Elimelech of Bethlehem going with his wife Noemi, and two sons, into the land of Moab, dieth there. His sons marry wives of that country and die without issue. Noemi returneth home with her daughter in law Ruth, who refuseth to part with her.
By occasion of famine Elimelech of Bethleem going with his wife Noemi, and two sonnes, into the Land of Moab, there dieth. 4. His sonnes marrie wiues of that countrie, and die without issue. 6. Noemi returning homewardes hardly perswadeth one of her daughters in law, to part from her. 15. The other, called Ruth, wil needes goe with her, professing the same God and Religion. 19. So these two arriue in Betheleem.
1In the days of one of the judges, when the judges ruled, there came a famine in the land. And a certain man of Bethlehem Juda, went to sojourn in the land of Moab with his wife and his two sons.A tempo di uno de' giudici allorché in mano dei giudici era il governo d'Israele, il paese soffrì la farne. E uno di Bethlehem di Giuda andò ad abitar come forestiero nella regione di Moab colla moglie, e con due figliuoli:IN the dayes of one Iudge, when the Iudges ruled, there came a famine in the Land. And there went a man of Bethleem Iuda, to seiourne in the land of Moab with his wife, and two children.In diebus unius judicis, quando judices præerant, facta est fames in terra. Abiitque homo de Bethlehem Juda, ut peregrinaretur in regione Moabitide cum uxore sua ac duobus liberis. 2He was named Elimelech, and his wife Noemi: and his two sons, the one Mahalon, and the other Chelion, Ephrathites of Bethlehem Juda. And entering into the country of Moab, they abode there.Egli si chiamava Elimelech, e sua moglie Noemi: e i due figliuoli, uno Mahalon e l'altro Chelion, Ephrathei di Bethlehem di Giuda. Ed entrati nel paese di Moab, ivi dimorarono.him self was called Elimelech, and his wife, Noemi: and his two sonnes, the one Mahalon, and the other Chelion, Ephraites of Bethleem Iuda. And entring into the countrie of Moab, they abode there.Ipse vocabatur Elimelech, et uxor ejus Noëmi: et duo filii, alter Mahalon, et alter Chelion, Ephrathæi de Bethlehem Juda. Ingressique regionem Moabitidem, morabantur ibi. 3And Elimelech the husband of Noemi died: and she remained with her sons.E morì Elimelech marito di Noemi; ed ella restò co' suoi figliuoli.And Elimelech the husband of Noemi died: and she remained with her sonnes.Et mortuus est Elimelech maritus Noëmi: remansitque ipsa cum filiis. 4And they took wives of the women of Moab, of which one was called Orpha, and the other Ruth. And they dwelt there ten years,I quali preser mogli di Moab, delle quali una chiamavasi Orpha, e l'altra Ruth. E ivi si fermarono per dieci anni.Who tooke wiues of the Moabites, of the which one was called Orpha, and the other Ruth. And they abode there ten yeares,Qui acceperunt uxores Moabitidas, quarum una vocabatur Orpha, altera vero Ruth. Manseruntque ibi decem annis, 5And they both died, to wit, Mahalon and Chelion: and the woman was left alone, having lost both her sons and her husband.E morirono ambedue, Mahalon, e Chelion; e restò la donna priva del marito, e senza i due figli.and both died, to witte, Mahalon and Chelion: and the woman remayned destitute of her two children & her husband.et ambo mortui sunt, Mahalon videlicet et Chelion: remansitque mulier orbata duobus liberis ac marito.
6And she arose to go from the land of Moab to her own country, with both her daughters in law: for she had heard that the Lord had looked upon his people, and had given them food.E si mosse per tornare alla sua patria dalla terra di Moab, con tutte e due le nuore: perocché avea sentito dire che il Signore avea rivolto lo sguardo verso il suo popolo, e gli avea dato da mangiare.And she arose to goe into her countrie with both her daughters in law from the countrie of Moab: for she had heard that our Lord had respected his people, & had geuen them victuals.Et surrexit ut in patriam pergeret cum utraque nuru sua de regione Moabitide: audierat enim quod respexisset Dominus populum suum, et dedisset eis escas. 7Wherefore she went forth out of the place of her sojournment, with both her daughters in law: and being now in the way to return into the land of Juda,Partì adunque dal luogo del suo pellegrinaggio con ambedue le sue nuore: ed essendo in istrada per tornare alla terra di Giuda,She therfore went forth from the place of her peregrination, with both her daughters in law: and being now sette in the way to returne into the Land of Iuda,Egressa est itaque de loco peregrinationis suæ, cum utraque nuru: et jam in via revertendi posita in terram Juda, 8She said to them: Go ye home to your mothers, the Lord deal mercifully with you, as you have dealt with the dead and with me.Disse loro: Andatevene a casa di vostra madre: e il Signore sia misericordioso con voi, come voi siete state con quei che ora son morti, e con me:she said to them: Goe into your mothers house, our Lord doe mercie with you, as you haue done with the dead and with me.dixit ad eas: Ite in domum matris vestræ: faciat vobiscum Dominus misericordiam, sicut fecistis cum mortuis, et mecum. 9May he grant you to find rest in the houses of the husbands whom you shall take. And she kissed them. And they lifted up their voice, and began to weep,E faccia che troviate pace nelle case de' mariti che vi toccheranno. E le baciò. Ed elleno singhiozzando forte diedero in pianti,Grant he vnto you to find rest in the houses of your husbandes, which you shal take. And she kissed them. Who lifting vp their voice beganne to weepe,Det vobis invenire requiem in domibus virorum quos sortituræ estis. Et osculata est eas. Quæ elevata voce flere cœperunt, 10And to say: We will go on with thee to thy people.E dissero: Noi verremo con te nella tua gente.& to say: We wil goe on with thee to thy people.et dicere: Tecum pergemus ad populum tuum.
11But she answered them: Return, my daughters: why come ye with me? have I any more sons in my womb, that you may hope for husbands of me?Ed ella rispose loro: Andatevene, figliuole mie, perchè venite voi meco? ho io forse ancor nel mio seno de' figli onde possiate sperar da me dei mariti?To whom she answered: Returne my daughters, why come you with me? shal I haue sonnes any more in my wombe, that you may hope for husbandes of me?Quibus illa respondit: Revertimini, filiæ meæ, cur venitis mecum ? num ultra habeo filios in utero meo, ut viros ex me sperare possitis ? 12Return again, my daughters, and go your ways: for I am now spent with age, and not fit for wedlock. Although I might conceive this night, and bear children,Tornate indietro, figliuole mie, e andatevene: perocché io son già rotta dalla vecchiezza, e inetta al nodo matrimoniale: e quand'anche potessi concepir questa notte, e partorir de' figliuoli,Returne my daughters, and goe your wayes: for I am now spent with old age, and not fitte for wedlocke. Although I might conceiue this night, and beare children,Revertimini, filiæ meæ, et abite: jam enim senectute confecta sum, nec apta vinculo conjugali: etiamsi possem hac nocte concipere, et parere filios, 13If you would wait till they were grown up, and come to man’s estate, you would be old women before you marry. Do not so, my daughters, I beseech you: for I am grieved the more for your distress, and the hand of the Lord is gone out against me.Se voleste aspettare, finchè crescessero, e giungessero agli anni della pubertà, sareste prima vecchie che maritate. No, figliuole mie, di grazia non fate questo: perocché la vostra angustia aggrava la mia e la mano del Signore si è stesa contro di me.if you would expect til they grow, and be of mans age, you shal be old women be•o you marrie. Doe not so my daughters, I besech you: for your distresse doth the more greue me, and the hand of our Lord is come forth against me.si eos expectare velitis donec crescant, et annos pubertatis impleant, ante eritis vetulæ quam nubatis. Nolite, quæso, filiæ meæ: quia vestra angustia magis me premit, et egressa est manus Domini contra me. 14And they lifted up their voice, and began to weep again: Orpha kissed her mother in law, and returned: Ruth stuck close to her mother in law.Quelle allora alzaron le strida, e tornarono a piangere: Orpha baciò la suocera, e se n'andò: Ruth non si staccò dalla suocera.Therfore lifting vp their voice, they beganne to weepe agayne, Orpha kissed her mother in law, and returned: Ruth cleaued to her mother in law.Elevata igitur voce, rursum flere cœperunt: Orpha osculata est socrum, ac reversa est; Ruth adhæsit socrui suæ:
15And Noemi said to her: Behold thy kinswoman is returned to her people, and to her gods, go thou with her.E Noemi le disse: Ecco che la tua cognata se ne torna al suo popolo, e a' suoi dei: va con lei.to whom Noemi said: Behold thy kinse woman is returned to her people, and to her goddes, goe with her.cui dixit Noëmi: En reversa est cognata tua ad populum suum, et ad deos suos, vade cum ea. 16She answered: Be not against me, to desire that I should leave thee and depart: for whithersoever thou shalt go, I will go: and where thou shalt dwell, I also will dwell. Thy people shall be my people, and thy God my God.E quella rispose: Non inquietarmi, perchè io ti lasci, e me ne vada: dovunque anderai tu, anderò io, e dove starai tu, ivi io pure starò. Il popol tuo sarà il mio popolo, e il tuo Dio il mio Dio.Who answered: Be not against me, to the end that I should leaue thee and depart: for whither soeuer thou shalt goe, I wil goe: and where thou shalt abide, I also wil abide. Thy people my people, and thy God my God.Quæ respondit: Ne adverseris mihi ut relinquam te et abeam: quocumque enim perrexeris, pergam, et ubi morata fueris, et ego pariter morabor. Populus tuus populus meus, et Deus tuus Deus meus. 17The land that shall receive thee dying, in the same will I die: and there will I be buried. The Lord do so and so to me, and add more also, if aught but death part me and thee.Nella terra che te riceverà alla tua morte, io morrò: e ivi avrò sepoltura. Faccia il Signore a me male e peggio, se altra cosa, fuorché la morte sola, da te mi dividerà.The land that shal receiue thee dying, in the same wil I die: and there wil I take a place for my burial. These thinges doe God to me, & these thinges adde he, if death onlie shal not separate me and thee.Quæ te terra morientem susceperit, in ea moriar: ibique locum accipiam sepulturæ. Hæc mihi faciat Dominus, et hæc addat, si non sola mors me et te separaverit. 18Then Noemi seeing that Ruth was steadfastly determined to go with her, would not be against it, nor persuade her any more to return to her friends:Vedendo adunque Noemi, come Ruth avea fissa nell'animo suo la risoluzione di andar con lei, non volle più contraddirle, nè consigliarla a tornare ai suoi:Noemi therfore seing, that Ruth with a stidfast mind had determined to goe forward with her, would not be against it, nor perswade her any more to returne to her frendes:Videns ergo Noëmi quod obstinato animo Ruth decrevisset secum pergere, adversari noluit, nec ad suos ultra reditum persuadere: 19So they went together, and came to Bethlehem. And when they were come into the city, the report was quickly spread among all: and the women said: This is that Noemi.E partirono insieme, e giunsero a Bethlehem. Ed entrate che furono nella città, se ne sparse subito in ogni luogo la fama, e le donne dicevano: Ella è quella Noemi:and they went forth together, and came into Bethlehem. Who being entered into the citie, a brute was quickly spred among them: and the wemen said: This is that Noemi.profectæque sunt simul, et venerunt in Bethlehem. Quibus urbem ingressis, velox apud cunctos fama percrebruit: dicebantque mulieres: Hæc est illa Noëmi.
20But she said to them: Call me not Noemi (that is, beautiful,) but call me Mara (that is, bitter), for the Almighty hath quite filled me with bitterness.Ed ella diceva loro: Non mi chiamate Noemi (vale a dir bella), ma chiamatemi Mara (cioè amara): perocché di amarezza mi ha ricolma sino al sommo l'Onnipotente.To whom she said: Cal me not Noemi (that it to say, beautiful) but cal me Mara (that is to say, bitter) because with bitternes hath the Almightie very much replenished me.Quibus ait: Ne vocetis me Noëmi (id est, pulchram), sed vocate me Mara (id est, amaram), quia amaritudine valde replevit me Omnipotens. 21I went out full and the Lord hath brought me back empty. Why then do you call me Noemi, whom the Lord hath humbled, and the Almighty hath afflicted?Io partii piena, e il Signore mi ha ricondotta senza nulla. Perchè adunque mi chiamate Noemi, mentre il Signore mi ha umiliata, e l'Onnipotente mi ha afflitta?I went forth ful, and our Lord hath brought me backe emptie. Why therfore doe you cal me Noemi whom our Lord hath humbled, and the Almightie hath afflicted?Egressa sum plena, et vacuam reduxit me Dominus. Cur ergo vocatis me Noëmi, quam Dominus humiliavit, et afflixit Omnipotens ? 22So Noemi came with Ruth, the Moabitess, her daughter in law, from the land of her sojournment: and returned into Bethlehem, in the beginning of the barley harvest.Noemi adunque lasciò il paese del suo pellegrinaggio, e tornò a Bethlehem con Ruth di Moab sua nuora in tempo che principiava a mietersi l'orzo.Noemi therfore came with Ruth the Moabite her daughter in law, from the Land of her peregrination: and returned into Bethlehem, when barley was first reaped.Venit ergo Noëmi cum Ruth Moabitide nuru sua, de terra peregrinationis suæ: ac reversa est in Bethlehem, quando primum hordea metebantur.
1:1
Year of the World about 2706, Year before Christ 1298.
Haydock
Of one. Hebrew, "And it came to pass in the days when the judges ruled." (Haydock)
Calmet
The and shews the connection with the former book. (Calmet)
1:2
Elimelech. Josephus and others read erroneously, Abimelech. He was probably called also Jokim, 1 Paralipomenon 4:22.
1:4
Haydock
Ruth was the wife of Mahalon; (chap. 4:10,) and signifies one "well watered, (Menochius) or inebriated," etc. (Haydock)
Calmet
The sons of Noemi were excused by necessity in marrying idolaters, though they ought to have done their best to convert them. The Chaldean greatly condemns their marriage, and thinks that their death was in punishment of their prevarication, Deuteronomy 7:3.; Deuteronomy 20:11. (Calmet)
Salien is of the same opinion. So various have always been the sentiments of people on this head! (Haydock) See Serarius, q. 11.
1:8
Calmet
Mothers, who had separate apartments from the men. (Calmet)
Menochius
Me. They had behaved with great respect and love towards their husbands, and towards Noemi, whom they even wish to accompany. (Menochius)
Kennicott
The pronouns in this, and verses 9, 11, 13, and 19, are surprisingly corrupted in Hebrew being masculine or feminine, where we should expect the contrary. (Kennicott)
1:9
Menochius
Take. She proposes marriage to them, as a state more suitable to their years, (Haydock) and wishes that they may experience none of its solicitudes, (1 Corinthians 7:28,) but be constantly protected by their husbands. Widows are exposed to many difficulties. (Menochius)
1:11
Of me. Hence it appears that the Rabbins are under a mistake, when they say that those children who are born after the death of their brothers, are not obliged to take their widows.
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Marry. Hebrew, "would you stay for them from having husbands?"
1:14
Haydock
And returned, is not expressed in Hebrew. But the Septuagint have, "and she returned to her people." (Haydock).
1:15
Challoner
To her gods, etc. Noemi did not mean to persuade Ruth to return to the false gods she had formerly worshipped; but by this manner of speech, insinuated to her, that if she would go with her, she must renounce her false gods, and turn to the Lord, the God of Israel. (Challoner)
Salien
She wished to try her constancy. (Salien)
Most infer from this passage, that Orpha was never converted, or that she relapsed.
Calmet
Her gods, may indeed be rendered in the singular, "god." But what god was peculiar to her and the Moabites, but Chamos? (Calmet)
Haydock
Noemi might well fear that Orpha would give way to the superstition of her countrymen, to which she had been addicted, even though she might have made profession of serving the true God, while she lived with her. (Haydock).
1:17
Challoner
The Lord do so and so, etc. A form of swearing usual in the history of the Old Testament, by which the person wished such and such evils to fall upon them, if they did not do what they said. (Challoner)
Calmet
It is not certain that they expressed what particular evils. (Calmet)
Haydock
They might be willing to undergo any punishment, if they should transgress. (Haydock)
Calmet
The pagans used a similar form of imprecation, 3 Kings xix., and 4 Kings 20:10. (Calmet)
1:19
Menochius
That Noemi. This exclamation might proceed either from surprise, or from contempt. (Menochius)
1:20
Haydock
That is. The explanations are added by St. Jerome. (Haydock)
Worthington
Noemi had formerly a husband and two sons, with great riches, of which she was now deprived. (Worthington)
1:21
Almighty. Hebrew Sadai, ("the self-sufficient) hath afflicted."
1:22
Menochius
Harvest. About the month of Nisan, or our March (Calmet) and April. (Menochius)
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1:17
The Lord do so and so, etc.... A form of swearing usual in the history of the Old Testament, by which the person wished such and such evils to fall upon them, if they did not do what they said.
1:15
Noemi perswaded not to idolatre, but in sinuated that if Ruth would not returne to her countrie, she must also leaue the false goddes. And so she answered, that she would serue the same true God of Israel.
1:21
She had a husband and two sonnes, and sufficient prouision, but now was bereued of them al.
1:14
St Jerome † AD 420 The Letters of St. Jerome 71.2
… “So run that ye may obtain.” Our master of the games is not grudging; he does not give the palm to one and disgrace another. His wish is that all his athletes may alike win garlands. My soul rejoices, yet the very greatness of my joy makes me feel sad. Like Ruth
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St Jerome † AD 420 The Letters of St. Jerome 108.32
… Accompanied by her virgin bands she became a fellow-citizen of the Saviour; and now that she has ascended from her little Bethlehem to the heavenly realms she can say to the true Naomi: “thy people shall be my people and thy God my God.”
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Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 1.6
… Herein we see that you do as we often do, when we call mangy whelps pards or tigers. For I, my good man, have, as it were, lost my children, since through earthly cares I have lost works of righteousness. Therefore call me not Noemi, that is fair; but call me Mara, for I am full of bitterness (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 4.32
Your most sweet Charity has said much to me in your letters in praise of my good deeds, to all which I briefly reply, Call me not Noemi, that is beautiful; but call me Mara, that is bitter; for I am full of bitterness (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.121
… but may that which is not as it is said to be become so because it is said to be so, lest one should lie who is not wont to lie. In reply to this, however, I speak shortly the words of a certain good woman, Call me not Noemi, that is, fair; but call me Mara, for I am full of bitterness (
1:1
1. IN THE DAYS OF ONE JUDGE. — You will ask, who was this Judge under whom this famine and the marriage of Ruth with Booz occurred? First, Josephus, Zonara and the Master of the Scholastic History think it was Eli the High Priest. But this cannot be said; for Eli judged for 40 years, then Samuel and Saul for the same number of years: David succeeded them immediately, in the thirtieth year of his age. Now David was born of Jesse, he of Obed, he of Booz, which are all generations that could not have occurred in so few years, namely eighty, during which Eli, Saul and Samuel presided. Second, the Rabbis and Lyranus think this Judge was Abesan, of whom Judg. XII; and therefore Abesan is Booz. For the letters of both names are nearly the same. But the reason of time stands in the way; for Abesan was made Judge in the year 272 after the capture of Jericho by Joshua, cap. VI, when Salmon took Rahab, who had received the spies of Joshua, and from her begot Booz, who was the husband of Ruth; wherefore Booz, if he is the same as Abesan, was about 272 years old, which in that age was unusual and impossible; for then no one lived so long. Third, Seder Olam thinks it was Aod the second Judge. Fourth, Abulensis in cap. IV Ruth, Quaest. XC, thinks it was Barak, in whose final years this famine occurred. Torniellus agrees, except that he thinks it happened in the twentieth year of Barak. Fifth, very aptly our Salianus thinks this famine occurred under Abimelech, the son of Gideon; but the marriage of Booz with Ruth occurred under his successor Thola, of whom more in cap. IV, 21. THERE WAS A FAMINE IN THE LAND, — not universal, but in Israel, as the Chaldean has it; to avoid it Elimelech went into Moab, because there was no famine there. It is probable that this famine was sent by God on account of the sins of the people; for God is accustomed to punish public crimes with public famine or plague. Such were the murders and idolatry committed by Abimelech and the Shechemites. The Rabbis fable that another standing still of the sun, such as occurred under Joshua, preceded this famine, and was its cause, and that Elimelech, being a holy man, obtained this standing still from God by his prayers, and therefore he is the one of whom it is said I Paral. IV, 22: "Who made the sun stand still." Where I shall treat this matter at length.
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2. HE HIMSELF WAS CALLED ELIMELECH. — Josephus, Zonaras and Theodoret wrongly call him "Abimelech." Elimelech in Hebrew means the same as My God is king, or My God's king, or My strong one's king. He was a man of prominence and wealth, being from the family of Salmon, a prince of the tribe of Judah, and a relative of his son Boaz. EPHRATHAEI, — that is, those sprung from Bethlehem, which was called by another name Ephrata. Thus David too is called the son of a man of Ephrata, that is, a Bethlehemite, in the first book of Kings, chapter XII, verse 12. But elsewhere an Ephrathite is called one who was from the tribe of Ephraim, as in Judges, chapter XII, verse 5, and in the first book of Kings, chapter 1, verses 2 and 3. AND HIS WIFE NAOMI. — Naomi in Hebrew means the same as beautiful, sweet, pleasant, which is what she was both in her words and in her deeds. R. Simon says she was called Naomi on account of that passage in Psalm LXXXIX, 17: "Let the brightness of the Lord our God be upon us;" for there in Hebrew for brightness is noam. The Rabbis hand down that she was the daughter of the brother of Salmon, and therefore the granddaughter of Nahshon, who was a prince of the tribe of Judah. For Nahshon begot Salmon and his brother, who was the father of Naomi. Moreover, Serarius gathers these heroic virtues of Naomi from this book. First, there shines forth here her constancy in the true worship of God, even when she had been driven into the region of idolaters. Second, her zeal, in that she brought her daughter-in-law Ruth to the same worship. Third, her prudence, in that she so skillfully explored the disposition of this woman and confirmed it. Fourth, her tolerance in adverse and harsh circumstances, especially in famine, want, and a kind of exile. Fifth, her love of country, in that she, now an old and decrepit woman, wished to return to it. Sixth, her wisdom in preserving Ruth, directing her, and advancing her to a most happy marriage at last, from which Christ Jesus, the salvation of the world, the joy of the earth, the gladness of the heavens, was born. AND TWO SONS, ONE MAHLON, AND THE OTHER CHILION. — Mahlon in Hebrew means the same as infirmity, or a chorus: but Chilion means defect, or deficiency. Fittingly so, because each of them died prematurely in Moab. The Rabbis hand down that these two are those who in the first book of Paralipomenon, chapter IV, in the Hebrew are called Joas and Saroph, which Our translation renders as secure and burning, because, despairing of the liberation of Israel from famine, they dwelt too securely and negligently in Moab, that is, in the land of idolaters, and there took wives from the Moabites; and therefore they say that they were devoted by God to destruction and burning. But these are their customary inventions, or rather fabrications.
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4. WHO TOOK WIVES OF THE MOABITES. — The Rabbis, as I have said, assert that they sinned gravely in this matter. Nor is there anything that compels them to excuse them from sin, says Abulensis. They can be excused, however, partly by necessity, in that in Moab they did not find Israelite women whom they might take; and for them, as young men in the fervor of youth, celibacy would have been difficult and dangerous. Again, in that Naomi their mother, a pious woman, appears to have directed them to this marriage by the instinct of God, who through Ruth was destined to bring forth David, and from him Christ. Some add that Orpah and Ruth were converted from idols to the true God, wherefore they could lawfully be taken by Mahlon and Chilion as Hebrews, just as Salmon took Rahab the Canaanite converted to Judaism, Joshua cap. II; for it was lawful for Hebrews to take Canaanite women if they were converted to Judaism. But this response has no place here; for Orpah returned to her idols, and Ruth was converted only when she followed Naomi, when she departed with her from Moab to Bethlehem, as is evident from what follows: OF WHOM ONE WAS CALLED ORPAH. — The Talmudists assert that she was the mother of Goliath the giant, whom David overthrew, and Philo, or rather Pseudo-Philo in the Biblical Antiquities, and Prudentius in the Hamartigenia, when he says that she preferred before Naomi's company "to nourish the half-wild offspring of Goliath." Their reason is that the mother of Goliath is called Rapha or Harapha, I Kings cap. XXI, vers. 19 and 22, and I Paralipomenon cap. XX, vers. 6 and 7. But Harapha appears to be the same as Orpah. Yet they err; for first, Harapha was a Philistine, but Orpah was a Moabite; second, Harapha was from Geth, a city of Palestine; but Orpah was from the city Petra; third, Harapha lived in the time of Saul and David; but Orpah lived much earlier, namely in the time of Ruth and Boaz, who was the great-grandfather of David; fourth, Orpah is written in Hebrew with Ain, but Harapha with He. Moreover, Orpah in Hebrew means stiff-necked, or bare-mouthed. Whence R. Samuel in Sotah cap. VIII, says that the mother of Goliath was a harlot, and therefore called Orpah, because everyone broke her neck, depressed her, afflicted her with dishonor as a harlot: but Haropham, because everyone pounded her like grains and wheat, which in II Kings cap. XXIX, and Proverbs cap. XXVIII and XXI, are called harpihoth. But this Orpah is different from Harapha the mother of Goliath, as I have already shown; indeed, not the mother, but the father of Goliath, I Paralipomenon cap. XX, vers. 6 and 7, is called Rapha or Harapha; for from him the later Giants were called Raphites, as is said there vers. 4, concerning which more in I Kings cap. XXI, vers. 19 and 22. AND THE OTHER RUTH. — The Talmudists relate that Ruth was the daughter of Eglon king of Moab, whom Aod slew, Judges cap. III, so that they might thus secure a royal lineage for their David from Moab; but they trifle. For how would a king of Moab have given his daughter to foreign poor men and those nearly perishing from hunger? Moreover, Ruth was from Moab, which is part of Arabia Petraea, whose metropolis was the city called Petra, because it was situated on a rock (which Bellonius, lib. II, cap. LIII, thinks is Mecca, where the sepulcher of Mahomet stands; but he errs), this is evident from that passage of Isaiah cap. XVI: "Send forth the lamb, O Lord, the Ruler of the earth, from the rock of the desert to the mountain of the daughter of Sion." And it was understood of the Messiah who was to come from the sons of David: and David himself was to come from the line of Ruth, who was to come from the city of Moab, which is called the rock of the desert, says Abulensis here, Quaest. XVI. See the sayings of Isaiah cap. XVI, vers. 1. Moreover, Ruth in Hebrew means irrigated or drunk, from the root ravah, that is, to irrigate, or rather vision or prophecy, from the root raah, that is, he saw; as if Ruth were the same as Rauth. Or inspiration, says the author of the Imperfect in Matthew cap. I, from the root ruach, that is, he breathed, he inspired; as if Ruth were the same as Rachut, because without the inspiration of God she would have neither said nor done what she said and did. Whence in her, says the same author, is praised the love of the race of Israel, simplicity, obedience, faith. The Cabalists say that Ruth by anastrophe is Tur, that is, turtledove; because she, like a turtledove, mourned her deceased husband with groaning. The Talmudists say she was called Ruth, because from her was born David, whom God foresaw would be besciroth, that is, in canticles, psalms and praises. Finally, it does not appear that Ruth was the sister of Orpah or a blood relative in a close degree, but a relative by affinity, as I shall say vers. 15.
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8. GO INTO THE HOUSE OF YOUR MOTHER. — The Hebrews and the Septuagint: Go, return, each one into the house of her mother. From this it is clear that they were not sisters, nor did they have the same mother, but different ones. Noemi persuades her daughters-in-law Orpah and Ruth to return to their own Moabites, so that they might live more conveniently among their own people, and so that she herself might be relieved of their care; and so that she might not lead them, still unbelieving, to the faithful people in Israel; for this would have been a scandal. Wherefore she tacitly (though she had often done so openly elsewhere) exhorts them to turn themselves to the faith and religion of the Israelites, as if to say: If you wish to go with me into Israel, you must live in the manner of Israel in the faith and worship of the one true God. If you do not wish to do this, return to your unbelieving Moabites. MAY THE LORD DEAL MERCIFULLY WITH YOU, AS YOU HAVE DEALT WITH THE DEAD AND WITH ME; — for your dead husbands (who were my sons), while they lived, you honored with that observance and love which was fitting; but when dead, you buried them decently, mourned them, preserved their memory, honored them, and for their sake you have remained with me as widows until now, nourishing me, cherishing me, helping me. Whence the Chaldean renders it: The Lord shall deal well with you as you have dealt with your husbands who sleep; in that you refused to take men after their death: and with me, in that you have nourished and sustained me. Much more do the faithful exhibit mercy to departed friends, when they pray and offer sacrifice for their souls, as St. Ambrose did for the Emperor Theodosius, as he himself relates in his oration On His Death: "I loved him," he says, "and I follow him even to the region of the living, until by tears and prayers I lead the man, whither his merits call him, to the holy mountain of the Lord, where there is eternal life, where there is no contagion of corruption, no groaning, no pain, no fellowship with the dead, the true region of the living, where this mortal shall put on immortality, and this corruptible shall put on incorruption. Great rest, which fulfills the prayer of one who loves, great promise."
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11. HAVE I YET SONS IN MY WOMB, THAT YOU MAY HOPE TO HAVE HUSBANDS OF ME? — From this it is gathered that besides the law, Deuteronomy chapter XXV, which commands the Jews to raise up seed (that is, offspring) to a brother who died without children, the same thing was in use among the Gentiles. Whence Thamar the Canaanite before the law and Moses raised up seed to the sons of Judah and to Judah himself, Genesis chapter XXXVIII. For when a woman had married into some family, upon the death of her husband she remained attached to that family, and expected another husband from it, nor did she pass to another; and this was on account of propriety and the affinity already contracted with her. Furthermore, Cajetan and Serarius gather from this that this raising up of seed to a deceased brother was customary also among brothers of the same mother only. For if Noemi, a widow, had married another man again, and from him had borne sons whom she gave as husbands to Orpah and Ruth, those husbands would certainly have been only uterine brothers to Mahalon and Chelion, who had been their former husbands; which understand, if those uterine brothers had indeed had different fathers, but from the same tribe and family nevertheless, then indeed the wife, her husband having died without offspring, would raise up seed from his brother or kinsman of the same family; to do which she does not appear to have been obliged, if the later uterine brother had been begotten from the father of another tribe or family.
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13. YOU WILL BE OLD BEFORE YOU ARE MARRIED. — In Hebrew it is teagena, which some, deriving it from og, that is, to burn, to be burned, render: Will you burn without a husband? as if the Apostle alludes to this, when he says: "It is better to marry than to burn," I Corinthians chapter VII. More accurately the Septuagint, the Chaldean, Vatablus, Pagninus, Marinus and generally the Moderns render: Will you be detained or delayed, so that you remain widows until I bear new sons for you? as if to say: Will you bind yourselves (for this is what katirizzosa means, as the Septuagint renders it) to remaining in widowhood, until I beget new sons, who may become your husbands? The Hebrew here is obscure, but you may render it plainly and clearly thus: If I should say: I have hope; even if I were with a man this night, and bore sons also: Would you therefore wait until they grew up? would you therefore refrain, so as not to be with a man? according to this sense the Septuagint likewise obscure passages are to be explained.
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15. SHE TURNED BACK; — because Orpah loved Naomi less than Ruth; hence Ruth adhered to Naomi, but Orpah withdrew from her to her own people. THY KINSWOMAN. — Orpah thy sister-in-law, who namely had a husband who was the brother of thy husband; for you two married two brothers, and therefore through the marriages made with them, you are kinswomen, that is, related by marriage. For this is what it signifies in Hebrew, iebama. TO THY PEOPLE AND TO THY GODS. — Not as if Naomi were exhorting her daughter-in-law Ruth, to return like Orpah to the gods of the Gentiles, whom she had hitherto worshipped in the land of Moab; for to counsel that would have been a sin; but wishing to console her, she exhorts her to return to her people, and there marry again; yet she permits her to continue worshipping her gods (which was connected with it, and which she knew she would do, if she returned to her people, who were idolaters); and she does this in order to test the sincere and steadfast heart of her daughter-in-law Ruth, which was necessary for changing her religion along with her country, and for retaining it steadfastly, lest she herself afterwards complain that she had been impelled by the arts or frauds of Naomi her mother-in-law to pass over into an alien and less pleasing religion. Thus Abulensis. AND TO THY GODS. — Hence it is clear that Orpah had not been converted to God, but had always adhered to her country's religion and its idols; but Ruth, because she changed her country with Naomi, changed also her religion and passed into the colony and synagogue of the Israelites. Learn here how harmful it is to dwell among the unfaithful, heretics and impious; how good it is, on the other hand, to dwell among the faithful and pious: for the former remain or become unfaithful, heretics, impious; the latter, faithful, orthodox and pious, according to that of Psalm XVII: "With the holy thou wilt be holy, and with the perverse thou wilt be perverted." Thus Orpah, returning to her unfaithful people, remained unfaithful: but Ruth, passing over to the faithful, became faithful.
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16. DO NOT URGE ME TO LEAVE THEE. — The Chaldean: do not provoke me, do not compel me. Hence it is clear that Ruth had been initiated into the Jewish sacred rites through baptism, not which was a sacrament, but which was a washing of the body, just as males were initiated through circumcision. Hear the Talmudic writers describing the rite of this initiation: Whoever wishes to be a proselyte, three things are necessary for him, if namely he be a male; that he be circumcised, baptized, and offer a holocaust either a beast, or a pair of doves or pigeons; but if she be a female, let her do only the two latter things, namely be baptized, and offer a victim for a holocaust. THY PEOPLE, MY PEOPLE: THY GOD, MY GOD. — Great was this love, observance and fidelity of Ruth toward Naomi her mother-in-law, by which she steadfastly resolved to exchange her country with a foreign region, and her domestic faith with the foreign religion of the Jews; because she saw her to be so wise and upright, and endowed with so many virtues and graces, that she was certainly persuaded that she had the true faith and religion, and that her God was the true God. Whence Origen proposes this example to daughters-in-law to imitate, in lib. I on Job, saying: "Blessed Ruth showed such deference to her aged mother-in-law, that she did not suffer her to be left even unto death. For this reason indeed she is perpetually magnified in Scripture; but before God she is beatified for infinite ages. Nevertheless she will judge and condemn in the resurrection all wicked and impious daughters-in-law, who have shown contempt or injury to their mothers-in-law or fathers-in-law: not remembering that they themselves bore them sons and nourished them, and for substance and for sustenance acquired labor for them." From which he draws this conclusion: "If therefore thou lovest thy husband, O woman, love also those who begot him and nourished for themselves a son, but for thee a husband. Do not separate the son from father or mother. Do not compel the son to dishonor father or mother, lest thou fall into condemnation before the Lord God, in the day of terrible inquiry and judgment. Let it suffice thee, O woman! that thou possessest a husband whom thou didst not nourish, and substance which thou didst not acquire; because thou comest into a house which thou didst not build, and thou wilt be mistress and have power over the labors of others, for which thou hast in no way labored. Do not therefore repay evil to those who prepared for thee, and by their labor acquired all things, whether husband or substance. O woman, let not a curse from the Lord God ascend upon thee." Again St. Jerome (or whoever is the author, for the style is discordant, though it be grandiloquent) in tome IX, tract. On True Circumcision, asserts that Ruth merited by this so spirited and pious response to become a mother, that is, the grandmother of Christ; whence he exclaims: "O virtue to be preferred even before men! A woman of the uncircumcised Gentiles imitates the faith of Abraham, which virile circumcision abandoned, and through alien footsteps enters upon the merit of justification, from which the blind inheritance of ancestors had turned aside. The Moabitess despises her gods, while thou, Israel, desirest strange ones; she swears to one God, having already forgotten her own; and thou fornicatest after a multitude of idols: hence she is chosen by the Lord; hence she becomes an Israelite in mind, not by birth; by faith, not by blood; by virtue, not by tribe: hence she is so blessed, that she is called the mother of prophets and of kings."
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MAY THE LORD DO THIS TO ME AND ADD THIS TO ME—namely, may He send me disease, poverty, persecutions, and worse things than these. For these things are understood implicitly in this oath of the Hebrews; they themselves, by euphemism, pass over them in silence for the sake of good omen, lest namely those things which they curse upon themselves actually come to pass. Such was the oath of the Romans in their treaty, which Festus recounts, book XI: "Those about to swear by Jupiter, holding a stone, use these words: If I knowingly break faith, then may Diespiter cast me out, saving the city and citadel and goods, as I cast this stone." And they would then shake the stone from their hand. Allegorically, Ruth here bore the type of the Church coming from the Gentiles to Christ. Hear St. Chrysostom, homily 3 on Matthew: "Consider those things which were done in Ruth, how they accord with our affairs. For she was both a foreigner and had fallen into extreme poverty; but when Boaz saw her, he did not despise her poverty, nor did he abhor the ignobility of her race: just as Christ, receiving the Church both foreign and laboring under great lack of goods, took her as his consort." He then adds the manner: "But just as that Ruth, unless she had first left her parents, unless she had despised her house and race and fatherland and kinsmen, would never have been joined in such a marriage; so also the Church does not become beloved to the bridegroom until she has left her ancestral customs and rites. Which the Prophet also, speaking to her, says in Psalm 45: Forget thy people and thy father's house, and the king shall greatly desire thy beauty. Ruth also did this, and for this reason, equally as the Church, she became the mother of kings. For David is of her line." Hear also St. Ambrose, book III on Luke, after the middle: "How did Ruth enter into the Church, except because she became holy and immaculate in her ways beyond the law? For if the law was established for the impious and sinners; surely Ruth, who exceeded the definition of the law, and entered into the Church, and became an Israelite, and merited to be reckoned among the greater ones of the Lord's flock, chosen for the kinship of her mind, not of her body, is a great example to us; because in her the figure of our entering into the Church of the Lord preceded us all, who are gathered from the Gentiles. Let us therefore imitate her, so that, because she merited this prerogative of being admitted to His society through her ways, as the history teaches, we also through the election of our ways may be admitted into the Church of the Lord, with the merits of our conduct interceding for us."
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20. CALL ME NOT NOEMI (that is, beautiful, likewise comely, pleasant, sweet, cheerful); BUT CALL ME MARA (that is, bitter), BECAUSE THE ALMIGHTY HATH FILLED ME WITH BITTERNESS.—For He deprived me of my husband and both my sons, and made me a widow and bereaved. The Blessed Virgin could have said the same thing, seeing her son crucified and dead. Tropologically, when we are praised for certain gifts, let us examine our defects, and thus turn praises into laments, as Noemi did by example, which St. Gregory did, book II, epistle 64, when he had been praised by Narses: "Much, he says, most sweet charity of yours has spoken to me through your letters in the praises of good works; to all which I briefly respond: Do not call me Noemi, that is, beautiful, but call me Mara, that is, bitter, because I am full of bitterness." And book I, epistle 6 to the same man, grieving that he had been lifted from the quiet of the monastery to the care of the Pontificate: "You call me a monkey, a lion. Which manner of acting we see you employ, as we often call mangy puppies, leopards or tigers. For I, good man, have lost sons, as it were; because through earthly cares I have lost right works. Do not therefore call me Noemi, that is, beautiful; but call me Mara, because I am full of bitterness." He gave the same response to St. Leander, book VII, epistle 125. St. Digna, a virgin and martyr in Spain in the year of the Lord 853, under Mahomad the Saracen, did the same thing, of whom St. Eulogius, his contemporary and a martyr in the same persecution, writes thus in the Memoriale Sanctorum, book III, chapter VII: "This maiden, because for the sake of supreme humility and obedience she judged herself the last among her sister virgins, and was incomparably ready in her service, nevertheless never suffered herself to be called worthy, and said with tears: Do not call me worthy, but rather unworthy, because of what merit I am, I ought not even to be distinguished by the proper name." For Almighty in Hebrew is Saddai, which signifies both a cornucopia, or God abounding in all goods, full-breasted, as well as one who chastises and lays waste: both meanings suit this place, as if to say, God who, as Saddai, that is, Full-breasted, once heaped me with honored marriage and offspring and riches; now, as Saddai, that is, laying waste, has stripped me of these and laid me waste; yet He Himself, as I hope, having taken pity on me, will again as before, as Saddai, benignly console me, enrich me and make me blessed. For He Himself "killeth and maketh alive, bringeth down to hell and bringeth back." See what I have said concerning Saddai at Genesis XVII, 1.
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22. SHE RETURNED TO BETHLEHEM, WHEN FIRST THE BARLEY WAS BEING REAPED,—namely at Passover. For on the second day of Passover the Hebrews offered to God the firstfruits of the ears, and then on the third day they reaped them. Whence the Chaldean translator renders it: They (Noemi and Ruth) went up to Bethlehem in the very ascensions of Passover, or when the Paschal day was at hand, and on that day the sons of Israel began to reap a gomer or sheaf, which was wont to be elevated, or offered before the Lord, and it was of barley. In like manner Joshua, leading the Hebrews out of Egyptian servitude, entered into the promised land at Passover, Joshua cap. III.
Machine translation from the Latin, not reviewed.
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… More frequent is the surname of B. "of Judah" (Judg. 17, 7, 9; 19, 1-18; Ruth 1, 1, 2; 1 Sam. 17, 12; Mic. 2, 1, 5, 6) to distinguish it from another B. in the tribe of Zebulun (Josh. 19, 15). The name of B. is missing from the list that the Masoretic text …
… daughters, Gen. 19:34-37). From him originated the people of the Moabites, who gave the name of M. to the territory they occupied; hence M. is an ethnographic designation (mō'ābhē) and a geographical one ('eres M. or tēdhē M. "the fields of M.": Ruth 1:1, etc.).
RUTH. - A virtuous Moabite woman, wife of Boaz, ancestress of David (Mt. 3, 3-6), from the time of the Judges (Ruth 1, 1), whose story is the subject of the book of the same name.
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… Elimelech (ibid. 1, 2) corresponds to Ilimilhu of the texts of el-'Amârnah and Râs Samrah; "Ephrathites" (ibid. 1, 2) of Bethlehem demonstrates that the fusion between the inhabitants of Bethlehem and the …
1:3
Elimelech (Heb. 'Elimeleḥh "My God Is King")
of the Judges (Ruth 1, 3; 2, 1; 4, 3, 9). Forced by a famine to leave Bethlehem, his birthplace, he moved to the country of Moab. …
1:4
… prohibition applied to the various Canaanite populations of Palestine or of the neighboring regions (cf. Ex. 34:11-16; Deut. 7:1-4). But in the most ancient times such a law appears less rigorous (cf. Gen. 34:14; 41:45; Ex. 2:21; Jud. 3:6; 14:3, 10; Ruth 1:4). Even Moses had a Midianite as his wife (Ex. 2:21; Num. 12:1). After the exile, on the other hand, the exclusion becomes ever more rigorous, as appears from the books of Ezra …
1:15
… Abel, Géographie de la Palestine, II, Paris 1938, p. 276). The conception of the territorial god (Ruth 1, 15; 2, 11 ff.) is characteristic of ancient times: cf. Judg. 3, 20; 11, 24; certainly inexplicable after the exile (cf. R. Tamisier [v. bibl.], p. 312). The formula of solemn oath (Ruth …
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… Abel, Géographie de la Palestine, II, Paris 1938, p. 276). The conception of the territorial god (Ruth 1, 15; 2, 11 ff.) is characteristic of ancient times: cf. Judg. 3, 20; 11, 24; certainly inexplicable after the exile (cf. R. Tamisier [v. bibl.], p. 312). The formula of solemn oath (Ruth 1, 17) is in use only in Samuel-Kings. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.