Upon the refusal of the nearer kinsman, Booz marrieth Ruth, who bringeth forth Obed, the grandfather of David.
Booz before the ancientes of the citie (the neerer kinsman refusing) possesseth the inheritance of Elimelech, 10. and marieth Ruth. 13. Hath by her a sonne, the grandfather of Dauid. 18. VVhose genealogie by this occasion is recited, from Phares the sonne of Iudas the patriarch.
1Then Booz went up to the gate, and sat there. And when he had seen the kinsman going by, of whom he had spoken before, he said to him, calling him by his name: Turn aside for a little while, and sit down here. He turned aside, and sat down.Andò adunque Booz alla porta, e ivi si pose a sedere. E avendo veduto passare quel parente, di cui si è già parlato, gli disse, chiamandolo per suo nome: Vieni un po' qua, e siedi qui. Ed egli si appressò, e si pose a sedere.BOOZ therfore went vp to the gate, and sate there. And when he had seene the nigh kinsman passe by, of whom the talke was had before, he said to him: Turne in a litle while, and sitte here: calling him by his name. Who turned in, and sate.Ascendit ergo Booz ad portam, et sedit ibi. Cumque vidisset propinquum præterire, de quo prius sermo habitus est, dixit ad eum: Declina paulisper, et sede hic: vocans eum nomine suo. Qui divertit, et sedit. 2And Booz, taking ten men of the ancients of the city, said to them: Sit ye down here.E Booz prese dieci uomini de' più vecchi della città, e disse loro: Sedete qui.And Booz taking ten men of the citie, said to them: Sitte ye here.Tollens autem Booz decem viros de senioribus civitatis, dixit ad eos: Sedete hic. 3They sat down, and he spoke to the kinsman: Noemi, who is returned from the country of Moab will sell a parcel of land that belonged to our brother Elimelech.E mentre quelli sedevano, egli disse al parente: Noemi, che è tornata dal paese di Moab, venderà una parte del podere di Elimelech nostro fratello.Who sitting downe, he spake to the nigh kinseman: Noemi, who is returned from the countrie of Moab, wil sel the part of the field belonging to our brother Elimelech.Quibus sedentibus, locutus est ad propinquum: Partem agri fratris nostri Elimelech vendet Noëmi, quæ reversa est de regione Moabitide: 4I would have thee to understand this, and would tell thee before all that sit here, and before the ancients of my people. If thou wilt take possession of it by the right of kindred: buy it, and possess it: but if it please thee not, tell me so, that I may know what I have to do. For there is no near kinsman besides thee, who art first, and me, who am second. But he answered: I will buy the field.La qual cosa io ho voluto che tu sapessi per dirti dinanzi a tutti questi che seggono e a' seniori del popolo. Se tu vuoi farne acquisto in virtù del diritto di parentela, compralo, e prenditelo: ma se a te ciò non piace, fammelo sapere, affinchè io vegga quel che debbo fare: perocché non havvi altro parente, eccettuato tu, che sei avanti a me, e io, che sono il secondo. E quegli rispose: Comprerò io il campo.Which I would thee to vnderstand, and would tel thee before al that sitte, and the ancientes of my people. If thou wilt possesse it by the right of nigh kindred: bye, and possesse it. but if it please thee not, tel me the same, that I may know what I ought to doe. For there is no nigh kinseman sauing thee, which art first, and me, who am second. But he answered: I wil bye the field.quod audire te volui, et tibi dicere coram cunctis sedentibus, et majoribus natu de populo meo. Si vis possidere jure propinquitatis, eme, et posside: sin autem displicet tibi, hoc ipsum indica mihi, ut sciam quid facere debeam: nullus enim est propinquus, excepto te, qui prior es, et me, qui secundus sum. At ille respondit: Ego agrum emam.
5And Booz said to him: When thou shalt buy the field at the woman’s hand, thou must take also Ruth, the Moabitess, who was the wife of the deceased: to raise up the name of thy kinsman in his inheritance.Dissegli Booz: Quando avrai comprato il campo da quella donna, tu dei ancora sposare Ruth di Moab, la quale è stata moglie del defunto, per risuscitare il nome del tuo parente nella sua eredità.To whom Booz said: When thou shalt bye the field at the womans hand, thou must take also Ruth the Moabite, which was the wife of the deceased: that thou mayest rayse vp the name of thy kinsman in his inheritance.Cui dixit Booz: Quando emeris agrum de manu mulieris, Ruth quoque Moabitidem, quæ uxor defuncti fuit, debes accipere: ut suscites nomen propinqui tui in hæreditate sua. 6He answered: I yield up my right of next akin: for I must not cut off the posterity of my own family. Do thou make use of my privilege, which I profess I do willingly forego.Rispose quegli: Cedo le ragioni di propinquità: perocché non debbo io estinguere la posterità della mia famiglia: serviti tu del mio privilegio, del quale io dichiaro che volentieri mi privo.Who answered: I yeld my right of nigh kindred: for I may not abolish the posteritie of myne owne familie. Doe thou vse my priuiledge, which I professe that I doe willingly forgoe.Qui respondit: Cedo juri propinquitatis: neque enim posteritatem familiæ meæ delere debeo: tu meo utere privilegio, quo me libenter carere profiteor. 7Now this in former times was the manner in Israel between kinsmen, that if at any time one yielded his right to another: that the grant might be sure, the man put off his shoe and gave it to his neighbour; this was a testimony of cession of right in Israel.Or era antica in Israele questa usanza tra' parenti, che se alcuna volta l'uno cedeva all'altro il proprio diritto, affinchè fosse valida la rinunzia, quegli si cavava la sua scarpa, e la dava al suo parente; questo era il segno della cessione in Israele.And this in old time was the maner in Israel betwen kinsemen, that if at any time one yelded to an other his right: that the graunt might be sure, the man put of his shoe, and gaue it to his neighbour. this was a testimonie of yelding in Israel.Hic autem erat mos antiquitus in Israël inter propinquos, ut siquando alter alteri suo juri cedebat, ut esset firma concessio, solvebat homo calceamentum suum, et dabat proximo suo: hoc erat testmonium cessionis in Israël. 8So Booz said to his kinsman: Put off thy shoe. And immediately he took it off from his foot.Disse perciò Booz al suo parente: Cavati la scarpa. E quegli tosto se la cavò dal piede.Booz therfore said to his kinseman: Take of thy shoe. Which immediatly he loosed from his foote.Dixit ergo propinquo suo Booz: Tolle calceamentum tuum. Quod statim solvit de pede suo.
9And he said to the ancients, and to all the people: You are witnesses this day, that I have bought all that was Elimelech’s, and Chelion’s, and Mahalon’s, of the hand of Noemi:Ed egli disse a' seniori, e a tutto il popolo: Voi siete oggi testimoni, come io fo acquisto di tutto quello che spettava ad Elimelech, e a Chelion, e a Mahalon dalle mani di Noemi:But to the ancientes, and the whole people he said: You are witnesses this day, that I haue purchased al thinges which were Elimelechs; and Chelions and Mahalons; Noemi deliuering them:At ille majoribus natu, et universo populo: Testes vos, inquit, estis hodie, quod possederim omnis quæ fuerunt Elimelech, et Chelion, et Mahalon, tradente Noëmi; 10And have taken to wife Ruth, the Moabitess, the wife of Mahalon, to raise up the name of the deceased in his inheritance lest his name be cut off, from among his family and his brethren and his people. You, I say, are witnesses of this thing.E prendo per moglie Ruth di Moab moglie di Mahalon, affin di risuscitare il nome del defunto nella sua eredità, affinchè il suo nome non venga meno nella sua famiglia, e tra' fratelli, e nel popolo. Voi, dico, siete di ciò testimoni.and haue taken in mariage Ruth the Moabite, the wife of Mahalon, that I may rayse vp the name of the deceased in his inheritance, lest his name be abolished out of his familie and brethren and people. You, I say, are witnesses of this thing.et Ruth Moabitidem, uxorem Mahalon, in conjugium sumpserim, ut suscitem nomen defuncti in hæreditate sua, ne vocabulum ejus de familia sua ac fratribus et populo deleatur. Vos, inquam, hujus rei testes estis. 11Then all the people that were in the gate, and the ancients, answered: We are witnesses: The Lord make this woman who cometh into thy house, like Rachel, and Lia, who built up the house of Israel: that she may be an example of virtue in Ephrata, and may have a famous name in Bethlehem:Risposero tutto il popolo che era alla porta, e i seniori: Siam testimoni; il Signore faccia che questa donna, la quale entra in casa tua, sia come Rachele, e Lia, le quali fondarono la casa d'Israele: ch'ella sia esempio di virtù in Ephrata, ed abbia un nome celebre in Bethlehem;Al the people that was in the gate answered, and the ancientes: We are witnesses: Our Lord make this woman, which entereth into thy house, as Rachel, and Lia, which builded the house of Israel: that she may be an example of vertue in Ephrata, and may haue a famous name in Bethlehem:Respondit omnis populus, qui erat in porta, et majores natu: Nos testes sumus: faciat Dominus hanc mulierem, quæ ingreditur domum tuam, sicut Rachel et Liam, quæ ædificaverunt domum Israël: ut sit exemplum virtutis in Ephratha, et habeat celebre nomen in Bethlehem: 12And that the house may be, as the house of Phares, whom Thamar bore unto Juda, of the seed which the Lord shall give thee of this young woman.E sia la tua casa, come la casa di Phares (il quale fu partorito a Giuda da Thamar) in virtù della discendenza che il Signor ti darà da questa giovane.and that thy house may be, as the house of Phares, whom Thamar bare to Iudas, of the seede which our Lord shal geue thee of this yong woman.fiatque domus tua sicut domus Phares, quem Thamar peperit Judæ, de semine quod tibi dederit Dominus ex hac puella.
13Booz therefore took Ruth, and married her: and went in unto her, and the Lord gave her to conceive, and to bear a son.Booz pertanto prese Ruth, e sposolla: e stette con lei, e il Signore le concedette di concepire, e partorire un figliuolo.Booz therfore tooke Ruth, and had her to wife: and went in vnto her, and our Lord gaue her to conceiue, and to beare a sonne.Tulit itaque Booz Ruth, et accepit uxorem: ingressusque est ad eam, et dedit illi Dominus ut conciperet, et pareret filium. 14And the women said to Noemi: Blessed be the Lord, who hath not suffered thy family to want a successor: that his name should be preserved in Israel.E le donne diceano a Noemi: Benedetto il Signore, che non ha permesso che mancasse successore alla tua famiglia, affinchè seguiti a nomarsi il nome di lei in Israele;And the wemen said to Noemi: Blessed be our Lord, which hath not suffered that there should fayle a successor of thy familie: that his name should be called in Israel.Dixeruntque mulieres ad Noëmi: Benedictus Dominus, qui non est passus ut deficeret successor familiæ tuæ, et vocaretur nomen ejus in Israël: 15And thou shouldst have one to comfort thy soul, and cherish thy old age. For he is born of thy daughter in law: who loveth thee: and is much better to thee, than if thou hadst seven sons.E affinchè tu abbi chi consoli l'anima tua, e sostenti la tua vecchiaia: perocché egli è nato dalla tua nuora, la quale ti ama, ed ella vale più per te che se avessi sette figliuoli.And thou shouldest haue one that may comfort thy soule, and cherish thy old age. For of thy daughter in law is he borne, which wil loue thee: and much better is she to thee, then if thou hadst seuen sonnes.et habeas qui consoletur animam tuam, et enutriat senectutem: de nuru enim tua natus est, quæ te diligit, et multo tibi melior est, quam si septem haberes filios. 16And Noemi taking the child, laid it in her bosom, and she carried it, and was a nurse unto it.E Noemi prese il bambino, e lo pose nel suo seno, e faceagli da nutrice, e da fantesca.And Noemi taking the child put it in her bosome, and did the office of a nource and of one that should carie him.Susceptumque Noëmi puerum posuit in sinu suo, et nutricis ac gerulæ fungebatur officio. 17And the women, her neighbours, congratulating with her, and saying, There is a son born to Noemi, called his name Obed: he is the father of Isai, the father of David.E le vicine si congratulavan con lei, e diceano: È nato un figliuolo a Noemi: e gli poser nome Obed: egli fu padre d'Isai, padre di Davidde.And the women her neighbours congratulating her, and saying: There is a sonne borne to Noemi: called his name Obed: this is the father of Isai, the father of Dauid.Vicinæ autem mulieris congratulantes ei, et dicentes: Natus est filius Noëmi: vocaverunt nomen ejus Obed: hic est pater Isai, patris David.
18These are the generations of Phares: Phares begot Esron,Ecco la genealogia di Phares: Phares generò Esron:These are the generations of Phares: Phares begat Esron,Hæ sunt generationes Phares: Phares genuit Esron, 19Esron begot Aram, Aram begot Aminadab,Esron generò Aram: Aram generò Aminadab:Esron begat Aram, Aram begat Aminadab,Esron genuit Aram, Aram genuit Aminadab, 20Aminadab begot Nahasson, Nahasson begot Salmon,Aminadab generò Nahasson: Nahasson generò Salmon:Aminadab begat Nahasson, Nahasson begat Salmon,Aminadab genuit Nahasson, Nahasson genuit Salmon, 21Salmon begot Booz, Booz begot Obed,Salmon generò Booz: Booz generò Obed:Salmon begat Booz, Booz begat Obed,Salmon genuit Booz, Booz genuit Obed, 22Obed begot Isai, Isai begot David.Obed generò Isai: Isai generò David.Obed begat Isai, Isai begat Dauid.Obed genuit Isai, Isai genuit David.
4:1
Gate, where justice was administered.
Calmet
Calling. Hebrew Ploni Almoni. (Calmet)
Haydock
Protestants, " Ho! such a one." (Haydock)
Calmet
This form of speech is used concerning a person whose name we know not, or will not mention, 1 Kings 21:2. (Calmet)
Tirinus
The name of this man is buried in eternal oblivion, perhaps because he was so much concerned about the splendour of his family, that he would not marry the widow of his deceased relation. (Tirinus)
4:2
Calmet
Here, as witnesses, not as judges, ver. 9. (Calmet)
Grotius
This number was requisite in matters of consequence. (Grotius)
4:3
Calmet
Will sell. Some Latin copies read, "sells, or has sold." But the sequel shews that she was only now disposed to do it. But what right had Noemi or Ruth to the land, since women could not inherit? The latter might indeed retain her title, as long as she continued unmarried. But Noemi only acted in her behalf. Selden thinks that their respective husbands had made them a present of some land. Josephus (ver. 11) asserts, that the person whom Booz addressed had already possession, and that he resigned his claim, as he would not take another wife. (Calmet)
Worthington
Our brother. He was his nephew, and calls him brother, as Abraham did Lot. (Worthington)
4:4
This. Hebrew, "I thought to uncover thy ear," or to admonish thee. Virgil (frag.) uses a similar expression, Mors aurem vellens, vivite, ait, venio: "Death pulls the ear; live now, he says, I come."
Kennicott
Not. Hebrew printed erroneously, "But if he will not redeem it." (Kennicott)
4:5
Haydock
When. Hebrew again corruptly, "On the day thou buyest the land of the hand of Noemi, I will also buy it of Ruth," etc. It ought to be, conformably to some manuscripts and the ancient versions, "thou must also take Ruth," ver. 10. (Capel, p. 144, and 362.) (Kennicott) (Haydock)
Calmet
We see here the observance of two laws, the one preserving the inheritance in the same family, and the other obliging the next of kin to marry the widow of the deceased, if he would enjoy his land, Leviticus 25:10., and Deuteronomy 25:5. (Calmet)
Abulensis
Such widows as designed to comply with this condition, took possession of the land on the death of their husband, and conveyed it to those whom they married, till their eldest son became entitled to it. (Abulensis, q. 30 to 61.)
Menochius
Inheritance. The son to be born, would be esteemed the heir of his legal parent. (Menochius)
4:6
Haydock
Family. Hebrew, "I cannot redeem it for myself, lest I spoil my own inheritance." He was afraid of having too many children, and sensible that the first son that should be born of the proposed marriage, would not be counted as his. (Haydock)
4:7
Calmet
Israel. Hebrew, "and this was the testimony in Israel." The ceremony here specified is very different from that which the law prescribed, Deuteronomy 25:7. But Josephus says, that they complied with all the regulations of the law, and that Ruth was present on this occasion. (Calmet)
Tirinus
Perhaps the law was not executed in all its rigour, when another was found to marry the widow, (Worthington) and when no real brother was living. (Tirinus)
4:9
Menochius
Chelion. As Orpha, his widow, took no care to comply with the law, all his possessions devolved on his brother’s posterity. (Menochius)
Calmet
It was presumed that she would marry some Moabite. (Calmet)
4:10
Tirinus
Moabitess. The sons of Elimelech were excused in taking such women to wife, on account of necessity, and to avoid the danger of incontinence, which is a greater evil. Booz was under another sort of necessity, and was bound to comply with the law; (Calmet) so that he was guilty of no sin, as Beza would pretend. (Tirinus)
Some also remark, that the exclusion of the people of Moab from the Church of God, regarded not the females, (St. Augustine, q. 35, In Deut.; Serar.; Tirinus; etc.) particularly if they embraced the true religion. According to the Rabbins, Obed should have been accounted a Moabite, as they say children follow the condition of their mothers: but we need not here adopt their decisions.
People. Hebrew, "and from the gate of his place." In the assemblies, the legal son of Mahalon would represent him, though he was also considered as the son of Booz, at least if the latter had no other, as was probably the case.
4:11
Israel, by a numerous posterity.
Calmet
That she. Hebrew, "mayst thou acquire riches," etc. (Calmet).
Haydock
Protestants, "do thou (Booz) worthily in," etc. (Haydock).
4:12
4:14
Calmet
Successor. Hebrew, "redeemer, that his (Booz, or the Lord's) name," etc. (Calmet)
4:15
Comfort. Hebrew, "to make thy soul revive."
4:17
Menochius
Obed; "serving," to comfort the old age of Noemi, (ver. 15,) who gave him this name, (Serar. q. 14,) at the suggestion of her neighbours. (Menochius)
4:18
4:19
Aram. He is called Ram in Hebrew and 1 Paralipomenon 2:9.
4:20
Calmet
Salmon. Hebrew and Chaldean, Salma, (Haydock) though we read Salmon in the following verse. (Calmet)
Haydock
This is one argument adduced by Houbigant, to shew that this genealogy is now imperfect. He concludes that Salma ought to be admitted, as well as Salmon; and, as the reason for calling the first son of Ruth, Obed, "serving or ploughing," seems rather harsh, as we should naturally expect some more glorious title. He thinks that the immediate son of Ruth was called Jachin, "he shall establish;" and that Solomon called one of the pillars before the temple by his name, as he did the other Booz, "in strength," in honour of his ancestors. Báz icin means, "In strength (or solidity) it (he) shall (stand or) establish." As the son of Booz established his father's house, (ver. 10, 11,) so these pillars denoted the stability of the temple. We must thus allow that the hand of time has mutilated the genealogy of David, and that two ought to be admitted among his ancestors, who have been here omitted, as St. Matthew likewise passes them over as well as three others, who were the descendants of Joram. The same omission of Jachin occurs 1 Paralipomenon 2:11, where we find Salma instead of Salmon. Houbigant supposes that the sacred writers, Esdras and St. Matthew, gave the genealogies as they found them, without correcting the mistakes of transcribers. (Chronolog. sacra, p. 81.) But there might be some reason for the omission which we do not know; and Nahasson, Booz, and Joram might be said to beget Salmon, Obed, and Jechonias, though they were not their immediate children. Salien and many others assert, that there were three of the name of Booz, succeeding each other, so that six persons instead of four fill up the space of 440 years, from the taking of Jericho till the building of the temple. Salien, in the year of the world 2741, in which year he places the birth of the third Booz, who married Ruth, seventy years afterwards. Petau allows 520 years from the coming out of Egypt till the fourth year of Solomon, so that he leaves above 420 years to the three generations of Booz, Obed, and Isai. But he prudently passes over this chronological difficulty. Usher supposes that each of these people were almost 100 years old when they had children; and he produces many examples of people who lived beyond that age, but he does not mention any, since the days of Moses, who had children at such an advanced age, much less that many in the same family, and in succession, were remarkable for such a thing. Moreover, according to Houbigant's chronology, Booz and Obed must have had children when they were almost 120, and Isai in his 107th year. But by admitting Salma and Jachin, the five persons might each have sons when they were about seventy, and thus would complete 347 years. See Ruth 2:1. (Haydock).
4:22
Calmet
David, the king, whom Samuel crowned, though he did not live to see him in the full enjoyment of his power, (Haydock) as he died before Saul. (Calmet)
Haydock
Thus the greatest personages have people of mean condition among their ancestors, that none may be too much elated on account of their high birth. Ruth, notwithstanding her poverty, was a striking figure of the Christian Church. (Haydock)
Calmet
The Gentiles were strangers to Christ, on account of their errors, but related to him in as much as they were his creatures. Their miserable condition pleaded hard for them, that Jesus would receive them under his protection, espouse and give them rest and peace. Booz would not marry Ruth till the nearer relation had refused, and thus brought dishonour on himself; (Deuteronomy xxv.) so Jesus was principally sent to the lost sheep of the house of Israel, and did not send his apostles to the Gentiles till the Jews had rejected their ministry. (Calmet)
Tirinus
Ruth was also a pattern of the most perfect virtues. See Louis de Puente. (Tirinus)
4:11
4:22
THE FIRST BOOK OF SAMUEL, OTHERWISE CALLED THE FIRST BOOK OF KINGS
This and the following Book are called by the Hebrews the books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the first and second book of kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first, and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, 29.29.
4:3
Booz calleth his kinsman brother, as Abraham called Lot his brother. Gen. 13. being his Nephevv.
4:7
See Deut. 25. noting here withal, that the penaltie was lesse, whch an other kinsman vndertaking the mariage, the woman was preuēted from complayning before the iudge.
4:17
Here appeareth the final cause of writting this historie, to shew the Genealogie of King Dauid from Iudas the Patriarch, of whom Christ should descend, so prophecied: Gen. 49. and shewed to be performed; Mat. 1.
4:12
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 7
The live coal that glowed went up into the bed, of Boaz, lay down there, saw the High Priest, in whose loins was hidden a fire for his incense!
4:1
1. BOAZ THEREFORE WENT UP TO THE GATE. — For the judges sat in the gate before whom this matter of the cession of the right of kinship was to be lawfully transacted. CALLING HIM BY NAME. — In Hebrew calling him peloni almoni, which Cajetan renders, sit here such a one, namely the kinsman of the widow Ruth; the Septuagint, turn aside here secretly; the Chaldean, a man who is hidden from his way, that is, who does not wish to be seen. It is more true that peloni almoni, word for word, signifies such a singular one, or a certain one, as if to say, You such and such a one come here and hear me; for I have a matter to transact with you. For thus we are accustomed to call strangers whose names we do not know; or if we know them, we are unwilling to name them. Whence from peloni almoni appears to be derived the Spanish fulano, the Greeks call it deina, the Italians un tale, the French un quidam. Furthermore, it appears that Boaz addressed him by name, but Scripture was unwilling to express his name, because he would be unworthy to be named: inasmuch as he was unwilling to raise up the seed and name of his deceased brother. Thus Abulensis; for justly is his name buried in eternal oblivion, he who permits the name of his brother and kinsman to be buried in the same oblivion. Finally, almoni is derived from neelam, that is, he was silent, because he whose name is passed over in silence, that name is as it were not heard, and so to speak, becomes silent; such a one therefore is called almoni: the same is said of peloni, from pele, that is, hidden and wonderful, because those things which are hidden we wonder at. Thus Serarius.
4:3
3. NOEMI WILL SELL THE FIELD OF OUR BROTHER ELIMELECH, — his living wife, now the widow of the deceased; "will sell," I say, both for herself and for her daughter-in-law Ruth to support: for both were poor. For although wives did not succeed among the Jews in the inheritance of their husbands or other kinsmen or relatives of the deceased, nevertheless from this passage it is gathered that they had the usufruct of the inheritance of their husbands for life, and therefore could sell the same, but in such a way that the right of purchase belonged next to the kinsmen of the deceased husband, to whom after the death of the widow wife the inheritance was to devolve. Whence also he who from the kinsmen wished to buy this inheritance, for example the field, was bound to take the widow of the deceased left as wife, so that he might raise up seed for him whose inheritance he had obtained. Moreover it is probable that this field of Elimelech, at the time when he himself was sojourning in Moab, was let out to someone, who would pay an annual rent from its fruits each year. Thus Abulensis, Lyra, Fevardentius and others.
4:6
6. I YIELD TO THE RIGHT OF KINSHIP: FOR I OUGHT NOT TO CORRUPT (In Hebrew, corrupt. Thus also the Septuagint) THE POSTERITY OF MY FAMILY, — as if to say, I have a wife, I have sons and daughters: I ought to support them, so that they may propagate my family and name; wherefore I do not wish to take Ruth as a second wife for myself, lest I have to support her also with my sons, and thus have to take away or diminish sustenance from those whom I have already begotten, and beget sons, at least the firstborn, from Ruth not for myself, but for another, so that namely I may raise up seed and name for him who was my kinsman. Whence the Chaldean renders: I cannot claim for myself on account of this reason or pretext; because I have a wife, to whom I cannot take another for myself, lest perhaps a quarrel arise in my house, and I corrupt my inheritance. Claim for yourself my possession, because you have no wife, and I shall not be able to claim for myself.
4:7
7. HE TOOK OFF HIS SHOE. — This removal of the shoe was a political ceremony; namely, it was a sign that he who removed his shoe yielded his right, and just as he gave up his shoe, so also he transferred his right to another kinsman to buy the field of his deceased kinsman, and to take his widow as a wife. Moreover, this removal of the shoe was twofold: one as a punishment; for if a brother would not take the wife of his brother who died without children, and thus raise up seed for him, the law commanded in Deuteronomy, chapter XXV, verse 9, that he be removed of his shoe even against his will, and that they spit in his face; which was a great punishment, insult and ignominy. The other as a sign of the cession of right: for if someone was not a brother of the deceased, but a kinsman in the second, third or fourth degree, he was not indeed bound by the law of Deuteronomy, chapter XXV (for this touches only brothers) to take the wife of the deceased to raise up seed for him; yet he was bound to do so by a certain propriety and custom; if, however, he did not wish to do this, or could not, before judges he would remove his shoe, and give his shoe to another kinsman; so that by this sign he might signify that he was resigning his right to him, both to buy the field of the deceased, and to take his widow as a wife. Allegorically, St. Ambrose, book III On the Faith, chapter V: "It was signified," he says, "that there would come from the Jews, from whom Christ according to the flesh, who would raise up seed for his kinsman, that is, the people dead, with the seed of heavenly doctrine, to whom the nuptial shoe of the Church to be joined carried the spiritual precepts of the law. Not Moses is the bridegroom: for to him it is said in Exodus III: Take off the shoe from thy feet, so that he may yield to his Lord. Not Jesus the son of Nave is the bridegroom. For to him also it is said, Joshua chapter V: Take off the shoe from thy feet, lest from the similarity of the name he be believed to be the bridegroom. No other bridegroom, but Christ alone is the bridegroom, of whom John said: He that hath the bride is the bridegroom. To them therefore the shoe is taken off, to him it cannot be taken off, as John said: I am not worthy to loose the latchet of his shoe. Christ alone therefore is the bridegroom, to whom she coming from the Gentiles, the bride, before poor and fasting, but now rich with the harvest of Christ, weds, she who gathers the sheaves of the fertile crop, and the remnants of the word in the bosom of her inner mind, so that she may feed that widow exhausted by the death of her son, and the mother of the dead people poor, with new nourishment, not leaving the widow destitute, and seeking new ones. Christ alone therefore is the bridegroom, who did not even begrudge to the Synagogue itself the sheaves of his harvest." Moreover, for "his shoe" the Chaldean translator renders narteke, that is a sheath, or rather his glove. Perhaps both were done, so that he who was ceding his right and possession would remove his shoe, and at the same time his glove, and give it to another, signifying by this sign that he was resigning his right to him. For thus even now in some places the right is resigned through a glove. For this sign of resignation is appointed and as it were connatural. Or formerly this resignation was made through a shoe, but later through a glove. Whence the Jews now make their contracts and resignations through the resignation of a linen cloth, which they call the purchase of sudar, that is of a napkin, as witness R. Elia. Abulensis and Serarius treat of these things at length; but Christians enter into the inheritance of a house through the acceptance of keys, and of a field through the placing of feet.
4:11
11. WHO BUILT UP THE HOUSE OF ISRAEL, — namely, who bore sons, descendants and grandsons of Jacob the patriarch, who was called by another name by God Israel, that is, Ruling with God, because wrestling with the Angel of God he had prevailed over him, Genesis chapter XXXII. For Rachel and Leah, wives of Jacob, bore twelve sons, from whom the whole house, that is the race and family of Israel was propagated and wonderfully multiplied. Whence the Chaldean adds: in twelve tribes, because these twelve sons of Jacob were the parents of twelve tribes, and therefore Patriarchs.
4:13
13. BOOZ THEREFORE TOOK RUTH AND HAD HER TO WIFE. — He did this lawfully, because she was already a proselyte and converted to Judaism. For that law, Deut. XXIII, commanding that Moabites should not enter into the Church of God, concerns men only, not women, as the Abulensian teaches. St. Augustine responds differently in Deut., Quest. LV: "The question," he says, "is how Ruth, who was a Moabite, entered the Church of the Lord, from whom also the flesh of the Lord took its origin. Unless perhaps he prophesied mystically that she would enter, in that he says up to the tenth generation. For ten generations are reckoned from Abraham, when there was also Lot, who begat the Moabites and Ammonites," Gen. XIX and XXXVII. These generations are: "Abraham, Isaac, Jacob, Judas, Phares, Esron, Aram, Aminadab, Nahasson, Salmon, whose son was Booz." This response is ingenious, but not genuine. For in Deut. it is added: "forever." Morally, hear the Author of the Imperfect Work, hom. 1 in Matt.: "Ruth," he says, "by the merit of her faith married Booz, because she despised her own nation, and land, and kindred, and chose Israel, and did not despise her mother-in-law, a widow and a stranger at the same time, led by desire for her race more than her own, rejected the gods of her fathers, and chose the living God. Again, Booz by the merit of his faith took her to wife, that from such a sanctified marriage a royal race might be born. For Booz, being advanced in age, did not take a wife for himself, but for God; not on account of the passion of his body, but on account of the justice of the law, that he might raise up seed to his neighbor; not more by love than by fervent religion: old in age, but young in faith; and therefore perhaps he was named in virtue, or virtue prevailing in him. For he who according to age is fit for entering into marriage is in virtue, worthy of mention and praise, because he is in virtue; but he who, already beyond the age of marriage, took a wife from religion, acquiring virtue for entering into marriage, as this Booz did, he is praiseworthy and worthy of mention, because he exists in virtue, and the virtue of such a man is in him." St. Jerome, epist. 25: "See," he says, "of what merit it is to have provided comfort from his line. From his seed Christ is born."
4:16
16. AND NOEMI TOOK THE CHILD AND LAID HIM IN HER BOSOM, AND WAS IN THE PLACE OF A NURSE. — teaching the child to walk, to speak, to worship God, to obey his parents, to hear the law of God, to flee base things, to follow honest things, to exercise beneficence toward all, to harm no one, to aspire to heaven, etc.; for from childhood depend adolescence, manly age, and the whole life of man. Wherefore the right instruction of children is of the utmost importance both for their salvation and for the good of the Republic. For this reason St. Jerome, in his epistle to Laeta, concerning her daughter Paula, who was the granddaughter of St. Paula, writes thus: "I myself, if you send Paula to me, promise to be both teacher and nurse; I will carry her on my shoulders, and as an old man will form her stammering words; much more glorious than the world's philosopher, who trained not a king of the Macedonians destined to perish by Babylonian poison, but a handmaid and bride of Christ, to be offered to the heavenly kingdoms."
4:17
17. THEY CALLED HIS NAME OBED. — Obed in Hebrew is the same as serving, sustaining, lifting up, says Pagninus. They called him therefore "Obed," as if wishing and auguring that this son, to parents now advanced in labor and age, would serve by his obedience, and would comfort and sustain their old age. Whence in verse 15, they say of him: "Who shall comfort thy soul, and nourish thy old age." Thus Josephus, Serarius and others: so among the Romans one was called Scipio, because he himself, younger, served his aged and blind parent, like a staff, upon which, walking, he would lean. For Obed in Hebrew is the same as in Latin scipio or support. Whence the mother of Tobias, cap. V, 23, calls her son "the staff of her old age." Moreover, Cornelius surnamed Scipio, from whom the patrician family of the Scipios had its beginning, bore his father, deprived of light, as a staff, whom grammarians call a scipio: hence the cognomen of Scipio was given to him, which afterwards adhered to his descendants, says Macrobius, lib. I, cap. IV. Again, Obed in Hebrew is the same as worshipping, namely God, as the Chaldean says through Fevardentius: for Obed was pious both toward God and toward his parents, as much as Jesse his son, from whom David drew his virtue and piety. You will say: This son ought rather to have been called Mahlon, because seed was being raised up to him. The Abulensian responds, Quest. LXXXV: "It would have been necessary for the son, who was the first born from the later marriage, to be affected by the name of the deceased, if indeed he who took the wife of the deceased were to be the true and proper brother of the deceased, but not if the brother improperly, that is, only a kinsman." Allegorically, Booz represents Christ; Ruth, the Church called together from the Gentiles. Read the Author of the Imperfect Work, hom. 1 in Matt. Morally, see Hugh, Dionysius, Fevardentius, Serarius, and especially Ludwig of the Bridge in the first part of his Spiritual Guide, where from the sayings and deeds of Ruth he draws forth beautiful and singular lessons of morals.
4:21
21. SALMON BEGOT BOOZ, AND BOOZ BEGOT OBED. — Arias in the Apparatus of the Royal Bible, tract On Hebrew Names, thinks that Salmon is the same as Solomon, but he is mistaken: for Salmon is written with sin; Solomon however with schin. Again, Solomon in Hebrew is called Selomoh, and has the final letter He; Salmon however has the final Nun. Finally, Salmon in Hebrew means the same as clothed or clothing; Solomon however means the same as peaceful. Thus Serarius.
4:22
22. OBED BEGOT ISAI (who is Jesse), ISAI BEGOT DAVID. — Jesse in Hebrew means the same as gift, or existing or debtor. Note: Salmon was the husband of Rahab, who betrayed Jericho to the Hebrews, Joshua II; but from Rahab and Salmon, that is, from the entrance of the Hebrews into Chanaan until the fourth year of Solomon, there elapsed 440 years, as is gathered from III Kings VI, 2; for from the 480 years which are numbered there, must be subtracted 40, which elapsed from the entrance of the Hebrews in their wandering through the desert, until their entrance into Chanaan. Therefore in these 440 years there were only five generations. For Salmon begot Booz, Booz begot Obed, Obed begot Jesse, Jesse begot David, David begot Solomon. Whence some think that each of the first four, namely Salmon, Booz, Obed and Jesse, begot children at the age of one hundred years, so as to make up the 440 years already mentioned. Thus Abulensis, Serarius, Dionysius, Cajetan, Salmeron here, Barradius and Maldonatus in Matthew I. But this seems forced, and contrived from necessity. More plainly Lyran, R. Solomon, Genebrard, Catharinus, Jansenius and Salianus place three Booz, who are all contained under this one name Booz; just as in Matthew I, under the name Jechonias are contained both Joakim the father and Joachim the son, of which more presently. Thus Salianus distributes this series of generations, vol. II, in the year of Deborah and Barak 21. Salmon in the entrance into Chanaan, when he took Rahab as wife, was about thirty-four years of age; she however about twenty-five. After other children born from her, he begot in the sixty-first year of his age the first of this name Booz; from the sum therefore of 440 years, which are numbered from the entrance into Chanaan, until the foundations of the temple were laid, twenty-six years must be subtracted. But Booz the first and second begot children in the sixty-fifth year of age, the third however in the seventieth. Obed, likewise and Isai in seventy; to which add seventy years of the life of David, and four of the reign of Solomon, you will make altogether 440 years. From these things you see it is probable that the first Booz was born in the tenth year of Othniel; the second, in the thirty-fifth of Aod; the third, in the twentieth of Barak, and that he married Ruth, and begot Obed, in the seventh year of Tholah; but Isai was born in the first year of Samson, and begot David in the eleventh year of Samuel beginning. If however anyone should prefer to say that Salmon, Booz, Obed and Jesse begot children in the hundredth year, rather than dare to adjoin two Booz to the one sacred Scripture, let him say that similar examples exist from that, or rather from a later age. For St. Servatius, bishop and patron of Trajectum, lived 373 years, as Sigebert testifies in the Chronicle. It is celebrated in the Histories of John of the Times that he lived 300 years. Maffei, in book XI of the History of India, likewise assigns three hundred years to a certain Indian. But these are portents and as it were miracles, which happened to one only; here however it would be necessary to assert that this longevity happened to four men succeeding one another in continuous generation, which is unheard of; especially since David their son circumscribes human life in his age to 70 years: "The days of our years, he says, in them are seventy years," Psalm LXXXIX. Furthermore, often in Scripture generations and names of certain ancestors are passed over in silence, as in Matthew cap. I, 3, where it is said: "And Joram begot Ozias." For Joram begot Ochozias: Ochozias begot Joas, Joas begot Amasias, Amasias begot Ozias. Likewise verse 11: "And Josias begot Jechonias," where Jechonias is put for two, namely for Joakim or Jeconia, and Joachim or Jechonia; namely Josias begot Jeconias, and Jeconias begot Jechonias. There is added a reason: for in these 440 years, which elapsed from Salmon to Solomon, in the other tribes there were not five, but far more generations. Take one clear example from many: I Paralipomenon VI, 33. From Heman who was the Cantor in the time of David, ascending to Core who lived in the time of Moses, and rebelled against him and was swallowed up from the earth, Numbers XVI, eighteen generations are numbered. For thus it says: "Heman the Cantor son of Johel, son of Samuel, son of Elcana, son of Jeroham, son of Eliel, son of Thohu, son of Suph, son of Elcana, son of Mahath, son of Amasai, son of Elcana, son of Johel, son of Azariah, son of Sophoniah, son of Thahat, son of Asir, son of Abiazaph, son of Core." Count the word son repeated eighteen times, and you will see eighteen generations recounted here. Wherefore it is likely that here likewise some are passed over, and certain intermediate sons, as it were more obscure, are omitted, while only the more illustrious are named, such as Naasson, because he himself was prince of the tribe of Judah at the entrance into the holy land, and took Rahab as his wife; Booz, because he himself was the husband of Ruth, whose history is woven here; Obed, because from him was born Jesse, who was the father of David the king. Finally the Rabbis in the Juchasin, page 10, relate that Ruth, when she married Booz, was forty years old, and afterwards lived a very long time: "For she was," they say, "still in the time of Solomon, and sat at his side together with Bethsabea upon the royal throne." Thus also they say that her son Obed lived four hundred years, but these things appear incredible, and therefore fabricated. Tropologically St. Chrysostom, homily 4 on Matthew: "Such," he says, "was Booz from such a wife Ruth, what kind of son did he beget? Obed, which is interpreted obedient. But now those who choose riches, and not morals, beauty, and not faith; and what is wont to be sought in harlots, this they desire in wives; therefore they do not beget sons obedient either to themselves, or to God, but disobedient and against themselves and against God, so that their sons are not the fruit of their just union, but a fitting punishment of their irreligion. But this Obed, who was called obedient, what did he beget? Jesse, that is, refreshment; for Jesse in the Latin tongue is called refreshment. For truly whosoever is obedient to God and to his parents, such sons does he beget to God's aid, by whom he is refreshed, because he who honours his father shall be honoured by his sons; but those who are disobedient either to God, or to parents, in begetting do not beget refreshments for themselves, but sorrows, so that they may receive from their sons what they did to their parents." Chrysostom adds that perhaps Obed was so called because at his birth the Hebrews were subject to the Philistines, from whom they were freed through Samuel, under whom Jesse the son of Obed lived; and therefore he was called Jesse, that is, refreshment.
Machine translation from the Latin, not reviewed.
4:1
… 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).
… One should also observe the ancient customs presented in Ruth 4, 1-10, 16 ff., together with the editorial note (ibid. 4, 7), and the parallels of Nuzi (cf. R. Tamisier, p. 323 ff.). …
4:3
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. …
4:7
Halakhah (from Halakh 'to walk')
… There are some that become a purely historical memory, such as, for example, the symbolic act of removing one's shoe at the transfer of ownership from one person to another (Ruth 4, 7-8). Other norms arise from the constant use of a kind of popular jurisprudence and thus become religious-juridical practice that the doc-
… It was written not before the Reign of David (ibid. 1, 1; 4, 7, 18-22), and, quite probably, not long after. …
4:10
… The newborn child, however, was legally the son of Naomi (Ruth 4:10-17).
4:11
… In Ruth 1, 1-2; 4, 11, as in Mic. 5, 2, the identification of Ephrata with B. is absolutely certain, because it is required by the context and by the parallelism of the phrases; but it is to be noted …
EPHRATAH. - Appellation of Bethlehem (v.), which after the time of el-'Amarna (15th century B.C.) was part of the territory of E. with Kiriath-jearim and Beth-gader and was colonized by the Ephrathite clan, whence it was named E. In Gen. 35:16 and Ruth 4:11 it is called simply E.; in Gen. 35:19 and 48:7: "E. which is Bethlehem." In Mic. 5:2 (cf. Mt. 2:6) the birthplace of the Messiah is called Bethlehem of E.
4:12
… text because of the importance of the rights of primogeniture, which were granted to him and not to Zerah, since he is always remembered first in the genealogies (ibid. 46:12; Num. 26:20; 1 Chron. 2:4; Matt. 1:3). His descendants were blessed by God (Ruth 4:12). For the genealogy see Ruth 4:18-22 and 1 Chron. 2:5, 9-3:24. In the time of Zerubbabel 468 descendants of P. lived in Jerusalem (Neh. 11:4-6). He is remembered in the genealogies …
… The right of the woman had prevailed (cf. Ruth 4:12) to give a legal descendant to her first husband; in Pharez the direct line of the Judeo-Davidic genealogy was preserved (Mt. 1:3).
4:13
… its soldiers with a kind of decimation (II Sam. 8:2). While he was being persecuted, he had led his parents to Mizpah of M., as guests of the King, to remove them from Saul's vengeance (I Sam. 23:1-4), and that Ruth his ancestress was a Moabitess (Ruth 4:13-22). After the death of Solomon, M. was again independent until Omri (v.), who made it tributary to the Kingdom of Israel, to which it owed every year 100,000 lambs and as many rams with …
4:17
… also the wife of the Levite of Ephraim cut to pieces by her husband after the outrage that the inhabitants of Gibeah committed upon her (Judg. 19); but the renown of B. in ancient Israel comes from its having been the homeland of the stock of David (Ruth 4, 17-22), who was anointed king there by Samuel (1 Sam. 16, 13), for which it is also called the city of David (1 Sam. 20, 6; Lk. 2, 4, 11). In the continuous guerrilla warfare between …
Obed (Hebrew 'Ōbhedh, "Servant")
1. Son of Boaz and Naomi and grandfather of David (Ruth 4:17, 21, 22; 1 Chron. 2:12). - 2. One of the "mighty men" in David's army (ibid. 11:47). - 3. Descendant of the patriarch Judah in the line of Jerahmeel (ibid. 2:37). - 4. Levite, son …
4:18
… the rights of primogeniture, which were granted to him and not to Zerah, since he is always remembered first in the genealogies (ibid. 46:12; Num. 26:20; 1 Chron. 2:4; Matt. 1:3). His descendants were blessed by God (Ruth 4:12). For the genealogy see Ruth 4:18-22 and 1 Chron. 2:5, 9-3:24. In the time of Zerubbabel 468 descendants of P. lived in Jerusalem (Neh. 11:4-6). He is remembered in the genealogies of Jesus (Matt. 1:3; Luke 3:33).
The author, who is unknown, wished to give the genealogy of David (Ruth 4, 18-22) and to show the particular action of Providence in it; as well as to preserve the many precious teachings contained in the vivid and gentle narrative. …
4:21
… occupation; she fulfilled the agreed condition (a red cord at the window) and the promise was kept (Josh. 2:2-21; 6:17-25). Converted to the Israelite religion, she married Salmon of the tribe of Judah and had as her son Boaz, the future husband of Ruth (Ruth 4:21; Matt. 1:5). Her faith was praised in writings of the New Testament (Heb. 11:31; James 2:25).
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.