The Book of RUTH

  CHAP. 1

  Elimelech, driven by famine into Moab, dies there, 1–3. Mahlon and Chilion, having married wives of Moab, die also, 4, 5. Naomi, returning homeward, 6, 7, dissuades her two daughters-in-law from going with her, 8–13. Orpah leaves her, but Ruth with great constancy accompanies her, 14–18. They two come to Beth-lehem, where they are gladly received, 19–22.

1 the judges. Ju. 2:16; 12:8. ruled. Heb. judged. a famine. Ge. 12:10; 26:1; 43:1. Le. 26:19. De. 28:23, 24, 38. 2 Sa. 21:1. 1 Ki. 17:1–12; 18:2. 2 Ki. 8:1, 2. Ps. 105:16; 107:34. Je. 14:1. Eze. 14:13, 21. Joel 1:10, 11, 16–20. Am. 4:6. Beth-lehem-judah. Ju. 17:8; 19:1, 2.
2 Elimelech. The Rabbins say, that Elimelech was the son of Salmon, who married Rahab; and that Naomi was his niece. Naomi. ver. 20. Mahlon. It is imagined, and not without probability, that Mahlon and Chilion are the same with Joash and Saraph, mentioned in 1 Ch. 4:22. Ephrathites. Ge. 35:19. 1 Sa. 1:1; 17:12. Mi. 5:2. continued. Heb. were.
3 and she was. 2 Ki. 4:1. Ps. 34:19. He. 12:6, 10, 11.
4 they took. The Targum says, ‘they transgressed the decree of the word of the Lord, and took to them strange women.’ wives. De. 7:3; 23:3. 1 Ki. 11:1, 2. Ruth. Mat. 1:5.
5 A.M. 2696. B.C. 1308. An. Ex. Is. 183. Mahlon. De. 32:39. Ps. 89:30–32. Je. 2:19. died. The Targum adds, ‘And because they transgressed the decree of the word of the Lord, and joined affinity with strange people, therefore their days were cut off.’ and the woman. Is. 49:21. Mat. 22:25–27. Lu. 7:12.
6 visited. Ge. 21:1; 50:25. Ex. 3:16; 4:31. 1 Sa. 2:21. Lu. 1:68; 19:44. 1 Pe. 2:12. in giving. Ge. 28:20; 48:15. Ex. 16:4–6. Ps. 104:14, 15; 111:5; 132:15; 145:15; 146:7; 147:9. Pr. 30:8. Is. 55:10. Mat. 6:11. 1 Ti. 6:8.
7 she went. 2 Ki. 8:3. they went. ver. 10, 14. Ex. 18:27.
8 Go. Jos. 24:15, etc. Lu. 14:25, etc. the Lord. Phi. 4:18, 19. 2 Ti. 1:16–18. the dead. ver. 5; ch. 2:20. Ep. 5:22; 6:2, 3. Col. 3:18, 24.
9 rest. ch. 3:1. she kissed. Ge. 27:27; 29:11; 45:15. Ac. 20:37.
10 Surely. Ps. 16:3; 119:63. Zec. 8:23.
11 are there. This alludes to the custom that when a married brother died, without leaving posterity, his brother should take his widow; and the children of such marriages were accounted those of the deceased brother. This address of Naomi to her daughter-in-law is exceedingly tender, persuasive, and affecting. that they. Ge. 38:11. De. 25:5.
12 too old. Ge. 17:17. 1 Ti. 5:9. I should have. or, I were with.
13 tarry. Heb. hope. it grieveth me much. Heb. I have much bitterness. the hand. De. 2:15. Ju. 2:15. 1 Sa. 5:11. Job 19:21. Ps. 32:4; 38:2; 39:9, 10.
14 Orpah. Ge. 31:28, 55. 1 Ki. 19:20. Mat. 10:37; 19:22. 2 Ti. 4:10. but Ruth. The LXX. add, και επεστρεψεν εις τον λαον αυτης, ‘and returned to her own people.’ The Vulgate, Syriac, and Arabic, are to the same purpose. It seems a very natural addition, and agrees with the assertion in the next verse; and is accordingly adopted by HOUBIGANT as a part of the text. De. 4:4; 10:20. Pr. 17:17; 18:24. Is. 14:1. Zec. 8:23. Mat. 16:24. Jno. 6:66–69. Ac. 17:34. He. 10:39.
15 gone back. Ps. 36:3; 125:5. Zep. 1:6. Mat. 13:20, 21. He. 10:38. 1 Jno. 2:19. and unto. They were probably both idolaters at this time. That they were proselytes is an unfounded conjecture; and the conversion of Ruth now only commenced. her gods. Ju. 11:24. return. Jos. 24:15, 19. 2 Sa. 15:19, 20. 2 Ki. 2:2. Lu. 14:26–33; 24:28.
16 Ruth. A more perfect surrender of friendly feelings to a friend was never made. This was a most extraordinary and disinterested attachment. Intreat me not. or, Be not against me. to leave. 2 Ki. 2:2–6. Lu. 24:28, 29. Ac. 21:13. whither. 2 Sa. 15:21. Mat. 8:19. Jno. 13:37. Re. 14:4. thy people. ch. 2:11, 12. Ps. 45:10. Is. 14:1. thy God. Jos. 24:18. Da. 2:47; 3:29; 4:37. Ho. 13:4. 2 Co. 6:16–18. 1 Th. 1:9.
17 the Lord. 1 Sa. 3:17; 25:22. 2 Sa. 3:9, 35; 19:13. 1 Ki. 2:23; 19:2; 20:10. 2 Ki. 6:31. but death. Ac. 11:23; 20:24.
18 When. Ac. 21:14. was stedfastly minded. Heb. strengthened herself. Ac. 2:42. Ep. 6:10.
19 all the city. From this it would appear that Naomi was not only well known, but also highly respected at Beth-lehem: a proof that Elimelech was of high consideration at that place. Mat. 21:10. Is this Naomi? Is. 23:7. La. 2:15.
20 Naomi. that is, Pleasant. Mara. that is, Bitter. the Almighty. Ge. 17:1; 43:14. Job 5:17; 11:7. Re. 1:8; 21:22. dealt. Job 6:4; 19:6. Ps. 73:14; 88:15. Is. 38:13. La. 3:1–20. He. 12:11.
21 and the. 1 Sa. 2:7, 8. Job 1:21. the Lord. Job 10:17; 13:26; 16:8. Mal. 3:5.
22 in the beginning. At the beginning of Spring; for the barley harvest began immediately after the passover, and that festival was held on the 15th of Nisan, corresponding nearly with our March. ch. 2:23. Ex. 9:31, 32. 2 Sa. 21:9.


  CHAP. 2

  Ruth gleans in the field of Boaz, 1–3. Boaz takes notice of her, 4–7, and shews her great favour, 8–17. That which she got, she carries to Naomi, 18–23.

1 kinsman. ch. 3:2, 12. a mighty. De. 8:17, 18. Job 1:3; 31:25. Boaz. Boaz, according to the Targumist, was the same as Ibzan. ch. 4:21. Ju. 12:8–10. 1 Ch. 2:10–12. Mat. 1:5. Lu. 3:32. Booz.
2 glean ears. Le. 19:9, 16; 23:22. De. 24:19–21.
3 gleaned. 1 Th. 4:11, 12. 2 Th. 3:12. hap was. Heb. hap happened. 2 Ki. 8:5. Es. 6:1, 2. Mat. 10:29. Lu. 10:31.
4 The Lord. Ps. 118:26; 129:7, 8. Lu. 1:28. 2 Th. 3:16. 2 Ti. 4:22. 2 Jno. 10, 11. And they. ch. 4:11. Ge. 18:19. Jos. 24:15. Ps. 133:1–3. 1 Ti. 6:2.
5 ch. 4:21. 1 Ch. 2:11, 12.
6 the servant. This seems to have been a kind of steward, who had the under-management of the estate. Ge. 15:2; 24:2; 39:4. Mat. 20:8; 24:45. It is the. ch. 1:16, 19, 22.
7 I pray. Pr. 15:33; 18:23. Mat. 5:3. Ep. 5:21. 1 Pe. 5:5, 6. continued. Pr. 13:4; 22:29. Ec. 9:10. Ro. 12:11. Ga. 6:9. in the house. It seems that the reapers were now resting in a tent, erected for that purpose; and that Ruth had just gone in with them, to take her rest also.
8 my daughter. 1 Sa. 3:6, 16. 2 Ki. 5:13. Mat. 9:2, 22. neither. Ca. 1:7, 8. abide. Mat. 10:7–11. Phi. 4:8.
9 touch thee. Ge. 20:6. Job 19:21. Ps. 105:15. Pr. 6:29. 1 Co. 7:1 1 Jno. 5:18. go. Ge. 24:18–20. Mat. 10:42. Jno. 4:7–11.
10 fell. Ge. 18:2. 1 Sa. 25:23. Why have. ver. 2, 13. 2 Sa. 9:8; 19:28. Lu. 1:43, 48. Ro. 12:10. seeing. Is. 56:3–8. Mat. 15:22–28; 25:35. Lu. 7:6, 7; 17:16–18.
11 all that. ch. 1:11, 14–22. Ps. 37:5, 6. and how. Ps. 45:10. Lu. 5:11, 28; 14:33; 18:29, 30. He. 11:8, 9, 24–26.
12 recompense. 1 Sa. 24:19. Ps. 19:11; 58:11. Pr. 11:18; 23:18, marg. Mat. 5:12; 6:1; 10:41, 42. Lu. 6:35; 14:12–14. Col. 2:18. 2 Ti. 1:18; 4:8. He. 6:10; 11:6, 26. wings. ch. 1:16. Ps. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4. Mat. 23:37.
13 Let me find. or, I find favour. Ge. 33:8, 10, 15; 43:14. 1 Sa. 1:18. 2 Sa. 16:4. friendly. Heb. to the heart. Ge. 34:3. Ju. 19:3. not like. 1 Sa. 25:41. Pr. 15:33. Phi. 2:3.
14 At meal-time. Job 31:16–22. Pr. 11:24, 25. Is. 32:8; 58:7, 10, 11. Lu. 14:12–14. dip thy morsel. Vinegar, robb of fruits, etc., are used for this purpose in the East to the present day; into which, says Dr. SHAW, they dip the bread and hand together. parched. 1 Sa. 17:17; 25:18. 2 Sa. 17:28. she did. De. 8:10; 11:15. 2 Ki. 4:43, 44. Mat. 14:20. was sufficed. ver. 18. Ps. 23:5.
15 glean. The word glean comes from the French glaner, to gather ears or grains of corn. This was formerly a general custom in England and Ireland: the poor went into the fields, and collected the straggling ears of corn after the reapers; and it was long supposed that this was their right, and that the law recognised it; but although it has been an old custom, it is now settled by a solemn judgment of the Court of Common Pleas, that a right to glean in the harvest field cannot be claimed by any person at common law. Any person may permit or prevent it on his own grounds. By the Irish Acts, 25 Henry VIII. c. 1, and 28 Henry VIII. c. 24, gleaning and leasing are so restricted as to be in fact prohibited in that part of the United Kingdom. reproach. Heb. shame. Ja. 1:5.
16 De. 24:19–21. Ps. 112:9. Pr. 19:17. Mat. 25:40. Ro. 12:13. 2 Co. 8:5–11. Phile. 7. He. 6:10. 1 Jno. 3:17, 18.
17 she gleaned. Pr. 31:27. 2 Th. 3:10. ephah. Ex. 16:36. Eze. 45:11, 12.
18 she had reserved. ver. 14. Jno. 6:12, 13. 1 Ti. 5:4.
19 blessed. ver. 10. Ps. 41:1. 2 Co. 9:13–15. Boaz. 1 Ki. 7:21.
20 Blessed. ch. 3:10. 2 Sa. 2:5. Job 29:12, 13. 2 Ti. 1:16–18. hath not. 2 Sa. 9:1. Pr. 17:17. Phi. 4:10. one of our. or, one that hath right to redeem. ch. 3:9; 4:6. Le. 25:25. De. 25:5–7. Job 19:25.
21 Thou shalt. ver. 7, 8, 22. Ca. 1:7, 8. young men. The word hannëârim should be translated the servants; both male and female being included in it, the latter especially: see ver. 8, 22, 23.
22 Ruth. Ruth is said, by the Targumist, to have been the daughter of Eglon, king of Moab. It is good. Pr. 27:10. Ca. 1:8. meet. or, fall not upon thee.
23 Pr. 6:6–8; 13:1, 20. 1 Co. 15:33. Ep. 6:1–3.


  CHAP. 3

  By Naomi’s instruction, 1–4. Ruth lies at Boaz’s feet, 5–7. Boaz acknowledges the right of a kinsman, 8–13. He sends her away with six measures of barley, 14–18.

1 shall I not. ch. 1:9. 1 Co. 7:36. 1 Ti. 5:8, 14. may be. Ge. 40:14. De. 4:40. Ps. 128:2. Je. 22:15, 16.
2 is not Boaz. ch. 2:20–23. De. 25:5, 6. He. 2:11–14. with whose. ch. 2:8, 23. he winnoweth. It is probable that the winnowing of grain was effected by taking up a portion of the corn in a sieve, and letting it down slowly in the wind; thus the grain would, by its own weight, fall in one place, while the chaff, etc., would be carried a distance by the wind. It is said here that this was done at night; probably what was threshed out in the day was winnowed in the evening, when the sea breeze set in, which was common in Palestine.
3 anoint thee. 2 Sa. 14:2. Ps. 104:15. Ec. 9:8. Mat. 6:17. put thy. Es. 5:1. 1 Ti. 2:9, 10.
4 uncover his feet. or, lift up the clothes that are on his feet. 1 Th. 5:22.
6 and did. Ex. 20:12. Pr. 1:8. Jno. 2:5; 15:14.
7 his heart. Ge. 43:34. Ju. 16:25; 19:6, 9, 22. 2 Sa. 13:28. Es. 1:10. Ps. 104:15. Ec. 2:24; 3:12. 13; 8:15; 9:7; 10:19. 1 Co. 10:31. Ep. 5:18. went to lie. Such was the simplicity of those early times, that the most wealthy persons looked after their own affairs, both at home and in the field. These threshing-floors were covered at top to keep off the rain, but lay open on all sides, that the wind might come in freely, for winnowing the corn; which being done, it is probable they were shut up at night, with doors fitted to them, that if any one lay there he might be kept warm, and the corn be secured from robbers.
8 turned. or, took hold on.
9 Ruth. ch. 2:10–13. 1 Sa. 25:41. Lu. 14:11. spread therefore. Heb. ‘spread thy wing:’ the emblem of protection; and a metaphor taken from the young of fowls, which run under the wings of their mother from birds of prey. Even to the present day, when a Jew marries a woman, he throws the skirts of his talith over her, to signify that he has taken her under his protection. Eze. 16:8. a near kinsman. or, one that has right to redeem. ver. 12; ch. 2:20.
10 Blessed. ch. 2:4, 20. 1 Co. 13:4, 5. at the beginning. ch. 1:8.
11 city. Heb. gate. Pr. 12:4; 31:10, 29–31.
12 there is. ch. 4:1. Mat. 7:12. 1 Th. 4:6.
13 if he will. ch. 2:20; 4:5. De. 25:5–9. Mat. 22:24–27. the Lord liveth. Ju. 8:19. Je. 4:2. 2 Co. 1:23. He. 6:16.
14 Let it not. Ec. 7:1. Ro. 12:17; 14:16. 1 Co. 10:32. 2 Co. 8:21. 1 Th. 5:22. 1 Pe. 2:12.
15 vail. or, sheet, or apron. The word mit-pachath has been variously rendered. The LXX. translate it περιζωμα, an apron, and Vulgate, pallium, a cloak. By the circumstances of the story, it must have been of a considerable size; and accordingly Dr. SHAW thinks it was no other than the hyke, the finer sort of which, such as are still worn by ladies and persons of distinction among the Arabs, he takes to answer to the πεπλος, or robe, of the ancient Greeks. he measured. Is. 32:8. Ga. 6:10. six measures. The quantity of this barley is uncertain. The Targum renders it, shith sein, ‘six seahs.’ A seah contained about two gallons and a half, six of which must have been a very heavy load for a woman; and so the Targumist thought, for he adds, ‘And she received strength from the Lord to carry it.’
16 Who art thou. Or, as the Vulgate renders, Quid egisti filia? ‘What hast thou done, my daughter?’
18 Sit still. Ps. 37:3–5. Is. 28:16; 30:7.


  CHAP. 4

  Boaz calls into judgment the next kinsman, 1–5. He refuses the redemption according to the manner in Israel, 6–8. Boaz buys the inheritance, 9, 10. He marries Ruth, 11, 12. She bears Obed, the grandfather of David, 13–17. The generations of Pharez unto David, 18–22.

1 to the gate. De. 16:18; 17:5; 21:19; 25:7. Job 29:7; 31:21. Am. 5:10–12, 15. the kinsman ch. 3:12. Ho, such. Is. 55:1 Zec. 2:6.
2 the elders. Ex. 18:21, 22; 21:8. De. 29:10; 31:28. 1 Ki. 21:8. Pr. 31:23. La. 5:14. Ac. 6:12.
3 he said. Ps. 112:5. Pr. 13:10.
4 I thought. Heb. I said I will reveal in thine ear. Buy it. Je. 32:7–9, 25. Ro. 12:17. 2 Co. 8:21. Phi. 4:8. before the inhabitants. Ge. 23:18. Je. 32:10–12. for there is none. Le. 25:25–29.
5 What day. Or rather, according to the emendations proposed by HOUBIGANT and Dr. KENNICOTT, and which have been confirmed by a great many MSS. since collated, and agreeably to the ancient versions, ‘In the day thou purchasest the land from the hand of Naomi, thou wilt also acquire Ruth, the Moabitess, the wife of the dead,’ etc. This is Boaz’s statement of the case to his kinsman, before the people and elders. to raise up. ch. 3:12, 13. Ge. 38:8. De. 25:5, 6. Mat. 22:24. Lu. 20:28.
6 I cannot. The Targum seems to give the proper sense of this passage: ‘I cannot redeem it, because I have a wife already; and it is not fit for me to bring another into my house, lest brawling and contention arise in it; and lest I hurt my own inheritance. Do thou redeem it, for thou hast no wife; which hinders me from redeeming it.’
7 a man plucked off. This custom does not refer to the law about refusing to marry a brother’s widow, but was usual in the transfer of inheritances: for this relative was not a brother, but simply a kinsman; and the shoe was not pulled off by Ruth, but by the kinsman himself. The Targumist, instead of his shoe, renders ‘his right hand glove,’ it probably being the custom, in his time, to give that instead of a shoe. JARCHI says, ‘When we purchase any thing new, it is customary to give, instead of a shoe, a handkerchief or veil.’ De. 25:7–10.
9 Ye are witnesses. Ge. 23:16–18. Je. 32:10–12.
10 have I. Ge. 29:18, 19, 27. Pr. 18:22; 19:14; 31:10, 11. Ho. 3:2; 12:12. Ep. 5:25. the name. De. 25:6. Jos. 7:9. Ps. 34:16; 109:15. Is. 48:19. Zec. 13:2. ye are witnesses. Is. 8:2, 3. Mal. 2:14. He. 13:4.
11 the Lord. Ge. 24:60. Ps. 127:3–5; 128:3–6. Rachel. Ge. 29:32–35; 30:1–24; 35:16–20; 46:8–27. Nu. ch. 26. build. De. 25:9. Pr. 14:1. do thou worthily. or, get thee riches, or power. Ephratah. ch. 1:2. Ge. 35:16, 19. Ps. 132:6. Mi. 5:2. Mat. 2:6. be famous. Heb. proclaim thy name.
12 the house. Ge. 46:12. Nu. 26:20–22. whom. Ge. 38:29. 1 Ch. 2:4. Mat. 1:3. of the seed. 1 Sa. 2:20.
13 A.M. 2697. B.C. 1307. An. Ex. Is. 184. Boaz. ch. 3:11. the Lord. ver. 12. Ge. 20:17, 18; 21:1–3; 25:21; 29:31; 30:2, 22, 23; 33:5. 1 Sa. 1:27; 2:5. Ps. 113:9; 127:3.
14 the women. Lu. 1:58. Ro. 12:15. 1 Co. 12:26. Blessed. Ge. 29:35. Ps. 34:1–3; 103:1, 2. 1 Th. 5:18. 2 Th. 1:3. which hath. Ge. 24:27. left thee. Heb. caused to cease unto thee. kinsman, or, redeemer. that his. ver. 21, 22. Ge. 12:2. Is. 11:1–4. Mat. 1:5–20.
15 a nourisher, etc. Heb. to nourish thy grey hairs. Ge. 45:11; 47:12. Ps. 55:22. Is. 46:4. for thy. ch. 1:16–18. better. 1 Sa. 1:8. Pr. 18:24.
17 the women. Lu. 1:58–63. Obed. That is, δουλευων, serving, or a servant, as JOSEPHUS interprets it. ver. 15.
18 Pharez. 1 Ch. 2:4, etc; 4:1. Mat. 1:3. Lu. 3:33, Phares, Esrom.
19 begat Ram. 1 Ch. 2:9, 10. Mat. 1:4. Lu. 3:33, Aram, Aminadab.
20 Nahshon. Nu. 1:7. Mat. 1:4. Lu. 3:32 Naasson. Salmon. or, Salmah.
21 Salmon. 1 Ch. 2:11, Salma. Mat. 1:5. Lu. 3:32. and Boaz. 1 Ch. 2:12. Mat. 1:5. Lu. 3:32, Booz.
22 Jesse. 1 Sa. 16:1. Is. 11:1. David. 1 Ch. 2:15. Mat. 1:6. Lu. 3:31.


CONCLUDING REMARKS ON THE BOOK OF RUTH

This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in ch. 4:17–22. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimchi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour’s descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shewn in the account of Ruth’s industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgment of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church. It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is a sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented: there is too much of nature to admit any thing of art.


B. Blayney, Thomas Scott, and R.A. Torrey with John Canne, Browne, The Treasury of Scripture Knowledge, vol. 1 (London: Samuel Bagster and Sons, n.d.), 186–188.