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. POSTQUAM AUTEM REVERSA EST (peracta messe) AD SOCRUM SUAM — Noemi. Legit Interpres tashab, id est reversa est: jam aliis punctis legunt tesheb, id est sedit, commorata est. QUAERAM TIBI REQUIEM, — id est quaeram tibi honestum et opulentum conjugium, in quo a pauperatis famisque laboribus, ceterisque libera, in mariti comitis et placidi cura et providentia conquiescas, vitamque agas quietam, hilarem et jucundam, nimirum quaeram tibi maritum divitem, aeque ac benignum, cum quo concorditer et hilariter vivas; nam cum maritis asperis et rixosis non est quies uxori. Porro Aben-Esra: «Non solent puellae quiescere, inquit, donec nupserint. Est enim conjugium quasi juventutis portus,» ait Plutarchus, ne per vagas libidines castitatis faciat naufragium.
3:3
3. LAVARE ET UNGERE, — oleo simplici, quasi valde pauper, sed honesta: tales enim tunc oleo ungebantur ad nitorem et laetitiam. Suadet Noemi nurui suae Ruth ut ungatur oleo, non nardino, aut simili bene olenti et illecebroso, sed naturali et simplici; nec ut stibio, cerussa, aliisque pigmentis et fucis faciem suam coloret et immutet, sed ut facie lota et nitida, et cultioribus vestibus induta compareat coram Booz; ut scilicet ornata modeste eum invitet ad matrimonium sibi quasi debitum. Ornatus enim modestus vestium, et magis morum et virtutum, decet matronam honestam et castam, uti docet S. Petrus, epist. I, cap. III, vers. 4. Porro quod de Cleopatra dixit Lucanus, lib. X: Vultus adest verbis, facies formosa perorat, in ceteris pariter verum est.
3:4
4. ET PROJICIES TE, ET IBI JACEBIS, — non nuda; hoc enim inverecundum et illecebrosum fuisset, sed cultioribus vestibus induta, ut dixit vers. 3. Quare licet Lyranus et Dionysius, imo S. Ambrosius, libro III De Fide, cap. V, hoc consilium Noemi et factum Ruth accusent, quasi parum honestum et illecebrosum, tamen utramque excusant Theodoretus, Auctor Imperfecti, Abulensis, Salianus et Serarius et alii, tum quia totus hic ornatus et apparatus erat honestus et modestus; tum quia eo non aliud petebatur quam matrimonium debitum; tum quia tam Booz quam Ruth erant grandaevi, probatae et castae vitae, ut eis de fornicatione non esset metuendum; tum quia haec res dirigebatur a Noemi, quae sapiens et pia erat matrona, ac magis a Deo, qui hoc conjugium contrahi volebat, ut ex eo nasceretur David, et ex eo Christus. Unde Auctor Imperfecti in cap. I Matth., ait Ruth hebraice idem esse quod inspiratio, eo quod inspirata a Deo hoc egerit: «Nisi, ait, inspiratio Dei fuisset in Ruth, non dixisset quae dixit, nec fecisset quae fecit.» Nam aliis feminis et viris hoc factum Ruth non est imitandum, quia periculosum, et ad fornicationem illiciens. Pergit Auctor Imperfecti: «Quid primum laudatur in ea? dilectio generis Israel? aut simplicitas? aut obedientia? aut fides? Dilectio quidem generis Israel, quia sic desiderabat filios suscipere ex semine Israel, et una fieri ex populo Dei. Si enim communicationem viri desiderasset quasi puella lasciva, aliquem juvenum potius appetisset. Quoniam autem non lasciviae suae, sed religioni satisfacere cupiens fuit, familiam potius sanctam elegit, quam juvenilem aetatem. Simplicitas autem, non ultronea sub pallium ejus ingressa est; nec cogitavit ne forte sperneret eam, quasi vir justus lascivam puellam, aut ne deluderet eam, et quod gravius erat, contemneret delusam, sicut faciunt multi: sed obaudiens facta socrus suae consiliis fidenter credidit, quod prosperaturus fuerat Deus actum ipsius, sciens conscientiam suam, quia non libido ad hoc eam compulerat, sed religio erat hortata.»
3:7
7. ET DISCOOPERTO PALLIO (id est stragulo lecti) A PEDIBUS EJUS SE PROJECIT, — scilicet vestitam, non ad latus Booz, sed transversim ad pedes ejus; hoc enim honestas exigebat.
3:8
8. VIDITQUE MULIEREM. — Licet enim esset nox, tamen quia sub dio in area dormiebat, ac lucente luna vel stellis, facile videre poterat Ruth esse mulierem, non virum; etiamsi quaenam esset ex facie dignoscere nequiret ob noctis caliginem.
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9. EXPANDE PALLIUM TUUM SUPER FAMULAM TUAM, QUIA PROPINQUUS ES, — hoc est, duc me uxorem, quia ad hoc quasi propinquus teneris, ut suscites semen marito meo sine liberis defuncto. Unde Chaldaeus vertit: Accedat, quaeso, nomen tuum ancillae tuae, ut me uxorem ducas, habeasque tori consortem. Addit Lyranus, sponsum solitum extremitatem pallii sui super sponsam ponere, ut hoc gestu significaret se eam in suam potestatem et tutelam accipere. Accusant nonnulli, ut dixi, hoc dictum factumque Ruth, quasi quae nimis periculose Booz castitatem tentarit, et suam exposuerit. Verum alii passim excusant, quod confisa castitati Booz et suae, utpote per tot annos probatae, censeret nil esse periculi, uti revera ex eventu patuit nihil fuisse. Addit Abulensis Ruth petiisse hac phrasi concubitum Booz. Verum hoc non est verisimile; si tamen eum petiit, petiit ut actum conjugalem, non ut fornicarium. Tunc enim clandestina matrimonia non erant vetita: quare per consensum mutuum sive verbis expressum, sive copula carnali indicatum, contrahebatur matrimonium. Si ergo hoc petiit Ruth, nonnisi debitum conjugale petiit, ac per illud petiit ipsum conjugium; idque fecit, tum ut suae, ac socrus suae Noemi viduitati et paupertati per opes mariti divitis prospiceret; tum ut nomini et memoriae mariti sui sine liberis defuncti, suscitando ei semen ex alio marito, consuleret; qui erat actus charitatis et amoris conjugalis: tum ut Dei legi per consuetudinem extensae, jubenti marito suscitare semen, satisfaceret, ipsumque Booz ad eidem satisfaciendum impelleret: qui erat actus obedientiae et religionis. Allegorice S. Hieronymus, prooemio in Osee: «Salmon, ait, virum justum Booz de Rahab meretrice generavit, qui Ruth Moabitem pinna pallii sui operiens, et jacentem ad pedes ad caput Evangelii transtulit.» Et lib. V in Isaiae cap. XVI: «O Moab! in quam desaeviturus est leo, et de qua ne reliquiae quidem salvari poterunt, habeto solatium hoc: Egredietur de te agnus immaculatus, qui tollat peccata mundi, qui dominetur in orbe terrarum. De petra deserti, hoc est Ruth, quae marito morte viduata, de Booz genuit Obed, et de Obed Jesse, et de Jesse David, et de David Christum.»
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EGO TE ABSQUE ULLA DUBITATIONE SUSCIPIAM — in conjugem. Mirare hic insignem charitatem, aeque ac castitatem Booz, utpote qui Ruth accubantem nec tangere voluerit, sed matrimonium promiserit. Audi Auctorem Imperfecti, hom. 1 in Matth.: «Quid in Booz praedicatur? humilitas, castitas et religio. Humilitas quidem et castitas, quia non contigit eam quasi lascivus puellam; nec abhorruit eam quasi castus lascivam: sed mox ut verbum ejus de lege proximitatis audivit, nihil horum omnium lasciviae imputavit, sed universa religioni adscripsit. Nec despexit quasi dives pauperem; nec veritus est quasi maturus adolescentulam; sed paratior fide quam corpore mane processit ad portam, et provocavit quemdam ex genere, quem jure propinquitatis aestimabat propinquiorem, obtinuit, praevaluit non tantum jure proximitatis, quantum Dei eligentis favore. Idcirco forte praevalens dictus est.» Booz enim hebraice idem est quod fortis. Hinc Thalmudici Booz conferunt cum castissimo Josepho. Unde R. Eliezer, cap. XXXIX: «Tres fuerunt, ait, qui coram Creatore suo concupiscentiam domuerunt: Joseph, Booz et Phaltiel filius Lais, de quo II Reg. III, 15.» Audi et Abulensem: «Profecto, inquit, admirandum est, etiamsi ferreus aut adamantinus esset, et ossa ejus aenea, et caro lapidea. Tulit tamen ista incitamenta venerabilis Booz, virtutis desiderio seipsum temperans.» Et inferius: «Sola ergo reverentia honestatis, et juris amor ipsum Booz tenuerunt, ne venereum expleret opus. Valde ergo laudabilis est vir ille, qui data tali opportunitate, tantis Venereis flammis resistere potuit; ideo nec a nobis sub silentio praetereundus est, sed aliquali laude canendus. Jure ergo de talibus parentibus Christus nasci voluit, quia tantae virtutis exstiterunt.» Porro castitatem Booz multum adjuvit durities lecti et frigus; quod scilicet non in lecto plumeo, sed in area, sub dio in aere frigido cubaret. Durities enim lecti et frigus valde infringunt ardorem concupiscentiae; qua de causa Pharisaei, quemadmodum alibi dixi, cubantes, laminam plumbi renibus (in quibus origo est seminis) admovebant ad eos refrigerandos, itaque evitandas nocturnas in somnis pollutiones. Hinc quoque multi Religiosi incedunt nudipedes. Nudi enim frigidique pedes valde restinguunt calorem naturae aestumque luxuriae, uti experientia constat. Hinc denique S. Antonius, S. Hilarion et S. Macarius, ceterique Anachoretae non in lectis, sed humi dormiebant. S. Franciscus, teste S. Bonaventura, in domum Cardinalis cujusdam invitatus, cum noctu in lecto molli decumberet acres sensit daemonum infestationes; quare mox ex eo profugit, dictitans, «mollibus daemones ad tentandum allici, asperis vero deterreri et fugari.» 10. ET PRIOREM MISERICORDIAM POSTERIORE SUPERASTI. — Hebraice, meliorem fecisti gratiam posteriorem priore; Vatablus, praestantiorem fecisti pietatem tuam posteriorem priore, q. d. Pia fuisti in virum tuum viventem, sed pientior nunc es in mortuum, dum allaboras ut illi sine liberis defuncto suscites semen per matrimonium cum illius propinquo. Audi B. Petrum Damianum, lib. VIII, epist. 14 ad Sorores: «Ruth socrui reverentiam dignam exhibuit, matronalem pudicitiam tenuit; defuncto viro fidem servavit: idolis deditam patriam parentesque deseruit, et ad cultum veri Dei sine ullo doctoris magisterio, nobilis proselyta transivit. Ecce igitur Judith prospera, quibus in vita fulciebatur abjiciens; Ruth adversa quibus premebatur amplectens. Utraque scilicet mente una, licet diversa fortuna, uni Deo non immerito placuit, quia nec adversis ita succubuit, nec in prospera suimet obliviscens, sese illa dejecit. Sed illa tolerabat quibus abundabat, ista fruebatur qua patiebatur; utraque nimirum de mundanae inconstantiae alternitatibus asserens: sicut tenebrae ejus, ita et lumen ejus.»
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11. SCIT ENIM OMNIS POPULUS, QUI HABITAT INTRA PORTAS URBIS MEAE. — Hebraeus, scit omnis porta populi mei, quod Vatablus et alii exponunt, q. d. Scit enim omnis Senatus populi mei. Judices enim et Senatus olim in portis sedebant et judicabant, ut a rusticis et exteris facile adiri et conveniri possent. Plenius Noster portam populi explicat per conversionem populum portae, hoc est, populum intra portas habitantem. MULIEREM TE ESSE VIRTUTIS. — Hebraice chail, hoc est, strenuitatis, fortitudinis, roboris, q. d. Sciunt omnes te esse viraginem strenuam, sedulam, laboriosam. Unde Septuaginta vertunt: mulierem potentiae, id est mulierem potentem et virilem. Chaldaeus, apertum est ante omnes, qui sedent in porta magnae Sanhedrim (id est Congregationis sive Concilii) populi mei, te mulierem esse justam, et in te robur sive vim esse ad aspiciendam praeceptorum Dei lucernam.
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12. SED EST ALIUS ME PROPINQUIOR. — Sciebat utique hoc Noemi; sed norat ejus ingenium, quod nollet pauperculam et extraneam Ruth uxorem accipere, uti eventus ostendit, ideoque non eum, sed Booz modestiorem et pientiorem ad matrimonium ejus honeste invitandum censuit. Ita Abulensis, Serarius et alii.
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13. BENE RES ACTA EST. — Tob, id est bonum est. Rabbini nonnulli to tob accipiunt quasi nomen proprium propinqui, quasi ille nuncupatus fuerit Tob, id est bonus, sicut Tobias dictus est quasi bonus Deo, vel bonitas Dei. Unde Raschi: «Salmon, inquit, Elimelech et Tob fratres fuerunt.» Verum Septuaginta, Chaldaeus, Noster et alii to Tob accipiunt ut nomen appellativum, vertuntque in genere neutro, bonum est.
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15. MENSUS EST SEX MODIOS HORDEI. — Poterat Ruth hos sex modios humeris portare. Nam siligo levior est tritico, hordeum siligine, et avena hordeo. Erat enim ipsa «mulier virtutis,» ut dixit vers. 11, id est virilis, fortis et robusta. Symbolice R. Salomon, apud Lyranum, per sex modios accipit sex dona Spiritus Sancti, quia tot sunt in Hebraeo Isaiae cap. XI, vers. 1 et seq. Aben-Esra vero per sex modios accipit sex justos, qui ex Ruth progignendi erant, scilicet Davidem, Danielem, Ananiam, Misaelem, Azariam et Messiam.
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… 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).
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… Patr., Levi, 18; ecc.; cf. J. Bonsirven [v. bibl.], I, pp. 362, 370-74); i rabbini invece lo assimilano ad un puro uomo, anche se adorno dei doni dello Spirito di Jahweh (Is. 11, 1 sgg.; Sanhedhrin, 93 a b; midhrāt a Ruth 3, 15; ecc.); non vedevano come salvare altrimenti il dogma del monoteismo (cf. Did. c. Tryph., 49-50). Indiscussa la sua origine davidica (Ps. …
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.