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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We found it very easy, in the former chapter, to applaud the decency of Ruth's behaviour, and to show what good use we may make of the account given us of it; but in this chapter we shall have much ado to vindicate it from the imputation of indecency, and to save it from having an ill use made of it; but the goodness of those times was such as saved what is recorded here from being ill done, and yet the badness of these times is such as that it will not justify any now in doing the like. Here is, I. The directions Naomi gave to her daughter-in-law how to claim Boaz for her husband, ver. 1-5. II. Ruth's punctual observance of those directions, ver. 6, 7. III. The kind and honourable treatment Boaz gave her, ver. 8-15. IV. Her return to her mother-in-law, ver. 16-18.
Adam Clarke: Commentary on the Bible - 1831
Naomi's advice to Ruth, how to procure herself a marriage with Boaz, Rut 3:1-5. She acts according to her mother-in-law's direction, and is kindly received by Boaz, who promises to marry her, should her nearer kinsman refuse, Rut 3:6-13. He gives her six measures of barley, and sends her away privately to her mother-in-law, who augurs favorably of the issue of the plan she had laid, Rut 3:14-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rut 3:1, By Naomi's instruction; Rut 3:5, Ruth lies at Boaz's feet; Rut 3:8, Boaz acknowledges the right of a kinsman; Rut 3:14, He sends her away with six measures of barley.
Carl Friedrich Keil and Franz Delitzsch

Ruth Seeks for Marriage with Boaz - Ruth 3
After the harvest Naomi advised Ruth to visit Boaz on a certain night, and ask him to marry her as redeemer (Ruth 3:1-5). Ruth followed this advice, and Boaz promised to fulfil her request, provided the nearer redeemer who was still living would not perform this duty (Ruth 3:6-13), and sent her away in the morning with a present of wheat, that she might not return empty to her mother-in-law (Ruth 3:14-18). To understand the advice which Naomi gave to Ruth, and which Ruth carried out, and in fact to form a correct idea of the further course of the history generally, we must bear in mind the legal relations which came into consideration here. According to the theocratical rights, Jehovah was the actual owner of the land which He had given to His people for an inheritance; and the Israelites themselves had merely the usufruct of the land which they received by lot for their inheritance, so that the existing possessor could not part with the family portion or sell it at his will, but it was to remain for ever in his family. When any one therefore was obliged to sell his inheritance on account of poverty, and actually did sell it, it was the duty of the nearest relation to redeem it as gol. But if it should not be redeemed, it came back, in the next year of jubilee, to its original owner or his heirs without compensation. Consequently no actual sale took place in our sense of the word, but simply a sale of the yearly produce till the year of jubilee (see Lev 25:10, Lev 25:13-16, Lev 25:24-28). There was also an old customary right, which had received the sanction of God, with certain limitations, through the Mosaic law-namely, the custom of Levirate marriage, or the marriage of a brother-in-law, which we meet with as early as Gen 38, viz., that if an Israelite who had been married died without children, it was the duty of his brother to marry the widow, that is to say, his sister-in-law, that he might establish his brother's name in Israel, by begetting a son through his sister-in-law, who should take the name of the deceased brother, that his name might not become extinct in Israel. This son was then the legal heir of the landed property of the deceased uncle (cf. Deut 25:5.). These two institutions are not connected together in the Mosaic law; nevertheless it was a very natural thing to place the Levirate duty in connection with the right of redemption. And this had become the traditional custom. Whereas the law merely imposed the obligation of marrying the childless widow upon the brother, and even allowed him to renounce the obligation if he would take upon himself the disgrace connected with such a refusal (see Deut 25:7-10); according to Ruth 4:5 of this book it had become a traditional custom to require the Levirate marriage of the redeemer of the portion of the deceased relative, not only that the landed possession might be permanently retained in the family, but also that the family itself might not be suffered to die out.
In the case before us Elimelech had possessed a portion at Bethlehem, which Naomi had sold from poverty (Ruth 4:3); and Boaz, a relation of Elimelech, was the redeemer of whom Naomi hoped that he would fulfil the duty of a redeemer - namely, that he would not only ransom the purchased field, but marry her daughter-in-law Ruth, the widow of the rightful heir of the landed possession of Elimelech, and thus through this marriage establish the name of her deceased husband or son (Elimelech or Mahlon) upon his inheritance. Led on by this hope, she advised Ruth to visit Boaz, who had shown himself so kind and well-disposed towards her, during the night, and by a species of bold artifice, which she assumed that he would not resist, to induce him as redeemer to grant to Ruth this Levirate marriage. The reason why she adopted this plan for the accomplishment of her wishes, and did not appeal to Boaz directly, or ask him to perform this duty of affection to her deceased husband, was probably that she was afraid lest she should fail to attain her end in this way, partly because the duty of a Levirate marriage was not legally binding upon the redeemer, and partly because Boaz was not so closely related to her husband that she could justly require this of him, whilst there was actually a nearer redeemer than he (Ruth 3:12). According to our customs, indeed, this act of Naomi and Ruth appears a very objectionable one from a moral point of view, but it was not so when judged by the customs of the people of Israel at that time. Boaz, who was an honourable man, and, according to Ruth 3:10, no doubt somewhat advanced in years, praised Ruth for having taken refuge with him, and promised to fulfil her wishes when he had satisfied himself that the nearer redeemer would renounce his right and duty (Ruth 3:10-11). As he acknowledge by this very declaration, that under certain circumstances it would be his duty as redeemer to marry Ruth, he took no offence at the manner in which she had approached him and proposed to become his wife. On the contrary, he regarded it as a proof of feminine virtue and modesty, that she had not gone after young men, but offered herself as a wife to an old man like him. This conduct on the part of Boaz is a sufficient proof that women might have confidence in him that he would do nothing unseemly. And he justified such confidence. "The modest man," as Bertheau observes, "even in the middle of the night did not hesitate for a moment what it was his duty to do with regard to the young maiden (or rather woman) towards whom he felt already so strongly attached; he made his own personal inclinations subordinate to the traditional custom, and only when this permitted him to marry Ruth was he ready to do so. And not knowing whether she might not have to become the wife of the nearer gol, he was careful for her and her reputation, in order that he might hand her over unblemished to the man who had the undoubted right to claim her as his wife."
John Gill
INTRODUCTION TO RUTH 3
In this chapter we have a proposal of Naomi to Ruth, with advice and directions to get Boaz for her husband, Ruth 2:1. Ruth's obedience to the instructions she gave her, Ruth 2:5, the notice Boaz took of her, and the conversation that passed between them, Ruth 2:8 the dismission of her in the morning to her mother-in-law with a gift, to whom she returned, and acquainted her with what had passed, Ruth 2:14.
3:13:1: Եւ ասէ ցնա Նոոմին սկեսուր իւր. Դո՛ւստր՝ խնդրեցից քեզ հանգիստ, զի բարի՛ լինիցի քեզ։
1 Նրա սկեսուր Նոոմինն ասաց Հռութին. «Աղջի՛կս, քեզ համար ապաստան փնտռեմ, որ քեզ լաւ լինի:
3 Հռութին կեսուրը՝ Նոեմի՝ անոր ըսաւ. «Աղջի՛կս, քեզի տուն մը չփնտռե՞մ, որպէս զի քեզի աղէկ ըլլայ։
Եւ ասէ ցնա Նոոմին սկեսուր իւր. Դուստր, [21]խնդրեցից քեզ հանգիստ, զի բարի լինիցի քեզ:

3:1: Եւ ասէ ցնա Նոոմին սկեսուր իւր. Դո՛ւստր՝ խնդրեցից քեզ հանգիստ, զի բարի՛ լինիցի քեզ։
1 Նրա սկեսուր Նոոմինն ասաց Հռութին. «Աղջի՛կս, քեզ համար ապաստան փնտռեմ, որ քեզ լաւ լինի:
3 Հռութին կեսուրը՝ Նոեմի՝ անոր ըսաւ. «Աղջի՛կս, քեզի տուն մը չփնտռե՞մ, որպէս զի քեզի աղէկ ըլլայ։
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3:13:1: И сказала ей Ноеминь, свекровь ее: дочь моя, не поискать ли тебе пристанища, чтобы тебе хорошо было?
3:1 εἶπεν επω say; speak δὲ δε though; while αὐτῇ αυτος he; him Νωεμιν νωεμιν the πενθερὰ πενθερα mother-in-law αὐτῆς αυτος he; him θύγατερ θυγατηρ daughter οὐ ου not μὴ μη not ζητήσω ζητεω seek; desire σοι συ you ἀνάπαυσιν αναπαυσις respite; relief ἵνα ινα so; that εὖ ευ well γένηταί γινομαι happen; become σοι συ you
3:1 וַ wa וְ and תֹּ֥אמֶר ttˌōmer אמר say לָ֖הּ lˌāh לְ to נָעֳמִ֣י noʕᵒmˈî נָעֳמִי Naomi חֲמֹותָ֑הּ ḥᵃmôṯˈāh חָמֹות mother-in-law בִּתִּ֞י bittˈî בַּת daughter הֲ hᵃ הֲ [interrogative] לֹ֧א lˈō לֹא not אֲבַקֶּשׁ־ ʔᵃvaqqeš- בקשׁ seek לָ֛ךְ lˈāḵ לְ to מָנֹ֖וחַ mānˌôₐḥ מָנֹוחַ resting place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִֽיטַב־ yˈîṭav- יטב be good לָֽךְ׃ lˈāḵ לְ to
3:1. postquam autem reversa est ad socrum suam audivit ab ea filia mi quaeram tibi requiem et providebo ut bene sit tibiAfter 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.
1. And Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?
3:1. But afterwards, when she returned to her mother-in-law, Naomi said to her: “My daughter, I will seek rest for you, and I will provide so that it may be well with you.
3:1. Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?
Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee:

3:1: И сказала ей Ноеминь, свекровь ее: дочь моя, не поискать ли тебе пристанища, чтобы тебе хорошо было?
3:1
εἶπεν επω say; speak
δὲ δε though; while
αὐτῇ αυτος he; him
Νωεμιν νωεμιν the
πενθερὰ πενθερα mother-in-law
αὐτῆς αυτος he; him
θύγατερ θυγατηρ daughter
οὐ ου not
μὴ μη not
ζητήσω ζητεω seek; desire
σοι συ you
ἀνάπαυσιν αναπαυσις respite; relief
ἵνα ινα so; that
εὖ ευ well
γένηταί γινομαι happen; become
σοι συ you
3:1
וַ wa וְ and
תֹּ֥אמֶר ttˌōmer אמר say
לָ֖הּ lˌāh לְ to
נָעֳמִ֣י noʕᵒmˈî נָעֳמִי Naomi
חֲמֹותָ֑הּ ḥᵃmôṯˈāh חָמֹות mother-in-law
בִּתִּ֞י bittˈî בַּת daughter
הֲ hᵃ הֲ [interrogative]
לֹ֧א lˈō לֹא not
אֲבַקֶּשׁ־ ʔᵃvaqqeš- בקשׁ seek
לָ֛ךְ lˈāḵ לְ to
מָנֹ֖וחַ mānˌôₐḥ מָנֹוחַ resting place
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִֽיטַב־ yˈîṭav- יטב be good
לָֽךְ׃ lˈāḵ לְ to
3:1. postquam autem reversa est ad socrum suam audivit ab ea filia mi quaeram tibi requiem et providebo ut bene sit tibi
After 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.
3:1. But afterwards, when she returned to her mother-in-law, Naomi said to her: “My daughter, I will seek rest for you, and I will provide so that it may be well with you.
3:1. Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. И сказала ей Ноеминь, свекровь ее: дочь моя, не поискать ли тебе пристанища, чтобы тебе хорошо было?

1. Ноеминь начинает хлопотать об устроении судьбы Руфи, о доставлении ей того «покоя» (евр. manoach), которого она давно желала обеим невесткам ( I: 9: ; menuchah), - супружества и жизни под защитой мужа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ruth's Visit to Boaz. B. C. 1312.

1 Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee? 2 And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor. 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. 5 And she said unto her, All that thou sayest unto me I will do.
Here is, I. Naomi's care for her daughter's comfort is without doubt very commendable, and is recorded for imitation. She had no thoughts of marrying herself, ch. i. 12. But, though she that was old had resolved upon a perpetual widowhood, yet she was far from the thoughts of confining her daughter-in-law to it, that was young. Age must not make itself a standard to youth. On the contrary, she is full of contrivance how to get her well married. Her wisdom projected that for her daughter which her daughter's modesty forbade her to project for herself, v. 1. This she did 1. In justice to the dead, to raise up seed to those that were gone, and so to preserve the family from being extinct. 2. In kindness and gratitude to her daughter-in-law, who had conducted herself very dutifully and respectfully to her. "My daughter" (said she, looking upon her in all respects as her own), "shall I not seek rest for thee," that is, a settlement in the married state; "shall I not get thee a good husband, that it may be well with thee," that is, "that thou mayest live plentifully and pleasantly, and not spend all thy days in the mean and melancholy condition we now live in?" Note, (1.) A married state is, or should be, a state of rest to young people. Wandering affections are then fixed, and the heart must be at rest. It is at rest in the house of a husband, and in his heart, ch. i. 9. Those are giddy indeed that marriage does not compose. (2.) That which should be desired and designed by those that enter into the married state is that it may be well with them, in order to which it is necessary that they choose well; otherwise, instead of being a rest to them, it may prove the greatest uneasiness. Parents, in disposing of their children, must have this in their eye, that it may be well with them. And be it always remembered that is best for us which is best for our souls. (3.) It is the duty of parents to seek this rest for their children, and to do all that is fit for them to do, in due time, in order to it. And the more dutiful and respectful they are to them, though they can the worse spare them, yet they should the rather prefer them, and the better.
II. The course she took in order to her daughter's preferment was very extraordinary and looks suspicious. If there was any thing improper in it, the fault must lie upon Naomi, who put her daughter upon it, and who knew, or should know, the laws and usages of Israel better than Ruth. 1. It was true that Boaz, being near of kin to the deceased, and (for aught that Naomi knew to the contrary) the nearest of all now alive, was obliged by the divine law to marry the widow of Mahlon, who was the eldest son of Elimelech, and was dead without issue (v. 2): "Is not Boaz of our kindred, and therefore bound in conscience to take care of our affairs?" This may encourage us to lay ourselves by faith at the feet of Christ, that he is our near kinsman; having taken our nature upon him, he is bone of our bone and flesh of our flesh. 2. It was a convenient time to remind him of it, now that he had got so much acquaintance with Ruth by her constant attendance on his reapers during the whole harvest, which was now ended; and he also, by the kindness he had shown to Ruth in smaller matters, had encouraged Naomi to hope that he would not be unkind, much less unjust, in this greater. And she thought it was a good opportunity to apply to him when he made a winnowing-feast at his threshing-floor (v. 2), then and there completing the joy of the harvest, and treating his workmen like a kind master: He winnoweth barley to-night, that is, he makes his entertainment to-night. As Nabal and Absalom had feasts at their sheep-shearing, so Boaz at his winnowing. 3. Naomi thought Ruth the most proper person to do it herself; and perhaps it was the usage in that country that in this case the woman should make the demand; so much is intimated by the law, Deut. xxv. 7-9. Naomi therefore orders her daughter-in-law to make herself clean and neat, not to make herself fine (v. 3): "Wash thyself and anoint thee, not paint thee (as Jezebel), put on thy raiment, but not the attire of a harlot, and go down to the floor," whither, it is probable, she was invited to the supper there made; but she must not make herself known, that it, not make her errand known (she herself could not but be very well known among Boaz's reapers) till the company had dispersed and Boaz had retired. And upon this occasion she would have an easier access to him in private than she could have at his own house. And thus far was well enough. But, 4. Her coming to lie down at his feet, when he was asleep in his bed, had such an appearance of evil, was such an approach towards it, and might have been such an occasion of it, that we know not well how to justify it. Many expositors think it unjustifiable, particularly the excellent Mr. Poole. We must not to evil that good may come. It is dangerous to bring the spark and the tinder together; for how great a matter may a little fire kindle! All agree that it is not to be drawn into a precedent; neither our laws nor our times are the same that were then; yet I am willing to make the best of it. If Boaz was, as they presumed, the next kinsman, she was his wife before God (as we say), and there needed but little ceremony to complete the nuptials; and Naomi did not intend that Ruth should approach to him any otherwise than as his wife. She knew Boaz to be not only an old man (she would not have trusted to that alone in venturing her daughter-in-law so near him), but a grave sober man, a virtuous and religious man, and one that feared God. She knew Ruth to be a modest woman, chaste, and a keeper at home, Tit. ii. 5. The Israelites had indeed been once debauched by the daughters of Moab (Num. xxv. 1), but this Moabitess was none of those daughters. Naomi herself designed nothing but what was honest and honourable, and her charity (which believeth all things and hopeth all things) banished and forbade all suspicion that either Boaz or Ruth would attempt any thing but what was likewise honest and honourable. If what she advised had been then as indecent and immodest (according to the usage of the country) as it seems now to us, we cannot think that if Naomi had had so little virtue (which yet we have no reason to suspect) she would also have had so little wisdom as to put her daughter upon it, since that alone might have marred the match, and have alienated the affections of so grave and good a man as Boaz from her. We must therefore think that the thing did not look so ill then as it does now. Naomi referred her daughter-in-law to Boaz for further directions. When she had thus made her claim, Boaz, who was more learned in the laws, would tell her what she must do. Thus must we lay ourselves at the feet of our Redeemer, to receive from him our doom. Lord, what wilt thou have me to do? Acts ix. 6. We may be sure, if Ruth had apprehended any evil in that which her mother advised her to, she was a woman of too much virtue and too much sense to promise as she did (v. 5): All that thou sayest unto me I will do. Thus must the younger submit to the elder, and to their grave and prudent counsels, when they have nothing worth speaking of to object against it.
Adam Clarke: Commentary on the Bible - 1831
3:1: Shall I not seek rest for thee - That is, Shall I not endeavor to procure thee a proper husband? See Rut 1:9, and the observations at the end of that chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: shall I not: Rut 1:9; Co1 7:36; Ti1 5:8, Ti1 5:14
may be: Gen 40:14; Deu 4:40; Psa 128:2; Jer 22:15, Jer 22:16
Carl Friedrich Keil and Franz Delitzsch
3:1
Ruth 3:1-2
As Naomi conjectured, from the favour which Boaz had shown to Ruth, that he might not be disinclined to marry her as gol, she said to her daughter-in-law, "My daughter, I must seek rest for thee, that it may be well with thee." In the question אבקּשׁ הלא, the word הלא is here, as usual, an expression of general admission or of undoubted certainty, in the sense of "Is it not true, I seek for thee? it is my duty to seek for thee." מנוח = מנוּחה (Ruth 1:9) signifies the condition of a peaceful life, a peaceful and well-secured condition, "a secure life under the guardian care of a husband" (Rosenmller). "And now is not Boaz our relation, with whose maidens thou wast? Behold, he is winnowing the barley floor (barley on the threshing-floor) to-night," i.e., till late in the night, to avail himself of the cool wind, which rises towards evening (Gen 3:8), for the purpose of cleansing the corn. The threshing-floors of the Israelites were, and are still in Palestine, made under the open heaven, and were nothing more than level places in the field stamped quite hard.
(Note: "A level spot is selected for the threshing-floors, which are then constructed near each other, of a circular form, perhaps fifty feet in diameter, merely by beating down the earth hard." - Robinson, Pal. ii. p. 277.)
Ruth 3:3-4
"Wash and anoint thyself (סכתּ, from סוּך = נסך), and put on thy clothes (thy best clothes), and go down (from Bethlehem, which stood upon the ridge of a hill) to the threshing-floor; let not thyself be noticed by the man (Boaz) till he has finished eating and drinking. And when he lies down, mark the place where he will sleep, and go (when he has fallen asleep) and uncover the place of his feet, and lay thyself down; and he will tell thee what thou shalt do."
Ruth 3:5
Ruth promised to do this. The אלי, which the Masorites have added to the text as Keri non scriptum, is quite unnecessary. From the account which follows of the carrying out of the advice given to her, we learn that Naomi had instructed Ruth to ask Boaz to marry her as her redeemer (cf. Ruth 3:9).
Geneva 1599
3:1 Then Naomi her mother in law said unto her, My daughter, shall I not seek (a) rest for thee, that it may be well with thee?
(a) Meaning that she would provide her with a husband, with whom she might live peacefully.
John Gill
3:1 Then Naomi her mother in law said unto her,.... After the harvests were over, and so gleaning likewise; when Naomi and Ruth were together alone in their apartment, the mother addressed the daughter after this manner:
my daughter, shall I not seek for thee, that it may be well with thee? that is, in the house of an husband, as in Ruth 1:9 her meaning is, to seek out for an husband for her, that she might have an house of her own to rest in, and an husband to provide her; that so she might be free from such toil and labour she had been lately exercised in, and enjoy much ease and comfort, and all outward happiness and prosperity in a marriage state with a good husband. This interrogation carries in it the force of a strong affirmation, may suggest that she judged it to be her duty, and that she was determined to seek out such a rest for her; and the Targum makes her way of speaking stronger still, for that is,"by an oath I will not rest, until the time that I have sought a rest for thee.''
John Wesley
3:1 Rest - A life of rest, and comfort, and safety, under the care of a good husband.
3:23:2: Եւ արդ՝ ո՛չ ապաքէն Բոոս ծանօթ մեր է, որոյ էիր ընդ աղջկունս նորա. ահաւասիկ նա արկանէ կա՛լ ՚ի գարւոյ ՚ի գիշերիս յայսմիկ.
2 Արդ, չէ՞ որ Բոոսը, որին ծառայող աղջիկների հետ մնում էիր, մեր ազգականն է: Ահա նա այս գիշեր գարի է կալսում:
2 Հիմա Բոոս մեր ազգականը չէ՞, որուն աղջիկներուն քով կեցար դուն. ահա անիկա այս գիշեր կալին մէջ գարին պիտի հոսէ։
Եւ արդ ո՞չ ապաքէն Բոոս ծանօթ մեր է, որոյ էիր ընդ աղջկունս նորա. ահաւասիկ նա արկանէ կալ ի գարւոյ ի գիշերիս յայսմիկ:

3:2: Եւ արդ՝ ո՛չ ապաքէն Բոոս ծանօթ մեր է, որոյ էիր ընդ աղջկունս նորա. ահաւասիկ նա արկանէ կա՛լ ՚ի գարւոյ ՚ի գիշերիս յայսմիկ.
2 Արդ, չէ՞ որ Բոոսը, որին ծառայող աղջիկների հետ մնում էիր, մեր ազգականն է: Ահա նա այս գիշեր գարի է կալսում:
2 Հիմա Բոոս մեր ազգականը չէ՞, որուն աղջիկներուն քով կեցար դուն. ահա անիկա այս գիշեր կալին մէջ գարին պիտի հոսէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2: Вот, Вооз, со служанками которого ты была, родственник наш; вот, он в эту ночь веет на гумне ячмень;
3:2 καὶ και and; even νῦν νυν now; present οὐχὶ ουχι not; not actually Βοος βοοζ Booz; Vooz γνώριμος γνωριμος our οὗ ος who; what ἦς ειμι be μετὰ μετα with; amid τῶν ο the κορασίων κορασιον little girl αὐτοῦ αυτος he; him ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him λικμᾷ λικμαω winnow τὸν ο the ἅλωνα αλων threshing floor τῶν ο the κριθῶν κριθη barley ταύτῃ ουτος this; he τῇ ο the νυκτί νυξ night
3:2 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not בֹ֨עַז֙ vˈōʕaz בֹּעַז Boaz מֹֽדַעְתָּ֔נוּ mˈōḏaʕtˈānû מֹדַעַת kinsman אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיִ֖ית hāyˌîṯ היה be אֶת־ ʔeṯ- אֵת together with נַעֲרֹותָ֑יו naʕᵃrôṯˈāʸw נַעֲרָה girl הִנֵּה־ hinnē- הִנֵּה behold ה֗וּא hˈû הוּא he זֹרֶ֛ה zōrˈeh זרה scatter אֶת־ ʔeṯ- אֵת together with גֹּ֥רֶן gˌōren גֹּרֶן threshing-floor הַ ha הַ the שְּׂעֹרִ֖ים śśᵊʕōrˌîm שְׂעֹרָה barley הַ ha הַ the לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night
3:2. Booz iste cuius puellis in agro iuncta es propinquus est noster et hac nocte aream hordei ventilatThis Booz, with whose maids thou wast joined in the field, is our near kinsman, and behold this night he winnoweth barley in the threshingfloor.
2. And now is there not Boaz our kinsman, with whose maidens thou wast? Behold, he winnoweth barley to-night in the threshing-floor.
3:2. This Boaz, whose young women you joined in the field, is our near relative, and this night he will winnow the threshing floor of barley.
3:2. And now [is] not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor.
And now [is] not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor:

3:2: Вот, Вооз, со служанками которого ты была, родственник наш; вот, он в эту ночь веет на гумне ячмень;
3:2
καὶ και and; even
νῦν νυν now; present
οὐχὶ ουχι not; not actually
Βοος βοοζ Booz; Vooz
γνώριμος γνωριμος our
οὗ ος who; what
ἦς ειμι be
μετὰ μετα with; amid
τῶν ο the
κορασίων κορασιον little girl
αὐτοῦ αυτος he; him
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
λικμᾷ λικμαω winnow
τὸν ο the
ἅλωνα αλων threshing floor
τῶν ο the
κριθῶν κριθη barley
ταύτῃ ουτος this; he
τῇ ο the
νυκτί νυξ night
3:2
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
בֹ֨עַז֙ vˈōʕaz בֹּעַז Boaz
מֹֽדַעְתָּ֔נוּ mˈōḏaʕtˈānû מֹדַעַת kinsman
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָיִ֖ית hāyˌîṯ היה be
אֶת־ ʔeṯ- אֵת together with
נַעֲרֹותָ֑יו naʕᵃrôṯˈāʸw נַעֲרָה girl
הִנֵּה־ hinnē- הִנֵּה behold
ה֗וּא hˈû הוּא he
זֹרֶ֛ה zōrˈeh זרה scatter
אֶת־ ʔeṯ- אֵת together with
גֹּ֥רֶן gˌōren גֹּרֶן threshing-floor
הַ ha הַ the
שְּׂעֹרִ֖ים śśᵊʕōrˌîm שְׂעֹרָה barley
הַ ha הַ the
לָּֽיְלָה׃ llˈāyᵊlā לַיְלָה night
3:2. Booz iste cuius puellis in agro iuncta es propinquus est noster et hac nocte aream hordei ventilat
This Booz, with whose maids thou wast joined in the field, is our near kinsman, and behold this night he winnoweth barley in the threshingfloor.
3:2. This Boaz, whose young women you joined in the field, is our near relative, and this night he will winnow the threshing floor of barley.
3:2. And now [is] not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Вот, Вооз, со служанками которого ты была, родственник наш; вот, он в эту ночь веет на гумне ячмень;
Adam Clarke: Commentary on the Bible - 1831
3:2: He winnoweth barley tonight - 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, etc., would be carried to 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; and as this took place in the evening only, that was the time in which they would naturally winnow their corn.
Albert Barnes: Notes on the Bible - 1834
3:2: Behold, he winnoweth barley ... - The simple manners of Boaz and his times are here before us. This "mighty man of wealth" assists personally in the winnowing of his barley, which lies in a great heap on the floor Rut 3:15, and sleeps in the open threshing-floor to protect his grain from depredation.
Tonight - For the sake of the breeze which springs up at sunset, and greatly facilitates the "cleansing" (separation) of the grain tossed up across the wind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: is not Boaz: Rut 2:20-23; Deu 25:5, Deu 25:6; Heb 2:11-14
with whose: Rut 2:8, Rut 2:23
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.
John Gill
3:2 And now is not Boaz of our kindred, with whose maidens thou wast?.... He was, and her question supposes and concludes it, and which she observes, that Ruth might take notice of it, and encouragement from it; and the rather, since she had been admitted into the company and conversation of his maidens; and which was more, though not mentioned, into the company and conversation of himself, and whom Ruth knew full well; and who being, Naomi thought, the next nearest kinsman, and obliged by the law in Deut 25:5 to marry Ruth, with which view his relation is mentioned:
behold, he winnoweth barley tonight in the threshingfloor; which afforded a fit opportunity of meeting with him, being at night, and out of the city, from his own house, and alone, and after a feast for his reapers and threshers of corn, seems, from Ruth 2:7 as it was usual to have threshingfloors in an open place without the city, so to winnow at them, whereby the chaff was more easily separated from the corn, and that, in the evening, when in those countries there were the strongest breezes of wind to carry it off; hence the Targum here has it,"behold, he is winnowing the barley floor with the wind, which is in the night.''For before the invention and use of fans in winnowing, it was only done by the wind carrying off the chaff, as the oxen trod the corn, for it was done in the threshingfloor, as here: hence Hesiod (m) advises that the threshingfloors should be , in a place exposed to wind; and so Varro (n) observes, the floor should be in the higher part of the field, that the wind might blow through it; to this manner of winnowing Virgil (o) has respect. Nor was it unusual for great personages, owners of farms and fields, to attend and overlook such service. Pliny (p) reports, that Sextus Pomponius, father of the praetor and prince of the hither Spain, presided over the winnowing of his reapers; so Gideon, another judge Israel, was found threshing wheat, Judg 6:11.
(m) Opera & Dies, l. 2. ver. 221. (n) De re Rustica, l. 1. c. 41. (o) "Cum graviter tunsis", &c. Georgic. l. 3. Vid. Homer. Iliad 5. ver. 499. & Iliad, 13. ver. 588, &c. (p) Nat. Hist. l. 22. c. 25.
John Wesley
3:2 Threshing - floor - Which was in a place covered at the top, but open elsewhere, whither Ruth might easily come. And this work of winnowing corn was usually ended with a feast.
Robert Jamieson, A. R. Fausset and David Brown
3:2 BY NAOMI'S INSTRUCTIONS, RUTH LIES AT BOAZ'S FEET, WHO ACKNOWLEDGES THE DUTY OF A KINSMAN. (Ruth 3:1-13)
he winnoweth barley to-night in the threshing-floor--The winnowing process is performed by throwing up the grain, after being trodden down, against the wind with a shovel. The threshing-floor, which was commonly on the harvest-field, was carefully leveled with a large cylindric roller and consolidated with chalk, that weeds might not spring up, and that it might not chop with drought. The farmer usually remained all night in harvest-time on the threshing-floor, not only for the protection of his valuable grain, but for the winnowing. That operation was performed in the evening to catch the breezes which blow after the close of a hot day, and which continue for the most part of the night. This duty at so important a season the master undertakes himself; and, accordingly, in the simplicity of ancient manners, Boaz, a person of considerable wealth and high rank, laid himself down to sleep on the barn floor, at the end of the heap of barley he had been winnowing.
3:33:3: եւ դու լուասցիս եւ օծցիս, եւ արկցե՛ս զհանդերձ քո զքեւ՝ եւ ելցե՛ս ՚ի կալն, եւ մի՛ տացես առնն ծանօթս մինչեւ վախճանեսցէ զուտել եւ զըմպել իւր[2800]։ [2800] Ոմանք. Մինչեւ վախճանէ զուտել իւր եւ զըմպել։
3 Դու լուացուի՛ր, օծանելիք ցանուի՛ր, հագուստներդ հագի՛ր եւ դո՛ւրս արի կալը, բայց այդ մարդուն մի՛ յայտնուիր, մինչեւ որ նա ուտելն ու խմելը վերջացնի:
3 Դուն լուացուէ՛ ու իւղով օծուէ՛ եւ լաթերդ հագի՛ր ու կալը իջի՛ր եւ մինչեւ որ ուտելն ու խմելը չլմնցնէ, այն մարդուն մի՛ յայտնուիր։
Եւ դու լուասցիս եւ օծցիս, եւ արկցես զհանդերձ քո զքեւ եւ ելցես ի կալն, եւ մի՛ տացես առնն ծանօթս մինչեւ վախճանեսցէ զուտել եւ զըմպել իւր:

3:3: եւ դու լուասցիս եւ օծցիս, եւ արկցե՛ս զհանդերձ քո զքեւ՝ եւ ելցե՛ս ՚ի կալն, եւ մի՛ տացես առնն ծանօթս մինչեւ վախճանեսցէ զուտել եւ զըմպել իւր[2800]։
[2800] Ոմանք. Մինչեւ վախճանէ զուտել իւր եւ զըմպել։
3 Դու լուացուի՛ր, օծանելիք ցանուի՛ր, հագուստներդ հագի՛ր եւ դո՛ւրս արի կալը, բայց այդ մարդուն մի՛ յայտնուիր, մինչեւ որ նա ուտելն ու խմելը վերջացնի:
3 Դուն լուացուէ՛ ու իւղով օծուէ՛ եւ լաթերդ հագի՛ր ու կալը իջի՛ր եւ մինչեւ որ ուտելն ու խմելը չլմնցնէ, այն մարդուն մի՛ յայտնուիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3: умойся, помажься, надень на себя [нарядные] одежды твои и пойди на гумно, но не показывайся ему, доколе не кончит есть и пить;
3:3 σὺ συ you δὲ δε though; while λούσῃ λουω bathe καὶ και and; even ἀλείψῃ αλειφω rub καὶ και and; even περιθήσεις περιτιθημι put around / on τὸν ο the ἱματισμόν ιματισμος clothing σου συ you ἐπὶ επι in; on σεαυτῇ σεαυτου of yourself καὶ και and; even ἀναβήσῃ αναβαινω step up; ascend ἐπὶ επι in; on τὸν ο the ἅλω αλων threshing floor μὴ μη not γνωρισθῇς γνωριζω make known; point out τῷ ο the ἀνδρὶ ανηρ man; husband ἕως εως till; until οὗ ος who; what συντελέσαι συντελεω consummate; finish αὐτὸν αυτος he; him πιεῖν πινω drink καὶ και and; even φαγεῖν φαγω swallow; eat
3:3 וְ wᵊ וְ and רָחַ֣צְתְּ׀ rāḥˈaṣt רחץ wash וָ wā וְ and סַ֗כְתְּ sˈaḵt סוך anoint וְ wᵊ וְ and שַׂ֧מְתְּ śˈamt שׂים put שִׂמְלֹתַ֛יִךְשׂמלתך *śimlōṯˈayiḵ שִׂמְלָה mantle עָלַ֖יִךְ ʕālˌayiḵ עַל upon וְו *wᵊ וְ and יָרַ֣דְתְּירדתי *yārˈaḏt ירד descend הַ ha הַ the גֹּ֑רֶן ggˈōren גֹּרֶן threshing-floor אַל־ ʔal- אַל not תִּוָּדְעִ֣י tiwwāḏᵊʕˈî ידע know לָ lā לְ to † הַ the אִ֔ישׁ ʔˈîš אִישׁ man עַ֥ד ʕˌaḏ עַד unto כַּלֹּתֹ֖ו kallōṯˌô כלה be complete לֶ le לְ to אֱכֹ֥ל ʔᵉḵˌōl אכל eat וְ wᵊ וְ and לִ li לְ to שְׁתֹּֽות׃ šᵊttˈôṯ שׁתה drink
3:3. lava igitur et unguere et induere cultioribus vestimentis ac descende in aream non te videat homo donec esum potumque finieritWash 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.
3. Wash thyself therefore, and anoint thee, and put on thy raiment upon thee, and get thee down to the threshing-floor: but make not thyself known to the man, until he shall have done eating and drinking.
3:3. Therefore, wash and anoint yourself, and put on your decorative garments, and go down to the threshing floor, but do not let the man see you, while he finishes eating and drinking.
3:3. 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.
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:

3:3: умойся, помажься, надень на себя [нарядные] одежды твои и пойди на гумно, но не показывайся ему, доколе не кончит есть и пить;
3:3
σὺ συ you
δὲ δε though; while
λούσῃ λουω bathe
καὶ και and; even
ἀλείψῃ αλειφω rub
καὶ και and; even
περιθήσεις περιτιθημι put around / on
τὸν ο the
ἱματισμόν ιματισμος clothing
σου συ you
ἐπὶ επι in; on
σεαυτῇ σεαυτου of yourself
καὶ και and; even
ἀναβήσῃ αναβαινω step up; ascend
ἐπὶ επι in; on
τὸν ο the
ἅλω αλων threshing floor
μὴ μη not
γνωρισθῇς γνωριζω make known; point out
τῷ ο the
ἀνδρὶ ανηρ man; husband
ἕως εως till; until
οὗ ος who; what
συντελέσαι συντελεω consummate; finish
αὐτὸν αυτος he; him
πιεῖν πινω drink
καὶ και and; even
φαγεῖν φαγω swallow; eat
3:3
וְ wᵊ וְ and
רָחַ֣צְתְּ׀ rāḥˈaṣt רחץ wash
וָ וְ and
סַ֗כְתְּ sˈaḵt סוך anoint
וְ wᵊ וְ and
שַׂ֧מְתְּ śˈamt שׂים put
שִׂמְלֹתַ֛יִךְשׂמלתך
*śimlōṯˈayiḵ שִׂמְלָה mantle
עָלַ֖יִךְ ʕālˌayiḵ עַל upon
וְו
*wᵊ וְ and
יָרַ֣דְתְּירדתי
*yārˈaḏt ירד descend
הַ ha הַ the
גֹּ֑רֶן ggˈōren גֹּרֶן threshing-floor
אַל־ ʔal- אַל not
תִּוָּדְעִ֣י tiwwāḏᵊʕˈî ידע know
לָ לְ to
הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
עַ֥ד ʕˌaḏ עַד unto
כַּלֹּתֹ֖ו kallōṯˌô כלה be complete
לֶ le לְ to
אֱכֹ֥ל ʔᵉḵˌōl אכל eat
וְ wᵊ וְ and
לִ li לְ to
שְׁתֹּֽות׃ šᵊttˈôṯ שׁתה drink
3:3. lava igitur et unguere et induere cultioribus vestimentis ac descende in aream non te videat homo donec esum potumque finierit
Wash 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.
3:3. Therefore, wash and anoint yourself, and put on your decorative garments, and go down to the threshing floor, but do not let the man see you, while he finishes eating and drinking.
3:3. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. умойся, помажься, надень на себя (нарядные) одежды твои и пойди на гумно, но не показывайся ему, доколе не кончит есть и пить;
Adam Clarke: Commentary on the Bible - 1831
3:3: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: anoint thee: Sa2 14:2; Psa 104:15; Ecc 9:8; Mat 6:17
put thy: Est 5:1; Ti1 2:9, Ti1 2:10
Geneva 1599
3:3 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 (b) man, until he shall have done eating and drinking.
(b) Boaz, nor yet any other.
John Gill
3:3 Wash thyself, therefore,.... Thy flesh, as Ben Melech, that she might appear clean and neat, and free from all spots, and every thing that might occasion a disagreeable aspect, or an ill scent, and so be acceptable to the man proposed:
and anoint thee; not with aromatic ointments, as great personages, both men and women, used as Aben Ezra notes, but with common oil, Ruth being a poor widow that she might look sleek and smooth:
and put thy raiment upon thee; that is, her best raiment; for it cannot be supposed that she was now without clothes; or else her ornaments as the Targum; her mother-in-law advises her to put off her widow's weed, the time of mourning for her husband being perhaps at an end, and put on her ornamental dress she used to wear in her own country, and in her husband's lifetime. Jarchi interprets it of her sabbath day clothes:
and get thee down to the floor; to the threshingfloor where Boaz was winnowing, and which it seems lay lower than the city of Bethlehem:
but make not thyself known unto the man; some understand it, that she should not make herself known to any man, not to any of the servants of Boaz; who, though they knew her before, when in the habit of a gleaner, would not know her now in her best and finest clothes, unless she made herself known to them; but rather Boaz is meant, to whom it was not advisable to make herself known; and who also, for the same reason, though he might see her at supper time, might not know her because of her different dress: and the rather he is particularly intended, since it follows:
until he shall have done eating and drinking; when Naomi thought it would be the fittest time to make herself known unto him in order to gain the point in view, marriage with him.
John Wesley
3:3 Raiment - Thy best raiment. Known - In so familiar a way, as thou mayest do hereafter.
3:43:4: Եւ եղիցի ՚ի մտանելն նորա ՚ի քուն, նշմարեսցե՛ս զտեղին ուր ննջիցէ. եւ երթիցես եւ բացցե՛ս յոտից կողմանէ՝ եւ ննջիցես. եւ նա պատմեսցէ՛ քեզ զինչ առնելո՛ց իցես[2801]։ [2801] Ոմանք. Եւ երթայցես... եւ ննջեսցես։
4 Երբ նա գնայ քնելու, իմացի՛ր նրա քնելու տեղը, գնա՛, բա՛ց արա ծածկոցը ոտքի կողմից եւ պառկի՛ր: Նա քեզ կ’ասի, թէ ինչ պիտի անես»:
4 Երբ քնանայ, անոր պառկած տեղը իմացիր եւ գնա՛ անոր ոտքերուն կողմէն ծածկոցը բաց ու պառկէ եւ անիկա քեզի պիտի իմացնէ թէ ի՞նչ ընելու ես»։
Եւ եղիցի ի մտանելն նորա ի քուն, նշմարեսցես զտեղին ուր ննջիցէ. եւ երթիցես եւ բացցես յոտից կողմանէ, եւ ննջիցես. եւ նա պատմեսցէ քեզ զինչ առնելոց իցես:

3:4: Եւ եղիցի ՚ի մտանելն նորա ՚ի քուն, նշմարեսցե՛ս զտեղին ուր ննջիցէ. եւ երթիցես եւ բացցե՛ս յոտից կողմանէ՝ եւ ննջիցես. եւ նա պատմեսցէ՛ քեզ զինչ առնելո՛ց իցես[2801]։
[2801] Ոմանք. Եւ երթայցես... եւ ննջեսցես։
4 Երբ նա գնայ քնելու, իմացի՛ր նրա քնելու տեղը, գնա՛, բա՛ց արա ծածկոցը ոտքի կողմից եւ պառկի՛ր: Նա քեզ կ’ասի, թէ ինչ պիտի անես»:
4 Երբ քնանայ, անոր պառկած տեղը իմացիր եւ գնա՛ անոր ոտքերուն կողմէն ծածկոցը բաց ու պառկէ եւ անիկա քեզի պիտի իմացնէ թէ ի՞նչ ընելու ես»։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4: когда же он ляжет спать, узнай место, где он ляжет; тогда придешь и откроешь у ног его и ляжешь; он скажет тебе, что тебе делать.
3:4 καὶ και and; even ἔσται ειμι be ἐν εν in τῷ ο the κοιμηθῆναι κοιμαω doze; fall asleep αὐτόν αυτος he; him καὶ και and; even γνώσῃ γινωσκω know τὸν ο the τόπον τοπος place; locality ὅπου οπου where κοιμᾶται κοιμαω doze; fall asleep ἐκεῖ εκει there καὶ και and; even ἐλεύσῃ ερχομαι come; go καὶ και and; even ἀποκαλύψεις αποκαλυψις revelation τὰ ο the πρὸς προς to; toward ποδῶν πους foot; pace αὐτοῦ αυτος he; him καὶ και and; even κοιμηθήσῃ κοιμαω doze; fall asleep καὶ και and; even αὐτὸς αυτος he; him ἀπαγγελεῖ απαγγελλω report σοι συ you ἃ ος who; what ποιήσεις ποιεω do; make
3:4 וִ wi וְ and יהִ֣י yhˈî היה be בְ vᵊ בְּ in שָׁכְבֹ֗ו šāḵᵊvˈô שׁכב lie down וְ wᵊ וְ and יָדַ֨עַתְּ֙ yāḏˈaʕat ידע know אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּקֹום֙ mmāqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִשְׁכַּב־ yiškav- שׁכב lie down שָׁ֔ם šˈām שָׁם there וּ û וְ and בָ֛את vˈāṯ בוא come וְ wᵊ וְ and גִלִּ֥ית ḡillˌîṯ גלה uncover מַרְגְּלֹתָ֖יו margᵊlōṯˌāʸw מַרְגְּלֹת feet-place וְו *wᵊ וְ and שָׁכָ֑בְתְּשׁכבתי *šāḵˈāvt שׁכב lie down וְ wᵊ וְ and הוּא֙ hû הוּא he יַגִּ֣יד yaggˈîḏ נגד report לָ֔ךְ lˈāḵ לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּעֲשִֽׂין׃ taʕᵃśˈîn עשׂה make
3:4. quando autem ierit ad dormiendum nota locum in quo dormiat veniesque et discoperies pallium quo operitur a parte pedum et proicies te et ibi iacebis ipse autem dicet tibi quid agere debeasAnd 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.
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.
3:4. But when he goes sleep, observe the place where he sleeps. And you will approach and lift up the covering, the part which covers near his feet, and lay yourself down, and sleep there; but he will tell you what you are obliged to do.”
3:4. 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.
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:

3:4: когда же он ляжет спать, узнай место, где он ляжет; тогда придешь и откроешь у ног его и ляжешь; он скажет тебе, что тебе делать.
3:4
καὶ και and; even
ἔσται ειμι be
ἐν εν in
τῷ ο the
κοιμηθῆναι κοιμαω doze; fall asleep
αὐτόν αυτος he; him
καὶ και and; even
γνώσῃ γινωσκω know
τὸν ο the
τόπον τοπος place; locality
ὅπου οπου where
κοιμᾶται κοιμαω doze; fall asleep
ἐκεῖ εκει there
καὶ και and; even
ἐλεύσῃ ερχομαι come; go
καὶ και and; even
ἀποκαλύψεις αποκαλυψις revelation
τὰ ο the
πρὸς προς to; toward
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
καὶ και and; even
κοιμηθήσῃ κοιμαω doze; fall asleep
καὶ και and; even
αὐτὸς αυτος he; him
ἀπαγγελεῖ απαγγελλω report
σοι συ you
ος who; what
ποιήσεις ποιεω do; make
3:4
וִ wi וְ and
יהִ֣י yhˈî היה be
בְ vᵊ בְּ in
שָׁכְבֹ֗ו šāḵᵊvˈô שׁכב lie down
וְ wᵊ וְ and
יָדַ֨עַתְּ֙ yāḏˈaʕat ידע know
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּקֹום֙ mmāqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִשְׁכַּב־ yiškav- שׁכב lie down
שָׁ֔ם šˈām שָׁם there
וּ û וְ and
בָ֛את vˈāṯ בוא come
וְ wᵊ וְ and
גִלִּ֥ית ḡillˌîṯ גלה uncover
מַרְגְּלֹתָ֖יו margᵊlōṯˌāʸw מַרְגְּלֹת feet-place
וְו
*wᵊ וְ and
שָׁכָ֑בְתְּשׁכבתי
*šāḵˈāvt שׁכב lie down
וְ wᵊ וְ and
הוּא֙ הוּא he
יַגִּ֣יד yaggˈîḏ נגד report
לָ֔ךְ lˈāḵ לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּעֲשִֽׂין׃ taʕᵃśˈîn עשׂה make
3:4. quando autem ierit ad dormiendum nota locum in quo dormiat veniesque et discoperies pallium quo operitur a parte pedum et proicies te et ibi iacebis ipse autem dicet tibi quid agere debeas
And 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.
3:4. But when he goes sleep, observe the place where he sleeps. And you will approach and lift up the covering, the part which covers near his feet, and lay yourself down, and sleep there; but he will tell you what you are obliged to do.”
3:4. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. когда же он ляжет спать, узнай место, где он ляжет; тогда придешь и откроешь у ног его и ляжешь; он скажет тебе, что тебе делать.

2–4. Ноеминь намерена устроить брак Руфи с Воозом на основании закона родства или ужичества (гр. Чис XXVII: 1: и д. XXXVI), - так называемый брак левиратный (ср. Втор XXV, д - 10), от которого, по ее мнению, Вооз не должен был отказываться (юридически) и не мог сделать этого (нравственно) ввиду известного обращения с Руфью (гл. II). Мера для сближения с Воозом, указанная ею Руфи, всецело отвечает правовым и нравственным понятиям древнееврейского уклада жизни, санкционированным законом, и никоим образом не может быть оцениваема с точки зрения европейских христианских понятий. (Ср. блаж. Феодорита, вопр. 2: на кн. Руфь: «Иные порицают и Ноеминь и Руфь, первую за то, что внушила, а последнюю за то, что послушалась и исполнила, т. е. спала у ног Воозовых»). Xотя буква закона Втор XXV: 5–10: [ 11: ] не говорит прямо об обязанности других родственников - не братьев - восстанавливать семя бездетно умершему путем левиратного брака, однако дух закона, без сомнения, налагал эту обязанность и на них, хотя позднейший буквализм раввинов не распространял этой обязанности даже на брата, родившегося после смерти умершего бездетным брата его (Мишна, Иевамот II, 1–2).

Веяние хлеба в Палестине (ст. 2) в древности и теперь происходит перед вечером, так как около 4-х часов пополудни обычно дует благоприятный для сего ветер с Средиземного моря ( W. Nowack , Hebraische ArshaoIogie, Bd, I, leipzig. 1894, S. 233–234). - Омовение, умащение тела и возложение торжественных одежд (вместо, вероятно, «одежды вдовства», ср. Быт XXXVIII: 14: [ 79: ]; по Мидрашу, S. 44, Руфь надела одежды субботние или праздничные), - эти действия Руфи по совету Ноемини аналогичны приготовлениям невесты к браку (ср. Иез XVI: 9: [ 80: ]) и в данном случае были расчитаны произвести наиболее выгодное впечатление на Вооза. Той же цели имело служить, по мысли Ноемини, свидание Руфи с Воозом после трапезы последнего, когда «развеселится сердце его» ( ст. 7: ), т. е. в хорошем расположении его духа.
Adam Clarke: Commentary on the Bible - 1831
3:4: 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 subjection, go to the bed's foot, and gently raising the clothes, creep under them up to their place. See Calmet.
On the whole, we must say, had not Boaz been a person of extraordinary piety, prudence, and continence, this 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 shouldest do."
Albert Barnes: Notes on the Bible - 1834
3:4: Uncover his feet - Rather, "the place of his feet;" the foot of his bed, as we should say. So also Rut 3:7-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: uncover his feet: or, lift up the clothes that are on his feet, Th1 5:22
John Gill
3:4 And it shall be, when he lieth down,.... On the threshingfloor, under the open air, in order to sleep, and take rest:
that thou shall mark the place where he shall lie; the spot he shall lie on, and the direction in which he shall lie, whether east, west, &c. that when the light shall be taken away, and the darkness of the night come on, she might pretty easily find the place where he lay:
and thou shall go in and uncover his feet, and lay thee down; go into the threshingfloor, or to the place where he lay down and gently lay aside the covering upon his feet, whether a blanket, or rug, or his own long clothes, with which his feet were wrapped, and then lay herself down at his feet; this seems to be advised to, in order to give him a hint that there was somebody at his feet. This may seem to us to be strange advice, and not consistent with the character of pious and virtuous women, which they both bore, and with that modesty they otherwise seem to be possessed of; to clear this, let it be observed, that this man was, as Naomi thought, the next kinsman, and so in right of the law in Deut 25:5, was the husband of Ruth, and therefore might take such a freedom with him as she did; and it seems by the same law as if the woman was to make the demand of marriage, which may serve to reconcile the carriage of Ruth to her character: besides, what things in one age, and in one nation, are reckoned immodest, are not so accounted in another age, and in another nation; add to this the age and gravity of Boaz, and the well known virtue of Ruth to Naomi, she might think herself quite safe in the advice she gave: and yet after all, it must be owned, it is somewhat difficult to account for her simplicity and wisdom in it; since she could not be sure that sin and folly would not be committed, considering the infirmity of human nature; or that such a behaviour in Ruth would not alienate the affection of Boaz from her, and cause him to consider her as a light and loose woman, and unfit to be his wife:
and he will tell thee what thou shall do; being a judge of Israel, and expert in the law, he would inform her whether he was the next kinsman, and had the right of redemption or not, and what methods must be taken, and what rites used, in order to her marriage with him, or another person.
John Wesley
3:4 Uncover his feet - Remove the clothes that were upon his feet; thereby to awaken him. Will tell thee - What course thou shalt take to obtain that marriage which belongs unto thee.
Robert Jamieson, A. R. Fausset and David Brown
3:4 go in, and uncover his feet and lay thee down--Singular as these directions may appear to us, there was no impropriety in them, according to the simplicity of rural manners in Beth-lehem. In ordinary circumstances these would have seemed indecorous to the world; but in the case of Ruth, it was a method, doubtless conformable to prevailing usage, of reminding Boaz of the duty which devolved on him as the kinsman of her deceased husband. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet--a position in which Eastern servants frequently sleep in the same chamber or tent with their master; and if they want a covering, custom allows them that benefit from part of the covering on their master's bed. Resting, as the Orientals do at night, in the same clothes they wear during the day, there was no indelicacy in a stranger, or even a woman, putting the extremity of this cover over her.
3:53:5: Եւ ասէ ցնա Հռութ. Զամենայն զոր ինչ ասասցես ցիս՝ արարի՛ց։
5 Հռութը նրան ասաց. «Կ’անեմ այն ամէնը, ինչ որ ասացիր ինձ»:
5 Ու Հռութ անոր ըսաւ. «Ամէն ինծի ապսպրածներդ պիտի ընեմ»։
Եւ ասէ ցնա Հռութ. Զամենայն զոր ինչ ասասցես ցիս` արարից:

3:5: Եւ ասէ ցնա Հռութ. Զամենայն զոր ինչ ասասցես ցիս՝ արարի՛ց։
5 Հռութը նրան ասաց. «Կ’անեմ այն ամէնը, ինչ որ ասացիր ինձ»:
5 Ու Հռութ անոր ըսաւ. «Ամէն ինծի ապսպրածներդ պիտի ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5: [Руфь] сказала ей: сделаю все, что ты сказала мне.
3:5 εἶπεν επω say; speak δὲ δε though; while Ρουθ ρουθ Ruth πρὸς προς to; toward αὐτήν αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἐὰν εαν and if; unless εἴπῃς επω say; speak ποιήσω ποιεω do; make
3:5 וַ wa וְ and תֹּ֖אמֶר ttˌōmer אמר say אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to כֹּ֛ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֹּאמְרִ֥י tōmᵊrˌî אמר say אֵלַ֖י† *ʔēlˌay אֶל to אֶֽעֱשֶֽׂה׃ ʔˈeʕᵉśˈeh עשׂה make
3:5. quae respondit quicquid praeceperis faciamShe answered: Whatsoever thou shalt command, I will do.
5. And she said unto her, All that thou sayest I will do.
3:5. She answered, “I will do everything as you have instructed.”
3:5. And she said unto her, All that thou sayest unto me I will do.
And she said unto her, All that thou sayest unto me I will do:

3:5: [Руфь] сказала ей: сделаю все, что ты сказала мне.
3:5
εἶπεν επω say; speak
δὲ δε though; while
Ρουθ ρουθ Ruth
πρὸς προς to; toward
αὐτήν αυτος he; him
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
εἴπῃς επω say; speak
ποιήσω ποιεω do; make
3:5
וַ wa וְ and
תֹּ֖אמֶר ttˌōmer אמר say
אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תֹּאמְרִ֥י tōmᵊrˌî אמר say
אֵלַ֖י
*ʔēlˌay אֶל to
אֶֽעֱשֶֽׂה׃ ʔˈeʕᵉśˈeh עשׂה make
3:5. quae respondit quicquid praeceperis faciam
She answered: Whatsoever thou shalt command, I will do.
3:5. She answered, “I will do everything as you have instructed.”
3:5. And she said unto her, All that thou sayest unto me I will do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. (Руфь) сказала ей: сделаю все, что ты сказала мне.
John Gill
3:5 And she said unto her,.... Having the highest opinion of her piety and prudence, and being confident she would never advise her to what was contrary to true religion and virtue:
all that thou sayest unto me I will do; observe every instruction and direction she gave her, and attend strictly to every circumstance pointed out to her, as she did; the word for "unto me" is one of those instances, the Masora observes, is not written but read; the letters of the word are not in the text, only the vowel points, the reason of which cannot well be said; what the Midrash (q) gives can never satisfy.
(q) Midrash Ruth, ut supra. (fol. 33. 3.)
3:63:6: Էջ ՚ի կալն, եւ արար ըստ ամենայնի որպէս պատուիրեաց նմա սկեսուրն իւր։
6 Նա իջաւ կալը եւ ամէն ինչ արեց այնպէս, ինչպէս պատուիրել էր իր սկեսուրը:
6 Կալը իջաւ ու կեսրոջը ապսպրածին պէս ըրաւ։
Էջ ի կալն, եւ արար ըստ ամենայնի որպէս պատուիրեաց նմա սկեսուրն իւր:

3:6: Էջ ՚ի կալն, եւ արար ըստ ամենայնի որպէս պատուիրեաց նմա սկեսուրն իւր։
6 Նա իջաւ կալը եւ ամէն ինչ արեց այնպէս, ինչպէս պատուիրել էր իր սկեսուրը:
6 Կալը իջաւ ու կեսրոջը ապսպրածին պէս ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6: И пошла на гумно и сделала все так, как приказывала ей свекровь ее.
3:6 καὶ και and; even κατέβη καταβαινω step down; descend εἰς εις into; for τὸν ο the ἅλω αλων threshing floor καὶ και and; even ἐποίησεν ποιεω do; make κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin αὐτῇ αυτος he; him ἡ ο the πενθερὰ πενθερα mother-in-law αὐτῆς αυτος he; him
3:6 וַ wa וְ and תֵּ֖רֶד ttˌēreḏ ירד descend הַ ha הַ the גֹּ֑רֶן ggˈōren גֹּרֶן threshing-floor וַ wa וְ and תַּ֕עַשׂ ttˈaʕaś עשׂה make כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוַּ֖תָּה ṣiwwˌattā צוה command חֲמֹותָֽהּ׃ ḥᵃmôṯˈāh חָמֹות mother-in-law
3:6. descenditque in aream et fecit omnia quae sibi imperaverat socrusAnd she went down to the barnfloor, and did all that her mother in law had bid her.
6. And she went down unto the threshing-floor, and did according to all that her mother in law bade her.
3:6. And she went down to the threshing floor, and she did everything that her mother-in-law had commanded her.
3:6. And she went down unto the floor, and did according to all that her mother in law bade her.
And she went down unto the floor, and did according to all that her mother in law bade her:

3:6: И пошла на гумно и сделала все так, как приказывала ей свекровь ее.
3:6
καὶ και and; even
κατέβη καταβαινω step down; descend
εἰς εις into; for
τὸν ο the
ἅλω αλων threshing floor
καὶ και and; even
ἐποίησεν ποιεω do; make
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῇ αυτος he; him
ο the
πενθερὰ πενθερα mother-in-law
αὐτῆς αυτος he; him
3:6
וַ wa וְ and
תֵּ֖רֶד ttˌēreḏ ירד descend
הַ ha הַ the
גֹּ֑רֶן ggˈōren גֹּרֶן threshing-floor
וַ wa וְ and
תַּ֕עַשׂ ttˈaʕaś עשׂה make
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוַּ֖תָּה ṣiwwˌattā צוה command
חֲמֹותָֽהּ׃ ḥᵃmôṯˈāh חָמֹות mother-in-law
3:6. descenditque in aream et fecit omnia quae sibi imperaverat socrus
And she went down to the barnfloor, and did all that her mother in law had bid her.
3:6. And she went down to the threshing floor, and she did everything that her mother-in-law had commanded her.
3:6. And she went down unto the floor, and did according to all that her mother in law bade her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. И пошла на гумно и сделала все так, как приказывала ей свекровь ее.

5–6. Руфь, чувствуя материнскую любовь и жизненную опытность в совете Ноемини, в точности исполняет последний.

7. Вооз наелся и напился, и развеселил сердце свое, и пошел и лег спать подле скирда. И она пришла тихонько, открыла у ног его и легла.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ruth's Reception by Boaz. B. C. 1312.

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 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. 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 part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning.
Here is, I. Boaz's good management of his common affairs. It is probable, according to the common usage, 1. When his servants winnowed, he was with them, and had his eye upon them, to prevent, not their stealing any of his corn (he had no reason to fear that), but their waste of it through carelessness in the winnowing of it. Masters may sustain great losses by servants that are heedless, though they be honest, which is a reason why men should be diligent to know the state of their own flocks, and look well to them. 2. When he had more than ordinary work to be done, he treated his servants with extraordinary entertainments, and, for their encouragement, did eat and drink with them. It well becomes those that are rich and great to be generous to, and also to be familiar with, those that are under them, and employed for them. 3. When Boaz had supped with his workmen, and been awhile pleasant with them, he went to bed in due time, so early that by midnight he had his first sleep (v. 8), and thus he would be fit for his business betimes next morning. All that are good husbands will keep good hours, and not indulge themselves nor their families in unseasonable mirth. The Chaldee paraphrase tell us (v. 7) that Boaz ate and drank and his heart was good (and so the Hebrew word is), and he blessed the name of the Lord, who had heard his prayers, and taken away the famine from the land of Israel. So that he went sober to bed, his heart was in a good frame, and not overcharged with surfeiting and drunkenness. And he did not go to bed without prayer. Now that he had eaten and was full he blessed the Lord, and now that he was going to rest he committed himself to the divine protection; it was well he did, for he had an unusual temptation before him, though he knew not of it. 4. He had his bed or couch laid at the end of the heap of corn; not because he had set his heart upon it, nor only that he might watch and keep it safe from thieves, but it was too late to go home to the city, and here he would be near his work, and ready for it next morning, and he would show that he was not nice or curious in his lodging, neither took state nor consulted his ease, but was, like his father Jacob, a plain man, that, when there was occasion, could make his bed in a barn, and, if need were, sleep contentedly in the straw.
II. Ruth's good assurance in the management of her affair. She observed her mother's orders, went and laid herself down, not by his side, but overcross his bed's feet, in her clothes, and kept awake, waiting for an opportunity to tell her errand. When he awaked in the night, and perceived there was somebody at his feet, and enquired who it was, she told him her name and then her errand (v. 9), that she came to put herself under his protection, as the person appointed by the divine law to be her protector: "Thou art he that has a right to redeem a family and an estate from perishing, and therefore let this ruin be under thy hand: and spread thy skirt over me--be pleased to espouse me and my cause." Thus must we by faith apply ourselves to Jesus Christ as our next kinsman, that is able to redeem us, come under his wings, as we are invited (Matt. xxiii. 37), and beg of him to spread his skirt over us. "Lord Jesus, take me into thy covenant and under thy care. I am oppressed, undertake for me."
III. The good acceptance Ruth gained with Boaz. What she did had no ill-effect, either one way or other, so that Naomi was not mistaken in her good opinion of her kinsman. He knew her demand was just and honourable, and treated her accordingly, and did not deal with his sister as with a harlot, Gen. xxxiv. 31. For,
1. He did not offer to violate her chastity, though he had all the opportunity that could be. The Chaldee paraphrase thus descants upon it:--He subdued his concupiscence, and did not approach to her, but did as Joseph the Just, who would not come near to his Egyptian mistress, and as Phaltiel the Pious, who, when Saul had given him Michal, David's wife (1 Sam. xxv. 44), put a sword between himself and her, that he might not touch her. Boaz knew it was not any sinful lust that brought her thither, and therefore bravely maintained both his own honour and hers.
2. He did not put any ill construction upon what she did, did not reproach her as an impudent woman and unfit to make an honest man a wife. She having approved herself well in the fields, and all her conduct having been modest and decent, he would not, from this instance, entertain the least suspicion of her character nor seem to do so, perhaps blaming himself that he had not offered the service of a kinsman to these distressed widows, and saved her this trouble, and ready to say as Judah concerning his daughter-in-law, She is more righteous than I. But on the contrary,
(1.) He commended her, spoke kindly to her, called her his daughter, and spoke honourably of her, as a woman of eminent virtue. She had shown in this instance more kindness to her mother-in-law, and to the family into which she had matched, than in any instance yet. It was very kind to leave her own country and come along with her mother to the land of Israel, to dwell with her, and help to maintain her. For this he had blessed her (ch. ii. 12); but now he says, Thou hast shown more kindness in the latter end than at the beginning (v. 10), in that she consulted not her own fancy, but her husband's family, in marrying again. She received not the addresses of young men (much less did she seek them) whether poor or rich, but was willing to marry as the divine law directed, though it was to an old man, because it was for the honour and interest of the family into which she had matched, and for which she had an entire kindness. Young people must aim, in disposing of themselves, not so much to please their own eye as to please God and their parents.
(2.) He promised her marriage (v. 11): "Fear not that I will slight thee, or expose thee; no, I will do all that thou requirest, for it is the same that the law requires, from the next of kin, and I have no reason to decline it, for all the city of my people doth know that thou art a virtuous woman," v. 11. Note, [1.] Exemplary virtue ought to have its due praise (Phil. iv. 8), and it will recommend both men and women to the esteem of the wisest and best. Ruth was a poor woman, and poverty often obscures the lustre of virtue; yet Ruth's virtues, even in a mean condition, were generally taken notice of and could not be hid; nay, her virtues took away the reproach of her poverty. If poor people be but good people, they shall have honour from God and man. Ruth had been remarkable for her humility, which paved the way to this honour. The less she proclaimed her own goodness the more did her neighbours take notice of it. [2.] In the choice of yoke-fellows, virtue should especially be regarded, known approved virtue. Let religion determine the choice, and it will certainly crown the choice and make it comfortable. Wisdom is better than gold, and, when it is said to be good with an inheritance, the meaning is that an inheritance is worth little without it.
(3.) He made his promise conditional, and could not do otherwise, for it seems there was a kinsman that was nearer than he, to whom the right of redemption did belong, v. 12. This he knew, but we may reasonably suppose Naomi (who had been long abroad, and could not be exact in the pedigree of her husband's family) was ignorant of it, otherwise she would never have sent her daughter to make her claim of Boaz. Yet he does not bid her go herself to this other kinsman; this would have been to put too great a hardship upon her: but he promises, [1.] That he would himself propose it to the other kinsman, and know his mind. The Hebrew word for a widow signifies one that is dumb. Boaz will therefore open his mouth for the dumb (Prov. xxxi. 8), and will say that for this widow which she knew not how to say for herself. [2.] That, if the other kinsman refused to do the kinsman's part, he would do it, would marry the widow, redeem the land, and so repair the family. This promise he backs with a solemn oath, for it was a conditional contract of marriage (v. 13): As the Lord liveth. Thus keeping the matter in suspense, he bade her wait till morning. Bishop Hall thus sums up this matter in his contemplations:--"Boaz, instead of touching her as a wanton, blesseth her as a father, encourageth her as a friend, promiseth her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chaste, more happy, than she came. O admirable temperance, worthy the progenitor of him in whose lips and heart there was no guile!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: and did: Exo 20:12; Pro 1:8; Joh 2:5, Joh 15:14
Carl Friedrich Keil and Franz Delitzsch
3:6
Ruth went accordingly to the threshing-floor and did as her mother-in-law had commanded; i.e., she noticed where Boaz went to lie down to sleep, and then, when he had eaten and drunken, and lay down cheerfully, at the end of the heap of sheaves or corn, and, as we may supply from the context, had fallen asleep, came to him quietly, uncovered the place of his feet, i.e., lifted up the covering over his feet, and lay down.
John Gill
3:6 And she went down unto the floor,.... From the city of Bethlehem, from her mother-in-law's house there, to the threshingfloor of Boaz, which was at some distance from it, and lower:
and did according to all that her mother in law bade her; both before she went, and after: she washed and anointed herself, and put on her best clothes before she went down, and when she was there took care not to make herself known to any, especially to Boaz, and marked the place where he lay down after he had supped.
3:73:7: Եկե՛ր Բոոս եւ արբ՝ եւ զուարթացաւ սիրտ նորա, եւ չոգաւ ննջեաց առ եզե՛րբ գադշին. եւ նա եկն գա՛ղտ, եւ մերկացոյց յոտից կողմանէ՝ եւ ննջեա՛ց[2802]։ [2802] Ոմանք. Եւ զուարճացաւ սիրտ նորա, եւ չոգաւ ննջել առ եզեր գաշին։
7 Բոոսը կերաւ, խմեց, եւ նրա սիրտը զուարթացաւ, գնաց պառկեց դէզի մօտ: Հռութը թաքուն եկաւ, բացեց ծածկոցը նրա ոտքերի կողմից եւ պառկեց:
7 Բոոս ուտելէն, խմելէն ու սիրտը զուարճանալէն ետքը՝ դիզուած գարիին եզերքը պառկելու գնաց։ Հռութ ալ կամացուկ մը գնաց ու անոր ոտքերուն կողմէն ծածկոցը բացաւ եւ պառկեցաւ։
Եկեր Բոոս եւ արբ. եւ զուարթացաւ սիրտ նորա, եւ չոգաւ ննջեաց առ եզերբ գադշին. եւ նա եկն գաղտ, եւ մերկացոյց յոտից կողմանէ եւ ննջեաց:

3:7: Եկե՛ր Բոոս եւ արբ՝ եւ զուարթացաւ սիրտ նորա, եւ չոգաւ ննջեաց առ եզե՛րբ գադշին. եւ նա եկն գա՛ղտ, եւ մերկացոյց յոտից կողմանէ՝ եւ ննջեա՛ց[2802]։
[2802] Ոմանք. Եւ զուարճացաւ սիրտ նորա, եւ չոգաւ ննջել առ եզեր գաշին։
7 Բոոսը կերաւ, խմեց, եւ նրա սիրտը զուարթացաւ, գնաց պառկեց դէզի մօտ: Հռութը թաքուն եկաւ, բացեց ծածկոցը նրա ոտքերի կողմից եւ պառկեց:
7 Բոոս ուտելէն, խմելէն ու սիրտը զուարճանալէն ետքը՝ դիզուած գարիին եզերքը պառկելու գնաց։ Հռութ ալ կամացուկ մը գնաց ու անոր ոտքերուն կողմէն ծածկոցը բացաւ եւ պառկեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7: Вооз наелся и напился, и развеселил сердце свое, и пошел {и лег} спать подле скирда. И она пришла тихонько, открыла у ног его и легла.
3:7 καὶ και and; even ἔφαγεν φαγω swallow; eat Βοος βοοζ Booz; Vooz καὶ και and; even ἠγαθύνθη αγαθυνω the καρδία καρδια heart αὐτοῦ αυτος he; him καὶ και and; even ἦλθεν ερχομαι come; go κοιμηθῆναι κοιμαω doze; fall asleep ἐν εν in μερίδι μερις portion τῆς ο the στοιβῆς στοιβη the δὲ δε though; while ἦλθεν ερχομαι come; go κρυφῇ κρυφη secretly καὶ και and; even ἀπεκάλυψεν αποκαλυπτω reveal; uncover τὰ ο the πρὸς προς to; toward ποδῶν πους foot; pace αὐτοῦ αυτος he; him
3:7 וַ wa וְ and יֹּ֨אכַל yyˌōḵal אכל eat בֹּ֤עַז bˈōʕaz בֹּעַז Boaz וַ wa וְ and יֵּשְׁתְּ֙ yyēšt שׁתה drink וַ wa וְ and יִּיטַ֣ב yyîṭˈav יטב be good לִבֹּ֔ו libbˈô לֵב heart וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come לִ li לְ to שְׁכַּ֖ב šᵊkkˌav שׁכב lie down בִּ bi בְּ in קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the עֲרֵמָ֑ה ʕᵃrēmˈā עֲרֵמָה heap וַ wa וְ and תָּבֹ֣א ttāvˈō בוא come בַ va בְּ in † הַ the לָּ֔ט llˈāṭ לָט secrecy וַ wa וְ and תְּגַ֥ל ttᵊḡˌal גלה uncover מַרְגְּלֹתָ֖יו margᵊlōṯˌāʸw מַרְגְּלֹת feet-place וַ wa וְ and תִּשְׁכָּֽב׃ ttiškˈāv שׁכב lie down
3:7. cumque comedisset Booz et bibisset et factus esset hilarior issetque ad dormiendum iuxta acervum manipulorum venit abscondite et discoperto a pedibus eius pallio se proiecitAnd 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.
7. And when Boaz had eaten and drunk, and 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.
3:7. And when Boaz had finished eating and drinking, and he was merry, and he had gone to sleep by the pile of sheaves, she approached secretly, and, lifting the covering near his feet, she laid herself down.
3:7. And when Boaz had eaten and drunk, and 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.
And when Boaz had eaten and drunk, and 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:

3:7: Вооз наелся и напился, и развеселил сердце свое, и пошел {и лег} спать подле скирда. И она пришла тихонько, открыла у ног его и легла.
3:7
καὶ και and; even
ἔφαγεν φαγω swallow; eat
Βοος βοοζ Booz; Vooz
καὶ και and; even
ἠγαθύνθη αγαθυνω the
καρδία καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
ἦλθεν ερχομαι come; go
κοιμηθῆναι κοιμαω doze; fall asleep
ἐν εν in
μερίδι μερις portion
τῆς ο the
στοιβῆς στοιβη the
δὲ δε though; while
ἦλθεν ερχομαι come; go
κρυφῇ κρυφη secretly
καὶ και and; even
ἀπεκάλυψεν αποκαλυπτω reveal; uncover
τὰ ο the
πρὸς προς to; toward
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
3:7
וַ wa וְ and
יֹּ֨אכַל yyˌōḵal אכל eat
בֹּ֤עַז bˈōʕaz בֹּעַז Boaz
וַ wa וְ and
יֵּשְׁתְּ֙ yyēšt שׁתה drink
וַ wa וְ and
יִּיטַ֣ב yyîṭˈav יטב be good
לִבֹּ֔ו libbˈô לֵב heart
וַ wa וְ and
יָּבֹ֕א yyāvˈō בוא come
לִ li לְ to
שְׁכַּ֖ב šᵊkkˌav שׁכב lie down
בִּ bi בְּ in
קְצֵ֣ה qᵊṣˈē קָצֶה end
הָ הַ the
עֲרֵמָ֑ה ʕᵃrēmˈā עֲרֵמָה heap
וַ wa וְ and
תָּבֹ֣א ttāvˈō בוא come
בַ va בְּ in
הַ the
לָּ֔ט llˈāṭ לָט secrecy
וַ wa וְ and
תְּגַ֥ל ttᵊḡˌal גלה uncover
מַרְגְּלֹתָ֖יו margᵊlōṯˌāʸw מַרְגְּלֹת feet-place
וַ wa וְ and
תִּשְׁכָּֽב׃ ttiškˈāv שׁכב lie down
3:7. cumque comedisset Booz et bibisset et factus esset hilarior issetque ad dormiendum iuxta acervum manipulorum venit abscondite et discoperto a pedibus eius pallio se proiecit
And 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.
3:7. And when Boaz had finished eating and drinking, and he was merry, and he had gone to sleep by the pile of sheaves, she approached secretly, and, lifting the covering near his feet, she laid herself down.
3:7. And when Boaz had eaten and drunk, and 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. При патриархальной простоте жизни богатство и именитость Вооза не мешали ему непосредственно участвовать в полевых и иных хозяйственных работах, а равно и самому же ночью сторожить на гумне хлеб в снопах и зерне. Источник веселья Вооза Мидраш (S. 45) указывает в благодарственной молитве, совершенной им после пищи. Когда он уснул, то Руфь, согласно наставлению Ноемини ( ст. 4: ), легла у ног его, как бы всецело отдавая себя воле и покровительству Вооза.
Adam Clarke: Commentary on the Bible - 1831
3:7: 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 threshing-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 threshed and winnowed. Boaz seems to have acted thus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: his heart: Gen 43:34; Jdg 16:25, Jdg 19:6, Jdg 19:9, Jdg 19:22; Sa2 13:28; Est 1:10; Psa 104:15; Ecc 2:24, Ecc 3:12, Ecc 3:13, Ecc 8:15, Ecc 9:7, Ecc 10:19; Co1 10:31; Eph 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.
Geneva 1599
3:7 And when Boaz had eaten and drunk, and his (c) 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.
(c) That is, he had refreshed himself among his servants.
John Gill
3:7 And when Boaz had eaten and drunk, and his heart was merry,.... Having ate and drank freely, though not to excess; and innocent mirth was always allowed in the time of harvest, and of the vintage, and of gathering the fruits of the earth, see Judg 9:27 or "his heart was good"; he was in a good frame and disposition of mind, praising God for his goodness to him, and to his people; so the Targum,"and his heart was good, and he blessed the name of the Lord who had received his prayer, and removed the famine from the land of Israel:''he went to lie down at the heap of corn; in the threshingfloor, which had either been threshed out, or lay in sheaves to be threshed out: however, it seems probable that he had laid himself down on some of the straw of the corn threshed out, with his clothes on, covering his feet with the lower part of his garment; it being usual in those countries to wear long garments, which served to sleep in by nights, as well as to cover them by day; nor was it thought mean and unworthy of persons of note to sleep in such a place, and in such a manner as this (r). And it might be chosen for coolness in those hot countries. Jarchi thinks it was to preserve his corn from thieves; though it might be because it was late ere the festival was over, and too late to go home, and besides he was ready for his business the next morning:
and she came softly; with stillness and quietness, as Jarchi, making as little noise as possible; or secretly, as the Targum, that no one might see her, and have knowledge of what she did:
and uncovered his feet; turned up the skirt of the garment that was upon his feet, or removed whatever covering was laid on them:
and laid her down; not on the side of him, which would have seemed immodest, but at his feet, perhaps across them.
(r) "Nec pudor in stipula", &c. Ovid. Fast. l. 1.
3:83:8: Եւ եղեւ զհասարակածա՛ւ գիշերւոյ, զարհուրեցա՛ւ այրն եւ խռովեցաւ. եւ ահա կինն ննջէ՛ր առ ոտիւք նորա[2803]։ [2803] Ոմանք. Զհասարակածաւ գիշերոյն... եւ ահա կին ննջէր։
8 Կէս գիշերուայ մօտ մարդը վախեցաւ, շփոթուեց եւ տեսաւ, որ իր ոտքերի մօտ մի կին է պառկել:
8 Կէս գիշերին մարդը վախցաւ ու ծռելով տեսաւ որ ահա իր ոտքերուն քով կին մը պառկեր էր, ըսաւ.
Եւ եղեւ զհասարակածաւ գիշերւոյն, զարհուրեցաւ այրն եւ խռովեցաւ. եւ ահա կին ննջէր առ ոտիւք նորա:

3:8: Եւ եղեւ զհասարակածա՛ւ գիշերւոյ, զարհուրեցա՛ւ այրն եւ խռովեցաւ. եւ ահա կինն ննջէ՛ր առ ոտիւք նորա[2803]։
[2803] Ոմանք. Զհասարակածաւ գիշերոյն... եւ ահա կին ննջէր։
8 Կէս գիշերուայ մօտ մարդը վախեցաւ, շփոթուեց եւ տեսաւ, որ իր ոտքերի մօտ մի կին է պառկել:
8 Կէս գիշերին մարդը վախցաւ ու ծռելով տեսաւ որ ահա իր ոտքերուն քով կին մը պառկեր էր, ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8: В полночь он содрогнулся, приподнялся, и вот, у ног его лежит женщина.
3:8 ἐγένετο γινομαι happen; become δὲ δε though; while ἐν εν in τῷ ο the μεσονυκτίῳ μεσονυκτιον midnight καὶ και and; even ἐξέστη εξιστημι astonish; beside yourself ὁ ο the ἀνὴρ ανηρ man; husband καὶ και and; even ἐταράχθη ταρασσω stir up; trouble καὶ και and; even ἰδοὺ ιδου see!; here I am γυνὴ γυνη woman; wife κοιμᾶται κοιμαω doze; fall asleep πρὸς προς to; toward ποδῶν πους foot; pace αὐτοῦ αυτος he; him
3:8 וַ wa וְ and יְהִי֙ yᵊhˌî היה be בַּ ba בְּ in חֲצִ֣י ḥᵃṣˈî חֲצִי half הַ ha הַ the לַּ֔יְלָה llˈaylā לַיְלָה night וַ wa וְ and יֶּחֱרַ֥ד yyeḥᵉrˌaḏ חרד tremble הָ hā הַ the אִ֖ישׁ ʔˌîš אִישׁ man וַ wa וְ and יִּלָּפֵ֑ת yyillāfˈēṯ לפת grasp וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman שֹׁכֶ֖בֶת šōḵˌeveṯ שׁכב lie down מַרְגְּלֹתָֽיו׃ margᵊlōṯˈāʸw מַרְגְּלֹת feet-place
3:8. et ecce nocte iam media expavit homo et conturbatus est viditque mulierem iacentem ad pedes suosAnd behold, when it was now midnight the man was afraid, and troubled: and he saw a woman lying at his feet,
8. And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.
3:8. And behold, when it was the middle of the night, the man became frightened and confused, and he saw a woman lying near his feet.
3:8. And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.
And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet:

3:8: В полночь он содрогнулся, приподнялся, и вот, у ног его лежит женщина.
3:8
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἐν εν in
τῷ ο the
μεσονυκτίῳ μεσονυκτιον midnight
καὶ και and; even
ἐξέστη εξιστημι astonish; beside yourself
ο the
ἀνὴρ ανηρ man; husband
καὶ και and; even
ἐταράχθη ταρασσω stir up; trouble
καὶ και and; even
ἰδοὺ ιδου see!; here I am
γυνὴ γυνη woman; wife
κοιμᾶται κοιμαω doze; fall asleep
πρὸς προς to; toward
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
3:8
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
בַּ ba בְּ in
חֲצִ֣י ḥᵃṣˈî חֲצִי half
הַ ha הַ the
לַּ֔יְלָה llˈaylā לַיְלָה night
וַ wa וְ and
יֶּחֱרַ֥ד yyeḥᵉrˌaḏ חרד tremble
הָ הַ the
אִ֖ישׁ ʔˌîš אִישׁ man
וַ wa וְ and
יִּלָּפֵ֑ת yyillāfˈēṯ לפת grasp
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
שֹׁכֶ֖בֶת šōḵˌeveṯ שׁכב lie down
מַרְגְּלֹתָֽיו׃ margᵊlōṯˈāʸw מַרְגְּלֹת feet-place
3:8. et ecce nocte iam media expavit homo et conturbatus est viditque mulierem iacentem ad pedes suos
And behold, when it was now midnight the man was afraid, and troubled: and he saw a woman lying at his feet,
3:8. And behold, when it was the middle of the night, the man became frightened and confused, and he saw a woman lying near his feet.
3:8. And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. В полночь он содрогнулся, приподнялся, и вот, у ног его лежит женщина.
Adam Clarke: Commentary on the Bible - 1831
3:8: The man was afraid, and turned himself - The verb ילפת yillapheth, which we render he turned himself, has puzzled even the Targumist, who translates the clause thus: "The man trembled, and his flesh became like a (boiled) turnip through fear." It is fully evident Boaz had no intimation of the present proceedings. To this verse the Targumist adds much; he says, "Boaz subdued his concupiscence, and acted towards her as Joseph did to the Egyptian wife of his master, and as Pelatiel, the son of Laish the pious, did to Michal, the daughter of Saul, the wife of David, who put a sword between Michal and himself, because he would not approach to her."
Albert Barnes: Notes on the Bible - 1834
3:8: Turned himself - Rather, "bent forward," so as to feel what it was which was at his feet. The same word is translated "took hold of," in Jdg 16:29.
Carl Friedrich Keil and Franz Delitzsch
3:8
About midnight the man was startled, namely, because on awaking he observed that there was some one lying at his feet; and he "bent himself" forward, or on one side, to feel who was lying there, "and behold a woman was lying at his feet." מרגּלתיו is accus. loci.
John Gill
3:8 And it came to pass at midnight,.... So long Boaz slept without knowledge of any person being at his feet, and so long Ruth had lain there; but awaking, and perceiving something at his feet, which pressed them, it made him look about and feel, and so affected him:
that the man was afraid; though a man, and a man of spirit, he was afraid, a panic seized him, not knowing but it might be a spectre, a spirit, or a demon, as Jarchi; and such an instance we have in history (s) of an apparition, which seemed to put off clothes, and place itself in a bed where a man lay, &c.
and turned himself; to see who it was:
and, behold, a woman lay at his feet; which he knew by putting his hand upon her head, as Jarchi thinks, and so knew her by her headdress, or vail; or rather by her voice, as Aben Ezra, and who supposes the moon might shine, and he might be able to discern she had no beard, as well as also discover her by her clothes.
(s) Alex. ab Alex. Genial. Dier. l. 2. c. 9.
John Wesley
3:8 At midnight - He did not discover her sooner.
3:93:9: Եւ ասէ. Ո՞վ ես դու։ Եւ ասէ. Ե՛ս եմ Հռութ աղախին քո, եւ արկցես դու զդրօշակ քո զաղախնով քով. զի մերձաւորի՛չ ես դու[2804]։ [2804] Ոմանք. Եւ ասէ ցնա ո՛վ ես... մերձաւորիչ իմ ես դու։
9 Ասաց. «Ո՞վ ես դու»: Նա ասաց. «Ես քո աղախին Հռութն եմ: Քո քղանցքը տարածի՛ր քո աղախնի վրայ, որովհետեւ դու իմ ազգականն ես»:
9 «Դուն ո՞վ ես»։ Անիկա ըսաւ. «Ես քու աղախինդ Հռութն եմ եւ քու քղանցքդ քու աղախինիդ վրայ տարածէ, քանզի դուն մօտ ազգականս ես»։
Եւ ասէ. Ո՞վ ես դու: Եւ ասէ. Ես եմ Հռութ աղախին քո, եւ արկցես դու զդրօշակ քո զաղախնով քով. զի մերձաւորիչ ես դու:

3:9: Եւ ասէ. Ո՞վ ես դու։ Եւ ասէ. Ե՛ս եմ Հռութ աղախին քո, եւ արկցես դու զդրօշակ քո զաղախնով քով. զի մերձաւորի՛չ ես դու[2804]։
[2804] Ոմանք. Եւ ասէ ցնա ո՛վ ես... մերձաւորիչ իմ ես դու։
9 Ասաց. «Ո՞վ ես դու»: Նա ասաց. «Ես քո աղախին Հռութն եմ: Քո քղանցքը տարածի՛ր քո աղախնի վրայ, որովհետեւ դու իմ ազգականն ես»:
9 «Դուն ո՞վ ես»։ Անիկա ըսաւ. «Ես քու աղախինդ Հռութն եմ եւ քու քղանցքդ քու աղախինիդ վրայ տարածէ, քանզի դուն մօտ ազգականս ես»։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9: И сказал [ей Вооз]: кто ты? Она сказала: я Руфь, раба твоя, простри крыло твое на рабу твою, ибо ты родственник.
3:9 εἶπεν επω say; speak δέ δε though; while τίς τις.1 who?; what? εἶ ειμι be σύ συ you ἡ ο the δὲ δε though; while εἶπεν επω say; speak ἐγώ εγω I εἰμι ειμι be Ρουθ ρουθ Ruth ἡ ο the δούλη δουλη subject; maid σου συ you καὶ και and; even περιβαλεῖς περιβαλλω drape; clothe τὸ ο the πτερύγιόν πτερυγιον pinnacle; flap σου συ you ἐπὶ επι in; on τὴν ο the δούλην δουλη subject; maid σου συ you ὅτι οτι since; that ἀγχιστεὺς αγχιστευς be σύ συ you
3:9 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מִי־ mî- מִי who אָ֑תּ ʔˈāt אַתְּ you וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i ר֣וּת rˈûṯ רוּת Ruth אֲמָתֶ֔ךָ ʔᵃmāṯˈeḵā אָמָה handmaid וּ û וְ and פָרַשְׂתָּ֤ fāraśtˈā פרשׂ spread out כְנָפֶ֨ךָ֙ ḵᵊnāfˈeḵā כָּנָף wing עַל־ ʕal- עַל upon אֲמָ֣תְךָ֔ ʔᵃmˈāṯᵊḵˈā אָמָה handmaid כִּ֥י kˌî כִּי that גֹאֵ֖ל ḡōʔˌēl גאל redeem אָֽתָּה׃ ʔˈāttā אַתָּה you
3:9. et ait illi quae es illaque respondit ego sum Ruth ancilla tua expande pallium tuum super famulam tuam quia propinquus esAnd 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.
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.
3:9. And he said to her, “Who are you?” And she answered, “I am Ruth, your handmaid. Spread your covering over your servant, for you are a near relative.”
3:9. 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.
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:

3:9: И сказал [ей Вооз]: кто ты? Она сказала: я Руфь, раба твоя, простри крыло твое на рабу твою, ибо ты родственник.
3:9
εἶπεν επω say; speak
δέ δε though; while
τίς τις.1 who?; what?
εἶ ειμι be
σύ συ you
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἐγώ εγω I
εἰμι ειμι be
Ρουθ ρουθ Ruth
ο the
δούλη δουλη subject; maid
σου συ you
καὶ και and; even
περιβαλεῖς περιβαλλω drape; clothe
τὸ ο the
πτερύγιόν πτερυγιον pinnacle; flap
σου συ you
ἐπὶ επι in; on
τὴν ο the
δούλην δουλη subject; maid
σου συ you
ὅτι οτι since; that
ἀγχιστεὺς αγχιστευς be
σύ συ you
3:9
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
מִי־ mî- מִי who
אָ֑תּ ʔˈāt אַתְּ you
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
ר֣וּת rˈûṯ רוּת Ruth
אֲמָתֶ֔ךָ ʔᵃmāṯˈeḵā אָמָה handmaid
וּ û וְ and
פָרַשְׂתָּ֤ fāraśtˈā פרשׂ spread out
כְנָפֶ֨ךָ֙ ḵᵊnāfˈeḵā כָּנָף wing
עַל־ ʕal- עַל upon
אֲמָ֣תְךָ֔ ʔᵃmˈāṯᵊḵˈā אָמָה handmaid
כִּ֥י kˌî כִּי that
גֹאֵ֖ל ḡōʔˌēl גאל redeem
אָֽתָּה׃ ʔˈāttā אַתָּה you
3:9. et ait illi quae es illaque respondit ego sum Ruth ancilla tua expande pallium tuum super famulam tuam quia propinquus es
And 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.
3:9. And he said to her, “Who are you?” And she answered, “I am Ruth, your handmaid. Spread your covering over your servant, for you are a near relative.”
3:9. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. И сказал (ей Вооз): кто ты? Она сказала: я Руфь, раба твоя, простри крыло твое на рабу твою, ибо ты родственник.

8–9. Когда, в полночь, проснувшийся Вооз заметил присутствие вблизи себя женщины и спросил ее об имени, то Руфь, назвав себя, именует себя рабой Вооза - в смысле нуждающейся в милости и защите Вооза и затем просит его: «простри крыло твое на рабу твою , потому что ты родственник» (евр. goeI, LXX: άγχιστεύς άγχσίευτής). «Простереть крыло» на женщину (ср. Иез XVI: 8: [ 81: ]) - общеизвестный не только у древних евреев, но и у арабов (Iacob. Studien en arab. Dichtern III, 58) символ не просто защиты вообще (как в Руфь II: 12: ), но прямо супружества, брака; просьба о последнем мотивируется Руфь: ибо ты родственник - goeI - лицо, в силу родственной близости имеющее не только право, но и обязанность оказать всякое материальное, моральное и подобное содействие родственной, так или иначе пострадавшей, семье (Лев XXV: 25–26: [ 82: ]; 3: Цар XVI: 11: (???) и др.); по отношению к бездетной вдове родственника - обязанность взять ее в жены (ср. ст. 13: ). В отличие от собственно левиратного брака в первоначальном, древнем смысле этого института, согласно которому в этой стране восстановлялось семья, имя или дом умершего (Быт XXXVIII: 7–11: [ 12: ]; Втор XXV: 6, 9: [ 83: ]), в словах Руфи ст. 9: и во всем последующем повествовании кн. Руфь (см. IV: 3–5: и д.) имеется в виду видоизмененная форма левирата в комбинации с законом сохранения уделов в пределах каждого колена (Чис XXVII: 1–11: [ 84: ]; XXXVI), причем требование «восстановления семени умершему» (Быт XXXVIII, и Втор XXV) отступило назад: Вооз, женившись на Руфи, созидал дом собственный, а не воссозидал дом Махлона ( IV: 11: и д.), так что и рожденный им от Руфи Овид именовался сыном первого ( IV: 21: ), а не последнего.
Adam Clarke: Commentary on the Bible - 1831
3:9: Spread therefore thy skirt over thine hand maid - 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 גאל goel, the kinsman, to whom the right of redemption belongs. See on Rut 2:20 (note). Even to the present day, when a Jew marries a woman, he throws the skirt or end of his talith over her, to signify that he has taken her under his protection.
Albert Barnes: Notes on the Bible - 1834
3:9: Spread thy skirt ... - The phrase indicates receiving and acknowledging her as a wife.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Ruth: Rut 2:10-13; Sa1 25:41; Luk 14:11
spread therefore: Hebrew "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, Rut 3:12, Rut 2:20
Carl Friedrich Keil and Franz Delitzsch
3:9
In answer to his inquiry, "Who art thou?" she said, "I am Ruth, thine handmaid; spread thy wing over thine handmaid, for thou art a redeemer." כּנפך is a dual according to the Masoretic pointing, as we cannot look upon it as a pausal form on account of the position of the word, but it is most probably to be regarded as a singular; and the figurative expression is not taken from birds, which spread their wings over their young, i.e., to protect them, but refers, according to Deut 23:1; Deut 27:20, and Ezek 16:8, to the wing, i.e., the corner of the counterpane, referring to the fact that a man spreads this over his wife as well as himself. Thus Ruth entreated Boaz to marry her because he was a redeemer. On this reason for the request, see the remarks in the introduction to the chapter.
John Gill
3:9 And he said, who art thou?.... He spoke quick and short, as one displeased, or however surprised and frightened, just coming out of sleep, and in the night:
and she answered, I am Ruth thine handmaid; that had gleaned in his fields with his maidens, and with whom he had conversed there, and knew her by name:
spread therefore thy skirt over thy handmaid; which seems to account for the reason of her uncovering his feet, or turning up the skirt of his garment that was upon them; not through wantonness and immodesty, but to direct him, when opportunity offered, to spread it over her as a token of his taking her in marriage, and of her being under his care and protection, and of her subjection to him; so the Targum,"let thy name be called upon me to take me for a wife,''Whether the custom now used with the Jews at marriage, for a man to cast the skirt of his "talith", or outward garment, over the head of his spouse, and cover it, was in use so early, is questionable; and yet something like it seems to have been done, as this phrase intimates, and to which there is an allusion in Ezek 16:8. So Jarchi,"spread the skirt of thy garments to cover me with thy talith, and this is expressive of marriage;''and Aben Ezra says, it intimates taking her to him for wife; though as the word signifies a wing, the allusion may be to the wings of birds spread over their young, to cherish and protect them, which are acts to be done by a man to his wife:
for thou art a near kinsman; as she had been informed by Naomi, to whom the right of redemption of her husband's estate belonged, and in whom it lay to marry her, and raise up seed to his kinsman, her former husband.
John Wesley
3:9 Spread thy Skirt - That is, take me to be thy wife, and perform the duty of an husband to me.
Robert Jamieson, A. R. Fausset and David Brown
3:9 I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman--She had already drawn part of the mantle over her; and she asked him now to do it, that the act might become his own. To spread a skirt over one is, in the East, a symbolical action denoting protection. To this day in many parts of the East, to say of anyone that he put his skirt over a woman, is synonymous with saying that he married her; and at all the marriages of the modern Jews and Hindus, one part of the ceremony is for the bridegroom to put a silken or cotton cloak around his bride.
3:103:10: Եւ ասէ Բոոս. Օրհնեա՛լ ես դու ՚ի Տեառնէ Աստուծոյ դուստր, զի ազնուացուցեր դու զգութ քո զվերջինս քան զառաջինն. զի ո՛չ չոգար զհետ երիտասարդաց, զաղքատաց՝ կամ զմեծամեծաց։
10 Բոոսն ասաց. «Օրհնեալ լինես դու Տէր Աստծուց, աղջի՛կս, որովհետեւ քո այս վերջին բարեգթութիւնը աւելին է, քան առաջինը, քանի որ աղքատ կամ հարուստ երիտասարդների յետեւից չգնացիր:
10 Ան ալ ըսաւ. «Դուն Տէրոջմէն օրհնեալ ըլլաս, աղջիկս. քու վերջի աղէկութիւնդ առաջուանէն մեծ է, որովհետեւ աղքատ կամ հարուստ երիտասարդներու ետեւէն չգացիր։
Եւ ասէ Բոոս. Օրհնեալ ես դու ի Տեառնէ [22]Աստուծոյ, դուստր, զի ազնուացուցեր դու զգութ քո զվերջինս քան զառաջինն. զի ոչ չոգար զհետ երիտասարդաց զաղքատաց կամ զմեծամեծաց:

3:10: Եւ ասէ Բոոս. Օրհնեա՛լ ես դու ՚ի Տեառնէ Աստուծոյ դուստր, զի ազնուացուցեր դու զգութ քո զվերջինս քան զառաջինն. զի ո՛չ չոգար զհետ երիտասարդաց, զաղքատաց՝ կամ զմեծամեծաց։
10 Բոոսն ասաց. «Օրհնեալ լինես դու Տէր Աստծուց, աղջի՛կս, որովհետեւ քո այս վերջին բարեգթութիւնը աւելին է, քան առաջինը, քանի որ աղքատ կամ հարուստ երիտասարդների յետեւից չգնացիր:
10 Ան ալ ըսաւ. «Դուն Տէրոջմէն օրհնեալ ըլլաս, աղջիկս. քու վերջի աղէկութիւնդ առաջուանէն մեծ է, որովհետեւ աղքատ կամ հարուստ երիտասարդներու ետեւէն չգացիր։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10: [Вооз] сказал: благословенна ты от Господа [Бога], дочь моя! это последнее твое доброе дело сделала ты еще лучше прежнего, что ты не пошла искать молодых людей, ни бедных, ни богатых;
3:10 καὶ και and; even εἶπεν επω say; speak Βοος βοοζ Booz; Vooz εὐλογημένη ευλογεω commend; acclaim σὺ συ you τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God θύγατερ θυγατηρ daughter ὅτι οτι since; that ἠγάθυνας αγαθυνω the ἔλεός ελεος mercy σου συ you τὸ ο the ἔσχατον εσχατος last; farthest part ὑπὲρ υπερ over; for τὸ ο the πρῶτον πρωτος first; foremost τὸ ο the μὴ μη not πορευθῆναί πορευομαι travel; go σε συ you ὀπίσω οπισω in back; after νεανιῶν νεανιας young man εἴτοι ειτοι bankrupt; beggarly εἴτοι ειτοι rich
3:10 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say בְּרוּכָ֨ה bᵊrûḵˌā ברך bless אַ֤תְּ ʔˈat אַתְּ you לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH בִּתִּ֔י bittˈî בַּת daughter הֵיטַ֛בְתְּ hêṭˈavt יטב be good חַסְדֵּ֥ךְ ḥasdˌēḵ חֶסֶד loyalty הָ hā הַ the אַחֲרֹ֖ון ʔaḥᵃrˌôn אַחֲרֹון at the back מִן־ min- מִן from הָ hā הַ the רִאשֹׁ֑ון rišˈôn רִאשֹׁון first לְ lᵊ לְ to בִלְתִּי־ viltî- בֵּלֶת failure לֶ֗כֶת lˈeḵeṯ הלך walk אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הַ ha הַ the בַּ֣חוּרִ֔ים bbˈaḥûrˈîm בָּחוּר young man אִם־ ʔim- אִם if דַּ֖ל dˌal דַּל poor וְ wᵊ וְ and אִם־ ʔim- אִם if עָשִֽׁיר׃ ʕāšˈîr עָשִׁיר rich
3:10. et ille benedicta inquit es Domino filia et priorem misericordiam posteriore superasti quia non es secuta iuvenes pauperes sive divitesAnd 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.
10. And he said, Blessed be thou of the LORD, my daughter: thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.
3:10. And he said, “You are blessed by the Lord, daughter, and you have excelled beyond your earlier benevolence, because you have not followed young men, whether poor or rich.
3:10. And he said, Blessed [be] thou of the LORD, my daughter: [for] thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.
And he said, Blessed [be] thou of the LORD, my daughter: [for] thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich:

3:10: [Вооз] сказал: благословенна ты от Господа [Бога], дочь моя! это последнее твое доброе дело сделала ты еще лучше прежнего, что ты не пошла искать молодых людей, ни бедных, ни богатых;
3:10
καὶ και and; even
εἶπεν επω say; speak
Βοος βοοζ Booz; Vooz
εὐλογημένη ευλογεω commend; acclaim
σὺ συ you
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
θύγατερ θυγατηρ daughter
ὅτι οτι since; that
ἠγάθυνας αγαθυνω the
ἔλεός ελεος mercy
σου συ you
τὸ ο the
ἔσχατον εσχατος last; farthest part
ὑπὲρ υπερ over; for
τὸ ο the
πρῶτον πρωτος first; foremost
τὸ ο the
μὴ μη not
πορευθῆναί πορευομαι travel; go
σε συ you
ὀπίσω οπισω in back; after
νεανιῶν νεανιας young man
εἴτοι ειτοι bankrupt; beggarly
εἴτοι ειτοι rich
3:10
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
בְּרוּכָ֨ה bᵊrûḵˌā ברך bless
אַ֤תְּ ʔˈat אַתְּ you
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
בִּתִּ֔י bittˈî בַּת daughter
הֵיטַ֛בְתְּ hêṭˈavt יטב be good
חַסְדֵּ֥ךְ ḥasdˌēḵ חֶסֶד loyalty
הָ הַ the
אַחֲרֹ֖ון ʔaḥᵃrˌôn אַחֲרֹון at the back
מִן־ min- מִן from
הָ הַ the
רִאשֹׁ֑ון rišˈôn רִאשֹׁון first
לְ lᵊ לְ to
בִלְתִּי־ viltî- בֵּלֶת failure
לֶ֗כֶת lˈeḵeṯ הלך walk
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הַ ha הַ the
בַּ֣חוּרִ֔ים bbˈaḥûrˈîm בָּחוּר young man
אִם־ ʔim- אִם if
דַּ֖ל dˌal דַּל poor
וְ wᵊ וְ and
אִם־ ʔim- אִם if
עָשִֽׁיר׃ ʕāšˈîr עָשִׁיר rich
3:10. et ille benedicta inquit es Domino filia et priorem misericordiam posteriore superasti quia non es secuta iuvenes pauperes sive divites
And 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.
3:10. And he said, “You are blessed by the Lord, daughter, and you have excelled beyond your earlier benevolence, because you have not followed young men, whether poor or rich.
3:10. And he said, Blessed [be] thou of the LORD, my daughter: [for] thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. (Вооз) сказал: благословенна ты от Господа (Бога), дочь моя! это последнее твое доброе дело сделала ты еще лучше прежнего, что ты не пошла искать молодых людей, ни бедных, ни богатых;
Adam Clarke: Commentary on the Bible - 1831
3:10: In the latter end than at the beginning - It is not easy to find out what Boaz means. Perhaps חסד chesed, 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 injunction fulfilled, viz., that the brother, or next akin, might take the wife of the deceased, and raise a family to him 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 endeavored 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.
Albert Barnes: Notes on the Bible - 1834
3:10: Thou hast shewed more kindness ... - Literally, "Thou hast made thy last kindness better than the first." Her last kindness was her willingness to accept Boaz for her husband, advanced in years as he was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: Blessed: Rut 2:4, Rut 2:20; Co1 13:4, Co1 13:5
at the beginning: Rut 1:8
Carl Friedrich Keil and Franz Delitzsch
3:10
Boaz praised her conduct: "Blessed be thou of the Lord, my daughter (see Ruth 2:20); thou hast made thy later love better than the earlier, that thou hast not gone after young men, whether poor or rich. " Ruth's earlier or first love was the love she had shown to her deceased husband and her mother-in-law (comp. Ruth 2:11, where Boaz praises this love); the later love she had shown in the fact, that as a young widow she had not sought to win the affections of young men, as young women generally do, that she might have a youthful husband, but had turned trustfully to the older man, that he might find a successor to her deceased husband, through a marriage with him, in accordance with family custom (vid., Ruth 4:10). "And now," added Boaz (Ruth 3:11), "my daughter, fear not; for all that thou sayest I will do to thee: for the whole gate of my people (i.e., all my city, the whole population of Bethlehem, who go in and out at the gate: see Gen 34:24; Deut 17:2) knoweth that thou art a virtuous woman." Consequently Boaz saw nothing wrong in the fact that Ruth had come to him, but regarded her request that he would marry her as redeemer as perfectly natural and right, and was ready to carry out her wish as soon as the circumstances would legally allow it. He promised her this (vv. 12, 13), saying, "And now truly I am a redeemer; but there is a nearer redeemer than I. Stay here this night (or as it reads at the end of v. 13, 'lie till the morning'), and in the morning, if he will redeem thee, well, let him redeem; but if it does not please him to redeem thee, I will redeem thee, as truly as Jehovah liveth." אם כּי (Kethibh, v. 12), after a strong assurance, as after the formula used in an oath, "God do so to me," etc., 2Kings 3:35; 2Kings 15:21 (Kethibh), and 4Kings 5:20, is to be explained from the use of this particle in the sense of nisi, except that, = only: "only I am redeemer," equivalent to, assuredly I am redeemer (cf. Ewald, 356, b.). Consequently there is no reason whatever for removing the אם from the text, as the Masorites have done (in the Keri).
(Note: What the ל maju sc., in ליני signifies, is uncertain. According to the smaller Masora, it was only found among the eastern (i.e., Palestinian) Jews. Consequently Hiller (in his Arcanum Keri et Ctibh, p. 163) conjectures that they used it to point out a various reading, viz., that לנּי should be the reading here. But this is hardly correct.)
Ruth was to lie till morning, because she could not easily return to the city in the dark at midnight; but, as is shown in Ruth 3:14, she did not stay till actual daybreak, but "before one could know another, she rose up, and he said (i.e., as Boaz had said), It must not be known that the woman came to the threshing-floor." For this would have injured the reputation not only of Ruth, but also of Boaz himself.
Geneva 1599
3:10 And he said, Blessed [be] thou of the LORD, my daughter: [for] thou hast (d) shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.
(d) You showed yourself repeatedly to be more virtuous.
John Gill
3:10 And he said, blessed be thou of the Lord, my daughter,.... Instead of calling her an immodest woman for laying herself down at his feet, and a bold impudent woman, she being poor, to ask marriage of him; and instead of being angry with her, and chiding and reproving her for disturbing and frightening him in the night, he blesses her, and pray's to God to bless her, and prosper her in what she had engaged, and in a kind and loving manner calls her his daughter:
for thou hast showed more kindness in the latter end than at the beginning; that is, to her husband's family; she had shown much love to her husband living and dying, and to her mother-in-law, in leaving her country and kindred to come with her into a strange country, and in labour to support her, as she had done, all which was great kindness; to which the Targum adds, her being proselyted; but the kindness she now showed exceeded all the former, in that she was desirous, according to the law of God, to build up her husband's family, to marry the next near kinsman, even though an old man, to raise up seed to the name and memory of her husband:
inasmuch as thou followedst not the young men, whether poor or rich; the phrase of following young men is not to be understood of committing fornication with them, as the Targum explains it, but of marriage to them: she shunned their company and conversation, and did not put herself in the way of being caressed and addressed by them, and refused everything of that sort; and did not choose to follow any young man, rich or poor, as a bride follows her husband when married to him. Now Boaz mentions this as an instance of her virtue, and of her great respect to her husband's family, that a woman of such amiable qualities, virtuous, young, and beautiful, who doubtless might have been married to a young man in her own country, or in Israel, but chose to marry the nearest of kin in her husband's family, to perpetuate his name and memory; the Jews say (t) Boaz was now eighty years of age, and Ruth forty.
(t) Midrash Ruth, fol. 31. 4. & 34. 2.
John Wesley
3:10 Shewed kindness - Both to thy deceased husband, the continuance of whose name and memory thou seekest; and to thy mother - in - law, whose commands thou hast punctually obeyed. Followedst not - To seek thy marriage here, or in thy own country, as thou wouldst have done if thou hadst not preferred obedience to God's command, before pleasing thyself.
3:113:11: Եւ արդ դուստր՝ մի՛ երկնչիր. զամենայն զոր ինչ ասասցես ցիս արարի՛ց քեզ. քանզի գիտէ ամենայն ցեղ ժողովրդեան իմոյ՝ թէ կին զօրութեան ես դու[2805]։ [2805] Ոմանք. Եւ արդ դու դուստր իմ, մի՛։
11 Հիմա, աղջի՛կս, մի՛ վախեցիր, ինչ որ ասես ինձ, բոլորը կ’անեմ քեզ համար, որովհետեւ իմ ժողովրդի բոլոր ցեղերը գիտեն, որ դու զօրաւոր կին ես:
11 Հիմա, ո՛վ աղջիկս, մի՛ վախնար, դուն ինծի ինչ որ ըսես, պիտի ընեմ. քանզի իմ քաղաքիս բոլոր ժողովուրդը* գիտէ որ դուն առաքինի կին մըն ես։
Եւ արդ, դուստր, մի՛ երկնչիր. զամենայն զոր ինչ ասասցես ցիս արարից քեզ. քանզի գիտէ ամենայն ցեղ ժողովրդեան իմոյ եթէ կին զօրութեան ես դու:

3:11: Եւ արդ դուստր՝ մի՛ երկնչիր. զամենայն զոր ինչ ասասցես ցիս արարի՛ց քեզ. քանզի գիտէ ամենայն ցեղ ժողովրդեան իմոյ՝ թէ կին զօրութեան ես դու[2805]։
[2805] Ոմանք. Եւ արդ դու դուստր իմ, մի՛։
11 Հիմա, աղջի՛կս, մի՛ վախեցիր, ինչ որ ասես ինձ, բոլորը կ’անեմ քեզ համար, որովհետեւ իմ ժողովրդի բոլոր ցեղերը գիտեն, որ դու զօրաւոր կին ես:
11 Հիմա, ո՛վ աղջիկս, մի՛ վախնար, դուն ինծի ինչ որ ըսես, պիտի ընեմ. քանզի իմ քաղաքիս բոլոր ժողովուրդը* գիտէ որ դուն առաքինի կին մըն ես։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11: итак, дочь моя, не бойся, я сделаю тебе все, что ты сказала; ибо у всех ворот народа моего знают, что ты женщина добродетельная;
3:11 καὶ και and; even νῦν νυν now; present θύγατερ θυγατηρ daughter μὴ μη not φοβοῦ φοβεω afraid; fear πάντα πας all; every ὅσα οσος as much as; as many as ἐὰν εαν and if; unless εἴπῃς επω say; speak ποιήσω ποιεω do; make σοι συ you οἶδεν οιδα aware γὰρ γαρ for πᾶσα πας all; every φυλὴ φυλη tribe λαοῦ λαος populace; population μου εγω I ὅτι οτι since; that γυνὴ γυνη woman; wife δυνάμεως δυναμις power; ability εἶ ειμι be σύ συ you
3:11 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now בִּתִּי֙ bittˌî בַּת daughter אַל־ ʔal- אַל not תִּ֣ירְאִ֔י tˈîrᵊʔˈî ירא fear כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֹּאמְרִ֖י tōmᵊrˌî אמר say אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לָּ֑ךְ llˈāḵ לְ to כִּ֤י kˈî כִּי that יֹודֵ֨עַ֙ yôḏˈēₐʕ ידע know כָּל־ kol- כֹּל whole שַׁ֣עַר šˈaʕar שַׁעַר gate עַמִּ֔י ʕammˈî עַם people כִּ֛י kˈî כִּי that אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman חַ֖יִל ḥˌayil חַיִל power אָֽתְּ׃ ʔˈāt אַתְּ you
3:11. noli ergo metuere sed quicquid dixeris mihi faciam tibi scit enim omnis populus qui habitat intra portas urbis meae mulierem te esse virtutisFear 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.
11. And now, my daughter, fear not; I will do to thee all that thou sayest: for all the city of my people doth know that thou art a virtuous woman.
3:11. Therefore, do not be afraid, but whatever you decide about me, I will accomplish for you. For all the people, who dwell within the gates of my city, know that you are a virtuous woman.
3:11. 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.
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:

3:11: итак, дочь моя, не бойся, я сделаю тебе все, что ты сказала; ибо у всех ворот народа моего знают, что ты женщина добродетельная;
3:11
καὶ και and; even
νῦν νυν now; present
θύγατερ θυγατηρ daughter
μὴ μη not
φοβοῦ φοβεω afraid; fear
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
εἴπῃς επω say; speak
ποιήσω ποιεω do; make
σοι συ you
οἶδεν οιδα aware
γὰρ γαρ for
πᾶσα πας all; every
φυλὴ φυλη tribe
λαοῦ λαος populace; population
μου εγω I
ὅτι οτι since; that
γυνὴ γυνη woman; wife
δυνάμεως δυναμις power; ability
εἶ ειμι be
σύ συ you
3:11
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
בִּתִּי֙ bittˌî בַּת daughter
אַל־ ʔal- אַל not
תִּ֣ירְאִ֔י tˈîrᵊʔˈî ירא fear
כֹּ֥ל kˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תֹּאמְרִ֖י tōmᵊrˌî אמר say
אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make
לָּ֑ךְ llˈāḵ לְ to
כִּ֤י kˈî כִּי that
יֹודֵ֨עַ֙ yôḏˈēₐʕ ידע know
כָּל־ kol- כֹּל whole
שַׁ֣עַר šˈaʕar שַׁעַר gate
עַמִּ֔י ʕammˈî עַם people
כִּ֛י kˈî כִּי that
אֵ֥שֶׁת ʔˌēšeṯ אִשָּׁה woman
חַ֖יִל ḥˌayil חַיִל power
אָֽתְּ׃ ʔˈāt אַתְּ you
3:11. noli ergo metuere sed quicquid dixeris mihi faciam tibi scit enim omnis populus qui habitat intra portas urbis meae mulierem te esse virtutis
Fear 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.
3:11. Therefore, do not be afraid, but whatever you decide about me, I will accomplish for you. For all the people, who dwell within the gates of my city, know that you are a virtuous woman.
3:11. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. итак, дочь моя, не бойся, я сделаю тебе все, что ты сказала; ибо у всех ворот народа моего знают, что ты женщина добродетельная;

10–11. Вооз со вceй искренностью отзывается на доверчивое движение души бедной женщины; как отец дочь, благословляет он Руфь и восхваляет, находя, что эта решимость ее искать покровительства у престарелого Вооза (по Мидрашу, s. 47. Воозу в это время было 80: лет), минуя молодых людей, есть такое «доброе дело» (еврейским chesed точнее, чем в русском переводе передается, в славянском: «милость» , Vulg. «misericordia»), которое по достоинству превосходит «прежнее» доброе дело, т. е. самоотверженное оставление родного дома и родины ради любви к Ноемини ( I: 16: ; II: 17: ), - превосходит, поскольку в последнем отношении она действовала все же сообразно с естественными склонностями сердца , в отношении же Вооза она руководилась чувством долга и внушением благочестия , наперекор влечениям и симпатиям женского сердца к юным избранникам [ 5: ]. Успокаивая дрожавшую от страха Руфь, Вооз обещает исполнить всякую ее просьбу, касающуюся принадлежащего ей по праву, - конечно, уже не как моавитянка, а как член израильской общины, в которую Руфь вступила ( I: 16: ; II: 12: ) и по законам которой она действует. Это последнее и вообще высокое достоинство Руфи, как «жены добродетельной» («escheth-chaiI», ср. Притч XXXI: 10: [ 85: ]; LXX: γυνή δυνάμεως, Vulg. muIier virtutis, слав. «жена силы» - все более точный перевод еврейский сравнительно с русским переводом), свидетельствует, по словам Вооза, общее мнение о ней его соотечественников, жителей Вифлеема; «все ворота», евр. koI-schaar - весь город, поскольку ворота в городе были сборным пунктом населения его по общественным делам, тяжебным, судебным (Втор XXV: 7: [ 86: ]; Ис XXIX: 20–21: [ 87: ]; Притч XXII: 22: [ 88: ] и др. LXX: Πασά φυλή μου, слав.). Такое суждение Вооза о нравственном достоинстве Руфи весьма важно для предупреждения и устранения ошибочных, чуждых данной эпохе и среде, суждений о том же предмете.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: city: Heb. gate, Pro 12:4, Pro 31:10, Pro 31:29-31
John Gill
3:11 And now, my daughter, fear not,.... Either of being forced and defiled, to which he had exposed herself by lying down at a man's feet, or of being reproached as an immodest woman for so doing, or of being despised as a poor woman, and of not succeeding in her suit and enterprise:
and I will do to thee all that thou requirest; which could be done according to the law of God, and without injury to another person after mentioned:
for all the city of my people doth know that thou art a virtuous woman; or righteous, as the Targum; a good woman, possessed of grace and virtue, having every agreeable qualification to recommend to the marriage state; and therefore, should they come to the knowledge of the step taken to obtain it, will never reproach thee for it, nor blame me for marrying a person, though poor, of such an excellent character, which, by her conduct and behaviour, was universally established. It is in the original text, "all the gate of my people" (u); meaning either all the people that pass through the gate of the city, that is, all the inhabitants of it, or the whole court of judicature, the elders of the city, that sit in judgment there, as was usual in gates of cities, see Ruth 4:1. So the Targum,"it is manifest before all that sit in the gate of the great sanhedrim of my people that thou art a righteous woman''
(u) "tota porta populi mei", Montanus; so Vatablus, Tigurine version.
3:123:12: Եւ արդարեւ՝ ե՛մ ես մերձաւորիչ քո. բայց գոյ եւ ա՛յլ եւս մօտ մերձաւորիչ՝ մօտագոյն քան զիս[2806]. [2806] Ոմանք. Բայց գոյ եւ այլ եւս մերձաւորիչ մօտա՛՛։
12 Ես, արդարեւ, քո ազգականն եմ, բայց ինձանից աւելի մօտ ուրիշ ազգական էլ կայ:
12 Իրաւցնէ ես քու ազգականդ եմ, բայց ինձմէ աւելի մօտ ուրիշ ազգական մըն ալ կայ։
Եւ արդարեւ եմ ես մերձաւորիչ քո. բայց գոյ եւ այլ եւս մօտ մերձաւորիչ` մօտագոյն քան զիս:

3:12: Եւ արդարեւ՝ ե՛մ ես մերձաւորիչ քո. բայց գոյ եւ ա՛յլ եւս մօտ մերձաւորիչ՝ մօտագոյն քան զիս[2806].
[2806] Ոմանք. Բայց գոյ եւ այլ եւս մերձաւորիչ մօտա՛՛։
12 Ես, արդարեւ, քո ազգականն եմ, բայց ինձանից աւելի մօտ ուրիշ ազգական էլ կայ:
12 Իրաւցնէ ես քու ազգականդ եմ, բայց ինձմէ աւելի մօտ ուրիշ ազգական մըն ալ կայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12: хотя и правда, что я родственник, но есть еще родственник ближе меня;
3:12 καὶ και and; even ὅτι οτι since; that ἀληθῶς αληθως truly ἀγχιστεὺς αγχιστευς I εἰμι ειμι be καί και and; even γε γε in fact ἔστιν ειμι be ἀγχιστεὺς αγχιστευς close ὑπὲρ υπερ over; for ἐμέ εγω I
3:12 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now כִּ֣י kˈî כִּי that אָמְנָ֔ם ʔomnˈām אָמְנָם really כִּ֥יכִּ֥י אם *kˌî כִּי that גֹאֵ֖ל ḡōʔˌēl גאל redeem אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i וְ wᵊ וְ and גַ֛ם ḡˈam גַּם even יֵ֥שׁ yˌēš יֵשׁ existence גֹּאֵ֖ל gōʔˌēl גאל redeem קָרֹ֥וב qārˌôv קָרֹוב near מִמֶּֽנִּי׃ mimmˈennî מִן from
3:12. nec abnuo me propinquum sed est alius me propinquiorNeither do I deny myself to be near of kin, but there is another nearer than I.
12. And now it is true that I am a near kinsman: howbeit there is a kinsman nearer than I.
3:12. Neither do I deny myself to be a near relative, but there is another nearer than I.
3:12. And now it is true that I [am thy] near kinsman: howbeit there is a kinsman nearer than I.
And now it is true that I [am thy] near kinsman: howbeit there is a kinsman nearer than I:

3:12: хотя и правда, что я родственник, но есть еще родственник ближе меня;
3:12
καὶ και and; even
ὅτι οτι since; that
ἀληθῶς αληθως truly
ἀγχιστεὺς αγχιστευς I
εἰμι ειμι be
καί και and; even
γε γε in fact
ἔστιν ειμι be
ἀγχιστεὺς αγχιστευς close
ὑπὲρ υπερ over; for
ἐμέ εγω I
3:12
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
כִּ֣י kˈî כִּי that
אָמְנָ֔ם ʔomnˈām אָמְנָם really
כִּ֥יכִּ֥י אם
*kˌî כִּי that
גֹאֵ֖ל ḡōʔˌēl גאל redeem
אָנֹ֑כִי ʔānˈōḵî אָנֹכִי i
וְ wᵊ וְ and
גַ֛ם ḡˈam גַּם even
יֵ֥שׁ yˌēš יֵשׁ existence
גֹּאֵ֖ל gōʔˌēl גאל redeem
קָרֹ֥וב qārˌôv קָרֹוב near
מִמֶּֽנִּי׃ mimmˈennî מִן from
3:12. nec abnuo me propinquum sed est alius me propinquior
Neither do I deny myself to be near of kin, but there is another nearer than I.
3:12. Neither do I deny myself to be a near relative, but there is another nearer than I.
3:12. And now it is true that I [am thy] near kinsman: howbeit there is a kinsman nearer than I.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. хотя и правда, что я родственник, но есть еще родственник ближе меня;
Adam Clarke: Commentary on the Bible - 1831
3:12: 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.
Albert Barnes: Notes on the Bible - 1834
3:12: By "kinsman," understand the גאל gā'al (Rut 2:20 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: there is: Rut 4:1; Mat 7:12; Th1 4:6
John Gill
3:12 And now it is true, that I am thy near kinsman,.... Her husband and he being brothers' sons, so own cousins:
howbeit, there is a kinsman nearer than I, who was, the Jews say (w), the brother of her husband's father, and so his uncle, which was a nearer relation than an own cousin.
(w) Midrash Ruth, ut supra. (31. 4. & 34. 2) Jarchi in loc.
3:133:13: ագի՛ր աստ զգիշերս զայս. եւ եղիցի այգուն, եթէ մերձաւորեցուսցէ՛ զքեզ մերձաւորիչն՝ բարի՛ է. ապա թէ ո՛չ կամիցի մերձաւորեցուցանել զքեզ, ե՛ս մերձաւորեցուցից զքեզ՝ կենդանի՛ է Տէր. ննջեա՛ այդր մինչեւ ցառաւօտ[2807]։ [2807] Ոմանք. Աստ զայս գիշեր. եւ եղիցի այգունն... ապա թէ ո՛չ կամի մեր՛՛։
13 Այս գիշեր այստեղ գիշերի՛ր, իսկ առաւօտեան եթէ այն ազգականը տէր կանգնի քեզ, լաւ է, թող տէր կանգնի, իսկ եթէ չկամենայ քեզ տէր կանգնել, ե՛ս քեզ տէր կը կանգնեմ: Կենդանի է Տէրը: Պառկի՛ր այստեղ մինչեւ առաւօտ»:
13 Այս գիշեր հոս կեցիր ու եթէ անիկա առաւօտուն իր ազգականութեան պարտաւորութիւնը քեզի հատուցանել ուզէ, աղէ՛կ, թո՛ղ հատուցանէ. բայց եթէ անիկա ազգականութեան պարտաւորութիւնը քեզի հատուցանել չուզէ, այն ատեն ես կը հատուցանեմ։ Կենդանի է Տէրը՝ մինչեւ առաւօտ հոս պառկէ»։
Ագիր աստ զգիշերս զայս. եւ եղիցի այգուն, եթէ մերձաւորեցուսցէ զքեզ մերձաւորիչն` բարի է. ապա եթէ ոչ կամիցի մերձաւորեցուցանել զքեզ, ես մերձաւորեցուցից զքեզ, կենդանի է Տէր. ննջեա այդր մինչեւ ցառաւօտ:

3:13: ագի՛ր աստ զգիշերս զայս. եւ եղիցի այգուն, եթէ մերձաւորեցուսցէ՛ զքեզ մերձաւորիչն՝ բարի՛ է. ապա թէ ո՛չ կամիցի մերձաւորեցուցանել զքեզ, ե՛ս մերձաւորեցուցից զքեզ՝ կենդանի՛ է Տէր. ննջեա՛ այդր մինչեւ ցառաւօտ[2807]։
[2807] Ոմանք. Աստ զայս գիշեր. եւ եղիցի այգունն... ապա թէ ո՛չ կամի մեր՛՛։
13 Այս գիշեր այստեղ գիշերի՛ր, իսկ առաւօտեան եթէ այն ազգականը տէր կանգնի քեզ, լաւ է, թող տէր կանգնի, իսկ եթէ չկամենայ քեզ տէր կանգնել, ե՛ս քեզ տէր կը կանգնեմ: Կենդանի է Տէրը: Պառկի՛ր այստեղ մինչեւ առաւօտ»:
13 Այս գիշեր հոս կեցիր ու եթէ անիկա առաւօտուն իր ազգականութեան պարտաւորութիւնը քեզի հատուցանել ուզէ, աղէ՛կ, թո՛ղ հատուցանէ. բայց եթէ անիկա ազգականութեան պարտաւորութիւնը քեզի հատուցանել չուզէ, այն ատեն ես կը հատուցանեմ։ Կենդանի է Տէրը՝ մինչեւ առաւօտ հոս պառկէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13: переночуй эту ночь; завтра же, если он примет тебя, то хорошо, пусть примет; а если он не захочет принять тебя, то я приму; жив Господь! Спи до утра.
3:13 αὐλίσθητι αυλιζομαι spend the night τὴν ο the νύκτα νυξ night καὶ και and; even ἔσται ειμι be τὸ ο the πρωί πρωι early ἐὰν εαν and if; unless ἀγχιστεύσῃ αγχιστευω you ἀγαθόν αγαθος good ἀγχιστευέτω αγχιστευω and if; unless δὲ δε though; while μὴ μη not βούληται βουλομαι want ἀγχιστεῦσαί αγχιστευω you ἀγχιστεύσω αγχιστευω you ἐγώ εγω I ζῇ ζαω live; alive κύριος κυριος lord; master κοιμήθητι κοιμαω doze; fall asleep ἕως εως till; until πρωί πρωι early
3:13 לִ֣ינִי׀ lˈînî לין lodge הַ ha הַ the לַּ֗יְלָה llˈaylā לַיְלָה night וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be בַ va בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning אִם־ ʔim- אִם if יִגְאָלֵ֥ךְ yiḡʔālˌēḵ גאל redeem טֹוב֙ ṭôv טֹוב good יִגְאָ֔ל yiḡʔˈāl גאל redeem וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֨א lˌō לֹא not יַחְפֹּ֧ץ yaḥpˈōṣ חפץ desire לְ lᵊ לְ to גָֽאֳלֵ֛ךְ ḡˈoʔᵒlˈēḵ גאל redeem וּ û וְ and גְאַלְתִּ֥יךְ ḡᵊʔaltˌîḵ גאל redeem אָנֹ֖כִי ʔānˌōḵî אָנֹכִי i חַי־ ḥay- חַי alive יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH שִׁכְבִ֖י šiḵᵊvˌî שׁכב lie down עַד־ ʕaḏ- עַד unto הַ ha הַ the בֹּֽקֶר׃ bbˈōqer בֹּקֶר morning
3:13. quiesce hac nocte et facto mane si te voluerit propinquitatis iure retinere bene res acta est sin autem ille noluerit ego te absque ulla dubitatione suscipiam vivit Dominus dormi usque maneRest 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, so the Lord liveth: sleep till the morning.
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 part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning.
3:13. Be at peace for this night. And when morning arrives, if he is willing to uphold the law of kinship for you, things will turn out well; but if he is not willing, then, I will take you, without any doubt, as the Lord lives. Sleep until morning.”
3:13. 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 part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, [as] the LORD liveth: lie down until the morning.
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 part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, [as] the LORD liveth: lie down until the morning:

3:13: переночуй эту ночь; завтра же, если он примет тебя, то хорошо, пусть примет; а если он не захочет принять тебя, то я приму; жив Господь! Спи до утра.
3:13
αὐλίσθητι αυλιζομαι spend the night
τὴν ο the
νύκτα νυξ night
καὶ και and; even
ἔσται ειμι be
τὸ ο the
πρωί πρωι early
ἐὰν εαν and if; unless
ἀγχιστεύσῃ αγχιστευω you
ἀγαθόν αγαθος good
ἀγχιστευέτω αγχιστευω and if; unless
δὲ δε though; while
μὴ μη not
βούληται βουλομαι want
ἀγχιστεῦσαί αγχιστευω you
ἀγχιστεύσω αγχιστευω you
ἐγώ εγω I
ζῇ ζαω live; alive
κύριος κυριος lord; master
κοιμήθητι κοιμαω doze; fall asleep
ἕως εως till; until
πρωί πρωι early
3:13
לִ֣ינִי׀ lˈînî לין lodge
הַ ha הַ the
לַּ֗יְלָה llˈaylā לַיְלָה night
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
בַ va בְּ in
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
אִם־ ʔim- אִם if
יִגְאָלֵ֥ךְ yiḡʔālˌēḵ גאל redeem
טֹוב֙ ṭôv טֹוב good
יִגְאָ֔ל yiḡʔˈāl גאל redeem
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֨א lˌō לֹא not
יַחְפֹּ֧ץ yaḥpˈōṣ חפץ desire
לְ lᵊ לְ to
גָֽאֳלֵ֛ךְ ḡˈoʔᵒlˈēḵ גאל redeem
וּ û וְ and
גְאַלְתִּ֥יךְ ḡᵊʔaltˌîḵ גאל redeem
אָנֹ֖כִי ʔānˌōḵî אָנֹכִי i
חַי־ ḥay- חַי alive
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
שִׁכְבִ֖י šiḵᵊvˌî שׁכב lie down
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
בֹּֽקֶר׃ bbˈōqer בֹּקֶר morning
3:13. quiesce hac nocte et facto mane si te voluerit propinquitatis iure retinere bene res acta est sin autem ille noluerit ego te absque ulla dubitatione suscipiam vivit Dominus dormi usque mane
Rest 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, so the Lord liveth: sleep till the morning.
3:13. Be at peace for this night. And when morning arrives, if he is willing to uphold the law of kinship for you, things will turn out well; but if he is not willing, then, I will take you, without any doubt, as the Lord lives. Sleep until morning.”
3:13. 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 part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, [as] the LORD liveth: lie down until the morning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. переночуй эту ночь; завтра же, если он примет тебя, то хорошо, пусть примет; а если он не захочет принять тебя, то я приму; жив Господь! Спи до утра.
Adam Clarke: Commentary on the Bible - 1831
3:13: As the Lord liveth - Thus he bound himself by an oath to take her to wife if the other should refuse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: if he will: Rut 2:20, Rut 4:5; Deu 25:5-9; Mat 22:24-27
the Lord liveth: Jdg 8:19; Jer 4:2; Co2 1:23; Heb 6:16
Geneva 1599
3:13 Tarry this night, and it shall be in the morning, [that] if he (e) will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, [as] the LORD liveth: lie down until the morning.
(e) If he will take you to as his wife because of his relation by marriage, according to God's law, (Deut 25:5).
John Gill
3:13 Tarry this day,.... Or lodge here tonight, where she was; this he said not from any design upon her, but for her own safety and honour, that she might not be exposed to danger or disgrace, by returning home at such an unseasonable time of night. The first letter in the word for "tarry" is larger than usual in the Hebrew text; which may be done to raise the attention of the reader, to observe it as a thing very singular, that a widow should lodge with a man without any diminution of her chastity; so Buxtorf (x) says, that hereby attention is noted, even the honesty of Boaz ordering Ruth to lodge without a man, and wait until a nearer kinsman, according to the law, should come, and promising that on failure thereof he would be the lawful redeemer; but Dr. Lightfoot (y) observes, that as there is a special mark over a word in the story of Lot's eldest daughter lying with her father, Gen 19:34 and a special mark on this word here, in the story of Ruth going to Boaz his bed, seems to relate one to the other, and both together to point at the great providence of God in bringing light out of darkness, Ruth, a mother of Christ, out of the incest of Lot:
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 part; by marrying Ruth, and redeeming her husband's estate, which if he did, it would be all very well, and right according to law; and it would be very well for Ruth, as Aben Ezra and Abendana interpret it; seeing, as they observe, that kinsman was a very respectable man, a man of great esteem and worth, a man of wealth and authority, and she would be well matched to him. Some think, as the same writers observe, that the word "Tob", translated "well", is the name of the kinsman, the same with Tobias; so R. Joshuah says (z), that Salmon (who was the father of Boaz), and Elimelech (the father of Ruth's husband), and Tob (this near kinsman), were brethren:
but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth: that is, he swore he would marry her, and redeem the inheritance, if the other would not; for the phrase, "as the Lord liveth", is the form of an oath, it is swearing by the living God; so the Targum,"I say with an oath before the Lord, that as I have spoken unto thee, so will I do:"
lie down until the morning; and take some sleep and rest, and be at ease in mind, depending upon the performance of what I have promised.
(x) Tiberias, c. 14. p. 38. (y) Works, vol. 1. p. 48. (z) In Midrash Ruth, ut supra. (fol. 31. 4. & 34. 2.)
John Wesley
3:13 Perform, &c. - Take thee to wife, to raise up seed to his brother. Bishop Hall sums up the matter thus. "Boaz, instead of touching her as a wanton, blesseth her as a father, encourages her as a friend, promises her as a kinsman, rewards her as a patron, and sends her away laden with hopes and gifts, no less chast, but more happy than she came. O admirable temperance, worthy the progenitor of him, in whose lips and heart there was no guile!"
3:143:14: Եւ ննջեաց առ ոտս նորա մինչեւ ցառաւօտն։ Եւ յարեաւ կինն՝ մինչչեւ՛ ճանաչէր այր զընկեր իւր. եւ ասէ Բոոս. Մի՛ ոք գիտասցէ՝ թէ կին ոք եկն առ իս ՚ի կալս[2808]. [2808] ՚Ի բազումս պակասի. Ցառաւօտ. եւ ննջեաց առ ոտս նորա մինչեւ ցառաւօտն։
14 Նա պառկեց նրա ոտքերի մօտ մինչեւ առաւօտ: Հռութը վեր կացաւ. այնքան մութ էր դեռ, որ մարդ մարդու չէր կարող ճանաչել: Բոոսն ասաց. «Թող ոչ ոք չիմանայ, որ կին է եկել ինձ մօտ կալը:
14 Ուստի մինչեւ առաւօտ անոր ոտքերուն քով պառկեցաւ ու մութին, երբ մարդիկ դեռ չէին կրնար մէկզմէկ ճանչնալ, ելաւ եւ Բոոս ըսաւ. «Մարդ թող չգիտնայ թէ կալին մէջ կին մտեր է»։
Եւ ննջեաց առ ոտս նորա մինչեւ ցառաւօտն. եւ յարեաւ կինն մինչչեւ ճանաչէր այր զընկեր իւր. եւ ասէ Բոոս. Մի՛ ոք գիտասցէ թէ կին ոք եկն [23]առ իս`` ի կալս:

3:14: Եւ ննջեաց առ ոտս նորա մինչեւ ցառաւօտն։ Եւ յարեաւ կինն՝ մինչչեւ՛ ճանաչէր այր զընկեր իւր. եւ ասէ Բոոս. Մի՛ ոք գիտասցէ՝ թէ կին ոք եկն առ իս ՚ի կալս[2808].
[2808] ՚Ի բազումս պակասի. Ցառաւօտ. եւ ննջեաց առ ոտս նորա մինչեւ ցառաւօտն։
14 Նա պառկեց նրա ոտքերի մօտ մինչեւ առաւօտ: Հռութը վեր կացաւ. այնքան մութ էր դեռ, որ մարդ մարդու չէր կարող ճանաչել: Բոոսն ասաց. «Թող ոչ ոք չիմանայ, որ կին է եկել ինձ մօտ կալը:
14 Ուստի մինչեւ առաւօտ անոր ոտքերուն քով պառկեցաւ ու մութին, երբ մարդիկ դեռ չէին կրնար մէկզմէկ ճանչնալ, ելաւ եւ Բոոս ըսաւ. «Մարդ թող չգիտնայ թէ կալին մէջ կին մտեր է»։
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3:143:14: И спала она у ног его до утра и встала прежде, нежели могли они распознать друг друга. И сказал Вооз: пусть не знают, что женщина приходила на гумно.
3:14 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep πρὸς προς to; toward ποδῶν πους foot; pace αὐτοῦ αυτος he; him ἕως εως till; until πρωί πρωι early ἡ ο the δὲ δε though; while ἀνέστη ανιστημι stand up; resurrect πρὸ προ before; ahead of τοῦ ο the ἐπιγνῶναι επιγινωσκω recognize; find out ἄνδρα ανηρ man; husband τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak Βοος βοοζ Booz; Vooz μὴ μη not γνωσθήτω γινωσκω know ὅτι οτι since; that ἦλθεν ερχομαι come; go γυνὴ γυνη woman; wife εἰς εις into; for τὸν ο the ἅλωνα αλων threshing floor
3:14 וַ wa וְ and תִּשְׁכַּ֤ב ttiškˈav שׁכב lie down מַרְגְּלֹתָיו֙מרגלתו *margᵊlōṯāʸw מַרְגְּלֹת feet-place עַד־ ʕaḏ- עַד unto הַ ha הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and תָּ֕קָם ttˈāqom קום arise בְּב *bᵊ בְּ in טֶ֛רֶםטרום *ṭˈerem טֶרֶם beginning יַכִּ֥יר yakkˌîr נכר recognise אִ֖ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אַל־ ʔal- אַל not יִוָּדַ֔ע yiwwāḏˈaʕ ידע know כִּי־ kî- כִּי that בָ֥אָה vˌāʔā בוא come הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman הַ ha הַ the גֹּֽרֶן׃ ggˈōren גֹּרֶן threshing-floor
3:14. dormivit itaque ad pedes eius usque ad noctis abscessum surrexitque antequam homines se cognoscerent mutuo et dixit Booz cave ne quis noverit quod huc venerisSo 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.
14. And she lay at his feet until the morning: and she rose up before one could discern another. For he said, Let it not be known that the woman came to the threshing-floor.
3:14. And so she slept by his feet until the night was ending. And she arose before men could inquire of one another. And Boaz said, “Be careful, lest someone know that you came here.”
3:14. 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.
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:

3:14: И спала она у ног его до утра и встала прежде, нежели могли они распознать друг друга. И сказал Вооз: пусть не знают, что женщина приходила на гумно.
3:14
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
πρὸς προς to; toward
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
ἕως εως till; until
πρωί πρωι early
ο the
δὲ δε though; while
ἀνέστη ανιστημι stand up; resurrect
πρὸ προ before; ahead of
τοῦ ο the
ἐπιγνῶναι επιγινωσκω recognize; find out
ἄνδρα ανηρ man; husband
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Βοος βοοζ Booz; Vooz
μὴ μη not
γνωσθήτω γινωσκω know
ὅτι οτι since; that
ἦλθεν ερχομαι come; go
γυνὴ γυνη woman; wife
εἰς εις into; for
τὸν ο the
ἅλωνα αλων threshing floor
3:14
וַ wa וְ and
תִּשְׁכַּ֤ב ttiškˈav שׁכב lie down
מַרְגְּלֹתָיו֙מרגלתו
*margᵊlōṯāʸw מַרְגְּלֹת feet-place
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
תָּ֕קָם ttˈāqom קום arise
בְּב
*bᵊ בְּ in
טֶ֛רֶםטרום
*ṭˈerem טֶרֶם beginning
יַכִּ֥יר yakkˌîr נכר recognise
אִ֖ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אַל־ ʔal- אַל not
יִוָּדַ֔ע yiwwāḏˈaʕ ידע know
כִּי־ kî- כִּי that
בָ֥אָה vˌāʔā בוא come
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
הַ ha הַ the
גֹּֽרֶן׃ ggˈōren גֹּרֶן threshing-floor
3:14. dormivit itaque ad pedes eius usque ad noctis abscessum surrexitque antequam homines se cognoscerent mutuo et dixit Booz cave ne quis noverit quod huc veneris
So 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.
3:14. And so she slept by his feet until the night was ending. And she arose before men could inquire of one another. And Boaz said, “Be careful, lest someone know that you came here.”
3:14. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. И спала она у ног его до утра и встала прежде, нежели могли они распознать друг друга. И сказал Вооз: пусть не знают, что женщина приходила на гумно.

12–14. Расположенный к Руфи и готовый вступить с нею в брак, зная, равным образом, что и она желает брака именно с ним, Вооз, однако, настаивает, что это несомненное право Руфи должно быть осуществлено законным, формальным путем, что необходимо (всенародно IV: 1: ) предложить взятие Руфи более близкому родственнику ее, чем Вооз. Мидраш (s. 47) и раввины (Раши и др.), стоя на букве закона и полагая, что левиратный брак обязателен был лишь для брата умершего, называет этого предполагаемого брата Махлона - Тов (понимая слово tob (ст. 13) в смысле собственного имени), но последнее должно быть отнесено на счет простой раввинской изобретательности: в IV: 1: родственник Руфи не назван по имени (на что обращал внимание уже Абен-Езра). Руфь должна была спать на гумне Вооза до утра, именно до наступления полного рассвета (13b–14a): Вооз не отослал ее тотчас же ночью, с одной стороны, чтобы не возбудить в ней подозрения в нежелании Вооза исполнить просьбу Руфи, с другой - предотвратить возможную опасность для Руфи при возвращении ночью, со стороны ночных сторожей (ср. Песн. П. V: 7: [ 89: ]); рано же, до рассвета, Руфь должна была оставить гумно Вооза потому, что «благоразумие требовало остерегаться всяких сплетен, совершенно не имевших под собою основания» (И. Флав. Древн. V, 9, § 3).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ruth Sent Back in Peace to Naomi. B. C. 1312.

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 vail 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. 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.
We are here told, I. How Ruth was dismissed by Boaz. It would not have been safe for her to go home in the dead of the night; therefore she lay at his feet (not by his side) until morning. But as soon as ever the day broke, that she had light to go home by, she got away, before one could know another, that, if she were seen, yet she might not be known to be abroad so unseasonably. She was not shy of being known to be a gleaner in the field, nor ashamed of that mark of her poverty. But she would not willingly be known to be a night-walker, for her virtue was her greatest honour, and that which she most valued. Boaz dismissed her, 1. With a charge to keep counsel (v. 14): Let it not be known that a woman came into the floor, and lay all night so near to Boaz; for, though they needed not to care much what people said of them while they were both conscious to themselves of an unspotted purity, yet, because few could have come so near the fire as they did and not have been scorched, had it been known it would have occasioned suspicions in some and reflections from others. Good people would have been troubled, and bad people would have triumphed, and therefore let it not be known. Note, We must always take care, not only to keep a good conscience, but to keep a good name: either we must not do that which, though innocent, is liable to be misinterpreted, or, if we do, we must not let it be known. We must avoid not only sin, but scandal. There was likewise a particular reason for concealment here. If this matter should take wind, it might prejudice the freedom of the other kinsman's choice, and he would make this his reason for refusing Ruth, that Boaz and she had been together. 2. He dismissed her with a good present of corn, which would be very acceptable to her poor mother at home, and an evidence for her that he had not sent her away in dislike, which Naomi might have suspected if he had sent her away empty. He gave it to her in her veil, or apron, or mantle, gave it to her by measure. Like a prudent corn-master, he kept an account of all he delivered out. It was six measures, that is six omers as is supposed, ten of which made an ephah; whatever the measure was, it is probable he gave her as much as she could well carry, v. 15. And the Chaldee says, Strength was given her from the Lord to carry it; and adds that now it was told her by the spirit of prophecy that from her should descend six of the most righteous men of their age, namely, David, Daniel, his three companions, and the king Messiah.
II. How she was welcomed by her mother-in-law. She asked her, "Who art thou, my daughter? Art thou a bride or no? Must I give thee joy?" So Ruth told her how the matter stood (v. 17), whereupon her mother, 1. Advised her to be satisfied in what was done: Sit still, my daughter, till thou know how the matter will fall (v. 18)--how it is decreed in heaven, so the Chaldee reads it, for marriages are made there. She had done all that was fit for her to do, and now she must patiently wait the issue and not be perplexed about it. Let us learn hence to cast our care upon providence, to follow that and attend the motions of it, composing ourselves into an expectation of the event, with a resolution to acquiesce in it, whatever it be. Sometimes that proves best done for us that is least our own doing. "Sit still, therefore, and see how the matter will fall, and say, Let it fall how it will, I am ready for it." 2. She assured her that Boaz, having undertaken this matter, would approve himself a faithful careful friend: He will not be at rest till he have finished the matter. Though it was a busy time with him in his fields and his floor, yet, having undertaken to serve his friend, he would not neglect the business. Naomi believes that Ruth has won his heart, and that therefore he will not be easy till he knows whether she be his or no. This she gives as a reason why Ruth should sit still and not perplex herself about it, that Boaz had undertaken it, and he would be sure to manage it well. Much more reason have good Christians to be careful for nothing, but cast their care on God, because he has promised to care for them: and what need have we to care if he do? Sit still, and see how the matter will fall, for the Lord will perfect that which concerns thee, and will make it to work for good to thee, Ps. xxxvii. 4, 5; cxxxviii. 8. Your strength is to sit still, Isa. xxx. 7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: Let it not: Ecc 7:1; Rom 12:17, Rom 14:16; Co1 10:32; Co2 8:21; Th1 5:22; Pe1 2:12
John Gill
3:14 And she lay at his feet until the morning,.... In the same place where she first lay herself down:
and she rose up before one could know another, because of the darkness, as the Targum, it not being yet break of day:
and he said, let it not be known that a woman came into the floor, to whom he spoke these words is not said, perhaps to Ruth, whom he might call to arise so early as she did, before one could know another, and distinguish a man from a woman; and so sent her away, and bid her be cautious, as much as in her lay, that it might not be known she had been there; for though they were both conscious of their purity and chastity, yet it became them to be careful of their good name, and to prevent scandal upon them, or hinder the nearer kinsman from doing his part, who might refuse upon hearing that Boaz and Ruth had been together; or this was said to his young men, as the Targum adds, charging them to let no one know of it; which is not so likely: it is the sense of some Jewish writers (a), that Boaz said this in his heart, in an ejaculatory prayer to God, entreating that affair might be a secret, that it might not be known that a woman had been in the floor that night, lest the name of God should be blasphemed, and he and Ruth be wrongfully reproached.
(a) Midrash Ruth, fol. 34. 14. so some in Abendana in Miclol Yophi in loc.
John Wesley
3:14 Let it not, &c. - He takes care to preserve not only his conscience towards God, but his reputation, and hers also, among men.
3:153:15: բե՛ր զմեկնոցդ որ ՚ի վերայ քո է՝ եւ կա՛լ աստ։ Եւ նա կալա՛ւ. եւ չափեաց վեց չափովն գարի, եւ ե՛դ ՚ի վերայ նորա, եւ եմուտ ՚ի քաղաքն.
15 Վրայիդ ծածկոցը բե՛ր եւ բռնի՛ր այստեղ»: Հռութը բռնեց այն, եւ Բոոսը վեց չափ[2] գարի չափեց, դրեց նրա շալակը, եւ Հռութը մտաւ քաղաք:[2] 2. Շուրջ 15 կիլոգրամ:
15 Նաեւ ըսաւ. «Վրայի ծածկոցդ բեր ու զանիկա բռնէ»։ Հռութ զանիկա բռնեց ու անոր վեց չափ գարի չափեց ու անոր վրայ դրաւ։ Անիկա քաղաք գնաց։
բեր զմեկնոցդ որ ի վերայ քո է, եւ կալ աստ: Եւ նա կալաւ. եւ չափեաց վեց չափովն գարի, եւ եդ ի վերայ նորա, եւ եմուտ ի քաղաքն:

3:15: բե՛ր զմեկնոցդ որ ՚ի վերայ քո է՝ եւ կա՛լ աստ։ Եւ նա կալա՛ւ. եւ չափեաց վեց չափովն գարի, եւ ե՛դ ՚ի վերայ նորա, եւ եմուտ ՚ի քաղաքն.
15 Վրայիդ ծածկոցը բե՛ր եւ բռնի՛ր այստեղ»: Հռութը բռնեց այն, եւ Բոոսը վեց չափ[2] գարի չափեց, դրեց նրա շալակը, եւ Հռութը մտաւ քաղաք:
[2] 2. Շուրջ 15 կիլոգրամ:
15 Նաեւ ըսաւ. «Վրայի ծածկոցդ բեր ու զանիկա բռնէ»։ Հռութ զանիկա բռնեց ու անոր վեց չափ գարի չափեց ու անոր վրայ դրաւ։ Անիկա քաղաք գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15: И сказал ей: подай верхнюю одежду, которая на тебе, подержи ее. Она держала, и он отмерил [ей] шесть мер ячменя, и положил на нее, и пошел в город.
3:15 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him φέρε φερω carry; bring τὸ ο the περίζωμα περιζωμα the ἐπάνω επανω upon; above σου συ you καὶ και and; even ἐκράτησεν κρατεω seize; retain αὐτό αυτος he; him καὶ και and; even ἐμέτρησεν μετρεω measure ἓξ εξ six κριθῶν κριθη barley καὶ και and; even ἐπέθηκεν επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτήν αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὴν ο the πόλιν πολις city
3:15 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הָ֠בִי hāvˌî יהב give הַ ha הַ the מִּטְפַּ֧חַת mmiṭpˈaḥaṯ מִטְפַּחַת cloak אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלַ֛יִךְ ʕālˈayiḵ עַל upon וְ wᵊ וְ and אֶֽחֳזִי־ ʔˈeḥᵒzî- אחז seize בָ֖הּ vˌāh בְּ in וַ wa וְ and תֹּ֣אחֶז ttˈōḥez אחז seize בָּ֑הּ bˈāh בְּ in וַ wa וְ and יָּ֤מָד yyˈāmoḏ מדד measure שֵׁשׁ־ šēš- שֵׁשׁ six שְׂעֹרִים֙ śᵊʕōrîm שְׂעֹרָה barley וַ wa וְ and יָּ֣שֶׁת yyˈāšeṯ שׁית put עָלֶ֔יהָ ʕālˈeʸhā עַל upon וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
3:15. et rursum expande inquit palliolum tuum quo operiris et tene utraque manu qua extendente et tenente mensus est sex modios hordei et posuit super eam quae portans ingressa est civitatemAnd 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,
15. And he said, Bring the mantle that is upon thee, and hold it; and she held it: and he measured six of barley, and laid it on her: and he went into the city.
3:15. And again he said, “Spread your mantle that covers you, and hold it with both hands.” As she extended it and held it, he measured six measures of barley and placed it upon her. Carrying it, she went into the city.
3:15. Also he said, Bring the vail 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.
Also he said, Bring the vail 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:

3:15: И сказал ей: подай верхнюю одежду, которая на тебе, подержи ее. Она держала, и он отмерил [ей] шесть мер ячменя, и положил на нее, и пошел в город.
3:15
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
φέρε φερω carry; bring
τὸ ο the
περίζωμα περιζωμα the
ἐπάνω επανω upon; above
σου συ you
καὶ και and; even
ἐκράτησεν κρατεω seize; retain
αὐτό αυτος he; him
καὶ και and; even
ἐμέτρησεν μετρεω measure
ἓξ εξ six
κριθῶν κριθη barley
καὶ και and; even
ἐπέθηκεν επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
πόλιν πολις city
3:15
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הָ֠בִי hāvˌî יהב give
הַ ha הַ the
מִּטְפַּ֧חַת mmiṭpˈaḥaṯ מִטְפַּחַת cloak
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלַ֛יִךְ ʕālˈayiḵ עַל upon
וְ wᵊ וְ and
אֶֽחֳזִי־ ʔˈeḥᵒzî- אחז seize
בָ֖הּ vˌāh בְּ in
וַ wa וְ and
תֹּ֣אחֶז ttˈōḥez אחז seize
בָּ֑הּ bˈāh בְּ in
וַ wa וְ and
יָּ֤מָד yyˈāmoḏ מדד measure
שֵׁשׁ־ šēš- שֵׁשׁ six
שְׂעֹרִים֙ śᵊʕōrîm שְׂעֹרָה barley
וַ wa וְ and
יָּ֣שֶׁת yyˈāšeṯ שׁית put
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
3:15. et rursum expande inquit palliolum tuum quo operiris et tene utraque manu qua extendente et tenente mensus est sex modios hordei et posuit super eam quae portans ingressa est civitatem
And 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,
3:15. And again he said, “Spread your mantle that covers you, and hold it with both hands.” As she extended it and held it, he measured six measures of barley and placed it upon her. Carrying it, she went into the city.
3:15. Also he said, Bring the vail 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. И сказал ей: подай верхнюю одежду, которая на тебе, подержи ее. Она держала, и он отмерил (ей) шесть мер ячменя, и положил на нее, и пошел в город.

15. Может быть, этой благоразумной заботой о доброй репутации - своей и Руфи, а не одним расположением и попечением о пропитании Руфи и Ноемини ( ст. 17: ) вызван был дар Вооза Руфи - 6: мер (неопределенной величины) ячменя, всыпанных им Руфи в полотно и взваленных на плечи. Давая Руфи эту ношу, с какой люди привыкли уже видеть Руфь, Вооз устранял подозрение, какое могло явиться у всех знавших Руфь, в ранний час возвращающеюся от Вооза; устранить же эти подозрения было тем необходимее, что по иудейскому традиционному праву, при наличности этих подозрений, он не мог бы и жениться на Руфи: «если кто подозревается в сношениях с нееврейкой, то, хотя бы она обратилась в еврейство, он не должен на ней жениться» (Мишна, Иевамот II, 8, ср. Тосеф. 4, 6). Мидраш понимает 6: мер ячменя, данных Воозом Руфи, аллегорически: о шести или восьми потомках Руфи, наделенных 6-ю наивысшими качествами: Давиде, Езекии, Иосии, Анании, Азарии, Мисаиле, Данииле и Мессии (S. 52). - Вместе с Руфью в город, может быть, пошел и Вооз (но Vulg. видит в заключительных словах ст. 15: речь только о Руфи: ingressa est civitatem; женский род tabo вместо принятого мужского рода iabo имеют, впрочем, и многие кодексы еврейских текстов у Кеникотта Росси, напр., №№ 1, 47, 76, 93, 100: и др.). По Мидрашу (S. 52), Вооз шел вместе с Руфью, охраняя ее от нападений молодых людей.
Adam Clarke: Commentary on the Bible - 1831
3:15: Bring the veil - המט פחת hammit pachath; this seems to have been a cloak, plaid, or what the Arabs call hayk, which has been largely explained elsewhere. See Jdg 14:12.
Six measures of barley - We supply the word measures, for the Hebrew mentions no quantity. The Targum renders six seahs, שית סאין shith sein, which, as a seah was about two gallons and a half, 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. If the omer be meant, which is about six pints, the load would not be so great, as this would amount to but about four gallons and a half; a very goodly present. 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, viz., 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.
Albert Barnes: Notes on the Bible - 1834
3:15: The vail - Quite a different word from that rendered "vail," in Gen 38:14. It seems rather to mean a kind of loose cloak, worn over the ordinary dress (see the margin).
Six measures - i. e. six seahs, in all two ephahs, twice as much as she gleaned Rut 3:17, and a heavy load to carry; for which reason he laid it on her, probably placed it on her head. It is well known that women can carry great weights when duly positioned on their heads.
And she went into the city - The Hebrew has "he went," namely, Boaz, where, accordingly, we find him Rut 4:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: veil: or sheet, or apron, The word mitpachath 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: Isa 32:8; Gal 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.
Carl Friedrich Keil and Franz Delitzsch
3:15
He then said, "Bring the cloak that thou hast on, and lay hold of it" (to hold it open), and measured for her six measures of barley into it as a present, that she might not to back empty to her mother-in-law (Ruth 3:17). מטפּחת, here and Is 3:22, is a broad upper garment, pallium, possibly only a large shawl. "As the cloaks worn by the ancients were so full, that one part was thrown upon the shoulder, and another gathered up under the arm, Ruth, by holding a certain part, could receive into her bosom the corn which Boaz gave her" (Schrder, De vestit. mul. p. 264). Six (measures of) barley: the measure is not given. According to the Targum and the Rabbins, it was six seahs = two ephahs. This is certainly incorrect; for Ruth would not have been able to carry that quantity of barley home. When Boaz had given her the barley he measured out, and had sent here away, he also went into the city. This is the correct rendering, as given by the Chaldee, to the words העיר ויּבא; though Jerome referred the words to Ruth, but certainly without any reason, as יבא cannot stand for תּבא. This reading is no doubt found in some of the MSS, but it merely owes its origin to a mistaken interpretation of the words.
John Gill
3:15 Also he said,.... Which seems to confirm the first sense, that what he had said before was to Ruth, beside which he also said to her what follows:
bring the vail which thou hast upon thee, and hold it; by which it appears that he rose also thus early, since he ordered her to bring her vail to him, and hold it with both her hands, while he filled it from the heap of corn: this vail was either what she wore on her head, as women used to do, or a coverlet she brought with her to cover herself with, when she lay down; the Septuagint renders it a "girdle", that is, an apron she tied or girt about her; which is as likely as anything: and when she held it, he measured six measures of barley; what these measures were is not expressed; the Targum is six seahs or bushels, as the Vulgate Latin version, but that is too much, and more than a woman could carry; unless we suppose, with the Targum, that she had strength from the Lord to carry it, and was extraordinarily assisted by him in it, which is not very probable; rather six omers, an omer being the tenth part of an ephah, and so was a quantity she might be able to carry:
and laid it upon her; upon her shoulder, or put it on her head, it being, no doubt, as much as she could well bear, and which required some assistance to help her up with it:
and she went into the city; of Bethlehem, with her burden; or rather he went (b); for the word is masculine, and to be understood of Boaz, who accompanied her to the city, lest she should meet with any that should abuse her; and so the Targum expresses it,"Boaz went into the city.''
(b) "et ingressus est", Tigurine version. Drusius, Junius & Tremellius, Piscator.
John Wesley
3:15 Veil - Or, the apron.
Robert Jamieson, A. R. Fausset and David Brown
3:15 Bring the veil that thou hast upon thee, and hold it--Eastern veils are large sheets--those of ladies being of red silk; but the poorer or common class of women wear them of blue, or blue and white striped linen or cotton. They are wrapped round the head, so as to conceal the whole face except one eye.
3:163:16: եւ չոգաւ Հռութ առ սկեսուրն իւր։ Եւ նա ասէ. Զի՞ է դուստր։ Եւ պատմեաց նմա զամենայն ինչ զոր արար նմա այրն.
16 Նա գնաց իր սկեսրոջ մօտ, որը նրան ասաց. «Ի՞նչ եղաւ, աղջի՛կս»: Եւ նա պատմեց նրան այն ամէնը, ինչ որ այդ մարդն արել էր իր համար,
16 Ու Հռութ իր կեսրոջ քով գնաց, որ իրեն ըսաւ. «Ո՛վ աղջիկս, ի՞նչպէս ես»։ Անիկա անոր պատմեց ինչ որ այն մարդը ըրաւ իրեն։
Եւ չոգաւ Հռութ առ սկեսուրն իւր. եւ նա ասէ. Զի՞ է դուստր: Եւ պատմեաց նմա զամենայն ինչ զոր արար նմա այրն:

3:16: եւ չոգաւ Հռութ առ սկեսուրն իւր։ Եւ նա ասէ. Զի՞ է դուստր։ Եւ պատմեաց նմա զամենայն ինչ զոր արար նմա այրն.
16 Նա գնաց իր սկեսրոջ մօտ, որը նրան ասաց. «Ի՞նչ եղաւ, աղջի՛կս»: Եւ նա պատմեց նրան այն ամէնը, ինչ որ այդ մարդն արել էր իր համար,
16 Ու Հռութ իր կեսրոջ քով գնաց, որ իրեն ըսաւ. «Ո՛վ աղջիկս, ի՞նչպէս ես»։ Անիկա անոր պատմեց ինչ որ այն մարդը ըրաւ իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16: А [Руфь] пришла к свекрови своей. Та сказала [ей]: что, дочь моя? Она пересказала ей все, что сделал ей человек тот.
3:16 καὶ και and; even Ρουθ ρουθ Ruth εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward τὴν ο the πενθερὰν πενθερα mother-in-law αὐτῆς αυτος he; him ἡ ο the δὲ δε though; while εἶπεν επω say; speak τίς τις.1 who?; what? εἶ ειμι be θύγατερ θυγατηρ daughter καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make αὐτῇ αυτος he; him ὁ ο the ἀνήρ ανηρ man; husband
3:16 וַ wa וְ and תָּבֹוא֙ ttāvô בוא come אֶל־ ʔel- אֶל to חֲמֹותָ֔הּ ḥᵃmôṯˈāh חָמֹות mother-in-law וַ wa וְ and תֹּ֖אמֶר ttˌōmer אמר say מִי־ mî- מִי who אַ֣תְּ ʔˈat אַתְּ you בִּתִּ֑י bittˈî בַּת daughter וַ wa וְ and תַּ֨גֶּד־ ttˌaggeḏ- נגד report לָ֔הּ lˈāh לְ to אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָֽשָׂה־ ʕˈāśā- עשׂה make לָ֖הּ lˌāh לְ to הָ hā הַ the אִֽישׁ׃ ʔˈîš אִישׁ man
3:16. et venit ad socrum suam quae dixit ei quid egisti filia narravitque ei omnia quae sibi fecisset homoAnd 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.
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.
3:16. And she came to her mother-in-law, who said to her: “What have you been doing, daughter?” And she explained to her all that the man had accomplished for her.
3:16. 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.
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:

3:16: А [Руфь] пришла к свекрови своей. Та сказала [ей]: что, дочь моя? Она пересказала ей все, что сделал ей человек тот.
3:16
καὶ και and; even
Ρουθ ρουθ Ruth
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
τὴν ο the
πενθερὰν πενθερα mother-in-law
αὐτῆς αυτος he; him
ο the
δὲ δε though; while
εἶπεν επω say; speak
τίς τις.1 who?; what?
εἶ ειμι be
θύγατερ θυγατηρ daughter
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
αὐτῇ αυτος he; him
ο the
ἀνήρ ανηρ man; husband
3:16
וַ wa וְ and
תָּבֹוא֙ ttāvô בוא come
אֶל־ ʔel- אֶל to
חֲמֹותָ֔הּ ḥᵃmôṯˈāh חָמֹות mother-in-law
וַ wa וְ and
תֹּ֖אמֶר ttˌōmer אמר say
מִי־ mî- מִי who
אַ֣תְּ ʔˈat אַתְּ you
בִּתִּ֑י bittˈî בַּת daughter
וַ wa וְ and
תַּ֨גֶּד־ ttˌaggeḏ- נגד report
לָ֔הּ lˈāh לְ to
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָֽשָׂה־ ʕˈāśā- עשׂה make
לָ֖הּ lˌāh לְ to
הָ הַ the
אִֽישׁ׃ ʔˈîš אִישׁ man
3:16. et venit ad socrum suam quae dixit ei quid egisti filia narravitque ei omnia quae sibi fecisset homo
And 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.
3:16. And she came to her mother-in-law, who said to her: “What have you been doing, daughter?” And she explained to her all that the man had accomplished for her.
3:16. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. А (Руфь) пришла к свекрови своей. Та сказала (ей): что, дочь моя? Она пересказала ей все, что сделал ей человек тот.
Albert Barnes: Notes on the Bible - 1834
3:16: Who art thou, my daughter? - In the dim twilight Rut 3:14 her mother was not sure at first who the young woman was, who sought admittance into the house.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: Who art thou: Or, as the Vulgate renders, Quid egisti filiȧ "What hast thou done, my daughter?" Rut 3:16
Carl Friedrich Keil and Franz Delitzsch
3:16
When Ruth returned home, her mother-in-law asked her, "Who art thou?" i.e., as what person, in what circumstances dost thou come? The real meaning is, What hast thou accomplished? Whereupon she related all that the man had done (cf. Ruth 3:10-14), and that he had given her six measures of barley for her mother. The Masorites have supplied אלי after אמר, as at Ruth 3:5, but without any necessity. The mother-in-law drew from this the hope that Boaz would now certainly carry out the matter to the desired end. "Sit still," i.e., remain quietly at home (see Gen 38:11), "till thou hearest how the affair turn out," namely, whether the nearer redeemer mentioned by Boaz, or Boaz himself, would grant her the Levirate marriage. The expression "fall," in this sense, is founded upon the idea of the falling of the lot to the ground; it is different in Ezra 7:20. "For the man will not rest unless he has carried the affair to an end this day." כּי־אם, except that, as in Lev 22:6, etc. (see Ewald, 356, b).
Geneva 1599
3:16 And when she came to her mother in law, she said, (f) Who [art] thou, my daughter? And she told her all that the man had done to her.
(f) Believing by her returning home that he had not taken her as his wife, she was astonished.
John Gill
3:16 And when she came to her mother in law,.... To Naomi, in Bethlehem:
she said, who art thou, my daughter? it being near dusk, she could not discern her, or perhaps she put the question before she opened the door and saw her; though one would think, if Ruth had called to her, she would have known her voice: rather therefore the particle may be rendered, "what" or "how" (c), instead of "who"; and the sense be, what had befallen her? what success had she had? how had things gone with her? was she married or not? or rather, had she got a promise of it? or was it likely that she should be married? with which the answer agrees:
and she told her all that the man had done to her; what kindness he had shown her, what promises he had made to her, that either he, or a nearer kinsman, would marry her, and redeem her husband's estate.
(c) "quid egisti?" V. L. "quid tibi?" Tigurine version; so R. Jonah in Aben Ezra, & Abendana in loc. "quomodo tu filia mea?" Nold. p. 602. No. 1626.
John Wesley
3:16 Who art thou? - This is not a question of doubting, but of wonder, as if she had said, Art thou in very deed my daughter? I can hardly believe it. How camest thou hither in this manner, and thus early?
3:173:17: եւ ասէ ցնա. Զայս վեց չափ գարւոյ ետ ինձ՝ եւ ասէ. Զի մի՛ մտցես ունայնաձեռն առ սկեսուրն քո։
17 եւ ասաց. «Այս վեց չափ գարին տուեց ինձ եւ ասաց. “Քո սկեսրոջ մօտ ձեռնունայն չգնաս”»:
17 Եւ ըսաւ. «Ինծի այս վեց չափ գարին տուաւ՝ ըսելով. ‘Քու կեսրոջդ պարապ մի՛ երթար’»։
Եւ ասէ ցնա. Զայս վեց չափ գարւոյ ետ ինձ եւ ասէ. Զի մի՛ մտցես ունայնաձեռն առ սկեսուրն քո:

3:17: եւ ասէ ցնա. Զայս վեց չափ գարւոյ ետ ինձ՝ եւ ասէ. Զի մի՛ մտցես ունայնաձեռն առ սկեսուրն քո։
17 եւ ասաց. «Այս վեց չափ գարին տուեց ինձ եւ ասաց. “Քո սկեսրոջ մօտ ձեռնունայն չգնաս”»:
17 Եւ ըսաւ. «Ինծի այս վեց չափ գարին տուաւ՝ ըսելով. ‘Քու կեսրոջդ պարապ մի՛ երթար’»։
zohrab-1805▾ eastern-1994▾ western am▾
3:173:17: И сказала [ей]: эти шесть мер ячменя он дал мне и сказал мне: не ходи к свекрови своей с пустыми руками.
3:17 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him τὰ ο the ἓξ εξ six τῶν ο the κριθῶν κριθη barley ταῦτα ουτος this; he ἔδωκέν διδωμι give; deposit μοι εγω I ὅτι οτι since; that εἶπεν επω say; speak πρός προς to; toward με εγω I μὴ μη not εἰσέλθῃς εισερχομαι enter; go in κενὴ κενος hollow; empty πρὸς προς to; toward τὴν ο the πενθεράν πενθερα mother-in-law σου συ you
3:17 וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say שֵׁשׁ־ šēš- שֵׁשׁ six הַ ha הַ the שְּׂעֹרִ֥ים śśᵊʕōrˌîm שְׂעֹרָה barley הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these נָ֣תַן nˈāṯan נתן give לִ֑י lˈî לְ to כִּ֚י ˈkî כִּי that אָמַ֣ר ʔāmˈar אמר say אֵלַ֔י† *ʔēlˈay אֶל to אַל־ ʔal- אַל not תָּבֹ֥ואִי tāvˌôʔî בוא come רֵיקָ֖ם rêqˌām רֵיקָם with empty hands אֶל־ ʔel- אֶל to חֲמֹותֵֽךְ׃ ḥᵃmôṯˈēḵ חָמֹות mother-in-law
3:17. et ait ecce sex modios hordei dedit mihi et ait nolo vacuam te reverti ad socrum tuamAnd 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.
17. And she said, These six of barley gave he me; for he said, Go not empty unto thy mother in law.
3:17. And she said, “Behold, he gave me six measures of barley, for he said, ‘I am not willing to have you return empty to your mother-in-law.’ ”
3:17. And she said, These six [measures] of barley gave he me; for he said to me, Go not empty unto thy mother in law.
And she said, These six [measures] of barley gave he me; for he said to me, Go not empty unto thy mother in law:

3:17: И сказала [ей]: эти шесть мер ячменя он дал мне и сказал мне: не ходи к свекрови своей с пустыми руками.
3:17
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
τὰ ο the
ἓξ εξ six
τῶν ο the
κριθῶν κριθη barley
ταῦτα ουτος this; he
ἔδωκέν διδωμι give; deposit
μοι εγω I
ὅτι οτι since; that
εἶπεν επω say; speak
πρός προς to; toward
με εγω I
μὴ μη not
εἰσέλθῃς εισερχομαι enter; go in
κενὴ κενος hollow; empty
πρὸς προς to; toward
τὴν ο the
πενθεράν πενθερα mother-in-law
σου συ you
3:17
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
שֵׁשׁ־ šēš- שֵׁשׁ six
הַ ha הַ the
שְּׂעֹרִ֥ים śśᵊʕōrˌîm שְׂעֹרָה barley
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
נָ֣תַן nˈāṯan נתן give
לִ֑י lˈî לְ to
כִּ֚י ˈkî כִּי that
אָמַ֣ר ʔāmˈar אמר say
אֵלַ֔י
*ʔēlˈay אֶל to
אַל־ ʔal- אַל not
תָּבֹ֥ואִי tāvˌôʔî בוא come
רֵיקָ֖ם rêqˌām רֵיקָם with empty hands
אֶל־ ʔel- אֶל to
חֲמֹותֵֽךְ׃ ḥᵃmôṯˈēḵ חָמֹות mother-in-law
3:17. et ait ecce sex modios hordei dedit mihi et ait nolo vacuam te reverti ad socrum tuam
And 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.
3:17. And she said, “Behold, he gave me six measures of barley, for he said, ‘I am not willing to have you return empty to your mother-in-law.’ ”
3:17. And she said, These six [measures] of barley gave he me; for he said to me, Go not empty unto thy mother in law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. И сказала (ей): эти шесть мер ячменя он дал мне и сказал мне: не ходи к свекрови своей с пустыми руками.
John Gill
3:17 And she said, these six measures of barley gave he me,.... Which she laid down before her, which was a proof of his kindness to her, that she was acceptable to him, and had well sped; of these six measures, see Ruth 3:15 which by some are allegorically interpreted of six blessings that should be bestowed upon her, as the spirit of wisdom, understanding, &c. as Is 11:2 so Jarchi; or of six persons that should spring from her, as David, Daniel, and his companions, and the King Messiah, as the Targum:
for he said unto me, go not empty unto thy mother in law; which, as it expressed a regard to Naomi, and a compassionate concern for her support, so would give her assurance of the success Ruth met with, she would relate to her.
Robert Jamieson, A. R. Fausset and David Brown
3:17 six measures of barley--Hebrew, "six seahs," a seah contained about two gallons and a half, six of which must have been rather a heavy load for a woman.
3:183:18: Եւ նա ասէ. Նի՛ստ դու մինչեւ յա՛յտ լիցի մեզ. որպէս զի ո՛չ վրիպէ բանն. զի ո՛չ դադարէ այրն՝ թէ ո՛չ կատարէ սո՛յն օրին զբանն[2809]։[2809] Ոմանք. Յայտ լիցի քեզ՝ թէ որպէս ո՛չ վրիպէ... եթէ ո՛չ կատարեսցէ։
18 Նոոմինն ասաց. «Նստի՛ր, մինչեւ որ պարզ լինի մեզ, թէ գործն ինչպես կը վերջանայ, որովհետեւ այն մարդը չի հանգստանայ, մինչեւ որ այս գործն այսօր չվերջացնի»:
18 Եւ Նոեմի ըսաւ. «Աղջի՛կս, նստէ՛, մինչեւ որ գիտնաս թէ այս գործը ի՛նչպէս պիտի լմննայ. քանզի այն մարդը մինչեւ որ այս գործը այսօր չլմնցնէ, չի հանգստանար»։
Եւ նա ասէ. [24]Նիստ դու`` մինչեւ յայտ լիցի մեզ. որպէս զի ոչ վրիպէ բանն, զի ոչ դադարէ այրն թէ ոչ կատարէ սոյն օրին զբանն:

3:18: Եւ նա ասէ. Նի՛ստ դու մինչեւ յա՛յտ լիցի մեզ. որպէս զի ո՛չ վրիպէ բանն. զի ո՛չ դադարէ այրն՝ թէ ո՛չ կատարէ սո՛յն օրին զբանն[2809]։
[2809] Ոմանք. Յայտ լիցի քեզ՝ թէ որպէս ո՛չ վրիպէ... եթէ ո՛չ կատարեսցէ։
18 Նոոմինն ասաց. «Նստի՛ր, մինչեւ որ պարզ լինի մեզ, թէ գործն ինչպես կը վերջանայ, որովհետեւ այն մարդը չի հանգստանայ, մինչեւ որ այս գործն այսօր չվերջացնի»:
18 Եւ Նոեմի ըսաւ. «Աղջի՛կս, նստէ՛, մինչեւ որ գիտնաս թէ այս գործը ի՛նչպէս պիտի լմննայ. քանզի այն մարդը մինչեւ որ այս գործը այսօր չլմնցնէ, չի հանգստանար»։
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18: Та сказала: подожди, дочь моя, доколе не узнаешь, чем кончится дело; ибо человек тот не останется в покое, не кончив сегодня дела.
3:18 ἡ ο the δὲ δε though; while εἶπεν επω say; speak κάθου καθημαι sit; settle θύγατερ θυγατηρ daughter ἕως εως till; until τοῦ ο the ἐπιγνῶναί επιγινωσκω recognize; find out σε συ you πῶς πως.1 how οὐ ου not πεσεῖται πιπτω fall ῥῆμα ρημα statement; phrase οὐ ου not γὰρ γαρ for μὴ μη not ἡσυχάσῃ ησυχαζω tranquil; keep quiet ὁ ο the ἀνήρ ανηρ man; husband ἕως εως till; until ἂν αν perhaps; ever τελέσῃ τελεω perform; finish τὸ ο the ῥῆμα ρημα statement; phrase σήμερον σημερον today; present
3:18 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say שְׁבִ֣י šᵊvˈî ישׁב sit בִתִּ֔י vittˈî בַּת daughter עַ֚ד ˈʕaḏ עַד unto אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תֵּֽדְעִ֔ין tˈēḏᵊʕˈîn ידע know אֵ֖יךְ ʔˌêḵ אֵיךְ how יִפֹּ֣ל yippˈōl נפל fall דָּבָ֑ר dāvˈār דָּבָר word כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יִשְׁקֹט֙ yišqˌōṭ שׁקט be at peace הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man כִּֽי־ kˈî- כִּי that אִם־ ʔim- אִם if כִּלָּ֥ה killˌā כלה be complete הַ ha הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
3:18. dixitque Noemi expecta filia donec videamus quem res exitum habeat neque enim cessabit homo nisi conpleverit quod locutus estAnd 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.
18. Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not rest, until he have finished the thing this day.
3:18. And Naomi said, “Wait, daughter, until we see how things will turn out. For the man will not rest until he has accomplished what he said.”
3:18. 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.
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:

3:18: Та сказала: подожди, дочь моя, доколе не узнаешь, чем кончится дело; ибо человек тот не останется в покое, не кончив сегодня дела.
3:18
ο the
δὲ δε though; while
εἶπεν επω say; speak
κάθου καθημαι sit; settle
θύγατερ θυγατηρ daughter
ἕως εως till; until
τοῦ ο the
ἐπιγνῶναί επιγινωσκω recognize; find out
σε συ you
πῶς πως.1 how
οὐ ου not
πεσεῖται πιπτω fall
ῥῆμα ρημα statement; phrase
οὐ ου not
γὰρ γαρ for
μὴ μη not
ἡσυχάσῃ ησυχαζω tranquil; keep quiet
ο the
ἀνήρ ανηρ man; husband
ἕως εως till; until
ἂν αν perhaps; ever
τελέσῃ τελεω perform; finish
τὸ ο the
ῥῆμα ρημα statement; phrase
σήμερον σημερον today; present
3:18
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
שְׁבִ֣י šᵊvˈî ישׁב sit
בִתִּ֔י vittˈî בַּת daughter
עַ֚ד ˈʕaḏ עַד unto
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תֵּֽדְעִ֔ין tˈēḏᵊʕˈîn ידע know
אֵ֖יךְ ʔˌêḵ אֵיךְ how
יִפֹּ֣ל yippˈōl נפל fall
דָּבָ֑ר dāvˈār דָּבָר word
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יִשְׁקֹט֙ yišqˌōṭ שׁקט be at peace
הָ הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
כִּֽי־ kˈî- כִּי that
אִם־ ʔim- אִם if
כִּלָּ֥ה killˌā כלה be complete
הַ ha הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
3:18. dixitque Noemi expecta filia donec videamus quem res exitum habeat neque enim cessabit homo nisi conpleverit quod locutus est
And 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.
3:18. And Naomi said, “Wait, daughter, until we see how things will turn out. For the man will not rest until he has accomplished what he said.”
3:18. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Та сказала: подожди, дочь моя, доколе не узнаешь, чем кончится дело; ибо человек тот не останется в покое, не кончив сегодня дела.

16–18. Смысл вопроса Ноемини к возвратившейся Руфи Мидраш (S. 52) передает; «свободная ли ты еще или уже принадлежишь мужу?», на что Руфь ответила: «я - свободная». Принесенный Руфью запас ячменя - дар Вооза - еще более утверждает Ноеминь в доверии расположению его к Руфи, и она советует ей оставаться дома (в качестве обрученной Вооза) в твердой надежде на скорое, в тот же день, и точное решение участи Руфи Воозом, который до окончания дела не успокоится: «у благочестивых «я» всегда «я» и «нет» - «нет», - замечает Мидраш (S. 58).
Adam Clarke: Commentary on the Bible - 1831
3:18: 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, Ruth 4 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: Sit still: Psa 37:3-5; Isa 28:16, Isa 30:7
John Gill
3:18 Then, said she, sit still, my daughter,.... Keep at home, say nothing of this affair to any person, be easy about it, take no other steps in it, wait the issue of it:
until thou know how the matter will fall; not that she thought it was a chance matter, a fortuitous and contingent event with respect to God; for all decrees come from heaven, as Aben Ezra on the text says, and particularly marriages are decreed in heaven, and come about according to such decrees; so the Targum,"sit, my daughter, with me, in the house, until the time thou shall know how it is decreed from heaven:"
for the man will not be at rest until he have finished the thing this day; which she concluded, partly from his known integrity and faithfulness, diligence and industry, and partly from his affection to Ruth, and her interest in it; for she perceived, she had got his heart, both by what he had said to her, and by the present he had sent by her, and she was satisfied he would not be easy until he knew whether he should have her or not.