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.
2:2
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)
2:4
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).
2:5
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.
2:7
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).
2:9
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)
2:10
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)
2:11
Menochius
Heretofore, to embrace the same religion. (Menochius)
2:12
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)
2:15
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).
2:4
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
sant'Ambrogio † 397 d.C. 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. HOMO POTENS ET MAGNARUM OPUM. — Hebraice is gibbor chail, id est vir potens vel fortis robore: ita Septuaginta, hoc est, robustus tam corpore, quam animo; aut vir potens opibus: has enim chail quoque significat, idque hic est aptius. Booz enim parabatur maritus ad conjugium cum Ruth, in quo maxime spectari solent opes.
2:3
3. COLLIGEBAT SPICAS POST TERGA METENTIUM, — uti faciunt pauperes et famelici, qui post segetem demessam et in acervos collectam, deciduas et reliquas spicas legendo faciunt spicilegium: quod lege veteri non tantum licitum erat, sed et commendatum a Deo; imo messoribus jussum ut de industria spicas aliquas pauperibus colligendas relinquerent, Levit. cap. XIX, 9, et cap. XXIII, 22. Sic Antigonus succedens Alexandro Magno aiebat: «Alexander messuit, ego spicas lego.» Sic et nos post messem tot Patrum et Doctorum, facimus sapientiae spicilegium. NOMINE BOOZ. — Hebraice Booz, ait Pagninus in Nom. Hebr., idem est quod in fortitudine; vel in eo fortitudo, hoc est fortis. Talis hic fuit, ut patet vers. 1. Hinc Auctor Imperfecti hom. 1 in Matth., Booz interpretatur, praevalens. Hinc et duae columnae in templo Salomonis vocabantur Jachin et Booz, III Reg. VII, 21, id est directio et fortitudo, ut exponunt Septuaginta, lib. II Paral. cap. III, 17.
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4. DIXITQUE BOOZ MESSORIBUS: DOMINUS VOBISCUM, — q. d. Dominus vobis adsit, cooperetur, benedicat, vosque roboret et prosperet. A Deo enim bonitas messis et cujuslibet rei exspectanda et postulanda est. Hinc Varro, lib. I De Re rustica: «Quia Dii, ait, facientes adjuvant, prius invocari vult duodecim Deos Consentes, non urbanos, sed agrestes, qui agricolarum duces sunt, Jovem, Tellurem, Solem, Lunam, Cererem, Liberum, Rodigum, Floram, Minervam, Venerem, Lympham ac bonum Eventum.» Hic primum illa salutandi formula: «Dominus vobiscum,» invenitur, quam post Booz alii usurparunt, ut Propheta missus a Deo ad Asa regem Juda, dum victor cum exercitu reverteretur: «Dominus vobiscum, inquit, quia fuistis cum Domino,» II Paral. cap. XV, et postea Gabriel salutans B. Virginem dicendo: «Dominus tecum,» ac tandem Ecclesia eamdem induxit in Missae sacrificium et officium Ecclesiasticum: de quo vide Bellarminum, lib. II De Missa, cap. XVI, et Joannem Durantum, De Ritibus Ecclesiae lib. II, cap. XV, et B. Petrum Damianum, Opusc. XI. Unde lib. IV Ration. cap. De salute ad populum, Guilielmus Minatensis episcopus: «Hujusmodi, ait, mutuae salutationes notant, quod sacerdotis et populi unus debet esse affectus. Et est sensus: Tu pro nobis facturus es preces ad Dominum; et quia Dominus Deus illas tantum preces approbat et exaudit, quae ex bono corde procedunt, oramus et nos similiter pro te, ut ille sine quo nullum est bonum, sit cum Spiritu tuo, ut qui tecum est in ore, sit et in corde et maneat.» Et pergit: «Potest etiam dici, quod in hac responsione populus se refert solum ad actionem immolationis, ad quam sacerdos procedit, in qua per spiritum totaliter elevatus, et ab omni terrenitate prorsus abstractus esse debet.» Et Isidorus Pelusiota, lib. I, epist. 22: «Illud autem quod a plebe respondetur: Et cum spiritu tuo, hanc habet sententiam: Pacem quidem nobis tribuisti, Domine, hoc est mutuam inter nos concordiam. Pacem autem nobis da, hoc est ejusmodi tecum conjunctionem, quae nullo modo divelli possit, ut cum Spiritu tuo pacati, quem nobis in creationis initio indidisti, a tua charitate nequeamus divelli.» Denique in Concilio Braccarensi, can. 21: «Placuit, inquit, ut non aliter episcopi et aliter presbyteri populum, sed uno modo salutent dicentes: Dominus sit vobiscum, sicut in libro Ruth legitur.» Oeconomice Booz visitans agrum et messores docet heros, ut sua saepe praedia et operarios visitent: «Sub hoc enim metu, cum familia villicus erit in officio,» ait Cato, De Re rustica, cap. II. Unde Plinius, lib. XVIII, cap. VI: «Majores, ait, fertilissimum in agro oculum domini esse dixerunt.» Et Aristoteles, lib. I Oeconom.: «Optimum agrorum stercus, inquit, sunt domini vestigia.» QUI RESPONDERUNT EI: BENEDICAT TIBI DOMINUS. — Disce hic priscam piamque salutandi et resalutandi formulam. Herus enim prior comiter salutans operarios ait: «Dominus vobiscum;» illi aliis verbis, sed idem significantibus officiose eum resalutant: «Benedicat tibi Dominus,» hoc est, Dominus pariter tecum sit, tibique benefaciat, bonisque suis te cumulet et fortunet.
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7. ET ROGAVIT (Ruth praefectum messorum) UT SPICAS COLLIGERET. — Ex lege spicae hae erant pauperum; quare Ruth eas legere poterat sine rogatu; maluit tamen rogare, ut messores sibi magis devinceret, et liberaliores faceret ad plures sibi spicas relinquendum.
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10. ET ADORANS, — id est, reverentiam ei exhibens corporis demissione, vel capitis curvatione.
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12. AD QUEM VENISTI ET SUB CUJUS CONFUGISTI ALAS? — «Alas,» id est curam, protectionem, providentiam; sic enim pulli confugiunt sub alas gallinae, ut ab ea ab injuriis aeris, aeque ac a milvis rapacibus protegantur. Simili enim modo, «ad alas,» id est, protectionem Dei confugere debemus, ut ab eo a malis omnibus corporis et animi, ac a daemonibus defendamur, juxta illud Davidis: «Sub umbra alarum tuarum protege me,» Psalm. XVI, 8. Et: «Scapulis suis obumbrabit tibi, et sub pennis ejus sperabis,» Psal. XC, 4. Hinc et Christus ait Jerosolymae: «Quoties volui congregare filios tuos, quemadmodum gallina congregat pullos suos sub alas, et noluisti?» Matth. XXIII, 37. Vide ibi dicta. Hinc Chaldaeus hoc loco vertit: Quia venisti ut proselyta fieres et teipsam absconderes (vel separares) sub umbra majestatis gloriae ipsius.
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13. INVENI GRATIAM APUD OCULOS TUOS, DOMINE MI, — quod tam benigne me exceperis paverisque. Hebraeus et Septuaginta habent in optativo: Inveniam gratiam, idque appositum est: optat enim petitque ut Booz gratiam sibi exhibitam continuare et prorogare pergat. QUI (Hebr. et Sept. quia) CONSOLATUS ES ME, ET LOCUTUS ES AD COR ANCILLAE TUAE. — Idem, vel quasi idem sunt consolari, et loqui ad cor, scilicet loqui placentia, grata, jucunda, solari, blandiri. QUAE NON SUM SIMILIS UNIUS PUELLARUM (Hebraice sephachoth, id est, ancillarum) TUARUM. — Ecce mira humilitas Ruth, quae se facit ancillis omnibus Booz inferiorem, et ancillarum ancillam, ideoque meruit fieri ejus uxor. Sic B. Virgo dicens: «Ecce ancilla Domini, fiat mihi secundum verbum tuum,» meruit fieri mater Dei. Hinc Ordo virginum, quae vulgo Annuntiatae vocantur, quem instituit B. Joanna, filia Ludovici XI et uxor Ludovici XII regum Franciae, illam quae praeest ceteris monialibus nuncupat Matrem Ancillam, aeque ac S. Franciscus sui Ordinis superiores appellari voluit Ministros, ut impleant illud Christi: «Qui major est vestrum erit minister vester,» Matth. XXIII, 11.
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14. INTINGE BUCCELLAM TUAM IN ACETO. — Nota hic frugalitatem illius aevi, qua operarii non aliud habebant embamma vel obsonium quam acetum, quo intingentes panem faciebant offam. Acetum enim in aestu laborantes refrigerat, nervos astringit, vires corroborat, putredinem tollit. Unde etiamnum in Italia rustici panem aceto aqua diluto intinctum, quasi offam manducant. «Vini, ait Plinius, lib. XXIII, cap. 1, etiam vitium transit in remedia. Aceto summa vis est in refrigerando: non tamen minor in discutiendo.» Et postea: «Per se haustum fastidia excutit, singultus cohibet, sternutamenta olfactu.» Et Raschi: «Acetum, ait, jucundum in aestu.»
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15. ET CONGESSIT, — ipsa Ruth, dante et in sinum ejus congerente ipso Booz, ut habent Septuaginta et Hebraeus, quod enim ipse vel ejus vicarius dabat affatim, hoc ipsa congerebat. POLENTAM SIBI. — Polenta hebraice qali, id est tostum far sive hordeum. Fiebat autem sic, ait Cato, lib. De Re rustica, cap. CVIII: «Perfusum aqua hordeum siccabant nocte una, postero die fringebant, deinde molis frangebant servabantque in multos dies.» Audi Senecam, epistol. 41: «Disce parvo esse contentus, et illam vocem magnus atque animosus exclama: Habeamus aquam, habeamus polentam. Jovi ipsi de felicitate controversiam faciamus.» Idem, epist. 18: «Non injucunda, ait, res est aqua et polenta, aut frustum hordeacei panis, sed summa voluptas est, posse capere etiam ex his voluptatem.» ET TULIT RELIQUIAS — cibi et polentae domum ad Noemi socrum suam, ut eam pasceret, vers. 18. Vide quam officiosa sit Ruth, ideoque a Booz amata, evecta, et in conjugem ascita. Ita videmus eos qui officiosi sunt amari, evehique ad magna.
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20. QUONIAM EAMDEM GRATIAM, QUAM PRAEBUERAT VIVIS, SERVAVIT ET MORTUIS, — q. d. Booz sicut benefecit Elimelech marito meo, ejusque filiis Mahalon et Chelion, quasi sibi consanguineis, dum viverent, ita nunc pergit benefacere iis mortuis, dum eorum uxoribus, quae superstites sunt, scilicet, mihi Noemi, et tibi Ruth, beneficus est, nosque alit et pascit. PROPINQUUS NOSTER EST HOMO. — Additur in Hebraeo: «e redemptoribus nostris ipse est, seu e vindicibus,» id est ex iis ad quos pertinet jus liberandi nos ab orbitate, redimendi facultates nostras, vindicandi nomen filiorum meorum maritique tui ab interitu et oblivione, semen iis ac posteritatem erigendo, ut habetur Levit. XXV, 25. Ubi nota: Propinquus vocatur hebraice goel, id est redemptor, tripliciter, scilicet agri, uxoris et haereditatis, famae et injuriae. Agri, quia si a quopiam ager esset venditus alicui externo, propinquus venditoris habebat jus redimendi agrum, reddendo pretium ejus emptori, qui agrum emerat. Uxoris, quia si quis sine liberis esset defunctus, propinquus ejus habebat jus, imo debitum ducendi ejus uxorem, ut ei liberos suscitaret, sicque eam cum sua haereditate quasi redimebat, sibique vindicabat. Famae et injuriae, quia si quis ab alio fuisset occisus, ad propinquum occisi spectabat caedem ejus vindicare, et occisorem ad necem deposcere, eumque apud judices reum mortis peragere: ut hac ratione occiso quasi suum jus, id est suam famam et innocentiam restitueret.
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22. MELIUS EST, etc., UT CUM PUELLIS EJUS EXEAS AD METENDUM, — non ut tu metas, sed ut jungas te metentibus, ut spicas deciduas colligas, uti dictum est vers. 15 et seq. Unde in Hebraeo non est gratis et sine pretio, ut hoc officio facilius eum tibi concilies, et viam ad matrimonium cum eo ineundum sternas. Abulensis, qui sic explicat, q. d. Noemi: Suadeo tibi, o Ruth mea nurus dilecta! ut operam tuam impendas Booz, demetendo ejus segetes, idque gratis et sine pretio, ut hoc officio facilius eum tibi concilies, et viam ad matrimonium cum eo ineundum sternas.
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ELIMELECH (EBR. 'ELIMELEHH «MIO DIO È RE»)
dei Giudici (Ruth 1, 3; 2, 1; 4, 3, 9). Obbligato da una carezia ad abbandonare Betlemme, suo luogo natale, si trasferì nel paese di Momb. …
Quantunque fosse uno degli «anziani» di Betlemme (I Sam. 16, 4-5) e di famiglia non oscura - suo nonno Booz era stato celebre per virtù guerriere (Ruth. 2, 1) - I. era in fondo «uno qualsiasi», e Saul sfogherà volentieri il suo disprezzo per David chiamandolo «il figlio d'I.» (I Sam. 20, 27, 30 sg.; 22, 7 sg.; cf. 25, 10; II Sam. 20, …
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… Abel, Géographie de la Palestine, II, Parigi 1938, p. 276). La concezione del dio territoriale (Ruth 1, 15; 2, 11 sgg.) è caratteristica del tempo antico: cf. Indc. 3, 20; 11, 24; certo inspiegabile dopo l'esilio (cf. R. Tamisier [v. bibl.], p. 312). La formula di giuramento solenne (Ruth 1, 17) è …
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… stesso schiavo, un suo congiunto, oppure egli stesso, se riesce a procurarsi il denaro necessario, ha il diritto di riscatto (gê'ullâh), restituendo il prezzo dell'acquisto in ragione degli anni durante i quali ha prestato servizio (Lev. 25, 47 sgg.; Ruth 2, 20; 3, 9; 4, 1.14).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.