Ruth instructed by her mother in law lieth at Booz’s feet, claiming him for her husband by the law of affinity: she receiveth a good answer, and six measures of barley.
Ruth instructed by her mother in law sleepeth at Booz feete, 8. and signifying that she perteyneth to him by the law of affinitie, receiueth a good answer, 14. and six measures of barley.
1After she was returned to her mother in law, Noemi said to her: My daughter, I will seek rest for thee, and will provide that it may be well with thee.E tornata che fu a casa della suocera, udì dirsi da lei: Figliuola mia, io cerco il tuo riposo, e farò in modo che tu stii bene.BVT after that she was returned to her motherinlaw, she heard of her: My daughter, I wil seeke thee rest, and wil prouide that it may be wel with thee.Postquam autem reversa est ad socrum suam, audivit ab ea: Filia mea, quæram tibi requiem, et providebo ut bene sit tibi. 2This Booz, with whose maids thou wast joined in the field, is our near kinsman, and behold this night he winnoweth barley in the threshingfloor.Quel Booz, colle figlie del quale tu se' stata nel campo, egli è nostro parente, e questa notte tira l'orzo nella sua aia.This Booz, to whose maides thou art ioyned in the field, is our nigh kinsman, and this night he wynoweth the barne floore of the barley.Booz iste, cujus puellis in agro juncta es, propinquus noster est, et hac nocte aream hordei ventilat. 3Wash thyself therefore and anoint thee, and put on thy best garments, and go down to the barnfloor: but let not the man see thee, till he shall have done eating and drinking.Lavati adunque, e ungiti, e prendi la miglior tua veste, e va all'aia: non ti lasciar vedere all'uomo, se non finito che abbia di mangiare, e di bere.Wash therfore and annoynte thy self, and put on thy better garmentes, and goe downe into the barne floore, let no man see thee, til he shal haue ended eating & drinking.Lavare igitur, et ungere, et induere cultioribus vestimentis, et descende in aream: non te videat homo, donec esum potumque finierit. 4And when he shall go to sleep, mark the place wherein he sleepeth: and thou shalt go in, and lift up the clothes wherewith he is covered towards his feet, and shalt lay thyself down there: and he will tell thee what thou must do.Ma quando se v'anderà a dormire, osserva il luogo dov'egli dorme; e anderai, e alzerai la coperta che ha addosso dalla parte de' piedi, e ivi ti metterai, e vi giacerai: ed egli dirà a te quel che tu debba fare.And when he shal goe to sleepe, marke the place wherein he sleepeth: and thou shalt come, and discouer the mantel wherwith he is couered toward his feete, and shal cast thy self downe and lie there: and he wil tel thee what thou must doe.Quando autem ierit ad dormiendum, nota locum in quo dormiat: veniesque et discooperies pallium, quo operitur a parte pedum, et projicies te, et ibi jacebis: ipse autem dicet quid agere debeas.
5She answered: Whatsoever thou shalt command, I will do.Rispose ella: Farò tutto quello che comanderai.Who answered: Whatsoeuer thou shalt command, that wil I doe.Quæ respondit: Quidquid præceperis, faciam. 6And she went down to the barnfloor, and did all that her mother in law had bid her.E andò all'aia, e fece tutto quel che la suocera le aveva ordinato.And she went downe into the barne floore, and did al the thinges which her mother in law had commanded her.Descenditque in aream, et fecit omnia quæ sibi imperaverat socrus. 7And when Booz had eaten, and drunk, and was merry, he went to sleep by the heap of sheaves, and she came softly, and uncovering his feet, laid herself down.E quando Booz dopo aver mangiato, e bevuto, ed essersi esilarato, se n'andò a dormire presso una massa di covoni, andò ella pian piano, e alzata la coperta dalla parte de' piedi di lui, ivi si gettò.And when Booz had eaten, & drunken, and was made pleasant, and was gone to sleepe by the heape of sheaues, she came closely, and discouering the mantel, at his feete, layd her self downe.Cumque comedisset Booz, et bibisset, et factus esset hilarior, issetque ad dormiendum juxta acervum manipulorum, venit abscondite, et discooperto pallio, a pedibus ejus se projecit. 8And behold, when it was now midnight the man was afraid, and troubled: and he saw a woman lying at his feet,Quand'ecco sulla mezza notte l'uomo ebbe paura, e si alterò veggendo una donna giacente a' suoi piedi;And behold, when it was now midnight the man was afrayd, and trubled: and he saw a woman lying at his feete,Et ecce, nocte jam media expavit homo, et conturbatus est: viditque mulierem jacentem ad pedes suos, 9And he said to her: Who art thou? And she answered: I am Ruth, thy handmaid: spread thy coverlet over thy servant, for thou art a near kinsman.E dissele: Chi se' tu? Ed ella rispose: Io sono Ruth tua serva: stendi la tua coperta sopra la tua serva, perocché tu se' prossimo parente.and said to her: Who art thou? And she answered: I am Ruth thy handmaide: spred thy mantel vpon thy seruant, because thou art nigh of kinne.et ait illi: Quæ es ? Illaque respondit: Ego sum Ruth ancilla tua: expande pallium tuum super famulam tuam, quia propinquus es. 10And he said: Blessed art thou of the Lord, my daughter, and thy latter kindness has surpassed the former: because thou hast not followed young men either poor or rich.Ed egli disse: Figliuola, benedetta se' tu dal Signore, e la pristina tua bontà hai superata con quella d'adesso: perocché non se n'andata a cercar de' giovani poveri, o ricchi.And he said: Blessed art thou of our Lord my daughter, and the former mercie thou hast passed with the later: because thou hast not folowed yong men either poore or rich.Et ille: Benedicta, inquit, es a Domino, filia, et priorem misericordiam posteriore superasti: quia non est secuta juvenes, pauperes sive divites.
11Fear not therefore, but whatsoever thou shalt say to me I will do to thee. For all the people that dwell within the gates of my city, know that thou art a virtuous woman.Non temere adunque, perchè io farò tutto quello che mi dirai: conciossiachè tutto il popolo che abita dentro le porte della mia patria, sa che tu se' donna di virtù.Feare not therfore, but whatsoeuer thou shalt say to me, I wil doe to thee. For al the people that dwelleth within the gates of my citie, knowe, that thou art a woman of vertue.Noli ergo metuere, sed quidquid dixeris mihi, faciam tibi. Scit enim omnis populus, qui habitat intra portas urbis meæ, mulierem te esse virtutis. 12Neither do I deny myself to be near of kin, but there is another nearer than I.E io non nego di essere parente, ma havvene un altro più prossimo di me.Neither doe I denie my self nigh of kinne, but there is an other neerer then LNec abnuo me propinquum, sed est alius me propinquior. 13Rest thou this night: and when morning is come, if he will take thee by the right of kindred, all is well: but if he will not, I will undoubtedly take thee, as the Lord liveth: sleep till the morning.Riposa per questa notte; e venuto che sarà il giorno, se quegli vuol ritenerti in vigor del diritto di parentela, bene: se poi egli non vorrà, io senza dubbio alcuno ti prenderò, viva il Signore: dormi sino al mattino.Rest this night: and when morning is come, if he wil retayne thee by the right of nigh of kindred, the thing is wel done, but if he wil not, I wil take thee without al doubt, our Lord liueth, sleepe vntil morning.Quiesce hac nocte: et facto mane, si te voluerit propinquitatis jure retinere, bene res acta est: sin autem ille noluerit, ego te absque ulla dubitatione suscipiam, vivit Dominus. Dormi usque mane. 14So she slept at his feet till the night was going off. And she arose before men could know one another, and Booz said: Beware lest any man know that thou camest hither.Ella adunque dormì a' suoi piedi sino che fu sul finir della notte. E si alzò prima che gli uomini potessero conoscersi l'uno l'altro: e Booz le disse: Bada, che nissun sappia, che tu se' venuta in questo luogo.She slept therfore at his feete til the night was gone. Therfore she arose before men could know one an other, and Booz said: Beware lest any man know that thou camest hither.Dormivit itaque ad pedes ejus, usque ad noctis abscessum. Surrexit itaque antequam homines se cognoscerent mutuo, et dixit Booz: Cave ne quis noverit quod huc veneris. 15And again he said: Spread thy mantle, wherewith thou art covered, and hold it with both hands. And when she spread it and held it, he measured six measures of barley, and laid it upon her. And she carried it, and went into the city,E soggiunse: Stendi il pallio che hai addosso e tienlo con ambe le mani. Ed ella avendolo disteso, e tenendolo alto, le diede sei misure di orzo, e lo pose a lei sulle spalle. Ed ella col suo carico entrò nella città,And agayne, Spred, quoth he, thy mantel, wherwith thou art couered, and hold it with both handes. Who spredding and holding it, he measured six measures of barley, and put it vpon her. Who carying it entred into the citie,Et rursum: Expande, inquit, pallium tuum, quo operiris, et tene utraque manu. Qua extendente, et tenente, mensus est sex modios hordei, et posuit super eam. Quæ portans ingressa est civitatem, 16And came to her mother in law; who said to her: What hast thou done, daughter? And she told her all that the man had done to her.E andò alla sua suocera. E quella le disse: Figliuola, che hai tu fatto? Ed ella le raccontò tutto quello che l'uomo avea fatto verso di lei.and came to her mother in law. Who said to her: What hast thou done daughter? And she told her al thinges, that the man had done to her.et venit ad socrum suam. Quæ dixit ei: Quid egisti, filia ? Narravitque ei omnia, quæ sibi fecisset homo.
17And she said: Behold he hath given me six measures of barley: for he said: I will not have thee return empty to thy mother in law.E disse: Ecco sei misure di orzo, che egli mi ha dato, e ha detto: Non voglio che tu ritorni alla tua suocera colle mani vote.And she said: Behold six measures of barley hath he geuen me, and he said: I wil not haue thee returne emptie to thy mother in law.Et ait: Ecce sex modios hordei dedit mihi, et ait: Nolo vacuam te reverti ad socrum tuam. 18And Noemi said: Wait, my daughter, till we see what end the thing will have. For the man will not rest until he have accomplished what he hath said.E Noemi disse: Aspetta, o figliuola, che veggiamo l'esito di quest'affare: conciossiachè l'uomo non si darà posa prima di avere eseguito quel che ha promesso.And Noemi said: Expect daughter til we see what end the thing wil haue. For the man wil not cease vntil he haue accomplished that which he hath spoken.Dixitque Noëmi: Expecta, filia, donec videamus quem res exitum habeat: neque enim cessabit homo, nisi compleverit quod locutus est.
3:1
Haydock
I will. Hebrew and Septuagint may be read with an interrogation in the same sense. "Shall I not seek rest?" (Haydock)
Calmet
By this expression she means a husband, Ruth 1:9. Marriage fixes the unsettled condition of women. (Calmet)
Haydock
Noemi being apprised of the law, entertained hopes that she could engage Booz to marry Ruth. (Haydock)
Menochius
Thus her penury would cease, and she would perhaps have children, as she earnestly desired. (Menochius)
3:2
Calmet
Night. In Palestine, and other maritime countries, a breeze generally arises from the sea in the evening. It was then that Booz seized the opportunity of winnowing his barley; so that, at an early hour, he gave Ruth six measures, and retired to rest, beside some of the remaining sheaves (Calmet) in an adjoining apartment, erected for the protection of the reapers during the great heats, and to contain the corn in case of a shower. (Columella, 1:7. and 2:51.) This shade was probably in the same field where Ruth had been gleaning. (Calmet)
Du Hamel
She might lawfully seize this opportunity (Haydock) to obtain an honest marriage. (Du Hamel)
3:3
3:4
Sleepeth. People of fortune did not disdain to sleep among the corn. Non pudor in stipula placidam cepisse quietem, Nec foenum capiti supposuisse suo.--
Menochius
Ovid, Fast. 1:(Menochius)
Calmet
Feet. It is said that women in the East, enter their husbands' bed at the feet, to shew their submission. (Calmet)
Haydock
Ruth was conducted on this occasion by a superior Being, who gave success to her undertaking, and disposed the mind of Booz (Theodoret) to grant her just claim. It was according to the law of Moses, that a widow might demand in marriage the next kinsman of her deceased husband, if she had no children by him. Ruth considered Booz in this light. (Haydock)
Calmet
She was not actuated by a love of pleasure, as the latter was convinced, otherwise she would have desired to marry some young man, (Calmet) in her own country, ver. 10. Both parties would probably have their clothes on among the straw, so that there would be less danger; though, if their virtue had not been very constant, (Haydock) the situation was no doubt sufficiently perilous, and in other circumstances could not have been tolerated. (Calmet)
Salien
We must also remember, that clandestine marriages were not then forbidden. (Salien)
Haydock
That same night they might have married, had not another's being nearer akin proved an obstacle; (Tirinus) so that Booz could not have claimed the inheritance of Elimelech, though he might have taken Ruth to wife. By deferring another day he obtained both. (Haydock)
Tirinus
Lyranus thinks Ruth could be excused only by ignorance, in thus exposing herself to danger, and that Noemi was guilty of a grievous sin, in giving her such advice. But they both had the purest views, seeking only an honest marriage, by arts which were not blamable. See St. Thomas Aquinas, 2. 2. q. 154., and 169., and Cajetan. (Tirinus)
Worthington
Noemi was well assured of the virtue of both parties, and followed the directions of the Holy Spirit, (Calmet) as the event shewed. (Worthington)
Haydock
Dr. Watson justly reproves the censure of Paine, who calls Ruth, "a strolling country girl, creeping slily to bed to her cousin," and exclaims, "pretty stuff indeed to be called the word of God!" But in correcting this impertinent remark, he seems to allow that some things have been inserted in the Scriptures by human authority, so as not to be the word of God. This concession is more dangerous than the censure of Paine, and the quotation from St. Augustine by no means countenances it, as it barely insinuates that an express revelation was not requisite to insert some things, which the authors might know by other means. The holy father never doubted but every part of Scripture was equally inspired, and to be received without the smallest hesitation. What Dr. Law, and other such "good Christians," might think, does not regard us. (Haydock)
Watson
"As a person imploring protection, Ruth laid herself down at the foot of an aged kinsman's bed, and she rose up with as much innocence as she laid herself down. She was afterwards married to Booz, and reputed by all her neighbours as a virtuous woman; and they were more likely to know her character than you are. Whoever reads the Book of Ruth, bearing in mind the simplicity of ancient manners, will find it an interesting story of a poor young woman," etc. (Watson, let. 4.)
Salien
Must do. She trusted to the superior wisdom of Booz, knowing perhaps that he was not absolutely the nearest relation, but being convinced, as the event proved, that the other would not consent to marry Ruth on the conditions specified by the law. (Salien, A. 2810.[in the year of the world 2810.])
3:7
Du Hamel
Merry. Hebrew, "good," yet by no means intoxicated. (Du Hamel; Menochius)
Tirinus
It was formerly the custom, as it is still in many places, (Haydock) to conclude the harvest with a feast; (Calmet) on which day Cato observes, that the men and oxen did not work. (De re Rust. C. 131.) Hence the vacuna of Ovid. (Fast. vi.) (Tirinus)
The pagans did this in honour of Jupiter and Ceres. But the true God had enjoined his people (Haydock) to offer the first-fruits to him, and to feast in his presence, Leviticus 23:10., and Deuteronomy 26:21.
Sheaves, either of corn or of straw. (Septuagint)
Calmet
The Arabs and neighbouring nations still delight to rest upon the ground, with some clothes thrown over them. (Calmet)
3:8
Calmet
Troubled. Hebrew may be rendered, "and turned himself, or felt," etc. (Calmet)
Haydock
He perceived something at his feet, when he awoke, and was in consternation, particularly when he perceived, through the glimmering light, a woman at his feet. (Haydock).
3:9
Haydock
Kinsman. Hebrew, "a redeemer;" (Calmet) one bound to defend and to espouse a brother's widow, if others more nearly akin refuse. (Haydock)
Serar. q. vii
Ruth modestly admonishes him of this duty, and begs that he would take her to wife, (Calmet) as he might then have done without any other formality. (Serar. q. vii.)
Calmet
We find a similar expression [in] Ezechiel 16:8., and Deuteronomy 22:80. Some think that she only asked for protection. The custom of the husband, stretching a part of his garment over his bride, was perhaps already established among the Hebrews. (Calmet)
Menochius
Hebrew and Septuagint, "stretch thy wing over," etc. Chaldean, "Let thy name be invoked upon thy handmaid, to take me to wife." (Menochius; Isaias 4:1.)
3:10
Haydock
Thy latter kindness; viz., to thy husband deceased, in seeking to keep up his name and family, by marrying his relation according to the law, and not following after young men: for Booz, it seems, was then in years. (Challoner) Salien supposes about seventy years old. (Haydock)
Calmet
The affection which Ruth had all along displayed towards her husband, deserved applause. (Calmet)
Worthington
Much more did her present endeavours to comply with God’s law. (Worthington)
3:11
Calmet
Woman. Virtuous here may denote, "strong, generous," etc., Proverbs 31:10. (Calmet)
Haydock
But it includes the assemblage of all virtues. (Haydock).
3:12
Calmet
Than 1:The Jews think that he was brother of Elimelech, while Booz was only his nephew. But they might be in the same degree; the other being only older. (Calmet)
3:13
Haydock
Well. Hebrew tob. (Haydock)
Haydock
Hence the Jews would translate, "If Tob will redeem thee, let him." They say that Tob was the paternal uncle of Mahalon: but it is not probable that his proper name should be only here mentioned, and not [in] Ruth 4:The Septuagint and Chaldean are conformable to the Vulgate and the opinion of the Jews is abandoned by most interpreters; (Calmet) and by the Protestants, "well, let him do the kinsman's part." (Haydock)
Liveth. Chaldean, "Bound by an oath, before the Lord, I say that I will fulfil my promise unto thee."
3:14
Haydock
Hither. The next kinsman might otherwise allege this as a pretext for not marrying her, (Salien) as people are but too apt to suspect the worst, though nothing amiss had passed between them. (Haydock)
Menochius
Booz consulted his own as well as Ruth's reputation: for the apostle admonishes us to abstain from every appearance of evil, 1 Thessalonians 5:22. (Menochius)
3:15
Mantle. The Syrian and Arabian ladies cover themselves all over with a large white veil, or piece of cloth, which has no holes, so that Ruth might conveniently carry the barley in it.
Measures is not in [the] Hebrew or Septuagint. Most people supply ephi. St. Jerome, who has translated six bushels, (allowing three to the ephi; Ruth 2:17,) has understood that Booz gave Ruth two ephi. If we explain it of six ephi, the burden would be great enough, consisting of 180 pints or pounds of barley. Bonfrere would supply six gomers, each of which consisted of only the tenth part of the ephi, or three pints, in all 18. But such a present seems too inconsiderable. We may therefore stick to St. Jerome, whose six measures (Calmet
Menochius
modios, bushels; Haydock.) make about 60 pints; (Calmet) or, according to others, 160 pounds, which, though heavy, a woman might carry. The Septuagint insinuate, that Ruth carried the barley in her apron. (Menochius)
Calmet
And. Hebrew, "he went." But the text is probably corrupted. (Calmet)
3:16
Calmet
What, etc. Hebrew, "Who art thou?" It was yet so dark that she did not know her. (Calmet)
3:10
Thy latter kindness, viz.... to thy husband deceased in seeking to keep up his name and family by marrying his relation according to the law, and not following after young men. For Booz, it seems, was then in years.
3:4
The euent shewed that Noemi was inspired by God to geue such direction to Ruth, & to foretel what Booz would doe.
3:10
It was very cōmendable that she loued her first husband and mother in law: but more vertue infleing occasion of sinne with young men, and seeking to marie according to the law of God with her former husbands kinsman. Deut. 25.
3:1
1. NOW WHEN SHE WAS RETURNED (the harvest being completed) TO HER MOTHER-IN-LAW — Naomi. The Interpreter reads tashab, that is, she returned: already by other pointing they read tesheb, that is, she sat, she remained. I WILL SEEK REST FOR THEE, — that is, I will seek for thee an honest and wealthy marriage, in which thou, free from the labors of poverty and hunger, and other troubles, mayest rest in the care and providence of a kind and gentle husband, and live a quiet, cheerful and pleasant life, namely I will seek for thee a husband both rich and equally kind, with whom thou mayest live in harmony and cheerfulness; for there is no rest for a wife with harsh and quarrelsome husbands. Moreover Aben-Ezra: "Girls are not wont to rest, he says, until they are married. For marriage is as it were the harbor of youth," says Plutarch, lest through wandering lusts she make shipwreck of chastity.
3:3
3. WASH AND ANOINT THYSELF, — with simple oil, as one very poor, but honest: for such were then anointed with oil for brightness and gladness. Naomi persuades her daughter-in-law Ruth to anoint herself with oil, not with spikenard, or similar fragrant and alluring oil, but with natural and simple oil; nor to color and change her face with stibium, ceruse, and other pigments and paints, but to appear before Boaz with washed and bright face, and clothed in more refined garments; so that, namely adorned modestly, she might invite him to marriage as it were due to her. For modest adornment of garments, and more so of morals and virtues, befits an honest and chaste matron, as St. Peter teaches, epistle I, chapter III, verse 4. Moreover, what Lucan said of Cleopatra, book X: Her countenance is present in her words, her beautiful face speaks, is equally true in other respects.
3:4
4. AND THOU SHALT LIE DOWN, AND THERE THOU SHALT SLEEP, — not naked; for this would have been shameless and alluring, but clothed in more refined garments, as was said in verse 3. Wherefore although Lyran and Dionysius, indeed St. Ambrose, book III On Faith, chapter V, accuse this counsel of Naomi and the deed of Ruth, as somewhat dishonorable and alluring, nevertheless both are excused by Theodoret, the Author of the Imperfect Work, Abulensis, Salianus and Serarius and others, both because all this adornment and preparation was honest and modest; both because nothing other than lawful marriage was sought by it; both because both Boaz and Ruth were advanced in years, of proven and chaste life, so that fornication was not to be feared of them; both because this matter was directed by Naomi, who was a wise and pious matron, and more by God, who willed this marriage to be contracted, so that from it David might be born, and from him Christ. Whence the Author of the Imperfect Work in chapter I of Matthew says that Ruth in Hebrew is the same as inspiration, because she acted inspired by God: "Unless, he says, the inspiration of God had been in Ruth, she would not have said what she said, nor done what she did." For this deed of Ruth is not to be imitated by other women and men, because it is dangerous, and enticing to unlawful fornication. The Author of the Imperfect Work continues: "What is first praised in her? love of the race of Israel? or simplicity? or obedience? or faith? Love indeed of the race of Israel, because thus she desired to bear children from the seed of Israel, and to become one of the people of God. For if she had desired the company of a man as a wanton girl, she would have sought rather one of the young men. But because, wishing to satisfy not her lust, but her religion, she chose rather a holy family than youth of age. And simplicity, because she did not enter under his mantle of her own accord; nor did she think lest perhaps he might spurn her, as a just man would a wanton girl, or lest he might deceive her, and what was more serious, despise her when deceived, as many do: but obedient to the counsel of her mother-in-law, she trusted faithfully that God would prosper her deed, knowing her own conscience, because not lust had compelled her to this, but religion had urged her."
3:7
7. AND HAVING UNCOVERED THE MANTLE (that is, the covering of the bed) FROM HIS FEET SHE LAY DOWN, — namely clothed, not at the side of Boaz, but crosswise at his feet; for this is what decency required.
3:8
8. AND HE SAW A WOMAN. — Although it was night, yet because he was sleeping under the open sky in the threshing floor, and with the moon shining or the stars, he could easily see that Ruth was a woman, not a man; although he could not discern who she was by her face on account of the darkness of the night.
3:9
9. SPREAD THY MANTLE OVER THY HANDMAID, FOR THOU ART NEAR,—that is, take me as a wife, because thou art held as it were bound by this duty, to raise up seed for my husband who died without children. Whence the Chaldean translator renders it: Let thy name, I beseech thee, be called upon thy handmaid, that thou mayest take me as a wife and have me as a partner of thy bed. Lyra adds that the bridegroom was accustomed to place the extremity of his mantle over the bride, so that by this gesture he might signify that he was taking her into his power and protection. Some accuse, as I have said, this word and deed of Ruth, as if she had most dangerously tempted the chastity of Booz and exposed her own. But others everywhere excuse her, because, trusting in the chastity of Booz and her own, as proven over so many years, she judged there was no danger, as indeed from the outcome it appeared there was none. Abulensi adds that Ruth by this phrase asked for intercourse with Booz. But this is not likely; if however she did ask for it, she asked for it as a conjugal act, not as a fornication. For at that time clandestine marriages were not forbidden: wherefore by mutual consent either expressed in words or indicated by carnal union, marriage was contracted. If therefore Ruth asked for this, she asked for nothing but the conjugal debt, and through it she asked for marriage itself; and she did this, both that she might provide for her own and her mother-in-law Noemi's widowhood and poverty through the wealth of a rich husband; and that she might consult for the name and memory of her husband who died without children, by raising up seed for him from another husband, which was an act of charity and conjugal love: and that she might satisfy God's law extended by custom, commanding the husband to raise up seed, and might impel Booz himself to satisfy it: which was an act of obedience and piety. Allegorically St. Jerome, in the preface to Osee: "Salmon," he says, "a just man, Booz was born of Rahab the harlot, who Ruth the Moabitess, covering her with the wing of his mantle, and she lying at his feet, transferred to the head of the Gospel." And in book V on Isaiah chapter XVI: "O Moab! upon whom the lion is about to rage, and from whom not even remnants shall be able to be saved, have this consolation: There shall go forth from thee an immaculate lamb, who shall take away the sins of the world, who shall rule over the earth. From the rock of the desert, that is Ruth, who widowed by the death of her husband, bore Obed from Booz, and from Obed Jesse, and from Jesse David, and from David Christ."
3:10
I WILL TAKE THEE WITHOUT ANY DOUBT — as a wife. Marvel here at the remarkable charity, as well as chastity of Booz, inasmuch as he did not wish to touch Ruth reclining, but promised marriage. Hear the Author of the Imperfect Work, homily 1 on Matthew: "What is praised in Booz? humility, chastity and piety. Humility indeed and chastity, because he did not touch her as a lustful man would a girl; nor did he abhor her as a chaste man would a lustful woman: but as soon as he heard her word concerning the law of kinship, he imputed nothing of all these things to lust, but ascribed everything to piety. Nor did he despise her as a rich man would a poor woman; nor did he fear her as a mature man would a young girl; but more prepared in faith than in body he went forth in the morning to the gate, and challenged a certain one of his kindred, whom he esteemed by right of kinship to be nearer, obtained, prevailed not so much by right of kinship as by the favor of God choosing. For this reason perhaps he was called prevailing." For Booz in Hebrew is the same as strong. Hence the Talmudists compare Booz with the most chaste Joseph. Whence R. Eliezer, chapter XXXIX: "There were three, he says, who subdued concupiscence before their Creator: Joseph, Booz and Phaltiel son of Lais, of whom II Kings III, 15." Hear also the Abulensian: "Truly, he says, it would be admirable, even if he were iron or adamant, and his bones bronze, and his flesh stone. Yet the venerable Booz bore these incitements, tempering himself with desire for virtue." And below: "Therefore only reverence for honor and love of justice held Booz himself, lest he should complete the work of Venus. Therefore that man is very praiseworthy, who given such an opportunity was able to resist such flames of Venus; for this reason he is not to be passed over by us in silence, but is to be celebrated with some praise. Justly therefore Christ wished to be born of such parents, because they were of such great virtue." Moreover, the hardness of the bed and cold greatly aided the chastity of Booz; namely that he did not lie in a feathered bed, but in the threshing floor, under the open sky in cold air. For the hardness of the bed and cold greatly break the heat of concupiscence; for which reason the Pharisees, as I have said elsewhere, reclining, applied a sheet of lead to their loins (in which is the origin of seed) to cool them, and thus to avoid nocturnal pollutions in sleep. Hence also many Religious walk barefoot. For naked and cold feet greatly extinguish the heat of nature and the ardor of lust, as experience shows. Hence finally St. Anthony, St. Hilarion and St. Macarius, and the other Anchorites did not sleep in beds, but on the ground. St. Francis, as testified by St. Bonaventure, invited to the house of a certain Cardinal, when he lay at night in a soft bed, felt sharp infestations of demons; wherefore he immediately fled from it, saying, "demons are attracted to soft things for temptation, but are deterred and put to flight by harsh things." 10. AND THOU HAST MADE THY LATTER KINDNESS BETTER THAN THE FORMER. — In Hebrew, thou hast made thy latter grace better than the former; Vatablus, thou hast made thy latter piety more excellent than the former, that is to say, Thou wast pious toward thy husband while living, but now thou art more pious toward the dead, while thou laborest to raise up seed for him who died without children through marriage with his kinsman. Hear Blessed Peter Damian, book VIII, epistle 14 to the Sisters: "Ruth showed worthy reverence to her mother-in-law, maintained matronial modesty; kept faith with her dead husband: she abandoned her country devoted to idols and her parents, and passed over to the worship of the true God without any teaching of a master, a noble proselyte. Behold therefore Judith prosperous, casting aside those things by which she was supported in life; Ruth adverse, embracing those things by which she was pressed. Each indeed with one mind, though with different fortune, not undeservedly pleased the one God, because she neither so succumbed to adversity, nor forgetting herself in prosperity, cast herself down. But she endured those things in which she abounded, this one enjoyed that which she suffered; each truly asserting from the alternations of worldly inconstancy: as his darkness, so also his light."
3:11
11. FOR ALL THE PEOPLE OF MY CITY KNOW THAT THOU ART A WOMAN OF VIRTUE. — In Hebrew, all the gate of my people know, which Vatablus and others explain, that is to say, All the Senate of my people know. For judges and senators formerly sat in the gates and judged, so that they might be easily approached and met by rustics and foreigners. Our author more fully explains the gate of the people through the conversion the people of the gate, that is, the people dwelling within the gates. A WOMAN OF VIRTUE. — In Hebrew chail, that is, of strenuousness, fortitude, strength, that is to say, All know thee to be a strenuous woman, diligent, laborious. Whence the Septuagint translates: a woman of power, that is a powerful and manly woman. The Chaldean: it is manifest before all who sit in the gate of the great Sanhedrin (that is the Assembly or Council) of my people, that thou art a just woman, and in thee there is strength or power to behold the lamp of the precepts of God.
3:12
12. BUT THERE IS ANOTHER NEARER THAN I. — He certainly knew this; but he knew his character, that he would not wish to take the poor and foreign Ruth as a wife, as the event showed, and therefore he thought it best to invite not him, but Booz, who was more modest and pious, to an honorable marriage with her. Thus the Abulensian, Serarius and others.
3:13
13. IT IS WELL DONE. — Tob, that is, it is good. Some of the Rabbis take tob as a proper name of a kinsman, as though he were called Tob, that is, good, just as Tobias was said to be called as if good to God, or the goodness of God. Whence Rashi: "Salmon," he says, "Elimelech and Tob were brothers." But the Septuagint, the Chaldean, Our Version and others take tob as a common noun, and render it in the neuter gender, it is good.
3:15
15. HE MEASURED OUT SIX MEASURES OF BARLEY. — Ruth was able to carry these six measures on her shoulders. For barley is lighter than wheat, and oats lighter than barley. For she herself was "a woman of virtue," as he said in verse 11, that is, manly, strong and robust. Symbolically, R. Solomon, according to Lyra, understands by the six measures the six gifts of the Holy Spirit, because there are that many in the Hebrew of Isaiah chapter XI, verses 1 and following. Aben-Ezra, however, understands by the six measures six just men who were to be born from Ruth, namely David, Daniel, Hananiah, Mishael, Azariah and the Messiah.
Machine translation from the Latin, not reviewed.
3:9
… 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).
3:15
… Patr., Levi, 18; etc.; cf. J. Bonsirven [v. bibl.], I, pp. 362, 370-74); the rabbis, on the other hand, assimilate him to a pure man, even if adorned with the gifts of the Spirit of Jahweh (Is. 11, 1 ff.; Sanhedrin, 93 a b; midrash on Ruth 3, 15; etc.); they did not see how otherwise to save the dogma of monotheism (cf. Dial. c. Tryph., 49-50). His Davidic origin is undisputed (Ps. …
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.