908-935
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TLDR
By using the narrative device of contrastive characterization, the author of the book of Ruth demonstrates three return-from-exile scenarios that act as a model for the audience.
Abstract
By using the narrative device of contrastive characterization, the author of Ruth demonstrates three return-from-exile scenarios that act as a model for the audience. Orpah served as Ruth’s foil and represents a return to the pagan culture. Naomi and Ruth project a role reversal. While Naomi returns more like a pagan than a Jewess, Ruth has demonstrated covenant fidelity and illustrated loyalty to YHWH and Israel. She is thus a model for how Jews ought to return from exile to exodus. https://doi.org/10.17159/2312-3621/2019/v32n3a8

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Your People Shall Be My People

Julia Kastner
TL;DR: The transit stations were staffed by Israelis, mostly immigrants of long-standing from the very countries to which they had now returned on behalf of the Jewish Agency in order to facilitate the smooth passage of the Soviets.
Journal ArticleDOI

Analyzing The Grief of Naomi in The Book of Ruth

TL;DR: In this article , the authors analyzed the six stages of grief of Naomi in the book of Ruth by using six stages: denial, anger, bargaining, depression, acceptance, and finding the meaning and took the implication for the ministry during the pandemic of Covid-19.
References
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Book

God and the Rhetoric of Sexuality

TL;DR: Focusing on texts in the Hebrew Bible, and using feminist hermeneutics, Phyllis Trible brings out what she considers to be neglected themes and counter literature as discussed by the authors.
Book

The Idea of Biblical Poetry: Parallelism and Its History

TL;DR: Kugel as mentioned in this paper argues that the Bible is a continuum of speech heightened in varying degrees by different means, and offers a thorough history of the idea of biblical poetry, starting with Philo of Alexandria and Josephus in the first century C.E. and charting its development through the Church Fathers, medieval Jewish writers, the Christian Hebraists of the Renaissance, and on into modern times.