15 And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not: 16 And let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not. 17 So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley. 22 And Naomi said unto Ruth her daughterin-law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. 23 So she kept fast by the maidens of Boaz to glean unto the end of barley-harvest, and of wheat-harvest; and dwelt with her mother-inlaw. CHAPTER III. Naomi's advice to Ruth, how to procure herself a marriage with Boaz, 1-5. She 18 And she took it up, and went into the с ficed. 19 And her mother-in-law said unto her, Where hast thou gleaned to-day? and where wroughtest thou? Blessed be he that did take knowledge of thee. And she showed her mother-in-law with whom she had wrought, and said, The man's name with whom I wrought today is Boaz. 20 And Naomi said unto her daughter-in-law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen. h 21 And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest. b Heb. shame her not-c Ver. 14.-d Ver. 10. Psa. 41. 1.-e Ch. 3. 10. 2 Sam. 2. 5. Job 29. 13.- Prov. 17. 17.-g Ch. 3. 9. & 4. 6.-b Or, one that hath right to redeem: Parched corn] This was a frequent repast among the ancients in almost all countries; see the notes on Lev. ii. 1-14. Verse 15. Let her glean even among the sheaves] This was a privilege: for no person should glean till the sheaves were all bound, and the shocks set up. Verse 17. An ephah of barley] Not less than seven gallons and a half; a good day's work. On Hebrew measures of capacity see the note on Exod. xvi. 16. Verse 18. And gave to her that she had reserved] As Ruth had received a distinct portion at dinner-time, of which she had more than she could eat, ver. 14. it appears she brought the rest home to her mother-in-law, as is here related. Verse 20. To the living and to the dead.] Naomi and Ruth were the living; and they were also the representatives of Elimelech and Chilion, who were dead. Naomi was of the family; and Ruth, though not of the family, was a representative of one of its deceased branches, being the widow of Chilion. One of our next kinsmen.] Megoaleynu, of our redeemers; one who has the right to redeem the forfeited inheritance of the family. The word 5 goel, signifies a near kinsman; one who, by the Mosaic law, had a right to redeem an inheritance, and also was permitted to vindicate or avenge the death of his relation by killing the slayer, if he found him out of the cities of refuge. 2. It was In order to prevent families from running to decay, if a brother died childless, the next unmarried brother took his widow; and the children from that marriage were reputed the children of the deceased brother. The office of the next akin was threefold:-1. It belonged to him to buy back the forfeited inheritance, or the liberty of him who had been obliged to sell himself for a servant. his right to avenge the blood of any of the family who had been killed, by killing the murderer. 3. It belonged to him to take the widow of a deceased brother, or relative, if he died childless. If the nearest akin in any case refused, he was treated with indignity, lost his right to the inheritance, and the next of kin to him might come forward and take the widow, &c. as in the case of Boaz. See chap. iv. Verse 21. Keep fast by my young men] The word Dyan hanaârim, should be translated servants, both the male and female being included in it; the latter especially, as we see in ver. 22, 23. Verse 23. And of wheat harvest] That is, she was to continue gleaning in the farm of Boaz, to the end of the barley-harvest; and then, when the wheat-harvest began, to continue to its conclusion in the same way. In the interim, as well as each night, she lodged with her mother-inlaw. 1. Ruth seems to have been a woman of a very amiable 1 668 I not seek rest for thee, that it may be well with thee? 315. Anno ante I. Olymp. 400. 2 And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to-night in the thrashing-floor. 3 Wash thyself, therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking. 4 And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down: and he will tell thee what thou shalt do. See Lev. 25. 25-i Or, fall upon thee-k 1 Cor. 7. 36. 1 Tim. 5. 8-1 Chap. 1. 9. m Chap. 2. 8.-n 2 Samuel 14. 2.-0 Or, lift up the clothes that are on his feet. mind: she was modest, and she was industrious, and most probably a comely woman; and all these things served to attract the attention of Boaz, and to engage his affection. Her attachment also to her mother-in-law could not fail to secure his esteem. All these things worked together, in the course of providence, to bring about a matrimonial connexion; which, in its issue, was intimately connected with the salvation of a lost world; for, from this very line, Jesus Christ, according to the flesh, sprang; and Ruth showed herself as worthy to be one of his progenitors as the Virgin Mary was to be his mother. See the notes on Matt. chap. i. 2. We should carefully attend to the leadings and to the workings of God's providence; it is our duty and our interest to do both, for the path of duty is ever the way of safety. Had not Ruth acted thus, how dreary and uncom fortable must her life have been; but she followed God fully, and in a path apparently dangerous, and yet not only sustained no injury, but succeeded well in all things: from this, as well as from innumerable other circumstances, we see the truth of that word, Acknowledge him in all thy ways, and he will direct thy steps. And with this we may ever connect, Trust in the Lord with thy whole heart, and lean not to thy own understanding. Whosoever follows God in simplicity of heart will most assuredly be guided into all truth. NOTES ON CHAPTER III. Verse 1. Shall I not seek rest for thee] That is, shall I not endeavour to procure thee a proper husband? See chap. i. 9. and the observations at the end of that chapter. Verse 2. He winnoweth barley to-night] It is very likely that the winnowing of grain was effected by taking up in a broad thin vessel, or sieve, a portion of the corn, and letting it down slowly in the wind: thus the grain would, by its own weight, fall in one place, while the chaff, &c. would be carried to a distance by the wind. It is said here that this was done at night; probably what was thrashed out in the day was winnowed in the evening, when the sea-breeze set in, which was common in Palestine; and as this took place in the evening only, that was the time in which they would naturally winnow their corn. Verse 3. Wash thyself therefore] She made Ruth put on her best dress, that Boaz might, in the course of the day, be the more attracted by her person; and be the better disposed to receive her as Naomi wished. Verse 4. Uncover his feet, and lay thee down] It is said that women in the East, when going to the bed of their lawful husbands, through modesty, and in token of clothes, creep under them up to their proper place. See subjection, go to the bed's foot, and, gently raising the Calmet. On the whole, we must say, had not Boaz, been a person of extraordinary piety, prudence, and continence, this 5 And she said unto her, All that thou sayest | part: but if he will not do the part of a kinsman unto me I will do. to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning. 6 And she went down unto the floor, and did according to all that her mother-in-law bade her. 7 And when Boaz had eaten and drunk, and P his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. 8 And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet. 9 And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman. 10 And he said, "Blessed be thou of the LORD, my daughter; for thou hast showed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich. 11 And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman. 12 And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I. a 13 Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's p Julg. 19. 6, 9, 22. 2 Sam. 13. 23. Esth. 1. 10.-g Or, took hold on-r Ezek 16. 8. Or, one that hath right to redeem-t Ch. 2. 20. & Ver. 12.-u Ch. 2 20.--v Ch. 1. 8. w Heb. gas-x Prov. 12 4.--y Ver. 10. experiment might have been fatal to Ruth. We cannot easily account for this transaction; probably Naomi knew more than she revealed to her daughter-in-law. The experiment, however, was dangerous, and should in no sense be imitated. He will tell thee what thou shalt do.] The Targum reads the clause thus: "Thou shalt ask counsel from him, and he shall tell thee what thou shouldst do." Verse 7. When Boaz had eaten and drunk] The Targum adds, "He blessed the name of the Lord, who had heard his prayer, and removed famine from the land of Israel." Went to lie down] As the thrashing-floors of the Eastern nations are, in general, in the open air, it is very likely that the owner, or some confidential person, continued in the fields till the grain was secured, having a tent in the place where the corn was thrashed and winnowed. Boaz seems to have acted thus. 14 And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor. 15 Also he said, Bring the veil that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city. 16 And when she came to her mother-in-law, she said, Who art thou, my daughter? And she told her all that the man had done to her. 17 And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother-in-law. e 18 Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day. CHAPTER IV. Boaz gathers a council of the elders at the city gate, states the case, and proposes to the nearest kinsman to redeem the inheritance of Elimelech, and take Ruth to wife, 1-5. The kinsman refuses, and relinquishes his right to Boaz, 6. The manner of redemption in such cases, 7, 8. Boazredeems the inheritance in the presence of the ellers, and of the people; who witness the contract, and pray for God's blessing upon the marriage, 9-12 Boaz takes Ruth for wife, and she bears a son, 13. The people's observations on the birth of the child, 14, 15. It is given to Naomi to nurse, 16. The neighbouring women name the child, and the book concludes with the genealogy of David, 17-22. z Ch. 4. I.--a Deut. 25. 5. Ch. 4. 5. Matt. 22. 21.-b Judg. 8. 19. Jer. 4.2-c Ro mans 12. 17. & 14 16. 1 Cor. 10. 32. 2 Cor. 8. 21. 1 Thess 5. 22-d Or, sheet, or, apron.-e Psa. 37. 3, 5.- Isa. 28. 16.-g Ch. 3. 12. who had died childless, that his name might not become extinct in Israel: this latter act is a greater proof of thy piety and sincerity, than any thing that could be inferred from thy becoming a proselyte. Whether poor or rich] So it appears from this that it was not to mend her condition in life that Ruth endeavoured to get Boaz for her husband, for she might have had a rich young man; but she preferred the building up the house of her deceased husband. See above. Verse 12. There is a kinsman nearer than I.] It is very likely that Naomi was not acquainted with this circumstance. Some have supposed that there was a brother of Elimelech remaining, who was nearer than Boaz, who is supposed to have been only a nephew: the former, therefore, must have a prior right. Verse 13. As the LORD liveth] Thus he bound himself by an oath to take her to wife, if the other should refuse. Verse 15. Bring the veil] nnooon hamitpachath: this seems to have been a cloak, plaid, or what the Arabs call hyke, which has been largely explained elsewhere. See Judges xiv. 12. Verse 8. The man was afraid, and turned himself The verb na yillapeth, which we render he turned himself, has puzzled even the Targumist, who translates the clause thus: "The man trembled, and his flesh became Six measures of barley] We supply the word measures, like a (boiled) turnip through fear." It is fully evident for the Hebrew mentions no quantity. The Targum renBoaz had no intimation of the present proceedings. To ders six seahs, so now shith sein. A seah was about two this verse the Targumist adds much he says, "Boaz sub-gallons and a half, which must have been a very large dued his concupiscence, and acted toward her as Joseph load for a woman; and so the Targumist thought, for he did to the Egyptian wife of his master, and as Pelatiel, adds, And she received strength from the Lord to carry the son of Laish the pious, did to Michal, the daughter of it. If the omer be meant, which is about six pints, the Saul, the wife of David, who put a sword between Michal load would not be so great, as this would amount to but and himself, because he would not approach to her." about four gallons and a half: a very goodly present, and much more than she could have got by gleaning. The Targum says, that on receiving these six measures, "it was said, in the spirit of prophecy, that from her should proceed the six righteous persons of the world: riz. David, Daniel, Shadrach, Meshach, Abednego, and the King Messiah; each of whom should be blessed with six benedictions." It is, however, remarkable, that the Targum makes the Messiah to spring from her through the line of David, and goes down to Daniel and his companions; which Daniel prophesied so clearly, not only of the advent of Messiah the Prince; but also of the very time in which he was to come, and the sacrificial death he was to die. Verse 9. Spread therefore thy skirt over thine handmaid] Hebrew, spread thy wing. The wing is the emblem of protection; and is a metaphor taken from the young of fowls, which run under the wings of their mothers, that they may be saved from birds of prey. The meaning here is, take me to thee for wife; and so the Targum has translated it, Let thy name be called on thy handmaid to take me for wife, because thou art the redeemer: i. e. Thou art the SN goel, the kinsman to whoin the right of redemption belongs. See on chap. ii. 20. Even to the present day, when a Jew marries a woInan, he throws the skirt, or end of his talith, over her, to signify that he has taken her under his protection. Verse 10. In the latter end than at the beginning] It is not easy to find out what Boaz means. Perhaps chased, which we translate kindness, means piety; as if he had said, Thou hast given great proof of thy piety in this latter instance, when thou hast avoided the young and those of thy own age, to associate thyself with an elderly man, merely for the purpose of having the divine injunc tion fulfilled; viz. that the brother, or next akin, might take the wife of the deceased, and raise a family to him Verse 18. Until thou know how the matter will fall] That is, whether he who is nearer of kin than Boaz will take thee to wife: do not return again till this thing is determined. Boaz lost no time to bring this to an issue, as we shall see in the following chapter. NOTES ON CHAPTER IV. Verse 1. Then went Boaz up to the gate] We have often had occasion to remark, that the gate or entrance to any city or town was the place where the court of justice spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. 2 And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. 3 And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's: 4 And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: m for there is none to redeem it besides thee; and I am after thee. And he said, I will redeem it. 5 Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. 6 And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it. h1 Kings 21. 3. Prov. 31. 23.-- I said I will reveal in thine ear.-k Jeremiah $2,7,8--1 Gen. 23. 18-m Lev. 25. 25.-a Gen. 38. 8. Deut. 25. 5, 6. Chap. 3. 13. Mau. 22. 21. was ordinarily kept. For an account of the officers in such places, see the note on Deut. xvi. 18. Ho, such a one!-sit down here.] This familiar mode of compellation is first used here. The original is no Shebah poh, Peloni Almoni! Hark ye! Mr. Such-a-one, of such a place; come and sit down here. This is used when the person of the individual is known, and his name and residence unknown: y almoni comes from hy alam, he was hidden; hence the Septuagint render it by xpvpɛ, thou unknown person. Peloni, comes from palah, to sever, or distinguish. You, of such a particular place. Modes of compellation of this kind are common in all languages. Verse 2. He took ten men] Probably it required this number to constitute a court. How simple, and how rational was this proceeding! 1. The man who had a suit, went to the city gates. 2. Here he stopped, till the person with whom he had the suit came to the gate, on his way to his work. 3. He called him by name, and he stopped and sat down. 4. Then ten elders were called, and they came and sat down. 5. When all this was done, the appellant preferred his suit. 6. Then the appellee returned his answer. 7. When the elders heard the case, and the response of the appellee, they pronounced judgment; which judgment was always according to the custom of the place. 8. When this was done, the people, who happened to be present, witnessed the issue. And thus the business was settled, without lawyers, or legal casuistry. A question of this kind, in one of our courts of justice, in these enlightened times, would require many days previous preparation of the attorney, and several hours' arguing between counsellor Botherum and counsellor Borum, till even an enlightened and conscientious judge would find it extremely difficult to decide whether Naomi might sell her own land; and whether Boaz or Peloni might buy it! O! glorious uncertainty of modern law! Verse 3. Naomi-selleth a parcel of land] She was reduced to want, the immediate inheritors were extinct, and it was now open for the next heir to purchase the land, and thus preserve the inheritance in the family according to the custom of Israel. Verse 4. I thought to advertise thee] Both Dr. Kennicott and Father Houbigant have noticed several corrup tions in the pronouns of this and the following verses; and their criticisms have been confirmed by a great number of MSS. since collated. The text corrected, reads thus: "And I said I will reveal this to thy ear, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it; but if thou wilt not redeem it, tell me, that I may know; for there is none to redeem it but thou, and I, who am next to thee. And he said, I will redeem it. And Boaz said, In the day that thou redeemest the land from the hand of Naomi, thou wilt also acquire Ruth, the wife of the dead, that thou mayest raise up the name of the dead upon his inheritance." ver. 4 and 5. See Kennicott's Dissertations, vol. i. page 449. Houbigant in loco, and the Varia Lectiones of Kennicott and De Rossi. This is Boaz's statement of the 7 P Now this was the manner in former time in Israel concerning redeeming, and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: this was a testimony in Israel. 8 Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe. 9 And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. 10 Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day. 11 And all the people that were in the gate, and the elders, said, "We are witnesses. The LORD make this woman that is come into thine house like Rachel, and like Leah, which two did build the house of Israel: and do_thou worthily in "Ephratah, and be famous in Bethlehem:" 12 And let thine house be like the house of o Ch. 3. 12, 13-p Dent. 27. 7, 9.-q Deat. 25. 6-r Psa. 127. 3 & 1:9 3- Dent 25. 9.-- Or, get thee riches, or, power-u Gen. 35, 16, 19.- Heb. proclaim thy name. case before the kinsman, and before the people and the elders. I will redeem it] I will pay down the money which it is worth. He knew not of the following condition. Verse 5. Thou must buy it also of Ruth] More properly, Thou wilt also acquire Ruth. Thou canst not get the land without taking the wife of the deceased; and then the children which thou mayest have shall be reputed the children of Chilion, thy deceased kinsman. Verse 6. I cannot redeem it for myself] The Targum gives the proper sense of this passage: "And the kinsman said, On this ground I cannot redeem it, because I have a wife already; and I have no desire to take another, lest there should be contention in my house, and I should become a corrupter of my inheritance. Do thou redeem it, for thou hast no wife; for I cannot redeem it." This needs no comment. Verse 7. A man plucked off his shoe] The law of such a case is given at large in Deut. xxv. 5-9. It was simply this :-If a brother, who had married a wife, died without children, the eldest unmarried brother was to take the widow, and raise up a family to the brother deceased; and he had the right to redeem the inheritance, if it had been alienated. But if the person who had the right of redemption would not take the woman, she was to pull off his shoe, and spit in his face; and he was ever after considered as a disgraced man. In the present case, the shoe only is taken off; probably because the circumstances of the man were such as to render it improper for him to redeem the ground, and take Ruth to his wife: and because of this reasonable excuse, the contemptuous part of the ceremony is ommitted. See the note on Deut. xxv. 9. Verse 11. We are witnesses] It is not very likely that any writing was drawn up. There was an appeal made to the people then present, whether they had seen and understood the transaction; who answered, We have itnessed it. If any minutes of court were kept, then the transaction was entered probably in some such words as these:-" On day of Boaz bought the land of Elimelech from Naomi, his widow, and took Ruth, her daughter-in-law, to wife: who had the nearest right, refusing to buy the land on the conditions then proposed." The Lord make this woman-like Rachel and like Leah] May thy family be increased by her means, as the tribes were formed by means of Rachel and Leah, wives of the patriach Jacob. Which two did build the house of Israel] We have already seen that ben, a son, comes from the root a banah, he built, and herce 12 aben, a stone; because as a house is built up of stones, so is a family of children. There is a similar figure in PLAUTUS, Mostell. Act. I. sc. 2. ver. 36. -nunc etiam rola Dicere ut homines medium esse similes orlátremini, Primum dum parentes fabri liberum sunt, Et fundamentum liberorum subatruunt "I would also observe, that ye men are similar to houses: ye parents are the fabricators of the children, and they are the foundation of the building.” 15 And he shall be unto thee a restorer of thy life, and a nourisher of thine old age; for thy daughter-in-law, which loveth thee, which is better to thee than seven sons, hath borne him. w Gen. 38. 29. 1 Chron. 2. 4. Matt. 1. 3-x 1 Sam. 2 20.-y Ch. 3. 11.-2 Gen. 29 31 & 33 5-a Luke 1. 58. Rom. 12. 15-b Heb. caused to cease unto thee. c Or, redeemer. Verse 12. Like the house of Pharez] This was very appropriate; for from Pharez, the son of Judah, by Tamar, came the family of the Bethlehemites, and that of Elimelech. Verse 13. So Boaz took Ruth] The law of Moses had prohibited the Moabites, even to the tenth generation, from entering into the congregation of the Lord: but this law, the Jews think, did not extend to women; and even if it had, Ruth's might be considered an exempt case, as she had been already incorporated into the family by marriage; and left her own country, people, and gods, to become a proselyte to the true God in the land of Israel. Verse 15. Better to thee than seven sons] If Naomi had had even a numerous family of sons, it is most likely that they would have been scattered to different quarters from her, and settled in life; whereas Ruth cleaved to her, and it was by her affectionate services that Naomi was preserved alive. Verse 16. Naomi took the child] This might do for A child, unless reNoami; but it was bad for the child. markably healthy and robust, will suffer considerably by being nursed by an old woman; especially if the child sleep with her. The aged gain refreshment and energy by sleeping with the young; and, from the same means, the young derive permature decrepitude. The vigour which is absorbed by the former, is lost by the latter. It is a foolish and destructive custom to permit young children (which is a common case) to sleep with aged aunts, and old grandmothers. Bacon's grand secret of the cure of old age, couched in so many obscure and enigmatical terms, is simply this:-Let young persons sleep constantly with those icho are aged and infirm. And it was on this principle, that the physicians of David recommended a young healthy girl to sleep with David in his old age. They well knew that the aged infirm body of the king would absorb a considerable portion of healthy energy from the young woman. Verse 17. The neighbours gave it a name] That is, they recommended a name suitable to the circumstances of the case; and the parents and grandmother adopted it. They called his name Obed] y obed, serving, from y abad, he served. Why was this name given? Because he was to be the nourisher of her old age, ver. 15. And so he must be by lying in her bosom, even if services in future life were wholly left out of the question. These neighbours of Naomi were skilful people. See on ver. 16. Other meanings, of which I am not ignorant, have been derived from these words; those who prefer them have my consent. He is the father of Jesse, the father of David] And for the sake of this conclusion, to ascertain the line of David, and, in the counsel of God, to fix and ascertain the line of the Messiah, was this instructive little book written. Verse 18. Now these are the generations] The Targum gives a copious paraphrase on this and the following verses: shall insert the principal parts in their proper places. Verse 19. Hezron begat Ram] He is called Aram here by the Septuagint, and also by St. Matthew. ch. i. 3. Verse 20. Amminadab begat Nahshon] The Targum adds, "And Nahshon was chief of the house of his father in the tribe of Judah." 16 And Naomi took the child, and laid it in her bosom, and became nurse unto it. 17 And the women her neighbors gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David. 18 Now these are the generations of Pharez; Pharez begat Hezron, 2919. B. C. 17151085. 19 And Hezron begat Ram, and A. M. 2289Ram begat Amminadab, 20 And Amminadab i begat Nah- Ante I. Olymp. shon, and Nahshon begat Salmon, 21 And Salmon begat Boaz, and Boaz begat Obed, k 939---309. 22 And Obed begat Jesse, and Jesse begat David. d Heb. to nourish. Gen. 45. 11. Paa. 55. 22-e Heb. thy gray hairs.-f 1 Sam. 1. 8.-g Luke 1. 58, 59.--h 1 Chron. 2. 4, &c. Matt. 1. 3- Nunb. 1. 7.-k Matt. 1. 4, &c.-1 Or, Salmah.--m 1 Chron. 2. 15. Matt. 1. 6. Salmah, which Houbigant thinks was an error of an ancient scribe, before any final letters were acknowledged in the Hebrew alphabet: for then the word would be written pas Salmon, which a scribe, after final letters were admitted, might mistake for n Salmah, and so write it, instead of ppb Salmon, to which the rau and final nun, in conjunction bear some resemblance. The Targum calls him "Salmah, the Just; he was the Salmah of Beth-lehem and Netopha, whose sons abolished the watches which Jeroboam set over the highways; and their works and the works of their father were good in Netopha." Verse 21. And Salmon begat Boaz] The Targum goes on, "And Salmon begat Absan the judge; he is Boaz the Just, on account of whose righteousness the people of the house of Israel were redeemed from the hands of their enemies; and at whose supplication the famine departed from the land of Israel." And Boaz begat Obed-"Who served the Lord in this world with a perfect heart." Verse 22. And Obed begat Jesse] "Who," says the Targum, "also is called Nachash n because neither iniquity nor corruption was found in him, that he should be delivered into the hands of the angel of death, that he might take away his soul from him. And he lived many days until the counsel was remembered before the Lord, that the serpent gave to Eve, the wife of Adam, that she should eat of the tree; by eating of the fruit of which they became wise, to distinguish between good and evil; and by that counsel, all the inhabitants of the earth became guilty of death: and by this iniquity, Jesse the Just died." Here is no mean or indistinct reference to the doctrine of original sin: and it shows us, at least, what the very ancient rabbins thought on this subject. I should observe that these additions are taken from the London Polyglott: they are not found in that of Antwerp; but they are the same that appears in the Targum of the great Bible printed To this no comment is added by Bomberg, at Venice, in 1547-49. And Jesse begat Darid.] by the Targumist, as the history of this king is found in the following book. The ten persons whose genealogy is recorded in the five last verses, may be found, with a trifling change of name, in the genealogical list, in Matt. ch. i. ver. 3, 4, 5, 6. as forming important links in the line of the Messiah. To introduce this, appears to have been the principal object of the writer, as introductory to the following books, where the history of David, the regal progenitor and type of the Messiah, is so particularly detailed. For the account of the birth of Pharez and his brother Zara, the reader is requested to refer to Gen. ch. xxxviii. ver. 12-30. and to the notes there; and for several particulars in the genealogy itself, to the notes on Matt. i. and Luke iii. where the wisdom, goodness, and providence of God, in the preservation of this line, are particularly noticed. Masoretic notes on Ruth. We have already seen that Archbishop Ussher places the event mentioned here, in A. M. 2686, about one hundred Nahshon begat Salmon] In the Hebrew it is no years after the conquest of Canaan. END OF THE NOTES ON THE BOOK OF RUTH. TO THE FIRST BOOK OF SAMU E L, OTHERWISE CALLED THE FIRST BOOK OF THE KINGS. THI HIS and the three following books were all formerly termed the First, Second, Third, and Fourth Books of Kings; and the two books of Samuel made in ancient times but one; and the separation which has taken place, seems to have been done without reason or necessity. These books are, properly speaking, a continuation of the Book of Judges; as they give us an account of the remaining judges of Israel, down to the election of Saul; and of all the kings of Israel and Judah, to the Babylonish captivity. Of this book, called the First Book of Samuel, the following are the contents:-The birth and education of Samuel; the high priesthood of Eli; the Philistines attack the Israelites, overthrow them with a terrible slaughter, take the ark of the Lord, and set it up in the temple of their god Dagon; they are visited with divine judgments, and are obliged to send back the ark with offerings and presents; Samuel, long acknowledged as a prophet of the Lord, takes the government of the people. Under his wise and pious administration, the affairs of Israel become re-established, and the Philistines are subdued. The sons of Samuel, who principally administered the secular concerns of the kingdom, acting unworthily, the people desire to have a king, who should be supreme, both in civil and military affairs. Samuel, after expostulations, yields to their entreaties; and, under the direction of God, Saul, the son of Kish, while seeking the lost asses of his father, is met by the prophet, and anointed king over Israel. This man, not conducting himself in the government according to the direction of God, is rejected; and David, the son of Jesse, anointed king in his place, though Saul continues still in the government. This person soon becomes advantageously known to Israel by his single combat with a gigantic Philistine chief, called Goliah, whom he slays; on which the Israelites attack the Philistines, and give them a total overthrow. Saul, envious of David's popularity, seeks his destruction; he is, in consequence, obliged to escape for his life, and take refuge, sometimes among the Moabites, sometimes among the Philistines, and sometimes in the caves of the mountains of Judah; every where pursued by Saul, and every where visibly protected by the Lord. At last, Saul being pressed by the Philistines, and finding that the Lord had forsaken him, had recourse to a witch that dwelt at En-dor, whom he consulted relative to the issue of the present war with the Philistines; he loses the battle, and being sorely wounded, and his three sons slain, he falls on his own sword, and expires on mount Gilboa. The Philistines find his body, and the bodies of his three sons, among the slain; they cut off Saul's head, and affix the bodies to the walls of Beth-shan. The men of Jabesh Gilead, hearing this, go by night, and take the bodies from the walls of Beth-shan, bring them to Jabesh, burn them there, bury the bones, and mourn over their fallen king, fasting seven days. Thus concludes the First Book of Samuel. Concerning the author of these books, there have been various conjectures. Because, in most of the Hebrew copies, they bear the name of Samuel, as a running title, it has been generally supposed that he was the author. But his name does not appear to have been anciently prefixed to these books, at least in those copies used by the Greek interpreters, commonly called the Septuagint, as they simply term each Baristov, The History or Book of Kingdoms. The Chaldee has no inscription. The Syriac and Arabic call each, The Book of Samuel the Prophet; and the Vulgate, The Book of Samuel, simply. The Jews, in general, believe that Samuel is the author of the twenty-seven first chapters of this book, which contain the history of his own life and government, and what respects Saul and David during that time. The remaining four chapters they suppose were added by the prophets Gad and Nathan. This opinion is founded on what is said 1 Chron. xxix. 29. Now the acts of David the king, first and last, behold they are written in the book of Samuel the seer; and in the book of Nathan the prophet; and in the book of Gad the seer. Others suppose the books to be more recent than the persons already named; but that they were composed out of their memoirs, But who was this compiler? Some of the most learned among the Jews suppose it to have been Jeremiah the prophet; and that the style bears a near resemblance to his prophecies. That they were the work of a more recent author than Samuel, &c. Grotius thinks evident, from this circumstance, that the names of the months are comparatively modern, and were not known among the ancient Jews. Others have attributed them to David; others to Hezekiah; and others to Ezra the scribe, on his return from the Babylonian captivity. Calmet's opinion is as probable as any, viz. "That these books were written by the same hand, though composed out of the memoirs left by persons of that time; and that the compiler has generally used the same terms he found in those memoirs; adding here and there something of his own, by way of illustration." The equality of the style, the frequent eulogiums on the character and conduct of Samuel, the connexion of the materials, particular quotations and remarks on certain events, are, he thinks, proofs sufficiently clear of what he assumes. These books contain remarks or expres sions which could only proceed from a contemporary author, and others which are evidences of a much later age. 1. For instance, we read, chap. iii. 1. The word of the Lord was precious in those days; there was no open vision; i. e. in the days of Eli, the high priest: hence it is evident that the author lived in times in which prophecy was more common; which, in fact, it was after Samuel, under David, and the succeeding kings of Israel and Judah. 2. Again, in the time of the author of this book, Beth-el was called Beth-aven, chap. xiii. 5.; which name was given to it in derision, after Jeroboam had placed there his golden calves. 3. Again, it is said, chap. vi. 18. that the ark of the Lord was set down in the field of Joshua the Beth-shemite, where it remained to the time of this author; and yet, in chap. vii. 15. he speaks of Samuel as being already dead-And Samuel judged Israel all the days of his life. 4. It is not natural to suppose that Samuel would have spoken of himself as is done chap. ii. 26: And the child Samuel grew, and was in favour both with the Lord and with men: but if he were dead when this book was written, any author might have added this with the strictest propriety. 5. In chap. xxvii. 6. it is said that Achish gave Ziklag to David: Wherefore Ziklag pertaineth to the kings of Judah unto this day. This is a proof that when this book was written, the kingdoms of Judah and Israel were separated; and that, although the tribe of Simeon belonged to the kings of Israel, yet Ziklag, which was in that tribe, remained in the hands of the kings of Judah. Here, therefore, are proofs that this book contains matters which must have been witten by a contemporary author; and others, which could not have been inserted but in times much posterior. These seeming contradictions are reconciled by the hypothesis, that the books were compiled by a comparatively recent author, out of materials of a much prior date; the author not changing many of the expressions which he found in those ancient documents. Several other proofs might be here adduced to support this opinion; but as the reader will find them noticed in the places where they occur, it is not necessary to repeat them here. Those who wish to see this subject farther discussed, may consult Calmet. We may rest satisfied with these three things: 1. That the Books of Samuel were constructed out of original and authentic documents. 2. That the compiler was not contemporary with the facts he narrates. And, 3. That both the author and time in which he compiled his history, though comparatively more recent than the facts themselves, are nevertheless both uncertain. |