General Introduction to Biblical Prose
OriginalThe previous section on biblical poetry while not comprehensive in scope has tried to give the reader an idea of how to approach psalms, canticles, or wisdom sayings. In this section, we will be dealing with biblical prose. A greater part of the bible is in prose. For the sake of classifying, we can distinguish two kinds of biblical prose: the narrative (most often in the third person) and the discursive (most often in the second person). Examples of narratives are found in the Pentateuch, in Deuteronomic History (Judges to II Kings), in the Chronicler's History (I-II Chronicles), the Devotional Literature of the Old Testament (e.g. Esther, Ruth and Tobit) and the Gospels. Examples of the prose in the second person are found in the legal sections of Exodus, Leviticus, and in the Letters of the New Testament. Within each of these two kinds of prose literature, scholars distinguish types of narratives and discourses. Thus under narratives, we have miracle stories, pronouncement stories and parables, while under discourses, we have diatribes, exhortations, and law. Thus, the intelligent reader of Scriptures is presented with a rich variety of "literary genres" through which the mystery of God's coming to search man is contemplated and savored.
As in the section on biblical poetry, we will -- in this section -- present bible passages and books in a way that can help the "lectio divina" practitioner appreciate biblical prose on his/her own. Without getting into detailed discussions on the intricacies of biblical prose, we will immediately sample narrative and discursive sections of the Bible as these appear in a modern translation. In our expositions, we will pay attention to the narrative or discursive flow, as the case may be, of a section under consideration, point out ways by which the reader can assimilate the studied text in the light of the Christian mysteries, and lastly, indicate how the same text can be studied on a deeper level. The aim of these erticles is simply to help the reader open up the Scriptures intelligently.
At this point, I would like to remind the reader that discussions regarding the history, geography, and vocabulary of a particular text will be limited to a few notes. Exegesis is not my aim. My purpose is to present modern translations of the Bible as a viable means to get into contact with the One Word that is echoed in the many words of men. Wherever necessary I will be pointing out a historical, philological or geographical data that may be of help in understanding a passage. But I will be giving more emphasis on the way a biblical text, albeit historically and culturally filtered in modern translations, proclaims the mystery of God among men, and on its resonances in the liturgy, the customs and manners of Christian life and to the faith of the Church in the twenty-first century.
Sampling The Book of Ruth
OriginalWe begin sampling a biblical narrative by reading the Book of Ruth. I have chosen it because it is short (just four chapters), it is about migrant women (and therefore very timely), and it is just the kind of story that can raise a lot of discussions (this will become obvious as we proceed). The article is divided into three parts. The first part presents a brief outline of the Book of Ruth. The second part explains some customs and ideas found in the story that may appear strange to the reader. The third part offers some tips for reading the narrative.
In brief, the book of Ruth is the story of how a Moabitess becomes an important part of Israel's history as a people. What makes the story so special is that it is about the great grandmother of David, the greatest king Israel has ever known. Below is an outline of the story:
I. Introductory Part: A Moabitess Dwells In Benjamin.
(1,1-22) A daughter of Israel -- Naomi, wife of Elimelech of Benjamin -- is widowed and loses both his male children in Moab (vv. 1-6). She returns to her homeland with the daughter-in-law who chooses to live with her inspite of her protests (vv. 7-18). Naomi declares to all that she is "Bitter" because she returns to Benjamin without her husband and sons, a widow with no one to support her in her old age (vv. 19-22).
II. Main Body: The Moabitess Becomes The Daughter Who Is Worth More Than Seven Sons (Chapters 2:1-4,17). Ruth demonstrates her loyalty to Naomi and to her clan by working in the fields of a close relative, and by obeying Naomi's instructions relative to the levirate law.
Ruth works in the fields of Boaz and catches his attention (2:1-23). Naomi instructs Ruth on the niceties of claiming her rights to be espoused according to the levirate law. Ruth obeys and becomes more pleasing in the sight of Boaz who praises her for her loyalty (hesed) A conflict however arises since Boaz is not the next-of-kin, the close relative who have the right to take her for a wife (3:1-18). The conflict however is resolved when Boaz persuades the next-of-kin to relinquish the right of redemption by using the most effective argument at his disposal, Ruth the Moabitess herself (4:1-12). The story closes with a portrait: that of Naomi putting the first born of Ruth and Boaz's levirate union on her lap. By that gesture, she shows to all that her barrenness as a woman has been taken away; that the line of Elimelech's descendants now continues in Obed, the grandfather of David (4:13-17).
II. Conclusion: The Sons of Judah, from Perez to David (4,18-22). A genealogy that traces the line of Judah's sons through Perez to David. Perez was Judah's son through a daughter-in-law, Tamar who claimed the seed for her husband's child directly from her father-in-law (Gen. 38). The addition of this genealogy is anti-climactic, coming as it is after the declaration that Obed "became father of Jesse, who became father of David". But the inclusion of Obed's genealogy within the line of Perez, who was born of a levirate union between daughter-in-law and father-in-law, makes for a quite interesting perspective.
Strange Customs and Ideas
The story of Ruth, though short and fast can be difficult for the first timer. This is due mainly to the fact that it portrays customs and ideas that are strange. Some of these "strange" ideas and customs are: (a) The Concern for Land and Progeny; (b) The Role of the Next of Kin (The Go
