Ruth gleaneth in the field of Booz, who sheweth her favour.
Ruth gathering eares of corne in Booz field, 8. he kindly biddeth her tarie with his seruantes. 17. At night she returneth carying good quantitie of corne, and part of the meate, which they gaue her, to her mother in law.
1Now her husband Elimelech had a kinsman, a powerful man, and very rich, whose name was Booz.Or il marito di lei Elimelech avea un parente, uomo potente e di grandi ricchezze, per nome Booz.AND Elimelech her husband had a cosin, a mightie man, and of great riches, named Booz.Erat autem viro Elimelech consanguineus, homo potens, et magnarum opum, nomine Booz. 2And Ruth, the Moabitess, said to her mother in law: If thou wilt, I will go into the field, and glean the ears of corn that escape the hands of the reapers, wheresoever I shall find grace with a householder, that will be favourable to me. And she answered her: Go, my daughter.E Ruth di Moab disse alla suocera: Se tu mel comandi, andrò alla campagna, e raccoglierò le spighe che scapperanno alle mani de' mietitori, dovunque troverò grazia presso alcun padre di famiglia, che usi bontà con me. E quella risposele: Va, figliuola mia.And Ruth the Moabite said to her mother in law: If thou command, I wil goe into the field, and gather the eares of corne, that shal escape the handes of the reapers, where soeuer I shal find the grace of the father of the house fauorable towardes me. To whom she answered: Goe my daughter.Dixitque Ruth Moabitis ad socrum suam: Si jubes, vadam in agrum, et colligam spicas quæ fugerint manus metentium, ubicumque clementis in me patrisfamilias reperero gratiam. Cui illa respondit: Vade, filia mea. 3She went, therefore, and gleaned the ears of corn after the reapers. And it happened that the owner of that field was Booz, who was of the kindred of Elimelech.Ella adunque andò, e raccoglieva le spighe andando dietro a' mietitori. Or egli avvenne, che il padrone di quel campo era colui che chiarivasi Booz, il quale era della famiglia di Elimelech.She went therfore and gathered the eares of corne after the backes of the reapers. And it chanced that the owner of the same field was Booz, who was of the kinred of Elimelech.Abiit itaque et colligebat spicas post terga metentium. Accidit autem ut ager ille haberet dominum nomine Booz, qui erat de cognatione Elimelech. 4And behold, he came out of Bethlehem, and said to the reapers: The Lord be with you. And they answered him: The Lord bless thee.Ed ecco che egli venne da Bethlehem, e disse a' mietitori: Il Signore sia con voi. Ed essi gli risposero: Il Signore ti benedica.And behold, he came out of Bethlehem, and said to the reapers: Our Lord be with you. Who answered him: Our Lord blesse thee.Et ecce, ipse veniebat de Bethlehem, dixitque messoribus: Dominus vobiscum. Qui responderunt ei: Benedicat tibi Dominus.
5And Booz said to the young man that was set over the reapers: Whose maid is this?E disse Booz al giovane che soprantendeva a' mietitori: Di chi è questa fanciulla?And Booz said to the yongman, that was ouerseer of the reapers: Whose maide is this?Dixitque Booz juveni, qui messoribus præerat: Cujus est hæc puella ? 6And he answered him: This is the Moabitess, who came with Noemi, from the land of Moab,E quegli rispose: Questa è la Moabitide, che è venuta con Noemi dal paese di Moab;To whom he answered: This is that Moabite, which came with Noemi, from the countrie of Moab,Cui respondit: Hæc est Moabitis, quæ venit cum Noëmi, de regione Moabitide, 7And she desired leave to glean the ears of corn that remain, following the steps of the reapers: and she hath been in the field from morning till now, and hath not gone home for one moment.E ha domandato in grazia di raccogliere le spighe che restavano andando dietro alle pedate de' mietitori: e dal mattino sino a quest'ora se ne sta nel campo, e non se v'è andata a casa neppure un momento.and she desired that she might gather the eares of corne that remayne, folowing the steppes of the reapers: and from morning vntil now she stayeth in the field, and not so much as for a very moment hath she returned home.et rogavit ut spicas colligeret remanentes, sequens messorum vestigia: et de mane usque nunc stat in agro, et ne ad momentum quidem domum reversa est. 8And Booz said to Ruth: Hear me, daughter, do not go to glean in any other field, and do not depart from this place: but keep with my maids,E Booz disse a Ruth: Senti, figliuola non andare in altro campo a raccogliere, e non partire da questo luogo; ma stà insieme colle mie figlie,And Booz said to Ruth: Heare me daughter, goe not into an other field to gather, neither depart thou from this place: but ioyne thy selfe to my maides,Et ait Booz ad Ruth: Audi, filia, ne vadas in alterum agrum ad colligendum, nec recedas ab hoc loco: sed jungere puellis meis, 9And follow where they reap. For I have charged my young men, not to molest thee: and if thou art thirsty, go to the vessels, and drink of the waters whereof the servants drink.E va lor dietro, dove avranno mietuto: perocché io ho ordinato a' miei servi che nissuno ti dia fastidio: e di più se avrai sete, va dove sono i vasi, e bevi dell'acqua, di cui beve anche la mia gente.and where they haue reaped, folow. For I haue commanded my seruantes, that no man molest thee: but if thou shalt thirst also, goe to the fardels, and drinke the waters, wherof the seruantes also doe drinke.et ubi messuerint, sequere. Mandavi enim pueris meis, ut nemo molestus sit tibi: sed etiam si sitieris, vade ad sarcinulas, et bibe aquas, de quibus et pueri bibunt.
10She fell on her face, and worshipping upon the ground, said to him: Whence cometh this to me, that I should find grace before thy eyes, and that thou shouldst vouchsafe to take notice of me, a woman of another country?Ed ella inchinandosi fino a terra colla sua faccia gli fece riverenza, e disse: E donde a me questo, che io abbia trovato grazia dinanzi a' tuoi occhi, e che tu ti degni di far conto di me donna straniera?who falling on her face and adoring vpon the ground, said to him: Whence cometh this to me, that I should find grace before thine eies, and that thou wouldest voutsafe to know me a strange woman?Quæ cadens in faciem suam et adorans super terram, dixit ad eum: Unde mihi hoc, ut invenirem gratiam ante oculos tuos, et nosse me dignareris peregrinam mulierem ? 11And he answered her: All hath been told me, that thou hast done to thy mother in law after the death of thy husband: and how thou hast left thy parents, and the land wherein thou wast born, and art come to a people which thou knewest not heretofore.Egli le rispose: Mi è stato raccontato tutto quello che hai fatto in verso la tua suocera dopo la morte di tuo marito: e come hai abbandonati i tuoi parenti, e il paese, dove nascesti, e sei venuta in un popolo, cui tu prima non conoscevi.To whom he answered: Al thinges haue beene told me, which thou hast done to thy mother in law after the death of thy husband: and that thou hast leift thy parentes, and the land wherein thou wast borne, and art come to a people, which before thou knewest not.Cui ille respondit: Nuntiata sunt mihi omnia quæ feceris socrui tuæ post mortem viri tui: et quod reliqueris parentes tuos, et terram in qua nata es, et veneris ad populum, quem antea nesciebas. 12The Lord render unto thee for thy work, and mayst thou receive a full reward of the Lord the God of Israel, to whom thou art come, and under whose wings thou art fled.Il Signore renda mercede alle opere tue, e ti rimuneri con pienezza il Signore Dio d'Israele, a cui se' ricorsa, e sotto le ali del quale ti sei rifuggita.Our Lord render vnto thee for thy worke, and God grant thou mayest receiue a ful reward of our Lord the God of Israel, to whom thou art come, & vnder whose winges thou art fled.Reddat tibi Dominus pro opere tuo, et plenam mercedem recipias a Domino Deo Israël, ad quem venisti, et sub cujus confugisti alas. 13And she said: I have found grace in thy eyes, my lord, who hast comforted me, and hast spoken to the heart of thy handmaid, who am not like to one of thy maids.Ed ella disse: Io ho trovato grazia dinanzi agli occhi tuoi, o signor mio, che mi hai consolata, e hai parlato al cuore di me tua serva che non son da paragonare con una di tue ancelle.Who said: I haue found grace in thine eies my lord, which hast comforted me, and hast spoken to the hart of thy handmaide, which am not like to one of thy maides.Quæ ait: Inveni gratiam apud oculos tuos, domine mi, qui consolatus es me, et locutus es ad cor ancillæ tuæ, quæ non sum similis unius puellarum tuarum.
14And Booz said to her: At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. So she sat at the side of the reapers, and she heaped to herself frumenty, and ate and was filled, and took the leavings.E Booz le disse: Quando sarà l'ora di mangiare, vieni qua, e mangia del pane, e intingi i tuoi bocconi nell'aceto. Ed ella si pose a sedere accanto a' mietitori, ed ei le diede in copia della polenta, ed ella mangiò, e si satollò, e ne mise a parte gli avanzi.And Booz said to her: When the houre shal come to eate, come hither, and eate bread, and dippe thy morsel in the vinagre. She therfore sate at the side of the reapers, and she heaped to her selfe polent, and did eate and was filled, and tooke the leauinges.Dixitque ad eam Booz: Quando hora vescendi fuerit, veni huc, et comede panem, et intinge buccellam tuam in aceto. Sedit itaque ad messorum latus, et congessit polentam sibi, comeditque et saturata est, et tulit reliquias. 15And she arose from thence, to glean the ears of corn as before. And Booz commanded his servants, saying: If she would even reap with you, hinder her not:E di poi si alzò per raccorre le spighe secondo il solito. Ma Booz ordinò, e disse ai suoi servi: Quand'anche ella volesse mietere con voi, lasciatela fare:And from thence she arose, to gleane the eares of corne after her maner. And Booz commanded his seruantes, saying: Yea and if she wil reape with you, forbid her not:Atque inde surrexit, ut spicas ex more colligeret. Præcepit autem Booz pueris suis, dicens: Etiamsi vobiscum metere voluerit, ne prohibeatis eam: 16And let fall some of your handfuls of purpose, and leave them, that she may gather them without shame, and let no man rebuke her when she gathereth them.E gettate ancora per terra apposta delle spighe dei vostri manipoli, e lasciate che vi restino, affinchè ella non abbia rossore a raccorle, e nissuno la riprenda, mentre le raccorrà.and of your owne handfuls also cast forth of purpose, and let them remaine, that she may gather them without bashefulnes, and gathering let no man controwle her.et de vestris quoque manipulis projicite de industria, et remanere permittite, ut absque rubore colligat, et colligentem nemo corripiat. 17She gleaned therefore in the field till evening: and beating out with a rod, and threshing what she had gleaned, she found about the measure of an ephi of barley, that is, three bushels:Ella adunque spigolò nel campo fino alla sera: e battendo con un bastone, e scuotendo quello che avea raccolto, trovò all'incirca un ephi di orzo, cioè tre misure.She gleaned therfore in the field vntil euening: & that which she had gathered beating with a rodde & threshing she found of barley as it were the measure of an ephi, that is, three bushels.Collegit ergo in agro usque ad vesperam: et quæ collegerat virga cædens et excutiens, invenit hordei quasi ephi mensuram, id est, tres modios.
18Which she took up, and returned into the city, and shewed it to her mother in law: moreover, she brought out, and gave her of the remains of her meat, wherewith she had been filled.E portandole seco tornò alla città, e le fece vedere alla suocera: e oltre a questo mise fuori, e le offerse la porzione del cibo che l'era avanzata dopo essersi saziata.Which carying she returned into the citie, and shewed to her mother in law: moreouer she brought forth, and gaue her of the remaynes of her meate, wherwith she had beene filled.Quos portans reversa est in civitatem, et ostendit socrui suæ: insuper protulit, et dedit ei de reliquiis cibi sui, quo saturata fuerat. 19And her mother in law said to her: Where hast thou gleaned today, and where hast thou wrought? blessed be he that hath had pity on thee. And she told her with whom she had wrought: and she told the man’s name, that he was called Booz.E la suocera dissele: Dove se' stata oggi a raccogliere, e a lavorare? sia benedetto colui che ha avuto misericordia di te. Ed ella le disse presso di chi avesse lavorato, e le disse il nome di quell'uomo, e come chiamavasi Booz.And her mother in law said to her: Where hast thou gathered to day, and where hast thou wrought? blessed be he that hath had mercie on thee. And she told her with whom she had wrought: and she told the mans name, that he was called Booz.Dixitque ei socrus sua: Ubi hodie collegisti, et ubi fecisti opus ? sit benedictus qui misertus est tui. Indicavitque ei apud quem fuisset operata: et nomen dixit viri, quod Booz vocaretur. 20And Noemi answered her: Blessed be he of the Lord: because the same kindness which he shewed to the living, he hath kept also to the dead. And again she said: The man is our kinsman.Rispose Noemi: Sia egli benedetto dal Signore, dappoiché l'amore che ha avuto pei vivi, lo serba anche pei morti. E soggiunse: Quest'uomo è nostro parente.To whom Noemi answered: Be he blessed of our Lord: because the same grace, which he had shewed to the liuing, he hath kept also to the dead. And agayne she said: The man is our nigh cosin.Cui respondit Noëmi: Benedictus sit a Domino: quoniam eamdem gratiam, quam præbuerat vivis, servavit et mortuis. Rursumque ait: Propinquus noster est homo. 21And Ruth said: He also charged me, that I should keep close to his reapers, till all the corn should be reaped.E Ruth disse: Egli ha ancora ordinato che io vada co' suoi mietitori per fino a tanto che sia finita tutta la messe.And Ruth, This also, quoth she, he commanded me, that so long I should ioyne my self to the reapers, til al the corne were reaped.Et ait Ruth: Hoc quoque, inquit, præcepit mihi, ut tamdiu messoribus ejus jungerer, donec omnes segetes meterentur.
22And her mother in law said to her: It is better for thee, my daughter, to go out to reap with his maids, lest in another man’s field some one may resist thee.Dissele la suocera: È meglio, figliuola mia, che tu vada a mietere colle figlie di lui, affinchè andando al campo d'un altro non ti sia dato fastidio da qualcheduno.To whom her motherinlaw said: It is better my daughter, that thou goe forth with his maides to reape, lest in an other mans field some may resist thee.Cui dixit socrus: Melius est, filia mea, ut cum puellis ejus exeas ad metendum, ne in alieno agro quispiam resistat tibi. 23So she kept close to the maids of Booz: and continued to glean with them, till all the barley and the wheat were laid up in the barns.Ella adunque andò colle fanciulle di Booz, e continuò a raccorre fino a tanto che l'orzo, e il frumento furono riposti ne' granai.She therfore ioyned her self to the maides of Booz: and so long reaped with them, til the barley and the wheate were layd vp in the barnes.Juncta est itaque puellis Booz: et tamdiu cum eis messuit, donec hordea et triticum in horreis conderentur.
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Booz. The Scripture does not specify how nearly they were related. Rabbi Josue says Elimelech, Salmon, and Tob (chap. 3:13,) were brothers, and Booz was the son of Salmon, which cannot be refuted, (Serar. q. 1.; Menochius) though the authority and proofs be very weak. It is not, however, more probable that Booz was the brother of Elimelech. Some think that he was not the immediate son of Salmon, as four persons seem too few to fill up the space of 366 years, from the marriage of Rahab till the birth of David. But this is not impossible. (Calmet) See Ruth 4:20.
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Calmet
To me. It was the privilege of the poor and of strangers to glean, Deuteronomy 24:19., and Leviticus 19:9. Yet Ruth asks leave, through civility. (Calmet)
Tirinus
This law is no longer in force, but it would be inhuman for the rich to deny this liberty to those who are in distress, and willing rather to work than to beg. (Tirinus)
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Worthington
With you. This blessing the Church still adopts in her service. (Worthington)
Calmet
It was customary to bless one another during harvest, Psalm 128:5, 8. (Calmet)
Haydock
Booz did, as Cato advises, Ne opera parcas visere; "See what is going forward." The master's eye makes the servants diligent. (Haydock).
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Menochius
Man. Hebrew náhar, a man in the prime of life. He had the care of all in the field, during the absence of his master; whence Josephus styles him agrocomos, or agronomos. (Menochius)
Iliad
Homer mentions an officer or king, standing with his sceptre in the midst of the reapers, and silently rejoicing at the rich profusion of the field. (Iliad)
Thus we see the taste of the ancients, while agriculture was honourable.
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Calmet
Moment. Hebrew, "her tarrying in the house is but small, or till now, that she remains a little in the house." She entered the house with the reapers, during the excessive heat of the day, and to avoid the suspicion of taking more than was allowed, during their absence. (Calmet)
Haydock
Septuagint, "she hath not discontinued to work in the field even a little." Her diligence and modesty attracted the notice of Booz. (Haydock).
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Haydock
Thee. The men tied the corn after the female reapers, (Calmet) and Ruth was authorized to follow, close at their heels, without fear. (Haydock)
Calmet
The waters. This is not expressed in Hebrew but it is in the Septuagint and the Chaldean. (Calmet)
Menochius
The privilege of having water in those countries was very considerable. (Menochius)
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Calmet
Country. St. Elizabeth was impressed with similar sentiments, when she was visited by the blessed Virgin; (Haydock) and so was David, when he considered the wonderful condescension of God, Psalm 8:5., 143:3., and Job 7:17. (Calmet)
Menochius
Frequent instances occur in Scripture of people worshipping, or shewing their gratitude to their fellow creatures, by this posture of the body. (Menochius)
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Menochius
Heretofore, to embrace the same religion. (Menochius)
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Worthington
Work. Booz doubted not but a full and eternal reward was due to good works. (Worthington)
Calmet
Fled. This similitude frequently occurs, (Psalm 35:8., and Matthew 23:37,) to denote protection. (Calmet).
Menochius
Chaldean, "Thou art come to be a proselyte, and to hide thyself under the shade of the majesty of his glory." (Menochius)
2:13
Haydock
Heart. This has the same meaning as the former part of the sentence. (Calmet) See Osee 2:14. (Haydock)
Menochius
Maids, but more lowly and mean. (Menochius)
2:14
Calmet
Vinegar, or small wine, made on purpose for working people. Some think that such was presented to our Saviour. Yet vinegar was very frequently mixed with other things, and was esteemed particularly refreshing. (Pliny, [Natural History?] 23:1.) (Calmet)
Menochius
Side. Not in front, that they might not stare at her. (Menochius)
Haydock
And she, etc. Hebrew, "and he gave her frumenty, or parched corn." A little oil might be poured upon it. See Leviticus 2:14., and 2 Kings 26:28. (Haydock)
Calmet
Travellers in Ethiopia only take parched barley with them. (Calmet)
Haydock
The leavings, to Noemi. "Learn, says Seneca, (ep. 110,) to be content with a little." Septuagint, "and Booz heaped up food before her, and she ate and was filled, and left a part." (Haydock)
Menochius
But it appears that she afterwards took it home, ver. 18. (Menochius)
Tirinus
The vinegar and corn which were given to Ruth were very refreshing. The Spaniards still drink posca, or water and vinegar. (Tirinus)
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Calmet
Reap. Hebrew, "if she will glean, even among the sheaves, do not cover her with confusion," (Haydock) or hinder her, Psalm 43:10. (Calmet)
2:17
Arbuthnot
That is, etc., an explanation of the Vulgate. (Calmet)-The ephi contained three pecks and three pints. (Arbuthnot)
Menochius
Alcazar and Cornelius a Lapide say 960 ounces. (Menochius)
2:20
Haydock
Dead. He hath not forgotten Elimelech, his friend, for whose sake he treats his daughter-in-law with kindness. (Haydock)
Haydock
Kinsman. Hebrew adds, "one of our redeemers, (Calmet) or next kinsmen." (Haydock)
Menochius
To such the right of avenging the slain, of marrying the widow of the deceased, and entering upon his property, belonged. The best interpreters suppose that Booz was the nephew of Elimelech. (Calmet) (Leviticus 25:25., and Deuteronomy 25:5.) (Menochius)
2:23
Calmet
And the wheat. Hebrew, Syriac and Arabic, "It is good that thou keep close to the maidens of Booz, and continue to glean with them till," etc. This was the advice of Noemi: but Providence ordered that Ruth should be married to Booz before the commencement of the wheat harvest. (Calmet)
Haydock
The Protestants agree with the Vulgate and Septuagint. "So she kept fast by, etc., unto the end of the barley harvest, and of the wheat harvest, and dwelt with her mother-in-law." These last words are expressed by the Vulgate in the following chapter. (Haydock).
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The Church vseth this salutation in the holie sacrifice and other diuine office.
2:12
Booz doubted not but reward was due to good workes.
Yea a ful reward, answer able to Ru•h pietie: Vvhich must be spiritual and eternal.
2:2
St Ambrose of Milan † AD 397 Concerning Widows 6
33. Does the widow Naomi seem to you of small account, who supported her widowhood on the gleanings from another’s har vest, and who, when heavy with age, was supported by her daughter-in-law?
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1. A MAN MIGHTY AND OF GREAT WEALTH.—In Hebrew is gibbor chail, that is, a man mighty or strong in strength: thus the Septuagint, that is, robust both in body and in mind; or a man mighty in wealth: for chail also signifies these things, and this is more apt here. For Booz was being prepared as a husband for marriage with Ruth, in which riches are especially wont to be regarded.
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3. SHE GATHERED EARS OF GRAIN AFTER THE REAPERS,—as the poor and hungry do, who after the crop is reaped and gathered into heaps, by gleaning the fallen and remaining ears make a gleaning: which by the old law was not only permitted, but also commended by God; indeed the reapers were commanded to purposely leave some ears for the poor to glean, Levit. cap. XIX, 9, and cap. XXIII, 22. Thus Antigonus succeeding Alexander the Great used to say: "Alexander reaped, I glean." Thus also we, after the harvest of so many Fathers and Doctors, make a gleaning of wisdom. NAMED BOOZ.—In Hebrew Booz, says Pagninus in Nom. Hebr., is the same as in strength; or in him is strength, that is, strong. Such he was here, as appears from verse 1. Hence the Author of the Imperfect Work hom. 1 in Matt., interprets Booz as prevailing. Hence also two pillars in the temple of Solomon were called Jachin and Booz, III Reg. VII, 21, that is, direction and strength, as the Septuagint expound it, lib. II Paral. cap. III, 17.
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4. AND BOOZ SAID TO THE REAPERS: THE LORD BE WITH YOU, — that is to say, May the Lord be present with you, work together with you, bless you, and strengthen and prosper you. For from God the goodness of the harvest and of any thing whatsoever is to be expected and sought. Hence Varro, lib. I De Re rustica: "Because, he says, the Gods helping those who work, he wishes first to invoke twelve Consenting Gods, not urban but rural, who are the leaders of farmers, Jupiter, Tellus, the Sun, the Moon, Ceres, Liber, Robigus, Flora, Minerva, Venus, Lympha and good Fortune." Here for the first time that greeting formula: "The Lord be with you," is found, which after Booz others used, as the Prophet sent by God to Asa king of Juda, when he returned victorious with his army: "The Lord be with you, he says, because you have been with the Lord," II Paralipomenon cap. XV, and afterwards Gabriel greeting the Blessed Virgin saying: "The Lord is with thee," and finally the Church introduced the same into the Sacrifice of the Mass and Ecclesiastical office: concerning which see Bellarmine, lib. II De Missa, cap. XVI, and John Durantus, De Ritibus Ecclesiae lib. II, cap. XV, and Blessed Peter Damian, Opusc. XI. Whence lib. IV Ration. cap. De salute ad populum, William of Auxerre bishop: "Such, he says, mutual greetings signify that the affection of the priest and people ought to be one. And the sense is: You will make prayers for us to the Lord; and because the Lord God approves and hears only those prayers which proceed from a good heart, we also pray likewise for you, that He without whom there is no good, may be with your spirit, so that He who is with you in your mouth, may be also in your heart and remain." And he continues: "It can also be said that in this response the people refer themselves only to the action of immolation, to which the priest proceeds, in which being totally elevated by the spirit, and wholly abstracted from all earthliness, he ought to be." And Isidore of Pelusium, lib. I, epist. 22: "But that which is answered by the people: And with your spirit, has this meaning: Peace indeed you have given us, O Lord, that is mutual concord among us. But give us peace, that is such a conjunction with you, which can in no way be torn asunder, so that being at peace with your spirit, which you gave us at the beginning of creation, we cannot be separated from your charity." Finally in the Council of Braga, can. 21: "It pleased us, he says, that bishops and presbyters greet the people not otherwise in one way and otherwise in another, but in one manner saying: The Lord be with you, as is read in the book of Ruth." Economically Booz visiting the field and the reapers teaches heroes, so that they often visit their own estates and workers: "Under this fear indeed, when the steward is in office with the family," says Cato, De Re rustica, cap. II. Whence Pliny, lib. XVIII, cap. VI: "The ancients, he says, said that the master's eye is the most fertile thing in a field." And Aristotle, lib. I Oeconom.: "The best manure of fields, he says, is the master's footsteps." WHO ANSWERED HIM: THE LORD BLESS THEE. — Learn here the ancient and pious formula of greeting and re-greeting. For the master first courteously greeting the workers says: "The Lord be with you;" they in other words, but signifying the same thing, courteously re-greet him: "The Lord bless thee," that is, May the Lord likewise be with you, and do good to you, and heap you with his goods and make you fortunate.
2:7
7. AND SHE ASKED (the prefect of the reapers) THAT SHE MIGHT GATHER EARS OF CORN. — By the law these ears were the poor's; wherefore Ruth could gather them without asking; but she preferred to ask, so that she might bind the reapers more to herself, and make them more liberal in leaving her more ears of corn.
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10. AND BOWING, — that is, showing him reverence by lowering her body, or bowing her head.
2:12
12. TO WHOM THOU ART COME AND UNDER WHOSE WINGS THOU ART COME? — "Wings," that is care, protection, providence; for thus chicks flee under the wings of a hen, so that by her they may be protected from the injuries of the air, as well as from rapacious kites. In a similar manner indeed, "under the wings," that is, under the protection of God we ought to flee, so that by Him we may be defended from all evils of body and soul, and from demons, according to that of David: "Under the shadow of thy wings protect me," Psalm XVI, 8. And: "He will overshadow thee with his shoulders, and under his wings thou shalt hope," Psalm XC, 4. Hence also Christ says to Jerusalem: "How often would I have gathered together thy children, as the hen gathereth her chickens under her wings, and thou wouldst not?" Matthew XXIII, 37. See the things said there. Hence the Chaldean translator renders this place: Because thou camest that thou mightest become a proselyte and hide thyself (or separate thyself) under the shadow of the glory of his majesty.
2:13
13. I HAVE FOUND GRACE IN THY SIGHT, O MY LORD, — in that thou hast received me so kindly and hast provided for me. The Hebrew and the Septuagint have it in the optative: I shall find grace, and this is fitting: for she wishes and prays that Booz continue and prolong the grace he has shown her. WHO (Hebr. and Sept. because) HAST COMFORTED ME, AND HAST SPOKEN TO THE HEART OF THY HANDMAID. — These are the same, or nearly the same thing, to comfort and to speak to the heart, namely to speak things pleasing, acceptable, delightful, to console, to caress. WHICH AM NOT LIKE ONE OF THY HANDMAIDS (in Hebrew sephachoth, that is, handmaids). — Behold the wonderful humility of Ruth, who makes herself lower than all the handmaids of Booz, and a handmaid of handmaids, and therefore merited to become his wife. Thus the Blessed Virgin, saying: "Behold the handmaid of the Lord, be it done to me according to thy word," merited to become the mother of God. Hence the Order of virgins, which are commonly called the Annunciated, which was instituted by the Blessed Joanna, daughter of Louis XI and wife of Louis XII, kings of France, calls her who presides over the other nuns the Mother Handmaid, just as St. Francis wished the superiors of his Order to be called Ministers, that they might fulfill that saying of Christ: "Whosoever is the greater among you, let him be your minister," Matt. XXIII, 11.
2:14
14. DIP THY MORSEL IN VINEGAR. — Note here the frugality of that age, in which laborers had no other relish or seasoning than vinegar, in which dipping bread they made a morsel. For vinegar refreshes those laboring in heat, binds the nerves, strengthens the strength, removes putrefaction. Whence even now in Italy rustics eat bread dipped in vinegar diluted with water, as a morsel. "Wine," says Pliny, lib. XXIII, cap. 1, "even its defect passes into remedies. Vinegar has the greatest power in cooling: yet not less in dispersing." And afterwards: "Taken by itself it drives away loathing, restrains hiccoughs, provokes sneezing by smell." And Rashi: "Vinegar," he says, "is pleasant in heat."
2:15
15. AND SHE HEAPED UP, — Ruth herself, with Booz giving and heaping into her lap, as the Septuagint and Hebrew have it, for what he or his deputy gave abundantly, this she heaped up. PARCHED CORN FOR HERSELF. — Parched corn in Hebrew qali, that is, roasted grain or barley. It was made thus, says Cato, lib. De Re rustica, cap. CVIII: "They dried barley sprinkled with water for one night, the next day they broke it, then ground it in a mill and kept it for many days." Hear Seneca, epistol. 41: "Learn to be content with little, and cry out that great and courageous voice: Let us have water, let us have parched corn. Let us make a dispute with Jupiter himself about happiness." Idem, epist. 18: "Not an unpleasant thing," he says, "is water and parched corn, or a piece of barley bread, but the highest pleasure is to be able to take pleasure even from these." AND SHE TOOK THE LEAVINGS — of food and parched corn home to Noemi her mother-in-law, that she might feed her, vers. 18. See how dutiful Ruth is, and therefore beloved by Booz, exalted, and taken as his wife. Thus we see that those who are dutiful are loved and exalted to great things.
2:20
20. FOR HE KEPT THE SAME KINDNESS WHICH HE HAD SHOWN TO THE LIVING, EVEN TO THE DEAD, — as if to say, Booz, just as he benefited Elimelech my husband and his sons Mahlon and Chilion, as if they were his kinsmen, while they lived, so now he continues to benefit them dead, while he is kind to their widows, who survive, namely to me Noemi and to thee Ruth, and nourishes and feeds us. OUR KINSMAN IS A MAN. — It is added in the Hebrew: "and he is one of our redeemers, or one of our avengers," that is, one of those to whom it pertains to have the right of freeing us from widowhood, redeeming our possessions, avenging the name of my sons and my husband from destruction and oblivion, by raising up seed and posterity to them, as is had in Levit. XXV, 25. Where note: Kinsman is called in Hebrew goel, that is, redeemer, in three ways, namely of field, of wife, and of inheritance, of fame and injury. Of field, because if a field had been sold by someone to an outsider, the kinsman of the seller had the right of redeeming the field, by returning its price to the buyer who had bought the field. Of wife, because if someone had died without children, his kinsman had the right, indeed the duty, of taking his wife, that he might raise up children for him, and thus he redeemed her with his inheritance, and claimed her for himself. Of fame and injury, because if someone had been killed by another, it fell to the kinsman of the slain to avenge his death, and to demand the slayer unto death, and to prosecute him as guilty of death before the judges: so that in this way he restored to the slain, as it were, his right, that is, his fame and innocence.
2:22
22. IT IS BETTER, etc., THAT THOU GO OUT WITH HIS MAIDENS TO REAP, — not that thou shouldst reap, but that thou shouldst join thyself to the reapers, that thou mayest gather the fallen ears, as was said vers. 15 et seq. Whence in the Hebrew it is not for nothing and without reward, that by this service thou mayest more easily win him for thyself, and pave the way to marriage with him. Abelensis, who explains it thus, as if Noemi said: I advise thee, O Ruth my beloved daughter-in-law! that thou shouldst devote thy labor to Booz, reaping his harvests, and this for nothing and without reward, that by this service thou mayest more easily win him for thyself, and pave the way to marriage with him.
Machine translation from the Latin, not reviewed.
2:1
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. …
Jesse (HEB. ISHAJ; VULG. JESSE)
Although he was one of the "elders" of Bethlehem (I Sam. 16, 4-5) and of a family that was not obscure - his grandfather Boaz had been famous for warlike valor (Ruth 2, 1) - I. was at bottom "just anyone," and Saul will gladly vent his contempt for David by calling him "the son of I." (I Sam. 20, 27, 30 f.; 22, 7 f.; cf. 25, 10; II Sam. 20, 1; I …
2:11
… 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 …
2:20
… himself as a slave, a relative of his, or he himself, if he manages to procure the necessary money, has the right of redemption (gê'ullâh), restoring the purchase price in proportion to the years during which he has rendered service (Lev. 25:47 ff.; Ruth 2:20; 3:9; 4:1, 14).
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.