7 Now this was the manner in former time in Yisroel concerning the geulah (redemption) and concerning the temurah (the substitute, exchange; T.N. Moshiach is our Goel Redeemer Temurah; Only through G-d's Word can we know G-d's salvation (Psalm 119:81; 2 Tim 3:15). G-d's Son (Proverbs 30:4), the source of revelation (Proverbs 30:3-5) and love (Proverbs 8:17), functioned as an Amon (Craftsman, master builder, Proverbs 8:30) or Creative Wisdom at His side as the source of creativity (Proverbs 8:12; 8:22; 8:30) and love (Proverbs 8:17). And this Son of G-d took on flesh as the Son of G-d Messiah (Psalm 2:7; 1 Chronicles 17:13; Isaiah 7:14; Isaiah 9:5-6), David's L-rd (Psalm 110:1). And whoever calls on the Name of the L-rd will be saved (Joel 2:32). G-d's Word, His Son, incarnated as the Son of G-d Messiah, has a prophesied Name. His prophesied Name is Yeshua given through Messiah's Namesake Yeshua the High Priest who made the kaporah in 516 BCE ending the Golus (Exile) of abandonment from G-d (Isaiah 54:7) lasting 70 years from 586 BCE to 516 BCE. Yeshua is the Kohen after the order of Melki-Tzedek (Ps 110:4) who in his abandonment (Matthew 27:46) made the kaporah ending our Exile from G-d, our exile of sin and death (Matt. 1:12-17).] for to confirm all things; a man plucked off his sandal, and gave it to his neighbor; and this was an attestation in Yisroel. 8 Therefore the Go'el said unto Boaz, Buy it for thee. So he drew off his sandal. 9 And Boaz said unto the zekenim, and unto kol haAm, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Kilyon's and Machlon's, of the hand of Naomi. 10 Moreover Ruth the Moabitess, the wife of Machlon, have I purchased to be my wife, lahakim (to raise up, resurrect) the shem hamet (name of the dead man) upon his nachalah, that the shem of the dead man be not cut off from among his brethren, and from the sha'ar of his place; ye are edim (witnesses) HaYom. 11 And kol HaAm that were in the sha'ar, and the zekenim, said, We are edim. Hashem make the isha haba'ah (the woman coming, T.N. see Gn 3:15; Isa 7:14. Only through G-d's Word can we know G-d's salvation (Psalm 119:81; 2 Tim 3:15). G-d's Son (Proverbs 30:4), the source of revelation (Proverbs 30:3-5) and love (Proverbs 8:17), functioned as an Amon (Craftsman, master builder, Proverbs 8:30) or Creative Wisdom at His side as the source of creativity (Proverbs 8:12; 8:22; 8:30) and love (Proverbs 8:17). And this Son of G-d took on flesh as the Son of G-d Messiah (Psalm 2:7; 1 Chronicles 17:13; Isaiah 7:14; Isaiah 9:5-6), David's L-rd (Psalm 110:1). And whoever calls on the Name of the L-rd will be saved (Joel 2:32). G-d's Word, His Son, incarnated as the Son of G-d Messiah, has a prophesied Name. His prophesied Name is Yeshua given through Messiah's Namesake Yeshua the High Priest who made the kaporah in 516 BCE ending the Golus (Exile) of abandonment from G-d (Isaiah 54:7) lasting 70 years from 586 BCE to 516 BCE. Yeshua is the Kohen after the order of Melki-Tzedek (Ps 110:4) who in his abandonment (Matthew 27:46) made the kaporah ending our Exile from G-d, our exile of sin and death (Matt. 1:12-17).] into thine bais [i.e. Bais Dovid] like Rachel and like Leah, which two did build the Bais Yisroel; and do thou worthily in Ephrat, and be famous in Beit-Lechem; 12 And let thy bais be like the bais of Peretz, whom Tamar bore unto Yehudah, of the zera (T.N. Gen 22:18; Ga 3:16) which Hashem shall give thee of this na'arah.

13 So Boaz took Ruth, and she was his isha; and when he went in unto her, Hashem gave her conception, and she bore ben [T.N. see Isa 7:14]. 14 And the nashim said unto Naomi, Baruch Hashem, which hath not left thee this yom without a Go'el. May shmo be famous in Yisroel. 15 And may he restore your nefesh and be a nourisher of thine old age; for thy kallah, which loveth thee, which is better to thee than shiva banim, hath born him.

16 And Naomi took the yeled, and laid him in her kheyk (bosom), and became omenet (nurse) unto it. 17 And the women her shchenim gave him a name, saying, There is a ben born to Naomi; and they called his name Oved; he is the father of Yishai, the father of Dovid.

18 Now these are the toldot of Peretz; Peretz fathered Chetzron, 19 And Chetzron fathered Ram, and Ram fathered Amminadav, 20 And Amminadav fathered Nachshon, and Nachshon fathered Salmon, 21 And Salmon fathered Boaz, and Boaz fathered Oved, 22 And Oved fathered Yishai, and Yishai fathered Dovid. [T. N. This genealogy is important not only because it is Dovid’s, but also because it is Moshiach’s. See 1Chr 2:4; 3:5 and the genealogy in Mt chp 1 and Lk 3:23-38 of Yeshua, an abbreviated and Aramaic form of Yehoshua/Joshua, which came into use in the Exilic period of Israel’s history. So we see here that the royal line did not encumber itself with pride over racial purity, just as Yochanan of the tevilah of teshuvah warned certain purists that G-d could raise up sons of Abraham from stones (Mt 3:9) before His terrible coming. The Book of Lamentations, especially 1:21; 2:2f speak of two phases of the Day of the L-rd, the first already past in the fall of Jerusalem and the dissolution of the people of Judah, and a second in store for the gloating enemies of G-d’s people. Therefore those who speak of "Israel's Final Holocaust" had better be reminded that it will also be a holocaust for all the nations of the world. Jeremiah is the traditional author of Lamentations in the closing days of Judah's conflict with Babylon around 586, the date of Jerusalem's final capitulation to Nebuchadnezzar. The ninth of Av (August) is the Jewish commemoration of this disaster, and on that day, a full fast day, this scroll is read in the synagogue following the evening services. The other days associated in some way with this event are the Tenth of Tevet (marking the beginning of the Babylonian siege of Jerusalem), the Seventeenth of Tammuz (which marks the first breach in the walls of Jerusalem during the Babylonian siege), and the Fast of Gedaliah (the third day of Tishri, the day following Rosh HaShanah, Tzom Gedaliah commemorating his assassination after he was appointed Governor of the Jewish people by Nebuchadnezzar). In this book of Ekhah (Lamentations), Jerusalem is personified and she weeps bitterly (1:2) because Judah has gone into the Golus (Exile)-- see 1:3-5. The prodigal city remembers the wonderful days of old when her festivals brought rejoicing multitudes to her Beis Hamikdash. Now those days are gone, and she is mocked and despised, and enemies have invaded her sanctuary (1:10). Like the Moshiach, hanged on the etz, the city is naked and humiliated and left to be seen by passers-by. "Is it nothing to you, all you who pass by? Look and see if there is any sorrow like my sorrow which was brought upon me, which Hashem inflicted on the day of His charon af (fierce anger)" (Lam l:12). See Lam 2:22. Jerusalem remembers her false prophets with their false and misleading visions (2:14) and her prophets who obtain no vision from the L-rd (2:9) and she remembers her own rebellion against G-d's word (1:18), and sees that all this desolation of altar and sanctuary, all this abolition of festival and Shabbos, is just punishment from Hashem Himself. The Gentile enemies gloat over her when they see Jerusalem's destruction in the Babylonian Exile, but she calls on G-d to bring on the Day of the L-rd when all the Gentile nations of the world will become as Jerusalem is (1:21). Judgment only begins at the household of G-d. See 3:64 and Zech l:l5; 2:8. A terrible picture of Gehinnom is seen in 3:7-8, for here we view a people (pre-Exilic Jerusalem) who refused to know G-d and we see them frozen in Gehinnom-like divine judgment. We are reminded again of the pierced Moshiach surrounded by mockers when we read 3:14. See also 3:30, 52-57. The burden of proof today is still on Judah's religious leaders as to whether or not they rebel against G-d's word (1:18), since it was their sins which caused the destruction of Jerusalem (4:13-16). They were as unreliable as that ally Egypt, a nation that could not save (4:17). Jewish religious leaders must prove that they rightly interpret the word of G-d, because that desolate Jerusalem is still a rebuke and a challenge against them. Note for street ministry: homelessness is mentioned in 5:2. Jerusalem's survivors are homeless after G-d's judgment falls on them. But see the song of hope in 3:22-23. We see that to be thus humbled is good (3:27-29). There is hope in 3:31-32. If we don't grow bitter toward G-d but instead test and examine our ways and return to the L-rd, then there is indeed good in being humbled by Hashem (3:39-40). The hope of Israel's ultimate return to G-d is stated in 4:22 and 5:21. This is still the great hope of all Biblically defined believers. When one reads this book one needs to revisit the material in Leviticus 26 and Deuteronomy 27-28. See. Lam 2:17. This book is a vindication of Jeremiah’s ministry and many of the prophetic themes of his preaching. Immediately in Jeremiah's ministry G-d shows him the coming crisis that we see has played out in Lamentations, represented by a "boiling pot, tilted away from the north" (Jer 1:13). This pot was going to boil over and pour its hot lava of destruction as foreign soldiers came down on Jerusalem from the north. This threat from the north (Jer 1:14; 4:6; 6:1,22; 10:22; 13:20; 16:15; 25:9,26; 31:8) became concrete in the persons of King Nebuchadnezzar's Babylonian soldiers. G-d is telling Jeremiah to preach that there is no escape from these soldiers. The people have broken G-d's Law and now Hashem is sending His divine marshalls to put the people under arrest and take them off to Babylon to serve a Seventy Year Exile prison sentence (Jer 25:11-12; 29:10). Go peaceably, Jeremiah preaches, and you will live. If the nation humbles itself and waits on Hashem, the nation will return. But whoever attempts to resist the divine arrest will be put to death. They will be like bad figs (Jer 24:8), and because of their disobedience G-d will not give them a heart to know Him (Jer 24:7). This was Jeremiah's hard message, which cost him dearly, and brought great persecution down on his head. But, ironically, weak, isolated Jeremiah, the maggid with the dangerous and wrath- provoking message, is in much safer hands than the sonerous-voiced false prophets and power-weilding political leaders, who stir up violence against Jeremiah as a traitor. For Hashem promises to protect Jeremiah but to put to death these enemies of his, both Jews and Gentiles, with judgment beginning at the household of G-d (see Jer1:18-19; 25:8-9,29) and climaxing in the Day of the L-rd (Jer 25:33; 46:10). "Flight shall fail the shepherds" (Jer 25:35), a prophecy that proved true for fleeing King Zedekiah, the last king of Judah (52:1-11). All the wicked must drink the lethal cup of judgment that is coming (Jer 25:28), even ultimately that anti-Moshiach King of Babylon (Jer. 25:26). The reason for the coming Babylonian Exile is given in Jer 5:18-19, the land of Israel was full of elilim (idols). See also Jer 9:12-16; 10:5,18,21;16:11-13. The sin of Manasseh (Jer 15:4; 2 Kgs 21:6), especially child sacrifice (Jer 7:30-34) brought great national disaster on Judah, just as the abortion holocaust will bring great grief on any country. Consequently, G-d's wrath burns against her, and G-d is going to turn Jerusalem into an abortion and it will be no place to marry or to bear children (Jer 16:3-4). Jerusalem will be like a rejected prostitute (3:2-3; 4:29-31) because she has stubbornly rejected Hashem, her true husband, and has given herself in spiritual adultery to false g-ds, the Baals and all the worthless foreign idols that have taken over her land. Nothing short of the Baby- lonian exile would cure her of this sin of changing her g-ds (Jer 2:11). What is amazing is that the kingdom of Judah does not learn her lesson by seeing the idolatrous northern kingdom of Israel go off (722 B.C.E.) into captivity because of this very sin (Jer 3:6-10); Judah has to undergo a similar punishment herself to get cured of idolatry. But, to put it simply, the main fault that brought all this punishment on G-d's people was refusal to listen to the prophetic Word of the Scriptures (Jer 25:4-7; 32:33-35; 35:15-17). Jeremiah did not have a popular message to preach (look at it—Jer 13:19; also 15:10), and many people opposed him. Who wanted to hear someone prophesy massacre and national desolation (see, for example Jer 9:22)? But all Jeremiah was preaching was Deuteronomy 28 and its covenant reprisals and curses (see Jer. 11:2-4; 34:18). Nevertheless, some men from Jeremiah's hometown (Anathoth near Jerusalem) were so embarrassed and infuriated by his preaching that they started a conspiracy to kill him (Jer 11:8-23). The political leaders were stupid, because they did not inquire of the L-rd (Jer 10:21) but had rejected the Word of G-d (Jer 8:9).