Հռութ / Ruth - 4 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have the wedding between Boaz and Ruth, in the circumstances of which there was something uncommon, which is kept upon record for the illustration, not only of the law concerning the marrying of a brother's widow (Deut. xxv. 5, &c.), for cases help to expound laws, but of the gospel too, for from this marriage descended David, and the Son of David, whose espousals to the Gentile church were hereby typified. We are here told, I. How Boaz got clear of his rival, and fairly shook him off, ver. 1-8. II. How his marriage with Ruth was publicly solemnized, and attended with the good wishes of his neighbours, ver. 9-12. III. The happy issue that descended from this marriage, Obed, the grandfather of David, ver. 13-17. And so the book concludes with the pedigree of David, ver. 18-22. Perhaps it was to oblige him that the blessed Spirit directed the inserting of this story in the sacred canon, he being desirous that the virtues of his great-grandmother Ruth, together with her Gentile extraction and the singular providences that attended her, should be transmitted to posterity.
Adam Clarke: Commentary on the Bible - 1831
Boaz gathers a council of the elders at the city gates, states the case, and proposes to the nearest kinsman to redeem the inheritance of Elimelech, and take Ruth to wife, Rut 4:1-5. The kinsman refuses, and relinquishes has right to Boaz, Rut 4:6. The manner of redemption in such cases, Rut 4:7, Rut 4:8. Boaz redeems the inheritance in the presence of the elders, and of the people, who witness the contract, and pray for God's blessing upon the marriage, Rut 4:9-12. Boaz takes Ruth for wife, and she bears a son, Rut 4:13. The people's observations on the birth of the child, Rut 4:14, Rut 4:15. It is given to Naomi to nurse, Rut 4:16. The neighboring women name the child, and the book concludes with the genealogy of David, Rut 4:17-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rut 4:1, Boaz calls into judgment the next kinsman; Rut 4:6, He refuses the redemption according to the manner in Israel; Rut 4:9, Boaz buys the inheritance; Rut 4:11, He marries Ruth; Rut 4:13, She bears Obed, the grandfather of David; Rut 4:18, The generations of Pharez unto David.
Carl Friedrich Keil and Franz Delitzsch

Boaz Marries Ruth - Ruth 4
To redeem the promise he had given to Ruth, Boaz went the next morning to the gate of the city, and calling to the nearer redeemer as he passed by, asked him, before the elders of the city, to redeem the piece of land which belonged to Elimelech and had been sold by Naomi; and if he did this, at the same time to marry Ruth, to establish the name of the deceased upon his inheritance (Ruth 4:1-5). But as he renounced the right of redemption on account of the condition attached to the redemption of the field, Boaz undertook the redemption before the assembled people, together with the obligation to marry Ruth (Ruth 4:6-12). The marriage was blessed with a son, who became the father of Jesse, the father of David (Ruth 4:13-17). The book closes with a genealogical proof of the descent of David from Perez (Ruth 4:18-22).
John Gill
INTRODUCTION TO RUTH 4
This chapter relates how an offer was made to the nearest kinsman of Ruth to redeem her, and the field her husband left, which he refused to do, Ruth 4:1, upon which Boaz redeemed both, and married Ruth before the elders of the city as witnesses, and who congratulated him and her on that occasion, Ruth 4:9, to whom a son was born, called Obed by the neighbours, Ruth 4:13 and the chapter is concluded with the genealogy of David, who sprung from him, Ruth 4:18.
4:14:1: Եւ Բոոս ե՛լ ՚ի դուռնն եւ նստա՛ւ անդ. եւ ահա անցանէր առ նովաւ մերձաւորիչն՝ զորմէ խօսեցաւ Բոոս. եւ ասէ ցնա Բոոս. Ա՛նց նի՛ստ աստ վայր մի եւ մնա՛։ Եւ նա անց նստա՛ւ[2810]։ [2810] Ոմանք. Եւ ահա ելանէր առ նա մերձաւորիչն։
1 Բոոսը գնաց նստեց քաղաքի դռների մօտ: Եւ ահա նրա մօտով անցնում էր այն ազգականը, որի մասին ասել էր ինքը: Բոոսը նրան ասաց. «Ե՛կ այստեղ նստի՛ր եւ մնա՛ մի պահ»: Նա գնաց նստեց:
4 Բոոս դուռը ելաւ ու հոն նստաւ։ Քիչ վերջ Բոոսի յիշած ազգականը կ’անցնէր։ Բոոս անունովը կանչեց զանիկա ու ըսաւ. «Եկո՛ւր, հոս նստէ՛»։ Անիկա դարձաւ ու նստաւ։
Եւ Բոոս ել ի դուռնն եւ նստաւ անդ. եւ ահա անցանէր առ նովաւ մերձաւորիչն զորմէ խօսեցաւ Բոոս. եւ ասէ ցնա Բոոս. Անց նիստ աստ [25]վայր մի եւ մնա``: Եւ նա անց նստաւ:

4:1: Եւ Բոոս ե՛լ ՚ի դուռնն եւ նստա՛ւ անդ. եւ ահա անցանէր առ նովաւ մերձաւորիչն՝ զորմէ խօսեցաւ Բոոս. եւ ասէ ցնա Բոոս. Ա՛նց նի՛ստ աստ վայր մի եւ մնա՛։ Եւ նա անց նստա՛ւ[2810]։
[2810] Ոմանք. Եւ ահա ելանէր առ նա մերձաւորիչն։
1 Բոոսը գնաց նստեց քաղաքի դռների մօտ: Եւ ահա նրա մօտով անցնում էր այն ազգականը, որի մասին ասել էր ինքը: Բոոսը նրան ասաց. «Ե՛կ այստեղ նստի՛ր եւ մնա՛ մի պահ»: Նա գնաց նստեց:
4 Բոոս դուռը ելաւ ու հոն նստաւ։ Քիչ վերջ Բոոսի յիշած ազգականը կ’անցնէր։ Բոոս անունովը կանչեց զանիկա ու ըսաւ. «Եկո՛ւր, հոս նստէ՛»։ Անիկա դարձաւ ու նստաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1: Вооз вышел к воротам и сидел там. И вот, идет мимо родственник, о котором говорил Вооз. И сказал ему [Вооз]: зайди сюда и сядь здесь. Тот зашел и сел.
4:1 καὶ και and; even Βοος βοοζ Booz; Vooz ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὴν ο the πύλην πυλη gate καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἐκεῖ εκει there καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the ἀγχιστευτὴς αγχιστευτης travel by / around ὃν ος who; what εἶπεν επω say; speak Βοος βοοζ Booz; Vooz καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Βοος βοοζ Booz; Vooz ἐκκλίνας εκκλινω deviate; avoid κάθισον καθιζω sit down; seat ὧδε ωδε here κρύφιε κρυφιος and; even ἐξέκλινεν εκκλινω deviate; avoid καὶ και and; even ἐκάθισεν καθιζω sit down; seat
4:1 וּ û וְ and בֹ֨עַז vˌōʕaz בֹּעַז Boaz עָלָ֣ה ʕālˈā עלה ascend הַ ha הַ the שַּׁעַר֮ ššaʕar שַׁעַר gate וַ wa וְ and יֵּ֣שֶׁב yyˈēšev ישׁב sit שָׁם֒ šˌām שָׁם there וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold הַ ha הַ the גֹּאֵ֤ל ggōʔˈēl גאל redeem עֹבֵר֙ ʕōvˌēr עבר pass אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּר־ dibber- דבר speak בֹּ֔עַז bˈōʕaz בֹּעַז Boaz וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say ס֥וּרָה sˌûrā סור turn aside שְׁבָה־ šᵊvā- ישׁב sit פֹּ֖ה pˌō פֹּה here פְּלֹנִ֣י pᵊlōnˈî פְּלֹנִי a certain אַלְמֹנִ֑י ʔalmōnˈî אַלְמֹנִי stranger וַ wa וְ and יָּ֖סַר yyˌāsar סור turn aside וַ wa וְ and יֵּשֵֽׁב׃ yyēšˈēv ישׁב sit
4:1. ascendit ergo Booz ad portam et sedit ibi cumque vidisset propinquum praeterire de quo prius sermo habitus est dixit ad eum declina paulisper et sede hic vocans eum nomine suo qui devertit et seditThen Booz went up to the gate, and sat there. And when he had seen the kinsman going by, of whom he had spoken before, he said to him, calling him by his name: Turn aside for a little while, and sit down here. He turned aside, and sat down.
1. Now Boaz went up to the gate, and sat him down there: and, behold, the near kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.
4:1. Then Boaz went up to the gate, and he sat there. And when he had seen the kinsman passing by, whom he had previously discussed, he spoke to him, calling him by his name, “Pause for a little while, and sit down here.” He turned aside and sat down.
4:1. Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.
Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down:

4:1: Вооз вышел к воротам и сидел там. И вот, идет мимо родственник, о котором говорил Вооз. И сказал ему [Вооз]: зайди сюда и сядь здесь. Тот зашел и сел.
4:1
καὶ και and; even
Βοος βοοζ Booz; Vooz
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὴν ο the
πύλην πυλη gate
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ἐκεῖ εκει there
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ο the
ἀγχιστευτὴς αγχιστευτης travel by / around
ὃν ος who; what
εἶπεν επω say; speak
Βοος βοοζ Booz; Vooz
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Βοος βοοζ Booz; Vooz
ἐκκλίνας εκκλινω deviate; avoid
κάθισον καθιζω sit down; seat
ὧδε ωδε here
κρύφιε κρυφιος and; even
ἐξέκλινεν εκκλινω deviate; avoid
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
4:1
וּ û וְ and
בֹ֨עַז vˌōʕaz בֹּעַז Boaz
עָלָ֣ה ʕālˈā עלה ascend
הַ ha הַ the
שַּׁעַר֮ ššaʕar שַׁעַר gate
וַ wa וְ and
יֵּ֣שֶׁב yyˈēšev ישׁב sit
שָׁם֒ šˌām שָׁם there
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
הַ ha הַ the
גֹּאֵ֤ל ggōʔˈēl גאל redeem
עֹבֵר֙ ʕōvˌēr עבר pass
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּר־ dibber- דבר speak
בֹּ֔עַז bˈōʕaz בֹּעַז Boaz
וַ wa וְ and
יֹּ֛אמֶר yyˈōmer אמר say
ס֥וּרָה sˌûrā סור turn aside
שְׁבָה־ šᵊvā- ישׁב sit
פֹּ֖ה pˌō פֹּה here
פְּלֹנִ֣י pᵊlōnˈî פְּלֹנִי a certain
אַלְמֹנִ֑י ʔalmōnˈî אַלְמֹנִי stranger
וַ wa וְ and
יָּ֖סַר yyˌāsar סור turn aside
וַ wa וְ and
יֵּשֵֽׁב׃ yyēšˈēv ישׁב sit
4:1. ascendit ergo Booz ad portam et sedit ibi cumque vidisset propinquum praeterire de quo prius sermo habitus est dixit ad eum declina paulisper et sede hic vocans eum nomine suo qui devertit et sedit
Then Booz went up to the gate, and sat there. And when he had seen the kinsman going by, of whom he had spoken before, he said to him, calling him by his name: Turn aside for a little while, and sit down here. He turned aside, and sat down.
4:1. Then Boaz went up to the gate, and he sat there. And when he had seen the kinsman passing by, whom he had previously discussed, he spoke to him, calling him by his name, “Pause for a little while, and sit down here.” He turned aside and sat down.
4:1. Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–12. Торжественное принятие Воозом обязательств относительно удела Ноемини и Руфи и брака с последней. 13–17a. Брак Вооза и Руфи и рождение у них сына Овида. 17b-22. Родословие Давида.

1. Вооз вышел к воротам и сидел там. И вот, идет мимо родственник, о котором говорил Вооз. И сказал ему (Вооз): зайди сюда и сядь здесь. Тот зашел и сел.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ruth Refused by Her Kinsman. B. C. 1312.

1 Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. 2 And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. 3 And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's: 4 And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it. 5 Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. 6 And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it. 7 Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel. 8 Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe.
Here, 1. Boaz calls a court immediately. It is probable he was himself one of the elders (or aldermen) of the city; for he was a mighty man of wealth. Perhaps he was father of the city, and sat chief; for he seems here to have gone up to the gate as one having authority, and not as a common person; like Job, ch. xxix. 7, &c. We cannot suppose him less than a magistrate in his city who was grandson to Nahshon, prince of Judah; and his lying at the end of a heap of corn in the threshing-floor the night before was not at all inconsistent, in those days of plainness, with the honour of his sitting judge in the gate. But why was Boaz so hasty, why so fond of the match? Ruth was not rich, but lived upon alms; not honourable, but a poor stranger. She was never said to be beautiful; if ever she had been so, we may suppose that weeping, and travelling, and gleaning, had withered her lilies and roses. But that which made Boaz in love with her, and solicitous to expedite the affair, was that all her neighbours agreed she was a virtuous woman. This set her price with him far above rubies (Prov. xxxi. 10); and therefore he thinks, if by marrying her he might do her a real kindness, he should also do himself a very great kindness. He will therefore bring it to a conclusion immediately. It was not court-day, but he got ten men of the elders of the city to meet him in the town-hall over the gate, where public business used to be transacted, v. 2. So many, it is probable, by the custom of the city, made a full court. Boaz, though a judge, would not be judge in his own cause, but desired the concurrence of other elders. Honest intentions dread not a public cognizance. 2. He summons his rival to come and hear the matter that was to be proposed to him (v. 1): "Ho, such a one, sit down here." He called him by his name, no doubt, but the divine historian thought not fit to record it, for, because he refused to raise up the name of the dead, he deserved not to have his name preserved to future ages in this history. Providence favoured Boaz in ordering it so that this kinsman should come by thus opportunely, just when the matter was ready to be proposed to him. Great affairs are sometimes much furthered by small circumstances, which facilitate and expedite them. 3. He proposes to the other kinsman the redemption of Naomi's land, which, it is probable, had been mortgaged for money to buy bread with when the famine was in the land (v. 3): "Naomi has a parcel of land to sell, namely, the equity of the redemption of it out of the hands of the mortgagee, which she is willing to part with;" or, as some think, it was her jointure for her life, and, wanting money, for a small matter she would sell her interest to the heir at law, who was fittest to be the purchaser. This he gives the kinsman legal notice of (v. 4), that he might have the refusal of it. Whoever had it must pay for it, and Boaz might have said, "My money is as good as my kinsman's; if I have a mind to it, why may not I buy it privately, since I had the first proffer of it, and say nothing to my kinsman?" No, Boaz, though fond enough of the purchase, would not do so mean a thing as to take a bargain over another man's head that was nearer a-kin to it; and we are taught by his example to be not only just and honest, but fair and honourable, in all our dealings, and to do nothing which we are unwilling should see the light, but be above-board. 4. The kinsman seemed forward to redeem the land till he was told that, if he did that, he must marry the widow, and then he flew off. He liked the land well enough, and probably caught at that the more greedily because he hoped that the poor widow being under a necessity of selling he have so much the better bargain: "I will redeem it" (said he) "with all my heart," thinking it would be a fine addition to his estate, v. 4. But Boaz told him there was a young widow in the case, and, if he have the land, he must take her with it, Terra transit cum onere--The estate passes with this incumbrance; either the divine law or the usage of the country would oblige him to it, or Naomi insisted upon it that she would not sell the land but upon this condition, v. 5. Some think this does not relate to the law of marrying the brother's widow (for that seems to oblige only the children of the same father, Deut. xxv. 5, unless by custom it was afterwards made to extend to the next of kin), but to the law of redemption of inheritances (Lev. xxv. 24, 25), for it is a goel, a redeemer, that is here enquired for; and if so it was not by the law, but by Naomi's own resolution, that the purchaser was to marry the widow. However it was, this kinsman, when he heard the conditions of the bargain, refused it (v. 6): "I cannot redeem it for myself. I will not meddle with it upon these terms, lest I mar my own inheritance." The land, he thought, would be an improvement of his inheritance, but not the land with the woman; that would mar it. Perhaps he thought it would be a disparagement to him to marry such a poor widow that had come from a strange country, and almost lived upon alms. He fancied it would be a blemish to his family, it would mar his blood, and disgrace his posterity. Her eminent virtues were not sufficient in his eye to counterbalance this. The Chaldee paraphrase makes his reason for this refusal to be that he had another wife, and, if he should take Ruth, it might occasion strife and contention in his family, which would mar the comfort of his inheritance. Or he thought she might bring him a great many children, and they would all expect shares out of his estate, which would scatter it into too many hands, so that the family would make the less figure. This makes many shy of the great redemption: they are not willing to espouse religion. They have heard well of it, and have nothing to say against it; they will give it their good word, but at the same time they will give their good word with it; they are willing to part with it, and cannot be bound to it, for fear of marring their own inheritance in this world. Heaven they could be glad of, but holiness they can dispense with; it will not agree with the lusts they have already espoused, and therefore, let who will purchase heaven at that rate, they cannot. 5. The right of redemption is fairly resigned to Boaz. If this nameless kinsman lost a good bargain, a good estate, and a good wife too, he may thank himself for not considering it better, and Boaz will thank him for making his way clear to that which he valued and desired above any thing. In those ancient times it was not the usage to pass estates by writings, as afterwards (Jer. xxxii. 10, &c.), but by some sign or ceremony, as with us by livery and seisin, as we commonly call it, that is, the delivery of seisin, seisin of a house by giving the key, of land by giving turf and a twig. The ceremony here used was, he that surrendered plucked off his shoe (the Chaldee says it was the glove of his right hand) and gave it to him to whom he made the surrender, intimating thereby that, whatever right he had to tread or go upon the land, he conveyed and transferred it, upon a valuable consideration, to the purchaser: this was a testimony in Israel, v. 7. And it was done in this case, v. 8. If this kinsman had been bound by the law to marry Ruth, and his refusal had been a contempt of that law, Ruth must have plucked off his shoe and spit in his face, Deut. xxv. 9. But, though his relation should in some measure oblige him to the duty, yet the distance of his relation might serve to excuse him from the penalty, or Ruth might very well dispense with it, since his refusal was all she desired from him. But bishop Patrick, and the best interpreters, think this had no relation to that law, and that the drawing off of the shoe was not any disgrace as there, but a confirmation of the surrender, and an evidence that it was not fraudulently nor surreptitiously obtained. Note, Fair and open dealing in all matters of contract and commerce is what all those must make conscience of that would approve themselves Israelites indeed, without guile. How much more honourably and honestly does Boaz come by this purchase than if he had secretly undermined his kinsman, and privately struck up a bargain with Naomi, unknown to him. Honesty will be found the best policy.
Adam Clarke: Commentary on the Bible - 1831
4:1: Then went Boaz up to the gate - We have often had occasion to remark that the gate or entrance to any city or town was the place where the court of justice was ordinarily kept. For an account of the officers in such places, see the note on Deu 16:18.
Ho, such a one! - sit down here - This familiar mode of compellation is first used here. The original is שבה פה פלני אלמני shebah poh, peloni almoni! "Hark ye, Mr. Such-a-one of such a place! come and sit down here." This is used when the person of the individual is known, and his name and residence unknown. אלמני almoni comes from אלם alam, to be silent or hidden, hence the Septuagint render it by κρυφε thou unknown person: פלני peloni comes from פלה palah, to sever or distinguish; you of such a particular place. Modes of compellation of this kind are common in all languages.
Albert Barnes: Notes on the Bible - 1834
4:1: The gate is the place of concourse, of business, and of justice in Oriental cities (see Jdg 19:15 note; Gen 34:20; Deu 16:18).
Ho, such a one! - Indicating that the name of the kinsman was either unknown or purposely concealed Sa1 21:2; Kg2 6:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: to the gate: Deu 16:18, Deu 17:5, Deu 21:19, Deu 25:7; Job 29:7, Job 31:21; Amo 5:10-12, Amo 5:15
the kinsman: Rut 3:12
such: Isa 55:1; Zac 2:6
Carl Friedrich Keil and Franz Delitzsch
4:1
"Boaz had gone up to the gate, and had sat down there." This circumstantial clause introduces the account of the further development of the affair. The gate, i.e., the open space before the city gate, was the forum of the city, the place where the public affairs of the city were discussed. The expression "went up" is not to be understood as signifying that Boaz went up from the threshing-floor where he had slept tot the city, which was situated upon higher ground, for, according to Ruth 3:15, he had already gone to the city before he went up to the gate; but it is to be explained as referring to the place of justice as an ideal eminence to which a man went up (vid., Deut 17:8). The redeemer, of whom Boaz had spoken - that is to say, the nearer relation of Elimelech - then went past, and Boaz requested him to come near and sit down. סוּר as in Gen 19:2, etc.: "Sit down here, such a one." אלמני פּלני, any one, a certain person, whose name is either unknown or not thought worth mentioning (cf. 1Kings 21:3; 4Kings 6:8). Boaz would certainly call him by his name; but the historian had either not heard the name, or did not think it necessary to give it.
Ruth 4:2-5
Boaz then called ten of the elders of the city as witnesses of the business to be taken in hand, and said to the redeemer in their presence, "The piece of field which belonged to our brother (i.e., our relative) Elimelech (as an hereditary family possession), Naomi has sold, and I have thought (lit. 'I said,' sc., to myself; cf. Gen 17:17; Gen 27:41), I will open thine ear (i.e., make it known, disclose it): get it before those who sit here, and (indeed) before the elders of my people." As the field had been sold to another, getting it (קנה) could only be accomplished by virtue of the right of redemption. Boaz therefore proceeded to say, "If thou wilt redeem, redeem; but if thou wilt not redeem, tell me, that I may know it: for there is not beside thee (any one more nearly entitled) to redeem, and I am (the next) after thee." היּשׁבים is rendered by many, those dwelling, and supposed to refer to the inhabitants of Bethlehem. But we could hardly think of the inhabitants generally as present, as the word "before" would require, even if, according to Ruth 4:9, there were a number of persons present besides the elders. Moreover they would not have been mentioned first, but, like "all the people" in Ruth 4:9, would have been placed after the elders as the principal witnesses. On these grounds, the word must be taken in the sense of sitting, and, like the verb in Ruth 4:2, be understood as referring to the elders present; and the words "before the elders of my people" must be regarded as explanatory. The expression יגאל (third pers.) is striking, as we should expect the second person, which is not only found in the Septuagint, but also in several codices, and is apparently required by the context. It is true that the third person may be defended, as it has been by Seb. Schmidt and others, on the assumption that Boaz turned towards the elders and uttered the words as addressed to them, and therefore spoke of the redeemer as a third person: "But if he, the redeemer there, will not redeem." But as the direct appeal to the redeemer himself is resumed immediately afterwards, the supposition, to our mind at least, is a very harsh one. The person addressed said, "I will redeem." Boaz then gave him this further explanation (Ruth 4:5): "On the day that thou buyest the field of the hand of Naomi, thou buyest it of the hand of Ruth the Moabitess, of the wife of the deceased (Mahlon, the rightful heir of the field), to set up (that thou mayest set up) the name of the deceased upon his inheritance." From the meaning and context, the form קניתי must be the second pers. masc.; the yod at the end no doubt crept in through an error of the pen, or else from a ו, so that the word is either to be read קנית (according to the Keri) or קניתו, "thou buyest it." So far as the fact itself was concerned, the field, which Naomi had sold from want, was the hereditary property of her deceased husband, and ought therefore to descend to her sons according to the standing rule of right; and in this respect, therefore, it was Ruth's property quite as much as Naomi's. From the negotiation between Boaz and the nearer redeemer, it is very evident that Naomi had sold the field which was the hereditary property of her husband, and was lawfully entitled to sell it. But as landed property did not descend to wives according to the Israelitish law, but only to children, and when there were no children, to the nearest relatives of the husband (Num 27:8-11), when Elimelech died his field properly descended to his sons; and when they died without children, it ought to have passed to his nearest relations. Hence the question arises, what right had Naomi to sell her husband's field as her own property? The Rabbins suppose that the field had been presented to Naomi and Ruth by their husbands (vid., Selden, de success. in bona def. c. 15). But Elimelech could not lawfully give his hereditary property to his wife, as he left sons behind him when he died, and they were the lawful heirs; and Mahlon also had no more right than his father to make such a gift. There is still less foundation for the opinion that Naomi was an heiress, since even if this were the case, it would be altogether inapplicable to the present affair, where the property in question was not a field which Naomi had inherited form her father, but the field of Elimelech and his sons. The true explanation is no doubt the following: The law relating to the inheritance of the landed property of Israelites who died childless did not determine the time when such a possession should pass to the relatives of the deceased, whether immediately after the death of the owner, or not till after the death of the widow who was left behind (vid., Num 27:9.). No doubt the latter was the rule established by custom, so that the widow remained in possession of the property as long as she lived; and for that length of time she had the right to sell the property in case of need, since the sale of a field was not an actual sale of the field itself, but simply of the yearly produce until the year of jubilee. Consequently the field of the deceased Elimelech would, strictly speaking, have belonged to his sons, and after their death to Mahlon's widow, since Chilion's widow had remained behind in her own country Moab. But as Elimelech had not only emigrated with his wife and children and died abroad, but his sons had also been with him in the foreign land, and had married and died there, the landed property of their father had not descended to them, but had remained the property of Naomi, Elimelech's widow, in which Ruth, as the widow of the deceased Mahlon, also had a share. Now, in case a widow sold the field of her deceased husband for the time that it was in her possession, on account of poverty, and a relation of her husband redeemed it, it was evidently his duty not only to care for the maintenance of the impoverished widow, but if she were still young, to marry her, and to let the first son born of such a marriage enter into the family of the deceased husband of his wife, so as to inherit the redeemed property, and perpetuate the name and possession of the deceased in Israel. Upon this right, which was founded upon traditional custom, Boaz based this condition, which he set before the nearer redeemer, that if he redeemed the field of Naomi he must also take Ruth, with the obligation to marry her, and through this marriage to set up the name of the deceased upon his inheritance.
Geneva 1599
4:1 Then went Boaz up to the (a) gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, (b) Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.
(a) Which was the place of judgment.
(b) The Hebrews here use two words which have no proper meaning, but serve to denote a certain person, as we would say, "Ho, so-and-so".
John Gill
4:1 Then went Boaz up to the gate,.... In the middle of the day, as Josephus (d) says, to the gate of the city, where people were continually passing and repassing to and from the country, and where he was most likely to meet with the person he wanted to see and converse with, and where courts of judicature were usually held, and where it was proper to call one to determine the affair he had in hand; so the Targum,"and Boaz went up to the gate of the house of judgment of the sanhedrim:''
and set him down there; waiting for the person or persons passing by, with whom be chose to speak:
and, behold, the kinsman of whom Boaz spake came by; the kinsman that was nearer than he, of whom he had spoke to Ruth, that if he would not redeem her, he would; a "behold" is prefixed to this, to observe the providence of God that ordered it so, that he should come that way just at the time Boaz was sitting there, and waiting for him; who perhaps was going into his field to look after his threshers and winnowers, as Boaz had been:
unto whom he said, ho, such an one; calling him by his name, though it is not expressed; which the writer of this history might not know, or, if he did, thought it not material to give it, some have been of opinion that it is purposely concealed, as a just retaliation to him, that as he chose not to raise up seed to his kinsman, to perpetuate his name, so his own is buried in oblivion; though it might be done in his favour, that his name might not be known, and lie under disgrace, for refusing to act the part he ought according to the law to have done; hence the plucking off the shoe, and spitting in his face, were done to such an one by way of contempt and reproach. The words are "peloni almoni", words used by the Hebrews of persons and places, whose names they either could not, or did not choose to mention, which two words are contracted into "palmoni" in Dan 8:13. The name of this man was "Tob" or "Tobias", according to some Jewish writers; see Gill on Ruth 3:13, to him Boaz said,
turn aside, and sit down here; and he turned aside, and sat down; instead of going right forward, as he intended, about his business, he turned on one side as he was desired, and sat down by Boaz.
(d) Antiqu. l. 5. c. 9. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
4:1 BOAZ CALLS INTO JUDGMENT THE NEXT KINSMAN. (Ruth 4:1-5)
Then went Boaz up to the gate of the city--a roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings and no delay were required. In a short conversation the matter was stated and arranged--probably in the morning as people went out, or at noon when they returned from the field.
4:24:2: Եւ ա՛ռ Բոոս տասն այր ՚ի ծերոց քաղաքէն՝ եւ ասէ. Նստարո՛ւք աստ։ Եւ նստա՛ն[2811]։ [2811] Այլք. ՚Ի ծերոց քաղաքին, եւ ասէ։
2 Բոոսը քաղաքի ծերերից տասը մարդ վերցրեց եւ ասաց. «Նստեցէ՛ք այստեղ»: Եւ նրանք նստեցին:
2 Այն ատեն անիկա քաղաքին ծերերէն տասը մարդ առաւ ու անոնց ըսաւ. «Այստեղ նստեցէք»։ Անոնք նստան։
Եւ առ Բոոս տասն այր ի ծերոց քաղաքին եւ ասէ. Նստարուք աստ: Եւ նստան:

4:2: Եւ ա՛ռ Բոոս տասն այր ՚ի ծերոց քաղաքէն՝ եւ ասէ. Նստարո՛ւք աստ։ Եւ նստա՛ն[2811]։
[2811] Այլք. ՚Ի ծերոց քաղաքին, եւ ասէ։
2 Բոոսը քաղաքի ծերերից տասը մարդ վերցրեց եւ ասաց. «Նստեցէ՛ք այստեղ»: Եւ նրանք նստեցին:
2 Այն ատեն անիկա քաղաքին ծերերէն տասը մարդ առաւ ու անոնց ըսաւ. «Այստեղ նստեցէք»։ Անոնք նստան։
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4:24:2: [Вооз] взял десять человек из старейшин города и сказал: сядьте здесь. И они сели.
4:2 καὶ και and; even ἔλαβεν λαμβανω take; get Βοος βοοζ Booz; Vooz δέκα δεκα ten ἄνδρας ανηρ man; husband ἀπὸ απο from; away τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older τῆς ο the πόλεως πολις city καὶ και and; even εἶπεν επω say; speak καθίσατε καθιζω sit down; seat ὧδε ωδε here καὶ και and; even ἐκάθισαν καθιζω sit down; seat
4:2 וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take עֲשָׂרָ֧ה ʕᵃśārˈā עֲשָׂרָה ten אֲנָשִׁ֛ים ʔᵃnāšˈîm אִישׁ man מִ mi מִן from זִּקְנֵ֥י zziqnˌê זָקֵן old הָ hā הַ the עִ֖יר ʕˌîr עִיר town וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שְׁבוּ־ šᵊvû- ישׁב sit פֹ֑ה fˈō פֹּה here וַ wa וְ and יֵּשֵֽׁבוּ׃ yyēšˈēvû ישׁב sit
4:2. tollens autem Booz decem viros de senioribus civitatis dixit ad eos sedete hicAnd Booz, taking ten men of the ancients of the city, said to them: Sit ye down here.
2. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.
4:2. But Boaz, calling aside ten men among the elders of the city, said to them, “Sit down here.”
4:2. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.
And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down:

4:2: [Вооз] взял десять человек из старейшин города и сказал: сядьте здесь. И они сели.
4:2
καὶ και and; even
ἔλαβεν λαμβανω take; get
Βοος βοοζ Booz; Vooz
δέκα δεκα ten
ἄνδρας ανηρ man; husband
ἀπὸ απο from; away
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
τῆς ο the
πόλεως πολις city
καὶ και and; even
εἶπεν επω say; speak
καθίσατε καθιζω sit down; seat
ὧδε ωδε here
καὶ και and; even
ἐκάθισαν καθιζω sit down; seat
4:2
וַ wa וְ and
יִּקַּ֞ח yyiqqˈaḥ לקח take
עֲשָׂרָ֧ה ʕᵃśārˈā עֲשָׂרָה ten
אֲנָשִׁ֛ים ʔᵃnāšˈîm אִישׁ man
מִ mi מִן from
זִּקְנֵ֥י zziqnˌê זָקֵן old
הָ הַ the
עִ֖יר ʕˌîr עִיר town
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שְׁבוּ־ šᵊvû- ישׁב sit
פֹ֑ה fˈō פֹּה here
וַ wa וְ and
יֵּשֵֽׁבוּ׃ yyēšˈēvû ישׁב sit
4:2. tollens autem Booz decem viros de senioribus civitatis dixit ad eos sedete hic
And Booz, taking ten men of the ancients of the city, said to them: Sit ye down here.
4:2. But Boaz, calling aside ten men among the elders of the city, said to them, “Sit down here.”
4:2. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.
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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. (Вооз) взял десять человек из старейшин города и сказал: сядьте здесь. И они сели.

1–2. Желая скорее устроить дело Руфи (см. III: 18: ), Вооз рано утром ( III: 18: ) приходит на площадь у городских ворот - обычное в городах Востока место всех общественных собраний (Быт XIX: 1: [ 90: ], сн. Пс IXVIII: 13: [ 91: ]), торговых сделок (Быт XXIII: 10–13, 16, 18: [ 92: ]) и покупок (4: Цар VII: 1: [ 93: ]), судебного разбирательства (Втор XVI: 18: [ 94: ]; XXI: 19: [ 95: ]), в частности, касательно левиратного брака - в случае отказа деверя от этого брака (Втор XXV: 7: [ 86: ]). Сюда Вооз пригласил и родственника (goeI) Ноемини и Руфи, о котором Вооз упоминает в разговоре с последней ( III: 13: ); обращение Вооза к этому родственнику выражено неопределенным выражением евр. «peIom aImoni» (по Мидрашу, S. 53, - невежда в законе, не знавший, что запрещение Втор XXIII: 3: [ 41: ] относится только к мужчинам моавитянам, а не к женщинам), соответствующим греч. δείνα, слав. онсице (Мф XXVI: 18: [ 96: ]) - «такой-то». Возможно, что этот необходимый для решения дела человек нарочито был приглашен Воозом (так передает И. Флав. Древн. V, 9, 4), как нарочито были приглашены им и свидетели из старейшин (о старейшинах в Вифлееме упоминается далее в истории Самуила 1: Цар XVI: 4: [ 97: ]) - в количестве десяти, какое число в Иудейском предании считалось минимальным для богослужебного собрания (см. Таргум иерус. на Исх XII: 4), как и для всякого общественного дела (1: Цар XXV: 5: [ 98: ]). И. Флавий (цит. м.) говорит, что Вооз позвал к воротам города и Руфь, но это не подтверждается библейским текстом и даже, пожалуй, противоречит III: 18: (ср. наше замечание к этому месту).
Adam Clarke: Commentary on the Bible - 1831
4:2: He took ten men - Probably it required this number to constitute a court. How simple and how rational was this proceeding!
1. The man who had a suit went to the city gates.
2. Here he stopped till the person with whom he had the suit came to the gate on his way to his work.
3. He called him by name, and he stopped and sat down.
4. Then ten elders were called, and they came and sat down.
5. When all this was done, the appellant preferred his suit.
6. Then the appellee returned his answer.
7. When the elders heard the case, and the response of the appellee, they pronounced judgment, which judgment was always according to the custom of the place.
8. When this was done, the people who happened to be present witnessed the issue.
And thus the business was settled without lawyers or legal casuistry. A question of this kind, in one of our courts of justice, in these enlightened times, would require many days' previous preparation of the attorney, and several hours' arguing between counsellor Botherum and counsellor Borum, till even an enlightened and conscientious judge would find it extremely difficult to decide whether Naomi might sell her own land, and whether Boaz or Peloni might buy it! O, glorious uncertainty of modern law!
Albert Barnes: Notes on the Bible - 1834
4:2: Every city was governed by elders (see Deu 19:12; Jdg 8:14). For the number "ten," compare Exo 18:25. Probably the presence of, at least, ten elders was necessary to make a lawful public assembly, as among modern Jews ten (a minyon) are necessary to constitute a synagogue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: the elders: Exo 18:21, Exo 18:22, Exo 21:8; Deu 29:10, Deu 31:28; Kg1 21:8; Pro 31:23; Lam 5:14; Act 6:12
John Gill
4:2 And he took ten men of the elders of the city,.... Who were such, not merely in age but in office, who were the heads of thousands, fifties, and tens; ten of whom were a quorum to do business in judiciary affairs, to determine such matters as Boaz had propose, as to whom the right of redemption of a brother and kinsman's widow, and her estate, belonged, and who were the proper witnesses of the refusal of the one to do it, and of the other's doing it and from hence the Jews (e) gather, that the blessing of the bride and bridegroom at their marriage is not to be done by less than ten persons:
and said, sit down here, and they sat down; and so made a full court.
(e) Misnah Megillah, c. 4. sect. 3. T. Bab. Cetubot, fol. 7. 1. Midrash Ruth, fol. 35. 1.
John Wesley
4:2 Ten men - To be witnesses: for though two or three witnesses were sufficient, yet in weightier matters they used more. And ten was the usual number among the Jews, in causes of matrimony and divorce, and translation of inheritances; who were both judges of the causes, and witnesses of the fact.
Robert Jamieson, A. R. Fausset and David Brown
4:2 he took ten men of the elders of the city--as witnesses. In ordinary circumstances, two or three were sufficient to attest a bargain; but in cases of importance, such as matrimony, divorce, conveyancing of property, it was the Jewish practice to have ten (3Kings 21:8).
4:34:3: Եւ ասէ Բոոս ցմերձաւորիչն. Զբաժին անդոյ որ է եղբօր մերոյ Եղ՚իմեղ՚իքայ՝ վաճառէ՛ Նոոմին. որ դարձեալն է յագարակէ՛ն Մովաբայ[2812], [2812] Ոմանք. Որ էր եղբօր մեր Եղիմէ՛՛։
3 Բոոսն ասաց այն ազգականին. «Նոոմինը, որը վերադարձել է Մովաբի դաշտից, վաճառում է մեր եղբայր Ելիմելէքի արտի բաժինը:
3 Ետքը այն ազգականին ըսաւ. «Մովաբի երկրէն դարձող Նոեմին մեր եղբօրը Ելիմելէքի արտին բաժինը ծախելու վրայ է։
Եւ ասէ Բոոս ցմերձաւորիչն. Զբաժին անդոյ որ է եղբօր մերոյ Ելիմելիքայ` վաճառէ Նոոմին, որ դարձեալն է [26]յագարակէն Մովաբայ:

4:3: Եւ ասէ Բոոս ցմերձաւորիչն. Զբաժին անդոյ որ է եղբօր մերոյ Եղ՚իմեղ՚իքայ՝ վաճառէ՛ Նոոմին. որ դարձեալն է յագարակէ՛ն Մովաբայ[2812],
[2812] Ոմանք. Որ էր եղբօր մեր Եղիմէ՛՛։
3 Բոոսն ասաց այն ազգականին. «Նոոմինը, որը վերադարձել է Մովաբի դաշտից, վաճառում է մեր եղբայր Ելիմելէքի արտի բաժինը:
3 Ետքը այն ազգականին ըսաւ. «Մովաբի երկրէն դարձող Նոեմին մեր եղբօրը Ելիմելէքի արտին բաժինը ծախելու վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3: И сказал [Вооз] родственнику: Ноеминь, возвратившаяся с полей Моавитских, продает часть поля, принадлежащую брату нашему Елимелеху;
4:3 καὶ και and; even εἶπεν επω say; speak Βοος βοοζ Booz; Vooz τῷ ο the ἀγχιστεῖ αγχιστευς the μερίδα μερις portion τοῦ ο the ἀγροῦ αγρος field ἥ ος who; what ἐστιν ειμι be τοῦ ο the ἀδελφοῦ αδελφος brother ἡμῶν ημων our τοῦ ο the Αβιμελεχ αβιμελεχ who; what δέδοται διδωμι give; deposit Νωεμιν νωεμιν the ἐπιστρεφούσῃ επιστρεφω turn around; return ἐξ εκ from; out of ἀγροῦ αγρος field Μωαβ μωαβ Mōab; Moav
4:3 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לַ la לְ to † הַ the גֹּאֵ֔ל ggōʔˈēl גאל redeem חֶלְקַת֙ ḥelqˌaṯ חֶלְקָה plot of land הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to אָחִ֖ינוּ ʔāḥˌînû אָח brother לֶ le לְ to אֱלִימֶ֑לֶךְ ʔᵉlîmˈeleḵ אֱלִימֶלֶךְ Elimelech מָכְרָ֣ה māḵᵊrˈā מכר sell נָעֳמִ֔י noʕᵒmˈî נָעֳמִי Naomi הַ ha הַ the שָּׁ֖בָה ššˌāvā שׁוב return מִ mi מִן from שְּׂדֵ֥ה śśᵊḏˌē שָׂדֶה open field מֹואָֽב׃ môʔˈāv מֹואָב Moab
4:3. quibus residentibus locutus est ad propinquum partem agri fratris nostri Helimelech vendit Noemi quae reversa est de regione moabitideThey sat down, and he spoke to the kinsman: Noemi, who is returned from the country of Moab will sell a parcel of land that belonged to our brother Elimelech.
3. And he said unto the near kinsman, Naomi, that is come again out of the country of Moab, selleth the parcel of land, which was our brother Elimelech’s:
4:3. They settled down, and he spoke to the kinsman, “Naomi, who has returned from the region of the Moabites, is selling part of a field of our brother Elimelech.
4:3. And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which [was] our brother Elimelech’s:
And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which [was] our brother Elimelech' s:

4:3: И сказал [Вооз] родственнику: Ноеминь, возвратившаяся с полей Моавитских, продает часть поля, принадлежащую брату нашему Елимелеху;
4:3
καὶ και and; even
εἶπεν επω say; speak
Βοος βοοζ Booz; Vooz
τῷ ο the
ἀγχιστεῖ αγχιστευς the
μερίδα μερις portion
τοῦ ο the
ἀγροῦ αγρος field
ος who; what
ἐστιν ειμι be
τοῦ ο the
ἀδελφοῦ αδελφος brother
ἡμῶν ημων our
τοῦ ο the
Αβιμελεχ αβιμελεχ who; what
δέδοται διδωμι give; deposit
Νωεμιν νωεμιν the
ἐπιστρεφούσῃ επιστρεφω turn around; return
ἐξ εκ from; out of
ἀγροῦ αγρος field
Μωαβ μωαβ Mōab; Moav
4:3
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לַ la לְ to
הַ the
גֹּאֵ֔ל ggōʔˈēl גאל redeem
חֶלְקַת֙ ḥelqˌaṯ חֶלְקָה plot of land
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
אָחִ֖ינוּ ʔāḥˌînû אָח brother
לֶ le לְ to
אֱלִימֶ֑לֶךְ ʔᵉlîmˈeleḵ אֱלִימֶלֶךְ Elimelech
מָכְרָ֣ה māḵᵊrˈā מכר sell
נָעֳמִ֔י noʕᵒmˈî נָעֳמִי Naomi
הַ ha הַ the
שָּׁ֖בָה ššˌāvā שׁוב return
מִ mi מִן from
שְּׂדֵ֥ה śśᵊḏˌē שָׂדֶה open field
מֹואָֽב׃ môʔˈāv מֹואָב Moab
4:3. quibus residentibus locutus est ad propinquum partem agri fratris nostri Helimelech vendit Noemi quae reversa est de regione moabitide
They sat down, and he spoke to the kinsman: Noemi, who is returned from the country of Moab will sell a parcel of land that belonged to our brother Elimelech.
4:3. They settled down, and he spoke to the kinsman, “Naomi, who has returned from the region of the Moabites, is selling part of a field of our brother Elimelech.
4:3. And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which [was] our brother Elimelech’s:
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
3. И сказал (Вооз) родственнику: Ноеминь, возвратившаяся с полей Моавитских, продает часть поля, принадлежащую брату нашему Елимелеху;
Adam Clarke: Commentary on the Bible - 1831
4:3: Naomi - selleth a parcel of land - She was reduced to want; the immediate inheritors were extinct, and it was now open for the next heir to purchase the land, and thus preserve the inheritance in the family according to the custom of Israel.
Albert Barnes: Notes on the Bible - 1834
4:3: According to the law Lev 25:25-28, if any Israelite, through poverty, would sell his possession, the next of kin (the גאל gā'al) had a right to redeem it by paying the value of the number of years remaining until the jubilee (see the marginal reference). This right Boaz advertises the גאל gā'al of, so as to give him the option which the law secured to him of redeeming "our brother Elimelech's" land, i. e. our kinsman's, according to the common use of the term brother, for near relation (see Gen 13:8; Gen 24:27; Lev 25:25; Num 27:4; Jdg 9:1).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: he said: Psa 112:5; Pro 13:10
John Gill
4:3 And he said unto the kinsman,.... That is, Boaz said to the kinsman he called to, and who sat down by him before the ten elders that were present:
Naomi, that is come again out of the land of Moab, selleth a parcel of land; meaning, that she was determined upon it, and was about to do it, and would do it quickly, and he had it in commission to propose it to a purchaser:
which was our brother Elimelech's; not in a strict sense, but being akin to the kinsman and himself, and having been a neighbour of them all, and an inhabitant of the place, he is called their brother; though some Jewish writers (f) say, that he was in a strict sense a brother of Boaz and this kinsman, and that Tob, Elimelech, and Boaz, were brethren, and so Tob was reckoned the nearest kinsman, and had the first right to redeem, because he was the elder brother but this does not seem likely; See Gill on Ruth 3:13.
(f) Midrash Ruth, fol. 34. 2.
John Wesley
4:3 Naomi - Both Naomi and Ruth had an interest in this land during their lives, but he mentions only Naomi, because all was done by her direction; lest the mention of Ruth should raise a suspicion of the necessity of his marrying Ruth, before he had given his answer to the first proposition.
Robert Jamieson, A. R. Fausset and David Brown
4:3 Naomi . . . selleth a parcel of land--that is, entertains the idea of selling. In her circumstances she was at liberty to part with it (Lev 25:25). Both Naomi and Ruth had an interest in the land during their lives; but Naomi alone was mentioned, not only because she directed all the negotiations, but because the introduction of Ruth's name would awaken a suspicion of the necessity of marrying her, before the first proposition was answered.
4:44:4: եւ ես ասացի՝ թէ յայտնեցի՛ց յունկն քո. արդ՝ ստացի՛ր առաջի սոցա որ նստինս, եւ առաջի ծերո՛ց ժողովրդեան իմոյ։ Արդ՝ եթէ մերձաւորեցուցանես՝ մերձաւորեցո՛. ապա թէ ո՛չ մերձաւորեցուցանես, պատմեա՛ ինձ եւ գիտացից. զի ո՛չ գոյ բա՛ց ՚ի քէն մերձաւորարար. եւ յե՛տ քո՝ ե՛ս եմ մերձաւորեցուցիչ[2813]։ [2813] Բազումք. Ես եմ մերձաւորիչ։ Եւ ոմանք. Ես եմ. եւ մերձաւորեցուցից։
4 Ես ասացի, թէ կը յայտնեմ ի լուր քեզ: Հիմա այս նստածների եւ իմ ժողովրդի ծերերի ներկայութեամբ գնի՛ր: Եթէ ուզում ես ազգականի իրաւունքով նրանից այն ծախու առնել, ա՛ռ, իսկ եթէ չես ուզում ծախու առնել, ասա՛ ինձ, որ իմանամ, որովհետեւ քեզանից բացի ազգական չկայ, քեզանից յետոյ ազգականը ես եմ»:
4 Ես մտածեցի, որ քեզի իմացնեմ ու ըսեմ. ‘Զանիկա այս նստողներուն առջեւ ու իմ ժողովուրդիս ծերերուն առջեւ ծախու ա՛ռ։ Եթէ ազգականութեան իրաւունքով զանիկա ծախու առնել կ’ուզես, ծախու ա՛ռ. բայց եթէ ծախուի առնել չես ուզեր, ինծի իմացուր որպէս զի գիտնամ, քանզի քեզմէ զատ ազգականութեան իրաւունքը կատարելու մէկը չկայ։ Քեզմէ ետքը ես եմ’»։ Անիկա ըսաւ. «Ես ազգականութեան իրաւունքը կը կատարեմ»։
Եւ ես ասացի թէ յայտնեցից յունկն քո. արդ ստացիր առաջի սոցա որ նստինս, եւ առաջի ծերոց ժողովրդեան իմոյ. արդ եթէ մերձաւորեցուցանես` մերձաւորեցո՛. ապա թէ ոչ մերձաւորեցուցանես, պատմեա ինձ եւ գիտացից. զի ոչ գոյ բաց ի քէն մերձաւորարար, եւ յետ քո ես եմ մերձաւորիչ:[27]:

4:4: եւ ես ասացի՝ թէ յայտնեցի՛ց յունկն քո. արդ՝ ստացի՛ր առաջի սոցա որ նստինս, եւ առաջի ծերո՛ց ժողովրդեան իմոյ։ Արդ՝ եթէ մերձաւորեցուցանես՝ մերձաւորեցո՛. ապա թէ ո՛չ մերձաւորեցուցանես, պատմեա՛ ինձ եւ գիտացից. զի ո՛չ գոյ բա՛ց ՚ի քէն մերձաւորարար. եւ յե՛տ քո՝ ե՛ս եմ մերձաւորեցուցիչ[2813]։
[2813] Բազումք. Ես եմ մերձաւորիչ։ Եւ ոմանք. Ես եմ. եւ մերձաւորեցուցից։
4 Ես ասացի, թէ կը յայտնեմ ի լուր քեզ: Հիմա այս նստածների եւ իմ ժողովրդի ծերերի ներկայութեամբ գնի՛ր: Եթէ ուզում ես ազգականի իրաւունքով նրանից այն ծախու առնել, ա՛ռ, իսկ եթէ չես ուզում ծախու առնել, ասա՛ ինձ, որ իմանամ, որովհետեւ քեզանից բացի ազգական չկայ, քեզանից յետոյ ազգականը ես եմ»:
4 Ես մտածեցի, որ քեզի իմացնեմ ու ըսեմ. ‘Զանիկա այս նստողներուն առջեւ ու իմ ժողովուրդիս ծերերուն առջեւ ծախու ա՛ռ։ Եթէ ազգականութեան իրաւունքով զանիկա ծախու առնել կ’ուզես, ծախու ա՛ռ. բայց եթէ ծախուի առնել չես ուզեր, ինծի իմացուր որպէս զի գիտնամ, քանզի քեզմէ զատ ազգականութեան իրաւունքը կատարելու մէկը չկայ։ Քեզմէ ետքը ես եմ’»։ Անիկա ըսաւ. «Ես ազգականութեան իրաւունքը կը կատարեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4: я решился довести до ушей твоих и сказать: купи при сидящих здесь и при старейшинах народа моего; если хочешь выкупить, выкуп{а}й; а если не хочешь выкупить, скажи мне, и я буду знать; ибо кроме тебя некому выкупить; а по тебе я. Тот сказал: я выкуп{а}ю.
4:4 κἀγὼ καγω and I εἶπα επω say; speak ἀποκαλύψω αποκαλυπτω reveal; uncover τὸ ο the οὖς ους ear σου συ you λέγων λεγω tell; declare κτῆσαι κταομαι acquire ἐναντίον εναντιος contrary; opposite τῶν ο the καθημένων καθημαι sit; settle καὶ και and; even ἐναντίον εναντιος contrary; opposite τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older τοῦ ο the λαοῦ λαος populace; population μου εγω I εἰ ει if; whether ἀγχιστεύεις αγχιστευω if; whether δὲ δε though; while μὴ μη not ἀγχιστεύεις αγχιστευω announce μοι εγω I καὶ και and; even γνώσομαι γινωσκω know ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be πάρεξ παρεξ you τοῦ ο the ἀγχιστεῦσαι αγχιστευω and I εἰμι ειμι be μετὰ μετα with; amid σέ συ you ὁ ο the δὲ δε though; while εἶπεν επω say; speak ἐγώ εγω I εἰμι ειμι be ἀγχιστεύσω αγχιστευω next of kin
4:4 וַ wa וְ and אֲנִ֨י ʔᵃnˌî אֲנִי i אָמַ֜רְתִּי ʔāmˈartî אמר say אֶגְלֶ֧ה ʔeḡlˈeh גלה uncover אָזְנְךָ֣ ʔoznᵊḵˈā אֹזֶן ear לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say קְ֠נֵה qᵊnˌē קנה buy נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart הַֽ hˈa הַ the יֹּשְׁבִים֮ yyōšᵊvîm ישׁב sit וְ wᵊ וְ and נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart זִקְנֵ֣י ziqnˈê זָקֵן old עַמִּי֒ ʕammˌî עַם people אִם־ ʔim- אִם if תִּגְאַל֙ tiḡʔˌal גאל redeem גְּאָ֔ל gᵊʔˈāl גאל redeem וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֨א lˌō לֹא not יִגְאַ֜ל yiḡʔˈal גאל redeem הַגִּ֣ידָה haggˈîḏā נגד report לִּ֗י llˈî לְ to וְו *wᵊ וְ and אֵֽדְעָה֙אדע *ʔˈēḏᵊʕā ידע know כִּ֣י kˈî כִּי that אֵ֤ין ʔˈên אַיִן [NEG] זוּלָֽתְךָ֙ zûlˈāṯᵊḵā זוּלָה except לִ li לְ to גְאֹ֔ול ḡᵊʔˈôl גאל redeem וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i אֶגְאָֽל׃ ʔeḡʔˈāl גאל redeem
4:4. quod audire te volui et tibi dicere coram cunctis sedentibus et maioribus natu de populo meo si vis possidere iure propinquitatis eme et posside sin autem tibi displicet hoc ipsum indica mihi ut sciam quid facere debeam nullus est enim propinquus excepto te qui prior es et me qui secundus sum at ille respondit ego agrum emamI would have thee to understand this, and would tell thee before all that sit here, and before the ancients of my people. If thou wilt take possession of it by the right of kindred: buy it, and possess it: but if it please thee not, tell me so, that I may know what I have to do. For there is no near kinsman besides thee, who art first, and me, who am second. But he answered: I will buy the field.
4. And I thought to disclose it unto thee, saying, Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it.
4:4. I wanted you to hear this, and to tell you in front of everyone sitting here, including the eldest of my people. If you will take possession of it by the right of kinship, buy it and possess it. But if it displeases you, you should reveal this to me, so that I will know what I have to do. For there is no near kinsman besides you, who is before me, and I am after you.” But he answered, “I will buy the field.”
4:4. And I thought to advertise thee, saying, Buy [it] before the inhabitants, and before the elders of my people. If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me, that I may know: for [there is] none to redeem [it] beside thee; and I [am] after thee. And he said, I will redeem [it].
And I thought to advertise thee, saying, Buy [it] before the inhabitants, and before the elders of my people. If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me, that I may know: for [there is] none to redeem [it] beside thee; and I [am] after thee. And he said, I will redeem:

4:4: я решился довести до ушей твоих и сказать: купи при сидящих здесь и при старейшинах народа моего; если хочешь выкупить, выкуп{а}й; а если не хочешь выкупить, скажи мне, и я буду знать; ибо кроме тебя некому выкупить; а по тебе я. Тот сказал: я выкуп{а}ю.
4:4
κἀγὼ καγω and I
εἶπα επω say; speak
ἀποκαλύψω αποκαλυπτω reveal; uncover
τὸ ο the
οὖς ους ear
σου συ you
λέγων λεγω tell; declare
κτῆσαι κταομαι acquire
ἐναντίον εναντιος contrary; opposite
τῶν ο the
καθημένων καθημαι sit; settle
καὶ και and; even
ἐναντίον εναντιος contrary; opposite
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
τοῦ ο the
λαοῦ λαος populace; population
μου εγω I
εἰ ει if; whether
ἀγχιστεύεις αγχιστευω if; whether
δὲ δε though; while
μὴ μη not
ἀγχιστεύεις αγχιστευω announce
μοι εγω I
καὶ και and; even
γνώσομαι γινωσκω know
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
πάρεξ παρεξ you
τοῦ ο the
ἀγχιστεῦσαι αγχιστευω and I
εἰμι ειμι be
μετὰ μετα with; amid
σέ συ you
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἐγώ εγω I
εἰμι ειμι be
ἀγχιστεύσω αγχιστευω next of kin
4:4
וַ wa וְ and
אֲנִ֨י ʔᵃnˌî אֲנִי i
אָמַ֜רְתִּי ʔāmˈartî אמר say
אֶגְלֶ֧ה ʔeḡlˈeh גלה uncover
אָזְנְךָ֣ ʔoznᵊḵˈā אֹזֶן ear
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
קְ֠נֵה qᵊnˌē קנה buy
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
הַֽ hˈa הַ the
יֹּשְׁבִים֮ yyōšᵊvîm ישׁב sit
וְ wᵊ וְ and
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
זִקְנֵ֣י ziqnˈê זָקֵן old
עַמִּי֒ ʕammˌî עַם people
אִם־ ʔim- אִם if
תִּגְאַל֙ tiḡʔˌal גאל redeem
גְּאָ֔ל gᵊʔˈāl גאל redeem
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֨א lˌō לֹא not
יִגְאַ֜ל yiḡʔˈal גאל redeem
הַגִּ֣ידָה haggˈîḏā נגד report
לִּ֗י llˈî לְ to
וְו
*wᵊ וְ and
אֵֽדְעָה֙אדע
*ʔˈēḏᵊʕā ידע know
כִּ֣י kˈî כִּי that
אֵ֤ין ʔˈên אַיִן [NEG]
זוּלָֽתְךָ֙ zûlˈāṯᵊḵā זוּלָה except
לִ li לְ to
גְאֹ֔ול ḡᵊʔˈôl גאל redeem
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
אַחֲרֶ֑יךָ ʔaḥᵃrˈeʸḵā אַחַר after
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
אֶגְאָֽל׃ ʔeḡʔˈāl גאל redeem
4:4. quod audire te volui et tibi dicere coram cunctis sedentibus et maioribus natu de populo meo si vis possidere iure propinquitatis eme et posside sin autem tibi displicet hoc ipsum indica mihi ut sciam quid facere debeam nullus est enim propinquus excepto te qui prior es et me qui secundus sum at ille respondit ego agrum emam
I would have thee to understand this, and would tell thee before all that sit here, and before the ancients of my people. If thou wilt take possession of it by the right of kindred: buy it, and possess it: but if it please thee not, tell me so, that I may know what I have to do. For there is no near kinsman besides thee, who art first, and me, who am second. But he answered: I will buy the field.
4:4. I wanted you to hear this, and to tell you in front of everyone sitting here, including the eldest of my people. If you will take possession of it by the right of kinship, buy it and possess it. But if it displeases you, you should reveal this to me, so that I will know what I have to do. For there is no near kinsman besides you, who is before me, and I am after you.” But he answered, “I will buy the field.”
4:4. And I thought to advertise thee, saying, Buy [it] before the inhabitants, and before the elders of my people. If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me, that I may know: for [there is] none to redeem [it] beside thee; and I [am] after thee. And he said, I will redeem [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. я решился довести до ушей твоих и сказать: купи при сидящих здесь и при старейшинах народа моего; если хочешь выкупить, выкупай; а если не хочешь выкупить, скажи мне, и я буду знать; ибо кроме тебя некому выкупить; а по тебе я. Тот сказал: я выкупаю.
Adam Clarke: Commentary on the Bible - 1831
4:4: I thought to advertise thee - Both Dr. Kennicott and Father Houbigant have noticed several corruptions in the pronouns of this and the following verses; and their criticisms have been confirmed by a great number of MSS. since collated. The text corrected reads thus: "And I said I will reveal this to thy ear, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it; but if thou wilt not redeem it, tell me, that I may know; for there is none to redeem it but thou, and I who am next to thee. And he said, I will redeem it. And Boaz said, In the day that thou redeemest the land from the hand of Naomi, thou wilt also acquire Ruth, the wife of the dead, that thou mayest raise up the name of the dead upon his inheritance;" Rut 4:4, Rut 4:5. - See Kennicott's Dissertations, vol. i., p. 449; Houbigant in loco; and the Variae Lectiones of Kennicott and De Rossi. This is Boaz's statement of the case before the kinsman, and before the people and the elders.
I will redeem it - I will pay down the money which it is worth. He knew not of the following condition.
Albert Barnes: Notes on the Bible - 1834
4:4: See the margin; a phrase explained by the act of removing the end of the turban, or the hair, in order to whisper in the ear (see Sa1 9:15 : Sa2 7:27).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: I thought: Heb. I said I will Rev_eal in thine ear
Buy it: Jer 32:7-9, Jer 32:25; Rom 12:17; Co2 8:21; Phi 4:8
before the inhabitants: Gen 23:18; Jer 32:10-12
for there is none: Lev 25:25-29
Geneva 1599
4:4 And I thought to advertise thee, saying, Buy [it] before the inhabitants, and before the elders of my people. If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me, that I may know: for [there is] none to redeem [it] (c) beside thee; and I [am] after thee. And he said, I will redeem [it].
(c) For you are the next of kin.
John Gill
4:4 And I thought to advertise thee,.... To give him notice of it; or "I said" (g); he said in his heart and mind, purposing to do it; or he said it to Ruth, promising her that he would do it:
saying, buy it before the inhabitants, and before the elders of my people; or before those that sat there, even the elders, as witnesses of the purchase:
if thou wilt redeem it, redeem it: for it was redeemable by a near kinsman according to the law, even when said to another, in Lev 25:25,
but if thou wilt not redeem it, then tell me, that I may know; what to do in this affair, whether to redeem it or not:
for there is none to redeem it besides thee, and I am after thee; he was the first, and Boaz was the next near kinsman, to whom the right of redemption belonged:
and he said, I will redeem it: he chose to make the purchase, he liked the land, which he probably full well knew, and it might lie near his own, and make a good addition to it; and as the widow was determined, and under a necessity to sell, he might expect to have it at a cheap rate; all which might induce him at once to agree to be the purchaser.
(g) "et ego dixi", Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
4:4 there is none to redeem it beside thee; and I am after thee--(See on Deut 25:5). The redemption of the land of course involved a marriage with Ruth, the widow of the former owner.
4:54:5: Եւ ասէ Բոոս. Յաւուր ստանալոյ քոյ զագարակն ՚ի ձեռաց Նոոմինայ, եւ ՚ի Հռութայ Մովաբացւոյ կնոջ մեռելոյն. եւ զնա՛ պարտիս ստանալ եւ յարուցանե՛լ զանուն մեռելոյն ՚ի ժառանգութեան իւրում[2814]։ [2814] Ոմանք. Ստանալոյ քեզ զագա՛՛... կնոջէ մեռելոյն. եւ վասն այսր պարտիս ստանալ յարուցանել մեռե՛՛։
5 Բոոսն ասաց. «Նոոմինից ագարակն առնելուդ օրը մովաբացի Հռութին՝ հանգուցեալի կնոջն էլ կնութեան պիտի առնես, որ վերակենդանացնես մեռածի անունն իր կալուածքում»:
5 Ու Բոոս ըսաւ. «Դուն Նոեմիի ձեռքէն արտը ծախու առած օրդ՝ մեռնողին կնոջմէն, Մովաբացի Հռութն ալ ծախու առնելու ես, որպէս զի մեռնողին անունը պահես իր ժառանգութեանը մէջ»։
Եւ ասէ Բոոս. Յաւուր ստանալոյ քո զագարակն ի ձեռաց Նոոմինայ, եւ ի Հռութայ Մովաբացւոյ ի կնոջէ մեռելոյն, եւ զնա պարտիս ստանալ եւ յարուցանել զանուն մեռելոյն ի ժառանգութեան իւրում:

4:5: Եւ ասէ Բոոս. Յաւուր ստանալոյ քոյ զագարակն ՚ի ձեռաց Նոոմինայ, եւ ՚ի Հռութայ Մովաբացւոյ կնոջ մեռելոյն. եւ զնա՛ պարտիս ստանալ եւ յարուցանե՛լ զանուն մեռելոյն ՚ի ժառանգութեան իւրում[2814]։
[2814] Ոմանք. Ստանալոյ քեզ զագա՛՛... կնոջէ մեռելոյն. եւ վասն այսր պարտիս ստանալ յարուցանել մեռե՛՛։
5 Բոոսն ասաց. «Նոոմինից ագարակն առնելուդ օրը մովաբացի Հռութին՝ հանգուցեալի կնոջն էլ կնութեան պիտի առնես, որ վերակենդանացնես մեռածի անունն իր կալուածքում»:
5 Ու Բոոս ըսաւ. «Դուն Նոեմիի ձեռքէն արտը ծախու առած օրդ՝ մեռնողին կնոջմէն, Մովաբացի Հռութն ալ ծախու առնելու ես, որպէս զի մեռնողին անունը պահես իր ժառանգութեանը մէջ»։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5: Вооз сказал: когда ты купишь поле у Ноемини, то должен купить и у Руфи Моавитянки, жены умершего, и должен взять ее в замужество, чтобы восстановить имя умершего в уделе его.
4:5 καὶ και and; even εἶπεν επω say; speak Βοος βοοζ Booz; Vooz ἐν εν in ἡμέρᾳ ημερα day τοῦ ο the κτήσασθαί κταομαι acquire σε συ you τὸν ο the ἀγρὸν αγρος field ἐκ εκ from; out of χειρὸς χειρ hand Νωεμιν νωεμιν and; even παρὰ παρα from; by Ρουθ ρουθ Ruth τῆς ο the Μωαβίτιδος μωαβιτις woman; wife τοῦ ο the τεθνηκότος θνησκω die; departed καὶ και and; even αὐτὴν αυτος he; him κτήσασθαί κταομαι acquire σε συ you δεῖ δει is necessary; have to ὥστε ωστε as such; that ἀναστῆσαι ανιστημι stand up; resurrect τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τεθνηκότος θνησκω die; departed ἐπὶ επι in; on τῆς ο the κληρονομίας κληρονομια inheritance αὐτοῦ αυτος he; him
4:5 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say בֹּ֔עַז bˈōʕaz בֹּעַז Boaz בְּ bᵊ בְּ in יֹום־ yôm- יֹום day קְנֹותְךָ֥ qᵊnôṯᵊḵˌā קנה buy הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand נָעֳמִ֑י noʕᵒmˈî נָעֳמִי Naomi וּ֠ û וְ and מֵ mē מִן from אֵת ʔˌēṯ אֵת together with ר֣וּת rˈûṯ רוּת Ruth הַ ha הַ the מֹּואֲבִיָּ֤ה mmôʔᵃviyyˈā מֹואָבִי Moabite אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman הַ ha הַ the מֵּת֙ mmˌēṯ מות die קָנִ֔יתָהקניתי *qānˈîṯā קנה buy לְ lᵊ לְ to הָקִ֥ים hāqˌîm קום arise שֵׁם־ šēm- שֵׁם name הַ ha הַ the מֵּ֖ת mmˌēṯ מות die עַל־ ʕal- עַל upon נַחֲלָתֹֽו׃ naḥᵃlāṯˈô נַחֲלָה heritage
4:5. cui dixit Booz quando emeris agrum de manu mulieris Ruth quoque Moabitidem quae uxor defuncti fuit debes accipere ut suscites nomen propinqui tui in hereditate suaAnd Booz said to him: When thou shalt buy the field at the woman's hand, thou must take also Ruth, the Moabitess, who was the wife of the deceased: to raise up the name of thy kinsman in his inheritance.
5. Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.
4:5. And Boaz said to him, “When buying the field, you are likewise obliged to accept the hand of the woman Ruth, the Moabite, who was the wife of the deceased, so that you may raise up the name of your near kinsman through his posterity.”
4:5. Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy [it] also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.
Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy [it] also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance:

4:5: Вооз сказал: когда ты купишь поле у Ноемини, то должен купить и у Руфи Моавитянки, жены умершего, и должен взять ее в замужество, чтобы восстановить имя умершего в уделе его.
4:5
καὶ και and; even
εἶπεν επω say; speak
Βοος βοοζ Booz; Vooz
ἐν εν in
ἡμέρᾳ ημερα day
τοῦ ο the
κτήσασθαί κταομαι acquire
σε συ you
τὸν ο the
ἀγρὸν αγρος field
ἐκ εκ from; out of
χειρὸς χειρ hand
Νωεμιν νωεμιν and; even
παρὰ παρα from; by
Ρουθ ρουθ Ruth
τῆς ο the
Μωαβίτιδος μωαβιτις woman; wife
τοῦ ο the
τεθνηκότος θνησκω die; departed
καὶ και and; even
αὐτὴν αυτος he; him
κτήσασθαί κταομαι acquire
σε συ you
δεῖ δει is necessary; have to
ὥστε ωστε as such; that
ἀναστῆσαι ανιστημι stand up; resurrect
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τεθνηκότος θνησκω die; departed
ἐπὶ επι in; on
τῆς ο the
κληρονομίας κληρονομια inheritance
αὐτοῦ αυτος he; him
4:5
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
בֹּ֔עַז bˈōʕaz בֹּעַז Boaz
בְּ bᵊ בְּ in
יֹום־ yôm- יֹום day
קְנֹותְךָ֥ qᵊnôṯᵊḵˌā קנה buy
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
נָעֳמִ֑י noʕᵒmˈî נָעֳמִי Naomi
וּ֠ û וְ and
מֵ מִן from
אֵת ʔˌēṯ אֵת together with
ר֣וּת rˈûṯ רוּת Ruth
הַ ha הַ the
מֹּואֲבִיָּ֤ה mmôʔᵃviyyˈā מֹואָבִי Moabite
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
הַ ha הַ the
מֵּת֙ mmˌēṯ מות die
קָנִ֔יתָהקניתי
*qānˈîṯā קנה buy
לְ lᵊ לְ to
הָקִ֥ים hāqˌîm קום arise
שֵׁם־ šēm- שֵׁם name
הַ ha הַ the
מֵּ֖ת mmˌēṯ מות die
עַל־ ʕal- עַל upon
נַחֲלָתֹֽו׃ naḥᵃlāṯˈô נַחֲלָה heritage
4:5. cui dixit Booz quando emeris agrum de manu mulieris Ruth quoque Moabitidem quae uxor defuncti fuit debes accipere ut suscites nomen propinqui tui in hereditate sua
And Booz said to him: When thou shalt buy the field at the woman's hand, thou must take also Ruth, the Moabitess, who was the wife of the deceased: to raise up the name of thy kinsman in his inheritance.
4:5. And Boaz said to him, “When buying the field, you are likewise obliged to accept the hand of the woman Ruth, the Moabite, who was the wife of the deceased, so that you may raise up the name of your near kinsman through his posterity.”
4:5. Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy [it] also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Вооз сказал: когда ты купишь поле у Ноемини, то должен купить и у Руфи Моавитянки, жены умершего, и должен взять ее в замужество, чтобы восстановить имя умершего в уделе его.
Adam Clarke: Commentary on the Bible - 1831
4:5: Thou must buy it also of Ruth - More properly, Thou wilt also acquire Ruth. Thou canst not get the land without taking the wife of the deceased and then the children which thou mayest have shall be reputed the children of Mahlon, thy deceased kinsman.
Albert Barnes: Notes on the Bible - 1834
4:5: Observe the action of the Levirate law. If there had been no one interested but Naomi, she would have sold the land unclogged by any condition, the law of Levirate having no existence in her case. But there was a young widow upon whom the possession of the land would devolve at Naomi's death, and who already had a right of partnership in it, and the law of Levirate did apply in her case. It was, therefore, the duty of the גאל gā'al to marry her and raise up seed to his brother, i. e. his kinsman. And he could not exercise his right of redeeming the land, unless he was willing at the same time to fulfill his obligations to the deceased by marrying the widow. This he was unwilling to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: What day: Or rather, according to the emendations proposed by Houbigant and Dr. Kennicott, and which have been confirmed by a great many manuscripts since collated, and agreeably to the ancient versions, "In the day thou purchasest the land from the hand of Naomi, thou wilt also acquire Ruth, the Moabitess, the wife of the dead," etc. This is Boaz's statement of the case to his kinsman, before the people and elders.
to raise up: Rut 3:12, Rut 3:13; Gen 38:8; Deu 25:5, Deu 25:6; Mat 22:24; Luk 20:28
Geneva 1599
4:5 Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy [it] also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his (d) inheritance.
(d) That his inheritance might bear his name that is dead.
John Gill
4:5 Then said Boaz,.... In order to try the kinsman, whether he would abide by his resolution, he acquaints him with what he had as yet concealed:
what day thou buyest the field of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead; the wife of Mahlon, who was dead, the eldest son of Naomi, and so his widow, Ruth the Moabitess, had the reversion of the estate; wherefore the purchase must be made of her as well as of Naomi, and the purchase could not be made of her without marrying her; which, though no law obliged to, yet it seems to be a condition of the purchase annexed to it by Naomi, that she would sell it to no man, unless he would consent to marry Ruth, for whose settlement she had a great concern, having been very dutiful and affectionate to her; which is clearly intimated in the next clause:
to raise up the name of the dead upon his inheritance; and so Naomi had another end to answer thereby, not only to provide a good husband for her daughter-in-law, but to perpetuate the name of her son, agreeably to the design of the law in Deut 25:5.
John Wesley
4:5 Buy it - According to the law, Deut 25:5. To raise, &c - To revive his name, which was buried with his body, by raising up a seed to him, to be called by his name.
4:64:6: Եւ ասէ մերձաւորիչն ցԲոոս. Ո՛չ կարեմ մերձաւորեցուցանել ես ինձ, գուցէ՛ եղծանիցեմ զժառանգութիւն իմ. մերձաւորեա՛ դու քե՛զ զմերձաւորութիւն իմ. զի ես ո՛չ կարեմ մերձաւորեցուցանել[2815]։ [2815] Ոմանք. Գուցէ զերծանիցեմ զժառ՛՛։
6 Ազգականն ասաց Բոոսին. «Ես չեմ կարող ազգականի իրաւունքով այն ծախու առնել, որ չաւերեմ իմ ժառանգութիւնը, դո՛ւ տէր կանգնիր իմ ազգականութեան իրաւունքին, որովհետեւ ես չեմ կարող տէր կանգնել»:
6 Եւ ազգականը ըսաւ. «Ես իմ ազգականութեանս իրաւունքը չեմ կրնար կատարել, չըլլայ որ իմ ժառանգութիւնս աւրեմ։ Իմ ունեցած ազգականութեան իրաւունքս դուն կատարէ, քանզի ես չեմ կրնար կատարել»։
Եւ ասէ մերձաւորիչն ցԲոոս. Ոչ կարեմ մերձաւորեցուցանել ես ինձ, գուցէ եղծանիցեմ զժառանգութիւն իմ. մերձաւորեա դու քեզ զմերձաւորութիւն իմ, զի ես ոչ կարեմ մերձաւորեցուցանել:

4:6: Եւ ասէ մերձաւորիչն ցԲոոս. Ո՛չ կարեմ մերձաւորեցուցանել ես ինձ, գուցէ՛ եղծանիցեմ զժառանգութիւն իմ. մերձաւորեա՛ դու քե՛զ զմերձաւորութիւն իմ. զի ես ո՛չ կարեմ մերձաւորեցուցանել[2815]։
[2815] Ոմանք. Գուցէ զերծանիցեմ զժառ՛՛։
6 Ազգականն ասաց Բոոսին. «Ես չեմ կարող ազգականի իրաւունքով այն ծախու առնել, որ չաւերեմ իմ ժառանգութիւնը, դո՛ւ տէր կանգնիր իմ ազգականութեան իրաւունքին, որովհետեւ ես չեմ կարող տէր կանգնել»:
6 Եւ ազգականը ըսաւ. «Ես իմ ազգականութեանս իրաւունքը չեմ կրնար կատարել, չըլլայ որ իմ ժառանգութիւնս աւրեմ։ Իմ ունեցած ազգականութեան իրաւունքս դուն կատարէ, քանզի ես չեմ կրնար կատարել»։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6: И сказал тот родственник: не могу я взять ее себе, чтобы не расстроить своего удела; прими ее ты, ибо я не могу принять.
4:6 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἀγχιστεύς αγχιστευς not δυνήσομαι δυναμαι able; can ἀγχιστεῦσαι αγχιστευω myself μήποτε μηποτε lest; unless διαφθείρω διαφθειρω deteriorate; ruin τὴν ο the κληρονομίαν κληρονομια inheritance μου εγω I ἀγχίστευσον αγχιστευω of yourself τὴν ο the ἀγχιστείαν αγχιστεια I ὅτι οτι since; that οὐ ου not δυνήσομαι δυναμαι able; can ἀγχιστεῦσαι αγχιστευω next of kin
4:6 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the גֹּאֵ֗ל ggōʔˈēl גאל redeem לֹ֤א lˈō לֹא not אוּכַל֙ ʔûḵˌal יכל be able לִל *li לְ to גְאָלגאול־ *ḡᵊʔāl- גאל redeem לִ֔י lˈî לְ to פֶּן־ pen- פֶּן lest אַשְׁחִ֖ית ʔašḥˌîṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] נַחֲלָתִ֑י naḥᵃlāṯˈî נַחֲלָה heritage גְּאַל־ gᵊʔal- גאל redeem לְךָ֤ lᵊḵˈā לְ to אַתָּה֙ ʔattˌā אַתָּה you אֶת־ ʔeṯ- אֵת [object marker] גְּאֻלָּתִ֔י gᵊʔullāṯˈî גְּאֻלָּה right of buying back כִּ֥י kˌî כִּי that לֹא־ lō- לֹא not אוּכַ֖ל ʔûḵˌal יכל be able לִ li לְ to גְאֹֽל׃ ḡᵊʔˈōl גאל redeem
4:6. qui respondit cedo iure propinquitatis neque enim posteritatem familiae meae delere debeo tu meo utere privilegio quo me libenter carere profiteorHe answered: I yield up my right of next akin: for I must not cut off the posterity of my own family. Do thou make use of my privilege, which I profess I do willingly forego.
6. And the near kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: take thou my right of redemption on thee; for I cannot redeem it.
4:6. He answered, “I yield my right of kinship, for I am obliged not to cut off the posterity of my own family. You may make use of my privilege, which I freely declare I will forego.”
4:6. And the kinsman said, I cannot redeem [it] for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem [it].
And the kinsman said, I cannot redeem [it] for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem:

4:6: И сказал тот родственник: не могу я взять ее себе, чтобы не расстроить своего удела; прими ее ты, ибо я не могу принять.
4:6
καὶ και and; even
εἶπεν επω say; speak
ο the
ἀγχιστεύς αγχιστευς not
δυνήσομαι δυναμαι able; can
ἀγχιστεῦσαι αγχιστευω myself
μήποτε μηποτε lest; unless
διαφθείρω διαφθειρω deteriorate; ruin
τὴν ο the
κληρονομίαν κληρονομια inheritance
μου εγω I
ἀγχίστευσον αγχιστευω of yourself
τὴν ο the
ἀγχιστείαν αγχιστεια I
ὅτι οτι since; that
οὐ ου not
δυνήσομαι δυναμαι able; can
ἀγχιστεῦσαι αγχιστευω next of kin
4:6
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
גֹּאֵ֗ל ggōʔˈēl גאל redeem
לֹ֤א lˈō לֹא not
אוּכַל֙ ʔûḵˌal יכל be able
לִל
*li לְ to
גְאָלגאול־
*ḡᵊʔāl- גאל redeem
לִ֔י lˈî לְ to
פֶּן־ pen- פֶּן lest
אַשְׁחִ֖ית ʔašḥˌîṯ שׁחת destroy
אֶת־ ʔeṯ- אֵת [object marker]
נַחֲלָתִ֑י naḥᵃlāṯˈî נַחֲלָה heritage
גְּאַל־ gᵊʔal- גאל redeem
לְךָ֤ lᵊḵˈā לְ to
אַתָּה֙ ʔattˌā אַתָּה you
אֶת־ ʔeṯ- אֵת [object marker]
גְּאֻלָּתִ֔י gᵊʔullāṯˈî גְּאֻלָּה right of buying back
כִּ֥י kˌî כִּי that
לֹא־ lō- לֹא not
אוּכַ֖ל ʔûḵˌal יכל be able
לִ li לְ to
גְאֹֽל׃ ḡᵊʔˈōl גאל redeem
4:6. qui respondit cedo iure propinquitatis neque enim posteritatem familiae meae delere debeo tu meo utere privilegio quo me libenter carere profiteor
He answered: I yield up my right of next akin: for I must not cut off the posterity of my own family. Do thou make use of my privilege, which I profess I do willingly forego.
4:6. He answered, “I yield my right of kinship, for I am obliged not to cut off the posterity of my own family. You may make use of my privilege, which I freely declare I will forego.”
4:6. And the kinsman said, I cannot redeem [it] for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem [it].
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
6. И сказал тот родственник: не могу я взять ее себе, чтобы не расстроить своего удела; прими ее ты, ибо я не могу принять.

3–6. «Достоин удивления разговор с ближайшим родственником. Не прямо повел он речь о браке, но заговорил о приобретении полей. Потом, когда с удовольствием принял тот предложение сие, Вооз присовокупил слово и о браке, сказав: справедливость требует вступающему во владение полей после умершего взять себе и жену его и чадорождением сохранить память скончавшегося; но тот по причине брака отрекся и от предлагаемых полей» (блаж. Феодорит, стр. 317). Благоразумно и тактично также Вооз, начиная речь об уделе покойных Елимелеха и сыновей (ст. 3), называет только Ноеминь, не упоминая пока о Руфи, - «Ноеминь продает», с евр.: «продала» (makerah, LXX: δεδοται Νωεμείν, слав. дад е ся Ноеммине… , Vulg. vendet Noemi), т. е. по возвращении из Моавитской страны, или же это было сделано Елимелехом при удалении, туда ( I: 1–2: ); так или иначе, по закону (ужичества) - о не отчуждаемости уделов от колена в колено (Чис XXVII: 1–11: [ 84: ]; XXXVI: 6–9: [ 99: ]), проданный было Ноеминью участок Елимелеха должен был быть выкуплен кем-либо из близких родственников его (по Лев XXV: 15: [ 100: ]), каких в данном случае оказывалось лишь два: не названный по имени и Вооз [ 6: ]. Первый, выразивши было согласие выкупить удел Ноемини (ст. 4), тотчас же отказался от этого, как скоро услышал об обязанности брака с Руфью (ст. 5): может быть, его отклоняла суеверная боязнь вдовы Махлона (подобную боязнь выразил, по Быт XXXVIII: 11: [ 101: ], Иуда относительно Фамари после смерти двух мужей - ее сыновей Иуды, ср. Тов III: 7–8: [ 102: ]; VI: 14–15: [ 103: ]), хотя сам он указывает другую причину отказа - боязнь расстройства его собственного удела (ст. 6); Мидраш (S. 53–54), как уже сказали, видит здесь следствие невежества его в законе и опасения нарушить последний браком на моавитянке (ср. Втор XXIII: 3: [ 41: ]).
Adam Clarke: Commentary on the Bible - 1831
4:6: I cannot redeem it for myself - The Targum gives the proper sense of this passage: "And the kinsman said, On this ground I cannot redeem it, because I have a wife already; and I have no desire to take another, lest there should be contention in my house, and I should become a corrupter of my inheritance. Do thou redeem it, for thou hast no wife; for I cannot redeem it." This needs no comment. But still the gloss of the Targum has no foundation in the law of Moses. See the law, Deu 25:5-9.
Albert Barnes: Notes on the Bible - 1834
4:6: I mar mine own inheritance - The meaning of these words is doubtful. Some explain them by saying that the גאל gā'al had a wife and children already, and would not introduce strife into his family. Others think that there was a risk (which he would not incur) of the go'el's own name being blotted out from his inheritance Rut 4:10. Others take the word translated as "mar" in a sense of wasting or spending. If he had to find the purchase-money, and support Naomi and Ruth, his own fortune would be broken down, if, as is likely, he was a man of slender means. Boaz, being "a mighty man of wealth," could afford this.
Redeem thou my right ... - Literally, redeem my redemption - perform that act of redemption which properly belongs to me, but which I cannot perform.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: I cannot: The Targum seems to give the proper sense of this passage: "I cannot redeem it, because I have a wife already; and it is not fit for me to bring another into my house, lest brawling and contention arise in it; and lest I hurt my own inheritance. Do thou redeem it, for thou has no wife; which hinders me from redeeming it." Rut 4:6
Carl Friedrich Keil and Franz Delitzsch
4:6
The redeemer admitted the justice of this demand, from which we may see that the thing passed as an existing right in the nation. But as he was not disposed to marry Ruth, he gave up the redemption of the field.
Ruth 4:6-13
"I cannot redeem it for myself, lest I mar mine own inheritance." The redemption would cost money, since the yearly produce of the field would have to be paid for up to the year of jubilee. Now, if he acquired the field by redemption as his own permanent property, he would have increased by so much his own possessions in land. But if he should marry Ruth, the field so redeemed would belong to the son whom he would beget through her, and he would therefore have parted with the money that he had paid for the redemption merely for the son of Ruth, so that he would have withdrawn a certain amount of capital from his own possession, and to that extent have detracted from its worth. "Redeem thou for thyself my redemption," i.e., the field which I have the first right to redeem.
Ruth 4:7-8
This declaration he confirmed by what was a usual custom at that time in renouncing a right. This early custom is described in Ruth 4:7, and there its application to the case before us is mentioned afterwards. "Now this was (took place) formerly in Israel in redeeming and exchanging, to confirm every transaction: A man took off his shoe and gave it to another, and this was a testimony in Israel." From the expression "formerly," and also from the description given of the custom in question, it follows that it had gone out of use at the time when our book was composed. The custom itself, which existed among the Indians and the ancient Germans, arose from the fact that fixed property was taken possession of by treading upon the soil, and hence taking off the shoe and handing it to another was a symbol of the transfer of a possession or right of ownership (see the remarks on Deut 25:9 and my Bibl. Archol. ii. p. 66). The Piel קיּם is rarely met with in Hebrew; in the present instance it was probably taken from the old legal phraseology. The only other places in which it occurs are Ezek 13:6; Ps 119:28, Ps 119:106, and the book of Esther, where it is used more frequently as a Chaldaism.
Ruth 4:9-10
After the nearest redeemer had thus renounced the right of redemption with all legal formality, Boaz said to the elders and all the (rest of the) people, "Ye are witnesses this day, that I have acquired this day all that belonged to Elimelech, and to Mahlon and Chilion (i.e., the field of Elimelech, which was the rightful inheritance of his sons Mahlon and Chilion), at the hand of Naomi; and also Ruth the Moabitess, the wife of Mahlon, I have acquired as my wife, to raise up the name of the deceased upon his inheritance, that the name of the deceased may not be cut off among his brethren and from the gate of his people" (i.e., from his native town Bethlehem; cf. Ruth 3:11). On the fact itself, see the introduction to Ruth 3; also the remarks on the Levirate marriages at Deut 25:5.
Ruth 4:11
The people and the elders said, "We are witnesses," and desired for Boaz the blessing of the Lord upon this marriage. For Boaz had acted as unselfishly as he had acted honourably in upholding a laudable family custom in Israel. The blessing desired is the greatest blessing of marriage: "The Lord make the woman that shall come into thine house (the participle בּאה refers to what is immediately about to happen) like Rachel and like Leah, which two did build the house of Israel ("build" as in Gen 16:2; Gen 30:3); and do thou get power in Ephratah, and make to thyself a name in Bethlehem." חיל עשׂה does not mean "get property or wealth," as in Deut 8:17, but get power, as in Ps. 60:14 (cf. Prov 31:29), sc., by begetting and training worthy sons and daughters. "Make thee a name," literally "call out a name." The meaning of this phrase, which is only used here in this peculiar manner, must be the following: "Make to thyself a well-established name through thy marriage with Ruth, by a host of worthy sons who shall make thy name renowned."
Ruth 4:12
"May thy house become like the house of Perez, whom Tamar bore to Judah" (Gen 38). It was from Perez that the ancestors of Boaz, enumerated in Ruth 4:18. and 1Chron 2:5., were descended. As from Perez, so also from the seed which Jehovah would give to Boaz through Ruth, there should grow up a numerous posterity.
John Gill
4:6 And the kinsman said, I cannot redeem it for myself,.... On such a condition, because he had a wife, as the Targum suggests; and to take another would, as that intimates, tend to introduce contention into his family, and make him uncomfortable; so Josephus says (h), he had a wife and children, for that reason it was not convenient for him to take the purchase on such a condition:
lest I mar my own inheritance; he considered, that as he had a wife and children already and as he might have more by marrying Ruth, his family expenses would be increased, and his estate diminished; and what would remain must be divided among many, and this estate in particular go to Ruth's firstborn, whereby his own inheritance would be scattered and crumbled, and come to little or nothing; add to all which, he might suppose that her ancient mother Naomi would be upon his hands to maintain also:
redeem thou my right for thyself which I am ready to give up to thee, for thou hast no wife, as the Targum expresses it:
for I can not redeem it; in the circumstances I am, and upon the condition annexed to the purchase.
(h) Antiqu. l. 5. c. 9. sect. 4.
John Wesley
4:6 Mar - Either because having no children of his own, he might have one, and but one son by Ruth, who, though he should carry away his inheritance, yet would not bear his name, but the name of Ruth's husband; and so by preserving another man's name, he should lose his own. Or, because as his inheritance would be but very little increased by this marriage, so it might be much diminished by being divided amongst his many children, which he possibly had already, and might probably have more by Ruth. My right - Which I freely resign to thee.
Robert Jamieson, A. R. Fausset and David Brown
4:6 HE REFUSES THE REDEMPTION. (Ruth 4:6-8)
The kinsman said, I cannot redeem it . . ., lest I mar mine own inheritance--This consequence would follow, either, first, from his having a son by Ruth, who, though heir to the property, would not bear his name; his name would be extinguished in that of her former husband; or, secondly, from its having to be subdivided among his other children, which he had probably by a previous marriage. This right, therefore, was renounced and assigned in favor of Boaz, in the way of whose marriage with Ruth the only existing obstacle was now removed.
4:74:7: Եւ ա՛յս օրէն էր յառաջագոյն ՚ի մէջ Իսրայէլի վասն մերձաւորութեան, եւ վասն գնելոյ առ ՚ի հաստատելո՛յ զամենայն բան. բոկանա՛յր այր զկօշիկ իւր, եւ տա՛յր ցընկեր իւր՝ որ մերձաւորելոց էր զմերձաւորութիւն նորա. եւ ա՛յն լինէր ՚ի վկայութիւն ՚ի մէջ Իսրայէլի[2816]։ [2816] Ոմանք. Վասն մերձաւորելոյ եւ վասն դնե՛՛։ Յօրինակին. Եւ տայ ցընկեր իւր։
7 Առաջ Իսրայէլում ետ գնելու եւ ծախու առնելու գործում ամէն բան հաստատելու համար այս սովորութիւնը կար. մարդն իր կօշիկը հանում տալիս էր իր ընկերոջը, որը պէտք է սեփականացնէր նրա ազգականութեան իրաւունքը: Եւ դա Իսրայէլի մէջ դիտւում էր որպէս վկայութիւն:
7 Առաջ Իսրայէլի մէջ այս սովորութիւնը կար։ Փրկելու ու ծախու առնելու գործերուն մէջ՝ ամէն բան հաստատելու համար, մարդը իր կօշիկը կը հանէր ու իր ընկերին կու տար։ Ասիկա Իսրայէլի մէջ վկայութիւն կ’ըլլար։
Եւ այս օրէն էր յառաջագոյն ի մէջ Իսրայելի վասն մերձաւորութեան, եւ վասն գնելոյ առ ի հաստատելոյ զամենայն բան. բոկանայր այր զկօշիկ իւր, եւ տայր ցընկեր իւր` [28]որ մերձաւորելոց էր զմերձաւորութիւն նորա.`` եւ այն լինէր ի վկայութիւն ի մէջ Իսրայելի:

4:7: Եւ ա՛յս օրէն էր յառաջագոյն ՚ի մէջ Իսրայէլի վասն մերձաւորութեան, եւ վասն գնելոյ առ ՚ի հաստատելո՛յ զամենայն բան. բոկանա՛յր այր զկօշիկ իւր, եւ տա՛յր ցընկեր իւր՝ որ մերձաւորելոց էր զմերձաւորութիւն նորա. եւ ա՛յն լինէր ՚ի վկայութիւն ՚ի մէջ Իսրայէլի[2816]։
[2816] Ոմանք. Վասն մերձաւորելոյ եւ վասն դնե՛՛։ Յօրինակին. Եւ տայ ցընկեր իւր։
7 Առաջ Իսրայէլում ետ գնելու եւ ծախու առնելու գործում ամէն բան հաստատելու համար այս սովորութիւնը կար. մարդն իր կօշիկը հանում տալիս էր իր ընկերոջը, որը պէտք է սեփականացնէր նրա ազգականութեան իրաւունքը: Եւ դա Իսրայէլի մէջ դիտւում էր որպէս վկայութիւն:
7 Առաջ Իսրայէլի մէջ այս սովորութիւնը կար։ Փրկելու ու ծախու առնելու գործերուն մէջ՝ ամէն բան հաստատելու համար, մարդը իր կօշիկը կը հանէր ու իր ընկերին կու տար։ Ասիկա Իսրայէլի մէջ վկայութիւն կ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7: Прежде такой был {обычай} у Израиля при выкупе и при мене для подтверждения какого-либо дела: один снимал сапог свой и давал другому, [который принимал право родственника,] и это было свидетельством у Израиля.
4:7 καὶ και and; even τοῦτο ουτος this; he τὸ ο the δικαίωμα δικαιωμα justification ἔμπροσθεν εμπροσθεν in front; before ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τὴν ο the ἀγχιστείαν αγχιστεια and; even ἐπὶ επι in; on τὸ ο the ἀντάλλαγμα ανταλλαγμα in exchange τοῦ ο the στῆσαι ιστημι stand; establish πᾶν πας all; every λόγον λογος word; log καὶ και and; even ὑπελύετο υπολυω the ἀνὴρ ανηρ man; husband τὸ ο the ὑπόδημα υποδημα shoe αὐτοῦ αυτος he; him καὶ και and; even ἐδίδου διδωμι give; deposit τῷ ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him τῷ ο the ἀγχιστεύοντι αγχιστευω the ἀγχιστείαν αγχιστεια he; him καὶ και and; even τοῦτο ουτος this; he ἦν ειμι be μαρτύριον μαρτυριον evidence; testimony ἐν εν in Ισραηλ ισραηλ.1 Israel
4:7 וְ wᵊ וְ and זֹאת֩ zōṯ זֹאת this לְ lᵊ לְ to פָנִ֨ים fānˌîm פָּנֶה face בְּ bᵊ בְּ in יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַל־ ʕal- עַל upon הַ ha הַ the גְּאוּלָּ֤ה ggᵊʔûllˈā גְּאֻלָּה right of buying back וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the תְּמוּרָה֙ ttᵊmûrˌā תְּמוּרָה exchange לְ lᵊ לְ to קַיֵּ֣ם qayyˈēm קום arise כָּל־ kol- כֹּל whole דָּבָ֔ר dāvˈār דָּבָר word שָׁלַ֥ף šālˌaf שׁלף draw אִ֛ישׁ ʔˈîš אִישׁ man נַעֲלֹ֖ו naʕᵃlˌô נַעַל sandal וְ wᵊ וְ and נָתַ֣ן nāṯˈan נתן give לְ lᵊ לְ to רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow וְ wᵊ וְ and זֹ֥את zˌōṯ זֹאת this הַ ha הַ the תְּעוּדָ֖ה ttᵊʕûḏˌā תְּעוּדָה attestation בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:7. hic autem erat mos antiquitus in Israhel inter propinquos et si quando alter alteri suo iure cedebat ut esset firma concessio solvebat homo calciamentum suum et dabat proximo suo hoc erat testimonium cessionis in IsrahelNow this in former times was the manner in Israel between kinsmen, that if at any time one yielded his right to another: that the grant might be sure, the man put off his shoe and gave it to his neighbour; this was a testimony of cession of right in Israel.
7. Now this was in former time in Israel concerning redeeming and concerning exchanging, for to confirm all things; a man drew off his shoe, and gave it to his neighbour: and this was the attestation in Israel.
4:7. Yet it was the custom between kinsmen in this former time in Israel, that if at anytime one yielded his right to another, so as to confirm his permission, the man took off his shoe and gave it to his neighbor. This was a testimony of concession in Israel.
4:7. Now this [was the manner] in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave [it] to his neighbour: and this [was] a testimony in Israel.
Now this [was the manner] in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave [it] to his neighbour: and this [was] a testimony in Israel:

4:7: Прежде такой был {обычай} у Израиля при выкупе и при мене для подтверждения какого-либо дела: один снимал сапог свой и давал другому, [который принимал право родственника,] и это было свидетельством у Израиля.
4:7
καὶ και and; even
τοῦτο ουτος this; he
τὸ ο the
δικαίωμα δικαιωμα justification
ἔμπροσθεν εμπροσθεν in front; before
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
τὴν ο the
ἀγχιστείαν αγχιστεια and; even
ἐπὶ επι in; on
τὸ ο the
ἀντάλλαγμα ανταλλαγμα in exchange
τοῦ ο the
στῆσαι ιστημι stand; establish
πᾶν πας all; every
λόγον λογος word; log
καὶ και and; even
ὑπελύετο υπολυω the
ἀνὴρ ανηρ man; husband
τὸ ο the
ὑπόδημα υποδημα shoe
αὐτοῦ αυτος he; him
καὶ και and; even
ἐδίδου διδωμι give; deposit
τῷ ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
τῷ ο the
ἀγχιστεύοντι αγχιστευω the
ἀγχιστείαν αγχιστεια he; him
καὶ και and; even
τοῦτο ουτος this; he
ἦν ειμι be
μαρτύριον μαρτυριον evidence; testimony
ἐν εν in
Ισραηλ ισραηλ.1 Israel
4:7
וְ wᵊ וְ and
זֹאת֩ zōṯ זֹאת this
לְ lᵊ לְ to
פָנִ֨ים fānˌîm פָּנֶה face
בְּ bᵊ בְּ in
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַל־ ʕal- עַל upon
הַ ha הַ the
גְּאוּלָּ֤ה ggᵊʔûllˈā גְּאֻלָּה right of buying back
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הַ ha הַ the
תְּמוּרָה֙ ttᵊmûrˌā תְּמוּרָה exchange
לְ lᵊ לְ to
קַיֵּ֣ם qayyˈēm קום arise
כָּל־ kol- כֹּל whole
דָּבָ֔ר dāvˈār דָּבָר word
שָׁלַ֥ף šālˌaf שׁלף draw
אִ֛ישׁ ʔˈîš אִישׁ man
נַעֲלֹ֖ו naʕᵃlˌô נַעַל sandal
וְ wᵊ וְ and
נָתַ֣ן nāṯˈan נתן give
לְ lᵊ לְ to
רֵעֵ֑הוּ rēʕˈēhû רֵעַ fellow
וְ wᵊ וְ and
זֹ֥את zˌōṯ זֹאת this
הַ ha הַ the
תְּעוּדָ֖ה ttᵊʕûḏˌā תְּעוּדָה attestation
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:7. hic autem erat mos antiquitus in Israhel inter propinquos et si quando alter alteri suo iure cedebat ut esset firma concessio solvebat homo calciamentum suum et dabat proximo suo hoc erat testimonium cessionis in Israhel
Now this in former times was the manner in Israel between kinsmen, that if at any time one yielded his right to another: that the grant might be sure, the man put off his shoe and gave it to his neighbour; this was a testimony of cession of right in Israel.
4:7. Yet it was the custom between kinsmen in this former time in Israel, that if at anytime one yielded his right to another, so as to confirm his permission, the man took off his shoe and gave it to his neighbor. This was a testimony of concession in Israel.
4:7. Now this [was the manner] in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave [it] to his neighbour: and this [was] a testimony in Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Прежде такой был обычай у Израиля при выкупе и при мене для подтверждения какого-либо дела: один снимал сапог свой и давал другому, (который принимал право родственника,) и это было свидетельством у Израиля.
Adam Clarke: Commentary on the Bible - 1831
4:7: A man plucked off his shoe - The law of such a case is given at large in Deu 25:5-9. It was simply this: If a brother, who had married a wife, died without children, the eldest brother was to take the widow, and raise up a family to the brother deceased; and he had a right to redeem the inheritance, if it had been alienated. But if the person who had the right of redemption would not take the woman, she was to pull off his shoe and spit in his face, and he was ever after considered as a disgraced man. In the present case the shoe only is taken off, probably because the circumstances of the man were such as to render it improper for him to redeem the ground and take Ruth to his wife; and because of this reasonable excuse, the contemptuous part of the ceremony is omitted. See the note on Deu 25:9.
Albert Barnes: Notes on the Bible - 1834
4:7: In former time in Israel - Showing that the custom was obsolete in the writer's days. The letter of the law (see the marginal reference) was not strictly followed. It was thought sufficient for the man to pull off his own shoe and give it to the man to whom he ceded his right, in the presence of the elders of his city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: a man plucked off: This custom does not refer to the law about refusing to marry a brother's widow, but was usual in the transfer of inheritances. for this relative was not a brother, but simply a kinsman; and the shoe was not pulled off by Ruth, but by the kinsman himself. The Targumist, instead of his shoe, renders "his right hand glove," it probably being the custom, in his time, to give that instead of a shoe. Jarchi says, "When we purchase anything new, it is customary to give, instead of a shoe, a handkerchief or veil." Deu 25:7-10
Geneva 1599
4:7 Now this [was the manner] in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave [it] to his neighbour: and this [was] a (e) testimony in Israel.
(e) That he had resigned his right, (Deut 25:9).
John Gill
4:7 Now this was the manner in former time in Israel concerning redeeming,.... It is a custom, and not a law, that seems here referred to, when an estate was bought and sold; not the law in Lev 25:25, though that respects the redemption of an estate by a near kinsman, yet no such manner was enjoined as here practised afterwards, made mention of; nor the law in Deut 25:5 which does not concern the redemption of estates, nor a kinsman's marrying the widow of a deceased kinsman, but a brother's marrying the widow of a deceased brother, and the rites and ceremonies there enjoined upon refusal are different from those here used; though Josephus (i) is express for it, that the law is here referred to; but this is not only concerning purchase of estates, but "concerning changing" also one field for another as Aben Ezra interprets it: "for to confirm all things"; the following custom was observed for the confirmation of any bargain whatever, whether by sale or barter, and where there was no marriage in the case:
a man plucked off his shoe and gave it to his neighbour; signifying thereby, that he yielded his right to him in the thing sold or bartered; the Targum says, he plucked off the glove of his right hand, which perhaps was then in use, when the Targumist wrote, and answered the same purpose; and, according to Jarchi, it was a linen cloth, vail, or handkerchief, that was used, and delivered by the one to the other; and of this way of buying writes Elias (k); at this day, says he, we purchase by a linen cloth or handkerchief called "sudar", which is a garment; and this two witnesses take, and explain before them the words of their agreement, and each of the witnesses stretches out the skirt of the garment, and those that take upon them to confirm every matter, touch the skirt of their garments; and this is called purchasing by "sudar", or the linen cloth:
and this was a testimony in Israel; a witness to, or a confirmation of the bargain made; but who gave the shoe, whether the kinsman or Boaz, is not certain from the text; and about which the Jewish writers are divided, as Jarchi observes.
(i) Antiqu. l. 5. c. 9. sect. 4. (k) Tishbi, p. 207. See Leo Modena's History of the Rites, &c. of the present Jews, part 2. c. 6.
John Wesley
4:7 All things - That is, in all alienation of lands. So that it is no wonder if this ceremony differ a little from that, Deut 25:9, because that concerned only one case, but this is more general. Besides, he pleads not the command of God, but only ancient custom, for this practice. Gave it - He who relinquished his right to another, plucked off his own shoe and gave it to him. This was symbolical, and a significant and convenient ceremony, as if he said, take this shoe wherewith I used to go and tread upon my land, and in that shoe do thou enter upon it, and take possession of it. This was a testimony - This was admitted for sufficient evidence in all such cases.
Robert Jamieson, A. R. Fausset and David Brown
4:7 a man plucked off his shoe--Where the kinsman refused to perform his duty to the family of his deceased relation, the widow was directed to pull off the shoe with some attendant circumstances of contemptuous disdain. But, as in this case, there was no refusal, the usual ignominy was spared; and the plucking off the shoe, the only ceremony observed, was a pledge of the transaction being completed.
4:84:8: Եւ ասէ մերձաւորիչն ցԲոոս. Ստացի՛ր դու քե՛զ զմերձաւորութիւն իմ։ Եւ բոկացաւ զկօշիկ իւր եւ ետ ցնա[2817]։ [2817] Ոմանք. Եւ բոկացաւ զկօշիկս։
8 Ազգականը Բոոսին ասաց. «Դո՛ւ ստացիր իմ ազգականութեան իրաւունքը»: Եւ հանեց իր կօշիկն ու տուեց նրան:
8 Ուստի ազգականը Բոոսին ըսաւ. «Դուն ծախու առ» ու իր կօշիկը հանեց։
Եւ ասէ մերձաւորիչն ցԲոոս. Ստացիր դու քեզ [29]զմերձաւորութիւն իմ``: Եւ բոկացաւ զկօշիկ իւր [30]եւ ետ ցնա:

4:8: Եւ ասէ մերձաւորիչն ցԲոոս. Ստացի՛ր դու քե՛զ զմերձաւորութիւն իմ։ Եւ բոկացաւ զկօշիկ իւր եւ ետ ցնա[2817]։
[2817] Ոմանք. Եւ բոկացաւ զկօշիկս։
8 Ազգականը Բոոսին ասաց. «Դո՛ւ ստացիր իմ ազգականութեան իրաւունքը»: Եւ հանեց իր կօշիկն ու տուեց նրան:
8 Ուստի ազգականը Բոոսին ըսաւ. «Դուն ծախու առ» ու իր կօշիկը հանեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8: И сказал тот родственник Воозу: купи себе. И снял сапог свой [и дал ему].
4:8 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἀγχιστεὺς αγχιστευς the Βοος βοοζ Booz; Vooz κτῆσαι κταομαι acquire σεαυτῷ σεαυτου of yourself τὴν ο the ἀγχιστείαν αγχιστεια I καὶ και and; even ὑπελύσατο υπολυω the ὑπόδημα υποδημα shoe αὐτοῦ αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him
4:8 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say הַ ha הַ the גֹּאֵ֛ל ggōʔˈēl גאל redeem לְ lᵊ לְ to בֹ֖עַז vˌōʕaz בֹּעַז Boaz קְנֵה־ qᵊnē- קנה buy לָ֑ךְ lˈāḵ לְ to וַ wa וְ and יִּשְׁלֹ֖ף yyišlˌōf שׁלף draw נַעֲלֹֽו׃ naʕᵃlˈô נַעַל sandal
4:8. dixit ergo propinquus Booz tolle calciamentum quod statim solvit de pede suoSo Booz said to his kinsman: Put off thy shoe. And immediately he took it off from his foot.
8. So the near kinsman said unto Boaz, Buy it for thyself. And he drew off his shoe.
4:8. And so Boaz said to his kinsman, “Take off your shoe.” And immediately he released it from his foot.
4:8. Therefore the kinsman said unto Boaz, Buy [it] for thee. So he drew off his shoe.
Therefore the kinsman said unto Boaz, Buy [it] for thee. So he drew off his shoe:

4:8: И сказал тот родственник Воозу: купи себе. И снял сапог свой [и дал ему].
4:8
καὶ και and; even
εἶπεν επω say; speak
ο the
ἀγχιστεὺς αγχιστευς the
Βοος βοοζ Booz; Vooz
κτῆσαι κταομαι acquire
σεαυτῷ σεαυτου of yourself
τὴν ο the
ἀγχιστείαν αγχιστεια I
καὶ και and; even
ὑπελύσατο υπολυω the
ὑπόδημα υποδημα shoe
αὐτοῦ αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
4:8
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
הַ ha הַ the
גֹּאֵ֛ל ggōʔˈēl גאל redeem
לְ lᵊ לְ to
בֹ֖עַז vˌōʕaz בֹּעַז Boaz
קְנֵה־ qᵊnē- קנה buy
לָ֑ךְ lˈāḵ לְ to
וַ wa וְ and
יִּשְׁלֹ֖ף yyišlˌōf שׁלף draw
נַעֲלֹֽו׃ naʕᵃlˈô נַעַל sandal
4:8. dixit ergo propinquus Booz tolle calciamentum quod statim solvit de pede suo
So Booz said to his kinsman: Put off thy shoe. And immediately he took it off from his foot.
4:8. And so Boaz said to his kinsman, “Take off your shoe.” And immediately he released it from his foot.
4:8. Therefore the kinsman said unto Boaz, Buy [it] for thee. So he drew off his shoe.
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
8. И сказал тот родственник Воозу: купи себе. И снял сапог свой (и дал ему).

7–8. Упоминаемый здесь обычай снятия сапога одним и передачи его другому И. Флавий (Древн. V, 9, 4) несправедливо отождествляет с законом и обрядом так называемой (доселе существующей у евреев) халицы (от еврейского глагола chaIaz, разувать) [ 7: ] или освобождения деверя от обязанности левиратного брака с невесткой (Втор XXV: 9–10: [ 104: ]). Смысл, цель и обстановка обряда в том и другом случае различны: в первом случае (как здесь, Руфь IV: 8) имеющий право собственности сам отрекался от нее и символически выражал это передачей сапога (символ владения, Пс IIX: 10: [ 105: ]; CVII: 10: [ 106: ]), тогда как «халица» совершалась самой невесткой, получившей отказ в браке от деверя: она снимала у него сапоги и плевала ему в лицо (Втор XXV: 9–10: [ 104: ]; И. Флав. Древн. IV, 8, 23), что было позором для «разутого» (chaIuz) на всю жизнь.
John Gill
4:8 And therefore the kinsman said unto Boaz, buy it for me,.... Which is repeated to show he gave his full consent to it, that he should make the purchase of it if he pleased, and which he confirmed by the following rite:
so he drew off his shoe; thereby signifying that he relinquished his right to the purchase of the estate, and ceded it to him; the Targum has it,"and Boaz drew off the glove off his right hand, and bought it of him;''and so Aben Ezra,"and Boaz drew off his shoe, and gave it to his kinsman,''as if this was some acknowledgment for yielding his right unto him; and about this there is a great dissension among the Jewish writers (l); one says it was the shoe of Boaz that was plucked off; another says it was the shoe of the kinsman; which latter seems most correct: and it may be observed, that this custom is different from what is enjoined Deut 25:6 there the woman was to pluck off the shoe of him that refused to marry her, but here the man plucked off his own shoe, who chose not to redeem; nor is there mention of spitting in his face; nor does it appear that Ruth did the one or the other; though Josephus (m) affirms it, and says, that she both plucked off his shoe, and spit in his face; neither of which are mentioned.
(l) Midrash Ruth, fol. 35. 2. (m) Ut supra. (Antiqu. l. 5. c. 9. sect. 4.)
4:94:9: Եւ ասէ Բոոս ցծերսն, եւ ցամենայն ժողովուրդն. Վկա՛յք իմ էք դուք այսօր. զի ստացա՛յ զամենայն ինչս Եղ՚իմեղ՚եքայ, եւ զամենայն ինչ որ է Քեղղոնայ եւ Մաաղոնայ ՚ի ձեռաց Նոոմինայ[2818]։ [2818] Ոմանք. Վկայք իմ երդուայք այսօր... որ էր Քեղղոնայ։
9 Բոոսն ասաց ծերերին եւ ամբողջ ժորովրդին. «Դուք այսօր վկայ էք, որ ես Ելիմելէքի ամբողջ ստացուածքը եւ Քելլոնի ու Մաալոնի ամբողջ ստացուածքը Նոոմինի ձեռքից գնում եմ:
9 Բոոս ծերերուն ու բոլոր ժողովուրդին ըսաւ. «Դուք այսօր վկայ էք, որ ես Ելիմելէքի բոլոր ստացուածքը ու Քելլոնի եւ Մաալոնի բոլոր ստացուածքը Նոեմիին ձեռքէն ծախու առի։
Եւ ասէ Բոոս ցծերսն եւ ցամենայն ժողովուրդն. Վկայք իմ էք դուք այսօր, զի ստացայ զամենայն ինչս Ելիմելեքայ, եւ զամենայն ինչ որ է Քելլոնայ եւ Մաալոնայ ի ձեռաց Նոոմինայ:

4:9: Եւ ասէ Բոոս ցծերսն, եւ ցամենայն ժողովուրդն. Վկա՛յք իմ էք դուք այսօր. զի ստացա՛յ զամենայն ինչս Եղ՚իմեղ՚եքայ, եւ զամենայն ինչ որ է Քեղղոնայ եւ Մաաղոնայ ՚ի ձեռաց Նոոմինայ[2818]։
[2818] Ոմանք. Վկայք իմ երդուայք այսօր... որ էր Քեղղոնայ։
9 Բոոսն ասաց ծերերին եւ ամբողջ ժորովրդին. «Դուք այսօր վկայ էք, որ ես Ելիմելէքի ամբողջ ստացուածքը եւ Քելլոնի ու Մաալոնի ամբողջ ստացուածքը Նոոմինի ձեռքից գնում եմ:
9 Բոոս ծերերուն ու բոլոր ժողովուրդին ըսաւ. «Դուք այսօր վկայ էք, որ ես Ելիմելէքի բոլոր ստացուածքը ու Քելլոնի եւ Մաալոնի բոլոր ստացուածքը Նոեմիին ձեռքէն ծախու առի։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9: И сказал Вооз старейшинам и всему народу: вы теперь свидетели тому, что я покупаю у Ноемини все Елимелехово и все Хилеоново и Махлоново;
4:9 καὶ και and; even εἶπεν επω say; speak Βοος βοοζ Booz; Vooz τοῖς ο the πρεσβυτέροις πρεσβυτερος senior; older καὶ και and; even παντὶ πας all; every τῷ ο the λαῷ λαος populace; population μάρτυρες μαρτυς witness ὑμεῖς υμεις you σήμερον σημερον today; present ὅτι οτι since; that κέκτημαι κταομαι acquire πάντα πας all; every τὰ ο the τοῦ ο the Αβιμελεχ αβιμελεχ and; even πάντα πας all; every ὅσα οσος as much as; as many as ὑπάρχει υπαρχω happen to be; belong τῷ ο the Χελαιων χελαιων and; even τῷ ο the Μααλων μααλων from; out of χειρὸς χειρ hand Νωεμιν νωεμιν Nōemin; Noemin
4:9 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say בֹּ֨עַז bˌōʕaz בֹּעַז Boaz לַ la לְ to † הַ the זְּקֵנִ֜ים zzᵊqēnˈîm זָקֵן old וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֗ם ʕˈām עַם people עֵדִ֤ים ʕēḏˈîm עֵד witness אַתֶּם֙ ʔattˌem אַתֶּם you הַ ha הַ the יֹּ֔ום yyˈôm יֹום day כִּ֤י kˈî כִּי that קָנִ֨יתִי֙ qānˈîṯî קנה buy אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֶֽ lˈe לְ to אֱלִימֶ֔לֶךְ ʔᵉlîmˈeleḵ אֱלִימֶלֶךְ Elimelech וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to כִלְיֹ֖ון ḵilyˌôn כִּלְיֹון Kilion וּ û וְ and מַחְלֹ֑ון maḥlˈôn מַחְלֹון Mahlon מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand נָעֳמִֽי׃ noʕᵒmˈî נָעֳמִי Naomi
4:9. at ille maioribus natu et universo populo testes inquit vos estis hodie quod possederim omnia quae fuerunt Helimelech et Chellion et Maalon tradente NoemiAnd he said to the ancients, and to all the people: You are witnesses this day, that I have bought all that was Elimelech's, and Chelion's, and Mahalon's, of the hand of Noemi:
9. And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi.
4:9. And he said to the eldest and to all the people, “You are witnesses this day, that I have taken possession of all that belonged to Elimelech and Chilion and Mahlon, and was bequeathed to Naomi.
4:9. And Boaz said unto the elders, and [unto] all the people, Ye [are] witnesses this day, that I have bought all that [was] Elimelech’s, and all that [was] Chilion’s and Mahlon’s, of the hand of Naomi.
And Boaz said unto the elders, and [unto] all the people, Ye [are] witnesses this day, that I have bought all that [was] Elimelech' s, and all that [was] Chilion' s and Mahlon' s, of the hand of Naomi:

4:9: И сказал Вооз старейшинам и всему народу: вы теперь свидетели тому, что я покупаю у Ноемини все Елимелехово и все Хилеоново и Махлоново;
4:9
καὶ και and; even
εἶπεν επω say; speak
Βοος βοοζ Booz; Vooz
τοῖς ο the
πρεσβυτέροις πρεσβυτερος senior; older
καὶ και and; even
παντὶ πας all; every
τῷ ο the
λαῷ λαος populace; population
μάρτυρες μαρτυς witness
ὑμεῖς υμεις you
σήμερον σημερον today; present
ὅτι οτι since; that
κέκτημαι κταομαι acquire
πάντα πας all; every
τὰ ο the
τοῦ ο the
Αβιμελεχ αβιμελεχ and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ὑπάρχει υπαρχω happen to be; belong
τῷ ο the
Χελαιων χελαιων and; even
τῷ ο the
Μααλων μααλων from; out of
χειρὸς χειρ hand
Νωεμιν νωεμιν Nōemin; Noemin
4:9
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
בֹּ֨עַז bˌōʕaz בֹּעַז Boaz
לַ la לְ to
הַ the
זְּקֵנִ֜ים zzᵊqēnˈîm זָקֵן old
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֗ם ʕˈām עַם people
עֵדִ֤ים ʕēḏˈîm עֵד witness
אַתֶּם֙ ʔattˌem אַתֶּם you
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
כִּ֤י kˈî כִּי that
קָנִ֨יתִי֙ qānˈîṯî קנה buy
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֶֽ lˈe לְ to
אֱלִימֶ֔לֶךְ ʔᵉlîmˈeleḵ אֱלִימֶלֶךְ Elimelech
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
כִלְיֹ֖ון ḵilyˌôn כִּלְיֹון Kilion
וּ û וְ and
מַחְלֹ֑ון maḥlˈôn מַחְלֹון Mahlon
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
נָעֳמִֽי׃ noʕᵒmˈî נָעֳמִי Naomi
4:9. at ille maioribus natu et universo populo testes inquit vos estis hodie quod possederim omnia quae fuerunt Helimelech et Chellion et Maalon tradente Noemi
And he said to the ancients, and to all the people: You are witnesses this day, that I have bought all that was Elimelech's, and Chelion's, and Mahalon's, of the hand of Noemi:
4:9. And he said to the eldest and to all the people, “You are witnesses this day, that I have taken possession of all that belonged to Elimelech and Chilion and Mahlon, and was bequeathed to Naomi.
4:9. And Boaz said unto the elders, and [unto] all the people, Ye [are] witnesses this day, that I have bought all that [was] Elimelech’s, and all that [was] Chilion’s and Mahlon’s, of the hand of Naomi.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. И сказал Вооз старейшинам и всему народу: вы теперь свидетели тому, что я покупаю у Ноемини все Елимелехово и все Xилеоново и Махлоново;
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Ruth Married to Boaz. B. C. 1312.

9 And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. 10 Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day. 11 And all the people that were in the gate, and the elders, said, We are witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Beth-lehem: 12 And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman.
Boaz now sees his way clear, and therefore delays not to perform his promise made to Ruth that he would do the kinsman's part, but in the gate of the city, before the elders and all the people, publishes a marriage-contract between himself and Ruth the Moabitess, and therewith the purchase of all the estate that belonged to the family of Elimelech. If he had not been (ch. ii. 1) a mighty man of wealth, he could not have compassed this redemption, nor done this service to his kinsman's family. What is a great estate good for, but that it enables a man to do so much the more good in his generation, and especially to those of his own household, if he have but a heart to use it so! Now concerning this marriage it appears,
I. That it was solemnized, or at least published, before many witnesses, v. 9, 10. "You are witnesses," 1. "That I have bought the estate. Whoever has it, or any part of it, mortgaged to him, let him come to me and he shall have his money, according to the value of the land," which was computed by the number of years to the year of jubilee (Lev. xxv. 15), when it would have returned of course to Elimelech's family. The more public the sales of estates are the better they are guarded against frauds. 2. "That I have purchased the widow to be my wife." He had no portion with her; what jointure she had was encumbered, and he could not have it without giving as much for it as it was worth, and therefore he might well say he purchased her; and yet, being a virtuous woman, he reckoned he had a good bargain. House and riches are the inheritance of fathers, but a prudent wife is more valuable, is from the Lord as a special gift. He designed, in marrying her, to preserve the memory of the dead, that the name of Mahlon, though he left no son to bear it up, might not be cut off from the gate of his place, but by this means might be preserved, that it should be inserted in the public register that Boaz married Ruth the widow of Mahlon, the son of Elimelech, which posterity, whenever they had occasion to consult the register, would take particular notice of. And this history, being preserved for the sake of that marriage and the issue of it, proved an effectual means to perpetuate the name of Mahlon, even beyond the thought or intention of Boaz, to the world's end. And observe that because Boaz did this honour to the dead, as well as this kindness to the living, God did him the honour to bring him into the genealogy of the Messiah, by which his family was dignified above all the families of Israel; while the other kinsman, that was so much afraid of diminishing himself, and marring his inheritance, by marrying the widow, has his name, family, and inheritance, buried in oblivion and disgrace. A tender and generous concern for the honour of the dead and the comfort of poor widows and strangers, neither of which can return the kindness (Luke xiv. 14), is sure what God will be well pleased with and will surely recompense. Our Lord Jesus is our Goel, our Redeemer, our everlasting Redeemer. He looked, like Boaz, with compassion on the deplorable state of fallen mankind. At a vast expense he redeemed the heavenly inheritance for us, which by sin was mortgaged, and forfeited into the hands of divine justice, and which we should never have been able to redeem. He likewise purchased a peculiar people, whom he would espouse to himself, though strangers and foreigners, like Ruth, poor and despised, that the name of that dead and buried race might not be cut off for ever. He ventured the marring of his own inheritance, to do this, for, though he was rich, yet for our sakes he became poor; but he was abundantly recompensed for it by his Father, who, because he thus humbled himself, hath highly exalted him, and given him a name above every name. Let us own our obligations to him, make sure our contract with him, and study all our days how to do him honour. Boaz, by making a public declaration of this marriage and purchase, not only secured his title against all pretenders, as it were by a fine with proclamations, but put honour upon Ruth, showed that he was not ashamed of her, and her parentage and poverty, and left a testimony against clandestine marriages. It is only that which is evil that hates the light and comes not to it. Boaz called witnesses to what he did, for it was what he could justify, and would never disown; and such regard was then had, even to the contemned crowd, that not only the elders, but all the people that were in the gate, passing and re-passing, were appealed to (v. 9), and hearkened to (v. 11) when they said, We are witnesses.
II. That it was attended with many prayers. The elders and all the people, when they witnessed to it, wished well to it, and blessed it, v. 11, 12. Ruth, it should seem, was now sent for; for they speak of her (v. 12) as present: This young woman; and, he having taken her to wife, they look upon her as already come into his house. And very heartily they pray for the new-married couple.
1. The senior elder, it is likely, made this prayer, and the rest of the elders, with the people, joined in it, and therefore it is spoken of as made by them all; for in public prayers, though but one speaks, we must all pray. Observe, (1.) Marriages ought to be blessed, and accompanied with prayer, because every creature and every condition are that to us, and no more, that God makes them to be. It is civil and friendly to wish all happiness to those who enter into that condition; and what good we desire we should pray for from the fountain of all good. The minister who gives himself to the word and prayer, as he is the fittest person to exhort, so he is the fittest to bless and pray for those that enter into this relation. (2.) We ought to desire and pray for the welfare and prosperity one of another, so far from envying or grieving at it.
2. Now here, (1.) They prayed for Ruth: The Lord make the woman that has come into thy house like Rachel and Leah, that is, "God make her a good wife and a fruitful mother." Ruth was a virtuous woman, and yet needed the prayers of her friends, that by the grace of God she might be made a blessing to the family she had come into. They prayed that she might be like Rachel and Leah, rather than like Sarah and Rebekah, for Sarah had but one son, and Rebekah but one that was in covenant, the other was Esau, who was rejected; but Rachel and Leah did build up the house of Israel: all their children were in the church, and their offspring was numerous. "May she be a flourishing, fruitful, faithful vine by thy house side." (2.) They prayed for Boaz, that he might continue to do worthily in the city to which he was an ornament, and might there be more and more famous. They desired that the wife might be a blessing in the private affairs of the house, and the husband a blessing in the public business of the town, that she in her place, and he in his, might be wise, virtuous, and successful. Observe, The way to be famous is to do worthily. Great reputation must be obtained by great merits. It is not enough not to do unworthily, to be harmless and inoffensive, but we must do worthily, be useful and serviceable to our generation. Those that would be truly illustrious must in their places shine as lights. (3.) They prayed for the family: "Let thy house be like the house of Pharez," that is, "let it be very numerous, let it greatly increase and multiply, as the house of Pharez did." The Bethlehemites were of the house of Pharez, and knew very well how numerous it was; in the distribution of the tribes, that grandson of Jacob had the honour which none of the rest had but Manasseh and Ephraim, that his posterity was subdivided into two distinct families, Hezron and Hamul, Num. xxvi. 21. Now they prayed that the family of Boaz, which was one branch of that stock, might in process of time become as numerous and great as the whole stock now was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: Ye are witnesses: Gen 23:16-18; Jer 32:10-12
John Gill
4:9 And Boaz said unto the elders, and unto all the people,.... Who were present at the gate of the city, or in court:
ye are witnesses this day that I have bought all that was Elimelech's; all the land which belonged to him, who was the husband of Naomi, and the father of Ruth's husband, whose estate Boaz now bought, paying the value for it to Naomi:
and all that was Chilion's and Mahlon's; the two sons of Elimelech, who, had they been living, would have enjoyed their father's estate; but they being dead, it devolved on the mother, and after her on the widows, who must therefore agree to the sale of the estate, as Ruth did, see Ruth 4:5. Of Orpah no notice is taken, because she returned to her own land; and besides Mahlon, the husband of Ruth, was the elder brother, and therefore had the first right to the inheritance; but as it was in the hands of Naomi now, the purchase was made of her principally, and therefore Boaz is said to purchase it
of the hand of Naomi; to whom the money was paid, and who delivered the estate to him.
Robert Jamieson, A. R. Fausset and David Brown
4:9 HE MARRIES RUTH. (Ruth 4:9-12)
Boaz said unto the elders, Ye are witnesses this day, that I have bought all that was . . . Chilion's and Mahlon's, of the hand of Naomi--Although the widow of Chilion was still living, no regard was paid to her in the disposal of her husband's property. From her remaining in Moab, she was considered to have either been married again, or to have renounced all right to an inheritance with the family of Elimelech.
4:104:10: Նա՝ եւ զՀռո՛ւթ Մովաբացի զկին Մաաղոնայ ստացայ ինձ կնութեան, կանգնե՛լ զանուն մեռելոյն ՚ի ժառանգութեան իւրում. եւ մի՛ ջնջեսցի անուն մեռելոյն յեղբա՛րց իւրոց՝ եւ ՚ի ցեղէ տեղւո՛յ իւրոյ. եւ վկայք դո՛ւք էք այսօր։
10 Նաեւ Մաալոնի կնոջը՝ մովաբացի Հռութին ինձ կնութեան եմ առնում, որ մեռածի անունը պահեմ իր կալուածքում, եւ նրա անունը չվերանայ իր եղբայրների միջից ու իր բնակավայրի ցեղից. դուք այսօր դրա վկաներն էք»:
10 Ու Մաալոնի կինը, Մովաբացի Հռութն ալ ինծի կին առի, որպէս զի մեռնողին անունը իր եղբայրներէն ու իր բնակարանին դռնէն չվերնայ. դուք այս բանին համար այսօր վկայ էք»։
Նա եւ զՀռութ Մովաբացի զկին Մաալոնայ ստացայ ինձ կնութեան, կանգնել զանուն մեռելոյն ի ժառանգութեան իւրում. եւ մի՛ ջնջեսցի անուն մեռելոյն յեղբարց իւրոց եւ [31]ի ցեղէ տեղւոյ իւրոյ. եւ վկայք դուք էք այսօր:

4:10: Նա՝ եւ զՀռո՛ւթ Մովաբացի զկին Մաաղոնայ ստացայ ինձ կնութեան, կանգնե՛լ զանուն մեռելոյն ՚ի ժառանգութեան իւրում. եւ մի՛ ջնջեսցի անուն մեռելոյն յեղբա՛րց իւրոց՝ եւ ՚ի ցեղէ տեղւո՛յ իւրոյ. եւ վկայք դո՛ւք էք այսօր։
10 Նաեւ Մաալոնի կնոջը՝ մովաբացի Հռութին ինձ կնութեան եմ առնում, որ մեռածի անունը պահեմ իր կալուածքում, եւ նրա անունը չվերանայ իր եղբայրների միջից ու իր բնակավայրի ցեղից. դուք այսօր դրա վկաներն էք»:
10 Ու Մաալոնի կինը, Մովաբացի Հռութն ալ ինծի կին առի, որպէս զի մեռնողին անունը իր եղբայրներէն ու իր բնակարանին դռնէն չվերնայ. դուք այս բանին համար այսօր վկայ էք»։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10: также и Руфь Моавитянку, жену Махлонову, беру себе в жену, чтоб оставить имя умершего в уделе его, и чтобы не исчезло имя умершего между братьями его и у ворот местопребывания его: вы сегодня свидетели тому.
4:10 καί και and; even γε γε in fact Ρουθ ρουθ Ruth τὴν ο the Μωαβῖτιν μωαβιτις the γυναῖκα γυνη woman; wife Μααλων μααλων acquire ἐμαυτῷ εμαυτου myself εἰς εις into; for γυναῖκα γυνη woman; wife τοῦ ο the ἀναστῆσαι ανιστημι stand up; resurrect τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τεθνηκότος θνησκω die; departed ἐπὶ επι in; on τῆς ο the κληρονομίας κληρονομια inheritance αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἐξολεθρευθήσεται εξολοθρευω utterly ruin τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τεθνηκότος θνησκω die; departed ἐκ εκ from; out of τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἐκ εκ from; out of τῆς ο the φυλῆς φυλη tribe λαοῦ λαος populace; population αὐτοῦ αυτος he; him μάρτυρες μαρτυς witness ὑμεῖς υμεις you σήμερον σημερον today; present
4:10 וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] ר֣וּת rˈûṯ רוּת Ruth הַ ha הַ the מֹּאֲבִיָּה֩ mmōʔᵃviyyˌā מֹואָבִי Moabite אֵ֨שֶׁת ʔˌēšeṯ אִשָּׁה woman מַחְלֹ֜ון maḥlˈôn מַחְלֹון Mahlon קָנִ֧יתִי qānˈîṯî קנה buy לִ֣י lˈî לְ to לְ lᵊ לְ to אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman לְ lᵊ לְ to הָקִ֤ים hāqˈîm קום arise שֵׁם־ šēm- שֵׁם name הַ ha הַ the מֵּת֙ mmˌēṯ מות die עַל־ ʕal- עַל upon נַ֣חֲלָתֹ֔ו nˈaḥᵃlāṯˈô נַחֲלָה heritage וְ wᵊ וְ and לֹא־ lō- לֹא not יִכָּרֵ֧ת yikkārˈēṯ כרת cut שֵׁם־ šēm- שֵׁם name הַ ha הַ the מֵּ֛ת mmˈēṯ מות die מֵ mē מִן from עִ֥ם ʕˌim עִם with אֶחָ֖יו ʔeḥˌāʸw אָח brother וּ û וְ and מִ mi מִן from שַּׁ֣עַר ššˈaʕar שַׁעַר gate מְקֹומֹ֑ו mᵊqômˈô מָקֹום place עֵדִ֥ים ʕēḏˌîm עֵד witness אַתֶּ֖ם ʔattˌem אַתֶּם you הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day
4:10. et Ruth Moabitidem uxorem Maalon in coniugium sumpserim ut suscitem nomen defuncti in hereditate sua ne vocabulum eius de familia sua ac fratribus et populo deleatur vos inquam huius rei testes estisAnd have taken to wife Ruth, the Moabitess, the wife of Mahalon, to raise up the name of the deceased in his inheritance lest his name be cut off, from among his family and his brethren and his people. You, I say, are witnesses of this thing.
10. Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.
4:10. And Ruth, the Moabite, the wife of Mahlon, I have taken in marriage so as to raise up the name of the deceased in his posterity, so that his name will not be cut off from among his family and his brethren and his people. You, I say, are witnesses of this thing.”
4:10. Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye [are] witnesses this day.
Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye [are] witnesses this day:

4:10: также и Руфь Моавитянку, жену Махлонову, беру себе в жену, чтоб оставить имя умершего в уделе его, и чтобы не исчезло имя умершего между братьями его и у ворот местопребывания его: вы сегодня свидетели тому.
4:10
καί και and; even
γε γε in fact
Ρουθ ρουθ Ruth
τὴν ο the
Μωαβῖτιν μωαβιτις the
γυναῖκα γυνη woman; wife
Μααλων μααλων acquire
ἐμαυτῷ εμαυτου myself
εἰς εις into; for
γυναῖκα γυνη woman; wife
τοῦ ο the
ἀναστῆσαι ανιστημι stand up; resurrect
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τεθνηκότος θνησκω die; departed
ἐπὶ επι in; on
τῆς ο the
κληρονομίας κληρονομια inheritance
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τεθνηκότος θνησκω die; departed
ἐκ εκ from; out of
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
τῆς ο the
φυλῆς φυλη tribe
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
μάρτυρες μαρτυς witness
ὑμεῖς υμεις you
σήμερον σημερον today; present
4:10
וְ wᵊ וְ and
גַ֣ם ḡˈam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
ר֣וּת rˈûṯ רוּת Ruth
הַ ha הַ the
מֹּאֲבִיָּה֩ mmōʔᵃviyyˌā מֹואָבִי Moabite
אֵ֨שֶׁת ʔˌēšeṯ אִשָּׁה woman
מַחְלֹ֜ון maḥlˈôn מַחְלֹון Mahlon
קָנִ֧יתִי qānˈîṯî קנה buy
לִ֣י lˈî לְ to
לְ lᵊ לְ to
אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman
לְ lᵊ לְ to
הָקִ֤ים hāqˈîm קום arise
שֵׁם־ šēm- שֵׁם name
הַ ha הַ the
מֵּת֙ mmˌēṯ מות die
עַל־ ʕal- עַל upon
נַ֣חֲלָתֹ֔ו nˈaḥᵃlāṯˈô נַחֲלָה heritage
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִכָּרֵ֧ת yikkārˈēṯ כרת cut
שֵׁם־ šēm- שֵׁם name
הַ ha הַ the
מֵּ֛ת mmˈēṯ מות die
מֵ מִן from
עִ֥ם ʕˌim עִם with
אֶחָ֖יו ʔeḥˌāʸw אָח brother
וּ û וְ and
מִ mi מִן from
שַּׁ֣עַר ššˈaʕar שַׁעַר gate
מְקֹומֹ֑ו mᵊqômˈô מָקֹום place
עֵדִ֥ים ʕēḏˌîm עֵד witness
אַתֶּ֖ם ʔattˌem אַתֶּם you
הַ ha הַ the
יֹּֽום׃ yyˈôm יֹום day
4:10. et Ruth Moabitidem uxorem Maalon in coniugium sumpserim ut suscitem nomen defuncti in hereditate sua ne vocabulum eius de familia sua ac fratribus et populo deleatur vos inquam huius rei testes estis
And have taken to wife Ruth, the Moabitess, the wife of Mahalon, to raise up the name of the deceased in his inheritance lest his name be cut off, from among his family and his brethren and his people. You, I say, are witnesses of this thing.
4:10. And Ruth, the Moabite, the wife of Mahlon, I have taken in marriage so as to raise up the name of the deceased in his posterity, so that his name will not be cut off from among his family and his brethren and his people. You, I say, are witnesses of this thing.”
4:10. Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye [are] witnesses this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. также и Руфь Моавнтянку, жену Махлонову, беру себе в жену, чтоб оставить имя умершего в уделе его, и чтобы не исчезло имя умершего между братьями его и у ворот местопребывания его: вы сегодня свидетели тому.

9–10. Теперь Вооз уже свободно и со всей решительностью берет на себя обязательство как выкупа удела, так и брака с Руфью. «Достойны удивления в сказанном и благочестие и точность. Не нарушаю, говорит, закона тем, что беру в жену моавитянку; напротив того, исполняю Божественный закон, чтобы память умершего сохранилась не угасшею» (блаж. Феодорит, с. 318). Впрочем, в последующих родословиях ( ст. 21: ; 1: Пар II: 12: [ 107: ]; Мф I: 5: [ 108: ]; Лк III: 32: [ 109: ]), рожденный от брака Вооза и Руфи Овид называется сыном Вооза, а не Махлона: благочестие Вооза сделало его достойным занять место в родословной Давида и Иисуса Xриста преимущественно пред Махлоном.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: have I: Gen 29:18, Gen 29:19, Gen 29:27; Pro 18:22, Pro 19:14, Pro 31:10, Pro 31:11; Hos 3:2, Hos 12:12; Eph 5:25
the name: Deu 25:6; Jos 7:9; Psa 34:16, Psa 109:15; Isa 48:19; Zac 13:2
ye are witnesses: Isa 8:2, Isa 8:3; Mal 2:14; Heb 13:4
Geneva 1599
4:10 Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his (f) place: ye [are] witnesses this day.
(f) Or, of the city where he remained.
John Gill
4:10 Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife,.... Which was the condition on which the purchase of the land was, that whoever bought that should take her for his wife; nor did Boaz do evil in marrying her, though a Moabitess. Moab was not one of the nations with whom marriage was forbidden; and though it was a Heathenish and idolatrous nation, and so on that account it was not fit and proper to marry with such, yet Ruth was become a proselytess; nor was this contrary to the law in Deut 23:3, since, according to the sense the Jews give of it, it respects men, and not women, and such men who otherwise were capable of bearing offices in the congregation;"an Ammonite, and a Moabite (they say (n)) are forbidden, and their prohibition is a perpetual one, but their women are free immediately:"
to raise up the name of the dead upon his inheritance; the name of Mahlon, Ruth's former husband, to whom the inheritance would have come had he lived; the raising up of his name is not upon a son of hers by Boaz, for her firstborn was called Obed, and not Mahlon, and is always spoken of as the son of Boaz, and not of Mahlon, but upon his inheritance, having bought his wife along with it, which the register of the purchase would show, and so cause his name to be remembered; and, as Jarchi says, when Ruth went in and out upon the estate or inheritance, they would say, this was the wife of Mahlon, and so through her his name would be made mention of:
that the name of the dead be not cut off from among his brethren, and from the gate of this place; might not be quite forgotten both in the city and in the court, and be remembered no more:
ye are witnesses this day; this is repeated, that they might answer to it, as they do in the next verse.
(n) Misn. Yebamot, c. 8. sect. 3.
John Wesley
4:10 From the gate - That is, from among the inhabitants dwelling within the gate of this city, which was Bethlehem - judah.
Robert Jamieson, A. R. Fausset and David Brown
4:10 Ruth the Moabitess . . . have I purchased to be my wife--This connection Boaz not only might form, since Ruth had embraced the true religion, but he was under a legal necessity of forming it.
4:114:11: Պատասխանի ետ ամենայն ժողովուրդն ՚ի դրանն՝ եւ ասեն. Մեք եմք վկայք։ Եւ ծե՛րքն ասեն. Տացէ՛ Տէր զկինն որ մտանէ ՚ի տուն քո՝ իբրեւ զՀռաքէ՛լ եւ իբրեւ զԼիա, որ շինեցին երկոքին զտունն Իսրայէլի. առնել զօրութիւն յԵփրաթա, եւ կոչել անուն ՚ի Բեթղեէմ[2819]։ [2819] Ոմանք. Պատասխանի ետուն... եւ ասեն ՚ի դրան. Մեք եմք։
11 Քաղաքի դռանը գտնուող ամբողջ ժողովուրդը պատասխան տուեց եւ ասաց. «Մենք վկայ ենք»: Ծերերն ասացին. «Տէրը թող քո տունը մտնող կնոջը դարձնի Ռաքէլի եւ Լիայի նման, որոնք երկուսով կառուցեցին Իսրայէլի տունը: Դու Եփրաթայում ո՛ւժ հաւաքիր եւ Բեթղեհէմում անո՛ւն վաստակիր:
11 Այն ատեն դուռը եղող բոլոր ժողովուրդը ու ծերերը ըսին. «Վկայ ենք։ Տէրը քու տունդ մտնող կինը Ռաքէլին եւ Լիային պէս ընէ, որոնք երկուքը Իսրայէլի տունը շինեցին։ Դուն Եփրաթայի մէջ զօրացի՛ր ու Բեթլեհէմի մէջ անուն վաստկէ՛։
Պատասխանի ետ ամենայն ժողովուրդն ի դրանն եւ [32]ասեն. Մեք եմք վկայք: Եւ ծերքն ասեն.`` Տացէ Տէր զկինն որ մտանէ ի տուն քո իբրեւ զՀռաքէլ եւ իբրեւ զԼիա, որ շինեցին երկոքին զտունն Իսրայելի, առնել զօրութիւն յԵփրաթա, եւ կոչել անուն ի Բեթղեհէմ:

4:11: Պատասխանի ետ ամենայն ժողովուրդն ՚ի դրանն՝ եւ ասեն. Մեք եմք վկայք։ Եւ ծե՛րքն ասեն. Տացէ՛ Տէր զկինն որ մտանէ ՚ի տուն քո՝ իբրեւ զՀռաքէ՛լ եւ իբրեւ զԼիա, որ շինեցին երկոքին զտունն Իսրայէլի. առնել զօրութիւն յԵփրաթա, եւ կոչել անուն ՚ի Բեթղեէմ[2819]։
[2819] Ոմանք. Պատասխանի ետուն... եւ ասեն ՚ի դրան. Մեք եմք։
11 Քաղաքի դռանը գտնուող ամբողջ ժողովուրդը պատասխան տուեց եւ ասաց. «Մենք վկայ ենք»: Ծերերն ասացին. «Տէրը թող քո տունը մտնող կնոջը դարձնի Ռաքէլի եւ Լիայի նման, որոնք երկուսով կառուցեցին Իսրայէլի տունը: Դու Եփրաթայում ո՛ւժ հաւաքիր եւ Բեթղեհէմում անո՛ւն վաստակիր:
11 Այն ատեն դուռը եղող բոլոր ժողովուրդը ու ծերերը ըսին. «Վկայ ենք։ Տէրը քու տունդ մտնող կինը Ռաքէլին եւ Լիային պէս ընէ, որոնք երկուքը Իսրայէլի տունը շինեցին։ Դուն Եփրաթայի մէջ զօրացի՛ր ու Բեթլեհէմի մէջ անուն վաստկէ՛։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11: И сказал весь народ, который при воротах, и старейшины: мы свидетели; да соделает Господь жену, входящую в дом твой, как Рахиль и как Лию, которые обе устроили дом Израилев; приобретай богатство в Ефрафе, и да славится имя твое в Вифлееме;
4:11 καὶ και and; even εἴποσαν ερεω.1 state; mentioned πᾶς πας all; every ὁ ο the λαὸς λαος populace; population οἱ ο the ἐν εν in τῇ ο the πύλῃ πυλη gate μάρτυρες μαρτυς witness καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older εἴποσαν ερεω.1 state; mentioned δῴη διδωμι give; deposit κύριος κυριος lord; master τὴν ο the γυναῖκά γυνη woman; wife σου συ you τὴν ο the εἰσπορευομένην εισπορευομαι intrude; travel into εἰς εις into; for τὸν ο the οἶκόν οικος home; household σου συ you ὡς ως.1 as; how Ραχηλ ραχηλ Rachel καὶ και and; even ὡς ως.1 as; how Λειαν λεια who; what ᾠκοδόμησαν οικοδομεω build ἀμφότεραι αμφοτερος both τὸν ο the οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐποίησαν ποιεω do; make δύναμιν δυναμις power; ability ἐν εν in Εφραθα εφραθα and; even ἔσται ειμι be ὄνομα ονομα name; notable ἐν εν in Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
4:11 וַ wa וְ and יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֧ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שַּׁ֛עַר ššˈaʕar שַׁעַר gate וְ wᵊ וְ and הַ ha הַ the זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old עֵדִ֑ים ʕēḏˈîm עֵד witness יִתֵּן֩ yittˌēn נתן give יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֶֽת־ ʔˈeṯ- אֵת [object marker] הָ hā הַ the אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman הַ ha הַ the בָּאָ֣ה bbāʔˈā בוא come אֶל־ ʔel- אֶל to בֵּיתֶ֗ךָ bêṯˈeḵā בַּיִת house כְּ kᵊ כְּ as רָחֵ֤ל׀ rāḥˈēl רָחֵל Rachel וּ û וְ and כְ ḵᵊ כְּ as לֵאָה֙ lēʔˌā לֵאָה Leah אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּנ֤וּ bānˈû בנה build שְׁתֵּיהֶם֙ šᵊttêhˌem שְׁנַיִם two אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and עֲשֵׂה־ ʕᵃśē- עשׂה make חַ֣יִל ḥˈayil חַיִל power בְּ bᵊ בְּ in אֶפְרָ֔תָה ʔefrˈāṯā אֶפְרָתָה Ephrathah וּ û וְ and קְרָא־ qᵊrā- קרא call שֵׁ֖ם šˌēm שֵׁם name בְּ bᵊ בְּ in בֵ֥ית לָֽחֶם׃ vˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
4:11. respondit omnis populus qui erat in porta et maiores natu nos testes sumus faciat Dominus hanc mulierem quae ingreditur domum tuam sicut Rachel et Liam quae aedificaverunt domum Israhel ut sit exemplum virtutis in Ephrata et habeat celebre nomen in BethleemThen all the people that were in the gate, and the ancients, answered: We are witnesses: The Lord make this woman who cometh into thy house, like Rachel, and Lia, who built up the house of Israel: that she may be an example of virtue in Ephrata, and may have a famous name in Bethlehem:
11. And all the people that were in the gate, and the elders, said, We are witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephrathah, and be famous in Beth-lehem:
4:11. All the people who were at the gate, along with the eldest, answered, “We are witnesses. May the Lord make this woman, who enters into your house, like Rachel, and Leah, who built up the house of Israel, so that she may be an example of virtue in Ephrathah, and so that her name may be honored in Bethlehem.
4:11. And all the people that [were] in the gate, and the elders, said, [We are] witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem:
And all the people that [were] in the gate, and the elders, said, [We are] witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Beth- lehem:

4:11: И сказал весь народ, который при воротах, и старейшины: мы свидетели; да соделает Господь жену, входящую в дом твой, как Рахиль и как Лию, которые обе устроили дом Израилев; приобретай богатство в Ефрафе, и да славится имя твое в Вифлееме;
4:11
καὶ και and; even
εἴποσαν ερεω.1 state; mentioned
πᾶς πας all; every
ο the
λαὸς λαος populace; population
οἱ ο the
ἐν εν in
τῇ ο the
πύλῃ πυλη gate
μάρτυρες μαρτυς witness
καὶ και and; even
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
εἴποσαν ερεω.1 state; mentioned
δῴη διδωμι give; deposit
κύριος κυριος lord; master
τὴν ο the
γυναῖκά γυνη woman; wife
σου συ you
τὴν ο the
εἰσπορευομένην εισπορευομαι intrude; travel into
εἰς εις into; for
τὸν ο the
οἶκόν οικος home; household
σου συ you
ὡς ως.1 as; how
Ραχηλ ραχηλ Rachel
καὶ και and; even
ὡς ως.1 as; how
Λειαν λεια who; what
ᾠκοδόμησαν οικοδομεω build
ἀμφότεραι αμφοτερος both
τὸν ο the
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐποίησαν ποιεω do; make
δύναμιν δυναμις power; ability
ἐν εν in
Εφραθα εφραθα and; even
ἔσται ειμι be
ὄνομα ονομα name; notable
ἐν εν in
Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
4:11
וַ wa וְ and
יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֧ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שַּׁ֛עַר ššˈaʕar שַׁעַר gate
וְ wᵊ וְ and
הַ ha הַ the
זְּקֵנִ֖ים zzᵊqēnˌîm זָקֵן old
עֵדִ֑ים ʕēḏˈîm עֵד witness
יִתֵּן֩ yittˌēn נתן give
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הָ הַ the
אִשָּׁ֜ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
בָּאָ֣ה bbāʔˈā בוא come
אֶל־ ʔel- אֶל to
בֵּיתֶ֗ךָ bêṯˈeḵā בַּיִת house
כְּ kᵊ כְּ as
רָחֵ֤ל׀ rāḥˈēl רָחֵל Rachel
וּ û וְ and
כְ ḵᵊ כְּ as
לֵאָה֙ lēʔˌā לֵאָה Leah
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
בָּנ֤וּ bānˈû בנה build
שְׁתֵּיהֶם֙ šᵊttêhˌem שְׁנַיִם two
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
עֲשֵׂה־ ʕᵃśē- עשׂה make
חַ֣יִל ḥˈayil חַיִל power
בְּ bᵊ בְּ in
אֶפְרָ֔תָה ʔefrˈāṯā אֶפְרָתָה Ephrathah
וּ û וְ and
קְרָא־ qᵊrā- קרא call
שֵׁ֖ם šˌēm שֵׁם name
בְּ bᵊ בְּ in
בֵ֥ית לָֽחֶם׃ vˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
4:11. respondit omnis populus qui erat in porta et maiores natu nos testes sumus faciat Dominus hanc mulierem quae ingreditur domum tuam sicut Rachel et Liam quae aedificaverunt domum Israhel ut sit exemplum virtutis in Ephrata et habeat celebre nomen in Bethleem
Then all the people that were in the gate, and the ancients, answered: We are witnesses: The Lord make this woman who cometh into thy house, like Rachel, and Lia, who built up the house of Israel: that she may be an example of virtue in Ephrata, and may have a famous name in Bethlehem:
4:11. All the people who were at the gate, along with the eldest, answered, “We are witnesses. May the Lord make this woman, who enters into your house, like Rachel, and Leah, who built up the house of Israel, so that she may be an example of virtue in Ephrathah, and so that her name may be honored in Bethlehem.
4:11. And all the people that [were] in the gate, and the elders, said, [We are] witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. И сказал весь народ, который при воротах, и старейшины: мы свидетели; да соделает Господь жену, входящую в дом твой, как Рахиль и как Лию, которые обе устроили дом Израилев; приобретай богатство в Ефрафе, и да славится имя твое в Вифлееме;
Adam Clarke: Commentary on the Bible - 1831
4:11: We are witnesses - It is not very likely that any writing was drawn up. There was an appeal made to the people then present, whether they had seen and understood the transaction; who answered, We have witnessed it. If any minutes of court were kept, then the transaction was entered probably in some such words as these: "On ___ day of ____, Boaz bought the land of Elimelech from Naomi his widow, and took Ruth, her daughter-in-law, to wife; ____, who had the nearest right, refusing to buy the land on the conditions then proposed."
The Lord make this woman - like Rachel and like Leah - May thy family be increased by her means, as the tribes were formed by means of Rachel and Leah, wives of the patriarch Jacob!
Which two did build the house of Israel - We have already seen that בן ben, a son, comes from the root בנה banah, he built; and hence אבן eben, a stone, because as a house is built of stones, so is a family of children. There is a similar figure in Plautus, Mostell. Act i., sec. 2, ver. 37.
- Nunc etiam volo Dicere,
ut homines aedium esse similes arbitremini.
Primum dum parentes fabri liberum sunt,
Et fundamentum liberorum substruunt.
"I would also observe, that ye men are similar to houses; ye parents are the fabricators of the children, and they are the foundation of the building."
Albert Barnes: Notes on the Bible - 1834
4:11: See the margin. There is something of a poetical turn in this speech of the elders, and something prophetic in the blessing pronounced by them. It is unique and obscure. The Greek Version (lxx) is unintelligible. Jerome seems to have had a slightly different reading, since he applies both clauses to Ruth. "May she be a pattern of virtue in Ephratah, and have a name famous in Bethlehem." The meaning of "be famous" seems to be, Get thyself a name which shall be celebrated in Bethlehem, as the head of a powerful and illustrious house: literally it is, "proclaim a name," i. e. cause others to proclaim thy name, as in Rut 4:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: the Lord: Gen 24:60; Psa 127:3-5, Psa 128:3-6
Rachel: Gen 29:32-35, Gen 30:1-24, Gen 35:16-20, Gen 46:8-27; Num. 26:1-65
build: Deu 25:9; Pro 14:1
do thou worthily: or, get thee riches, or power
Ephratah: Rut 1:2; Gen 35:16, Gen 35:19; Psa 132:6; Mic 5:2; Mat 2:6
be famous: Heb. proclaim thy name
Geneva 1599
4:11 And all the people that [were] in the gate, and the elders, said, [We are] witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in (g) Ephratah, and be famous in Bethlehem:
(g) Ephratah and Bethlehem are both one.
John Gill
4:11 And all the people that were in the gate, and the elders, said, we are witnesses,.... Both of the purchase of the estate by Boaz being legally made, and of the marriage of Ruth to him, the condition of the bargain:
the Lord make the woman that is come into thine house; not into his house, strictly and literally taken, the place of his habitation; for both he and she were now at the gate of the city, and as yet she was not introduced into his house; but by his marriage of her she was brought into his family, and was become a principal part of it, being his wife. This is a wish, prayer, or benediction of the elders, of one in the name of the rest, congratulating the married couple, and wishing them well; and particularly that the woman Boaz had married before them, as witnesses, might be
like Rachel and like Leah, which two did build the house of Israel: the two wives of Jacob; the Targum adds, with twelve tribes; for though some of the tribes sprung from their maids, which they gave to Jacob, yet the children born of them were reckoned theirs by a moral estimation, as some express it. Rachel is set before Leah, though the youngest, and had the fewest children, because she was his first wife in his intention, and according to the covenant made with her father, though imposed upon and deceived; and she was his more lawful wife, and his most beloved one. By the children of these two, and their maidens, the house or family of Israel was built up, and became a great nation, consisting of twelve tribes, very numerous:
and do thou worthily in Ephratah, and be famous in Bethlehem; two names of one and the same place, Gen 35:19. These words seem to be directed to Boaz, particularly praying that he might continue to do worthy and virtuous actions, as well as increase in wealth and riches, power and authority, and retain his name and fame, and grow in credit and reputation among his fellow citizens.
John Wesley
4:11 Rachel and Leah - Amiable and fruitful. These two are singled out, because they were of a foreign original, and yet ingrafted into God's people, as Ruth was; and because of that fertility which God vouchsafed unto them above their predecessors, Sarah and Rebecca. Rachel is placed before Leah, because she was his most lawful, and best - beloved wife. Did build - That is, increase the posterity. Ephratah and Bethlehem - Two names of one and the same place.
Robert Jamieson, A. R. Fausset and David Brown
4:11 all the people and the elders, said, We are witnesses--A multitude, doubtless from curiosity or interest, were present on the occasion. There was no signing of deeds; yet was the transfer made, and complete security given, by the public manner in which the whole matter was carried on and concluded.
the Lord make the woman that is come into thine house like Rachel and like Leah--This was the usual bridal benediction.
4:124:12: Եւ եղիցի տուն քո իբրեւ զտո՛ւնն Փարիսի, զոր ծնաւ Թամար Յուդայի յայնմ զաւակէ, եւ տացէ քեզ Տէր որդի յաղջկանէդ յայդմանէ[2820]։ [2820] Ոմանք. Որպէս զտունն Փարեսի։
12 Քո տունը թող լինի Փարէսի տան նման, որին Թամարը Յուդայի համար ծնեց այն սերնդից: Եւ Տէրը քեզ որդի կը տայ այդ աղջկանից»:
12 Ու քու տունդ Փարէսի տանը պէս ըլլայ, որ Թամար ծնաւ Յուդային, այն սերունդով՝ որ Տէրը պիտի տայ քեզի այս նորահասակ կնոջմէն»։
Եւ եղիցի տուն քո իբրեւ զտունն Փարեսի, զոր ծնաւ Թամար Յուդայի, յայնմ զաւակէ, [33]եւ տացէ քեզ Տէր [34]որդի [35]յաղջկանէդ յայդմանէ:

4:12: Եւ եղիցի տուն քո իբրեւ զտո՛ւնն Փարիսի, զոր ծնաւ Թամար Յուդայի յայնմ զաւակէ, եւ տացէ քեզ Տէր որդի յաղջկանէդ յայդմանէ[2820]։
[2820] Ոմանք. Որպէս զտունն Փարեսի։
12 Քո տունը թող լինի Փարէսի տան նման, որին Թամարը Յուդայի համար ծնեց այն սերնդից: Եւ Տէրը քեզ որդի կը տայ այդ աղջկանից»:
12 Ու քու տունդ Փարէսի տանը պէս ըլլայ, որ Թամար ծնաւ Յուդային, այն սերունդով՝ որ Տէրը պիտի տայ քեզի այս նորահասակ կնոջմէն»։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12: и да будет дом твой, как дом Фареса, которого родила Фамарь Иуде, от того семени, которое даст тебе Господь от этой молодой женщины.
4:12 καὶ και and; even γένοιτο γινομαι happen; become ὁ ο the οἶκός οικος home; household σου συ you ὡς ως.1 as; how ὁ ο the οἶκος οικος home; household Φαρες φαρες Phares; Fares ὃν ος who; what ἔτεκεν τικτω give birth; produce Θαμαρ θαμαρ Thamar τῷ ο the Ιουδα ιουδα Iouda; Iutha ἐκ εκ from; out of τοῦ ο the σπέρματος σπερμα seed οὗ ος who; what δώσει διδωμι give; deposit κύριός κυριος lord; master σοι συ you ἐκ εκ from; out of τῆς ο the παιδίσκης παιδισκη girl; maid ταύτης ουτος this; he
4:12 וִ wi וְ and יהִ֤י yhˈî היה be בֵֽיתְךָ֙ vˈêṯᵊḵā בַּיִת house כְּ kᵊ כְּ as בֵ֣ית vˈêṯ בַּיִת house פֶּ֔רֶץ pˈereṣ פֶּרֶץ Perez אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָלְדָ֥ה yālᵊḏˌā ילד bear תָמָ֖ר ṯāmˌār תָּמָר Tamar לִֽ lˈi לְ to יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah מִן־ min- מִן from הַ ha הַ the זֶּ֗רַע zzˈeraʕ זֶרַע seed אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִתֵּ֤ן yittˈēn נתן give יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְךָ֔ lᵊḵˈā לְ to מִן־ min- מִן from הַֽ hˈa הַ the נַּעֲרָ֖ה nnaʕᵃrˌā נַעֲרָה girl הַ ha הַ the זֹּֽאת׃ zzˈōṯ זֹאת this
4:12. fiatque domus tua sicut domus Phares quem Thamar peperit Iudae de semine quod dederit Dominus tibi ex hac puellaAnd that the house may be, as the house of Phares, whom Thamar bore unto Juda, of the seed which the Lord shall give thee of this young woman.
12. and let thy house be like the house of Perez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman.
4:12. And may your house be like the house of Perez, whom Tamar bore to Judah, of the offspring which the Lord will give to you from this young woman.”
4:12. And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman.
And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman:

4:12: и да будет дом твой, как дом Фареса, которого родила Фамарь Иуде, от того семени, которое даст тебе Господь от этой молодой женщины.
4:12
καὶ και and; even
γένοιτο γινομαι happen; become
ο the
οἶκός οικος home; household
σου συ you
ὡς ως.1 as; how
ο the
οἶκος οικος home; household
Φαρες φαρες Phares; Fares
ὃν ος who; what
ἔτεκεν τικτω give birth; produce
Θαμαρ θαμαρ Thamar
τῷ ο the
Ιουδα ιουδα Iouda; Iutha
ἐκ εκ from; out of
τοῦ ο the
σπέρματος σπερμα seed
οὗ ος who; what
δώσει διδωμι give; deposit
κύριός κυριος lord; master
σοι συ you
ἐκ εκ from; out of
τῆς ο the
παιδίσκης παιδισκη girl; maid
ταύτης ουτος this; he
4:12
וִ wi וְ and
יהִ֤י yhˈî היה be
בֵֽיתְךָ֙ vˈêṯᵊḵā בַּיִת house
כְּ kᵊ כְּ as
בֵ֣ית vˈêṯ בַּיִת house
פֶּ֔רֶץ pˈereṣ פֶּרֶץ Perez
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָלְדָ֥ה yālᵊḏˌā ילד bear
תָמָ֖ר ṯāmˌār תָּמָר Tamar
לִֽ lˈi לְ to
יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah
מִן־ min- מִן from
הַ ha הַ the
זֶּ֗רַע zzˈeraʕ זֶרַע seed
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִתֵּ֤ן yittˈēn נתן give
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְךָ֔ lᵊḵˈā לְ to
מִן־ min- מִן from
הַֽ hˈa הַ the
נַּעֲרָ֖ה nnaʕᵃrˌā נַעֲרָה girl
הַ ha הַ the
זֹּֽאת׃ zzˈōṯ זֹאת this
4:12. fiatque domus tua sicut domus Phares quem Thamar peperit Iudae de semine quod dederit Dominus tibi ex hac puella
And that the house may be, as the house of Phares, whom Thamar bore unto Juda, of the seed which the Lord shall give thee of this young woman.
4:12. And may your house be like the house of Perez, whom Tamar bore to Judah, of the offspring which the Lord will give to you from this young woman.”
4:12. And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. и да будет дом твой, как дом Фареса, которого родила Фамарь Иуде; от того семени, которое даст тебе Господь от этой молодой женщины.

11–12. Старейшины и народ не только свидетельствуют и подтверждают легальность объявленного Воозом брака, но и благословляют предстоящий брак с упоминанием дорогих всем евреям имен праматерей их Рахили и Лии (первой называется Рахиль, как любимая жена Иакова, ср. Быт XXIX: 31: [ 110: ], XVIII: 7: [ 31: ] и др.). Сомнительно предположение блаж. Феодорита (там же), будто эти слова благословения дают мысль, что у Вооза была и другая жена. Упоминание о Фаресе (ср. Быт XXXVIII: 29: [ 111: ]; XVI: 12: [ 112: ]) тем более уместно, что с него начинается (ст. 18) родословие Вооза.
Adam Clarke: Commentary on the Bible - 1831
4:12: Like the house of Pharez - This was very appropriate; for from Pharez, the son of Judah, by Tamar, came the family of the Beth-lehemites and that of Elimelech.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: the house: Gen 46:12; Num 26:20-22
whom: Gen 38:29; Ch1 2:4; Mat 1:3
of the seed: Sa1 2:20
John Gill
4:12 And let thy house be like the house of Pharez, whom Tamar bare unto Judah,.... Of whose tribe the Bethlehemites were, and were also of the house or family of Pharez, as appears from Ruth 4:18, &c. who was born to Judah of Tamar, one of another nation, as Ruth was, and from whom sprung a very numerous family, one of the five families of Judah; and they wish that the family of Boaz, by Ruth, might be as numerous; and if Boaz was the same with Ibzan, as the Jews say, though that wants proof, he had a very numerous offspring, thirty sons and thirty daughters, Judg 12:8.
of the seed which the Lord shall give thee of this young woman; by which it is plain Ruth was present, for they do, as it were, point to her, and that she was a young woman, though a widow: the Jews say she was forty years of age, as observed in Ruth 3:10 and the elders wish and pray he might have a numerous family of the children the Lord would give him by her; and this might be the rather expected of her, as being a young woman, yet only as the gift of God, as children are, Ps 127:3.
John Wesley
4:12 Pharez - As honourable and numerous as his family was; whom, though be also was born of a stranger, God so blessed, that his family was one of the five families to which all the tribe of Judah belonged, and the progenitor of the inhabitants of this city.
Robert Jamieson, A. R. Fausset and David Brown
4:12 let thy house be like the house of Pharez--that is, as honorable and numerous as his. He was the ancestor of the Beth-lehem people, and his family one of the five from which the tribe of Judah sprang.
4:134:13: Եւ ա՛ռ Բոոս զՀռութ, եւ եղեւ նմա ՚ի կնութեան. եւ եմո՛ւտ առ նա, եւ ետ նմա Տէր յղութիւն. եւ ծնաւ որդի։
13 Բոոսը կնութեան առաւ Հռութին, որը մտաւ նրա տունը. Տէրը նրան յղիութիւն տուեց, եւ նա որդի ծնեց:
13 Բոոս Հռութը առաւ, որ իրեն կին եղաւ ու անոր մտաւ։ Տէրոջը ողորմութիւնովը յղացաւ ու որդի մը ծնաւ։
Եւ ա՛ռ Բոոս զՀռութ, եւ եղեւ նմա ի կնութեան. եւ եմուտ առ նա, եւ ետ նմա Տէր յղութիւն, եւ ծնաւ որդի:

4:13: Եւ ա՛ռ Բոոս զՀռութ, եւ եղեւ նմա ՚ի կնութեան. եւ եմո՛ւտ առ նա, եւ ետ նմա Տէր յղութիւն. եւ ծնաւ որդի։
13 Բոոսը կնութեան առաւ Հռութին, որը մտաւ նրա տունը. Տէրը նրան յղիութիւն տուեց, եւ նա որդի ծնեց:
13 Բոոս Հռութը առաւ, որ իրեն կին եղաւ ու անոր մտաւ։ Տէրոջը ողորմութիւնովը յղացաւ ու որդի մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13: И взял Вооз Руфь, и она сделалась его женою. И вошел он к ней, и Господь дал ей беременность, и она родила сына.
4:13 καὶ και and; even ἔλαβεν λαμβανω take; get Βοος βοοζ Booz; Vooz τὴν ο the Ρουθ ρουθ Ruth καὶ και and; even ἐγενήθη γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for γυναῖκα γυνη woman; wife καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward αὐτήν αυτος he; him καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῇ αυτος he; him κύριος κυριος lord; master κύησιν κυησις and; even ἔτεκεν τικτω give birth; produce υἱόν υιος son
4:13 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take בֹּ֤עַז bˈōʕaz בֹּעַז Boaz אֶת־ ʔeṯ- אֵת [object marker] רוּת֙ rûṯ רוּת Ruth וַ wa וְ and תְּהִי־ ttᵊhî- היה be לֹ֣ו lˈô לְ to לְ lᵊ לְ to אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לָ֛הּ lˈāh לְ to הֵרָיֹ֖ון hērāyˌôn הֵרָיֹון conception וַ wa וְ and תֵּ֥לֶד ttˌēleḏ ילד bear בֵּֽן׃ bˈēn בֵּן son
4:13. tulit itaque Booz Ruth et accepit uxorem ingressusque est ad eam et dedit illi Dominus ut conciperet et pareret filiumBooz therefore took Ruth, and married her: and went in unto her, and the Lord gave her to conceive, and to bear a son.
13. So Boaz took Ruth, and she became his wife; and he went in unto her, and the LORD gave her conception, and she bare a son.
4:13. And so Boaz took Ruth, and received her as his wife, and he went in to her, and the Lord granted to her to conceive and bear a son.
4:13. So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son.
So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son:

4:13: И взял Вооз Руфь, и она сделалась его женою. И вошел он к ней, и Господь дал ей беременность, и она родила сына.
4:13
καὶ και and; even
ἔλαβεν λαμβανω take; get
Βοος βοοζ Booz; Vooz
τὴν ο the
Ρουθ ρουθ Ruth
καὶ και and; even
ἐγενήθη γινομαι happen; become
αὐτῷ αυτος he; him
εἰς εις into; for
γυναῖκα γυνη woman; wife
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
αὐτήν αυτος he; him
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῇ αυτος he; him
κύριος κυριος lord; master
κύησιν κυησις and; even
ἔτεκεν τικτω give birth; produce
υἱόν υιος son
4:13
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
בֹּ֤עַז bˈōʕaz בֹּעַז Boaz
אֶת־ ʔeṯ- אֵת [object marker]
רוּת֙ rûṯ רוּת Ruth
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
לֹ֣ו lˈô לְ to
לְ lᵊ לְ to
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
אֵלֶ֑יהָ ʔēlˈeʸhā אֶל to
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לָ֛הּ lˈāh לְ to
הֵרָיֹ֖ון hērāyˌôn הֵרָיֹון conception
וַ wa וְ and
תֵּ֥לֶד ttˌēleḏ ילד bear
בֵּֽן׃ bˈēn בֵּן son
4:13. tulit itaque Booz Ruth et accepit uxorem ingressusque est ad eam et dedit illi Dominus ut conciperet et pareret filium
Booz therefore took Ruth, and married her: and went in unto her, and the Lord gave her to conceive, and to bear a son.
4:13. And so Boaz took Ruth, and received her as his wife, and he went in to her, and the Lord granted to her to conceive and bear a son.
4:13. So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. И взял Вооз Руфь, и она сделалась его женою. И вошел он к ней, и Господь дал ей беременность, и она родила сына.

13. Благословение Божье на браке Вооза и Руфи сказалось беременностью последней и рождением сына, который вифлеемскими женщинами, конечно, не без участия родителей, назван был Овидом ( ст. 17: ), с евр. obed - служащий, т. е. Богу и людям.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Pedigree of David; Naomi Comforted in Her Grandson. B. C. 1312.

13 So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son. 14 And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel. 15 And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him. 16 And Naomi took the child, and laid it in her bosom, and became nurse unto it. 17 And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David. 18 Now these are the generations of Pharez: Pharez begat Hezron, 19 And Hezron begat Ram, and Ram begat Amminadab, 20 And Amminadab begat Nahshon, and Nahshon begat Salmon, 21 And Salmon begat Boaz, and Boaz begat Obed, 22 And Obed begat Jesse, and Jesse begat David.
Here is, I. Ruth a wife. Boaz took her, with the usual solemnities, to his house, and she became his wife (v. 13), all the city, no doubt, congratulating the preferment of a virtuous woman, purely for her virtues. We have reason to think that Orpah, who returned from Naomi to her people and her gods, was never half so well preferred as Ruth was. He that forsakes all for Christ shall find more than all with him; it shall be recompensed a hundred-fold in this present time. Now Orpah wished she had gone with Naomi too; but she, like the other kinsman, stood in her own light. Boaz had prayed that this pious proselyte might receive a full reward of her courage and constancy from the God of Israel, under whose wings she had come to trust; and now he became an instrument of that kindness, which was an answer to his prayer, and helped to make his own words good. Now she had the command of those servants with whom she had associated and of those fields in which she had gleaned. Thus sometimes God raiseth up the poor out of the dust, to set them with princes, Ps. cxiii. 7, 8.
II. Ruth a mother: The Lord gave her conception; for the fruit of the womb is his reward, Ps. cxxvii. 3. It is one of the keys he hath in his hand; and he sometimes makes the barren woman that had been long so to be a joyful mother of children, Ps. cxiii. 9; Isa. liv. 1.
III. Ruth still a daughter-in-law, and the same that she always was, to Naomi, who was so far from being forgotten that she was a principal sharer in these new joys. The good women that were at the labour when this child was born congratulated Naomi upon it more than either Boaz or Ruth, because she was the match-maker, and it was the family of her husband that was hereby built up. See here, as before, what an air of devotion there was then even in the common expressions of civility among the Israelites. Prayer to God attended the birth of the child. What a pity it is that such pious language should either be disused among Christians or degenerate into a formality. "Blessed be the Lord that has sent thee this grandson," v. 14, 15. 1. Who was the preserver of the name of her family, and who, they hoped, would be famous, because his father was so. 2. Who would be hereafter dutiful and kind to her, so they hoped, because his mother was so. If he would but take after her, he would be a comfort to his aged grandmother, a restorer of her life, and, if there should be occasion, would have wherewithal to be the nourisher of her old age. It is a great comfort to those that are going into years to see any of those that descend from them growing up, that are likely, by the blessing of God, to be a stay and support to them, when the years come wherein they will need such, and of which they will say they have no pleasure in them. Observe, They say of Ruth that she loved Naomi, and therefore was better to her than seven sons. See how God in his providence sometimes makes up the want and loss of those relations from whom we expected most comfort in those from whom we expected least. The bonds of love prove stronger than those of nature, and there is a friend that sticks closer than a brother; so here there was a daughter-in-law better than an own child. See what wisdom and grace will do. Now here, (1.) The child is named by the neighbours, v. 17. The good women would have it called Obed, a servant, either in remembrance of the meanness and poverty of the mother or in prospect of his being hereafter a servant, and very serviceable, to his grandmother. It is no dishonour to those that are ever so well born to be servants to God, their friends, and their generation. The motto of the princes of Wales is Ich dien--I serve. (2.) The child is nursed by the grandmother, that is, dry-nursed, when the mother had weaned him from the breast, v. 16. She laid it in her bosom, in token of her tender affection to it and care of it. Grandmothers are often the most fond.
IV. Ruth is hereby brought in among the ancestors of David and Christ, which was the greatest honour. The genealogy is here drawn from Pharez, through Boaz and Obed, to David, and so leads towards the Messiah, and therefore it is not an endless genealogy.
Adam Clarke: Commentary on the Bible - 1831
4:13: So Boaz took Ruth - The law of Moses had prohibited the Moabites, even to the tenth generation, from entering into the congregation of the Lord; but this law, the Jews think, did not extend to women; and even if it had, Ruth's might be considered an exempt case, as she had been already incorporated into the family by marriage; and left her own country, people, and gods, to become a proselyte to the true God in the land of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: am 2697, bc 1307, An, Ex, Is, 184
Boaz: Rut 3:11
the Lord: Rut 4:12; Gen 20:17, Gen 20:18, Gen 21:1-3, Gen 25:21, Gen 29:31, Gen 30:2, Gen 30:22, Gen 30:23, Gen 33:5; Sa1 1:27; Rut 2:5; Psa 113:9, Psa 127:3
Carl Friedrich Keil and Franz Delitzsch
4:13
This blessing began very speedily to be fulfilled. When Boaz had married Ruth, Jehovah gave her conception, and she bare a son.
Ruth 4:14
At his birth the women said to Naomi, "Blessed be the Lord, who hath not let a redeemer be wanting to thee to-day." This redeemer was not Boaz, but the son just born. They called him a redeemer of Naomi, not because he would one day redeem the whole of Naomi's possessions (Carpzov, Rosenmller, etc.), but because as the son of Ruth he was also the son of Naomi (Ruth 4:17), and as such would take away the reproach of childlessness from her, would comfort her, and tend her in her old age, and thereby become her true gol, i.e., her deliverer (Bertheau). "And let his name be named in Israel," i.e., let the boy acquire a celebrated name, one often mentioned in Israel.
Ruth 4:15
"And may the boy come to thee a refresher of the soul, and a nourisher of thine old age; for thy daughter-in-law, who loveth thee (who hath left her family, her home, and her gods, out of love to thee), hath born him; she is better to thee than seven sons." Seven, as the number of the works of God, is used to denote a large number of sons of a mother whom God has richly blessed with children (vid., 1Kings 2:5). A mother of so many sons was to be congratulated, inasmuch as she not only possessed in these sons a powerful support to her old age, but had the prospect of the permanent continuance of her family. Naomi, however, had a still more valuable treasure in her mother-in-law, inasmuch as through her the loss of her own sons had been supplied in her old age, and the prospect was now presented to her of becoming in her childless old age the tribe-mother of a numerous and flourishing family.
Ruth 4:16
Naomi therefore adopted this grandson as her own child; she took the boy into her bosom, and became his nurse.
Ruth 4:17
And the neighbours said, "A son is born to Naomi," and gave him the name of Obed. This name was given to the boy (the context suggests this) evidently with reference to what he was to become to his grandmother. Obed, therefore, does not mean "servant of Jehovah" (Targum), but "the serving one," as one who lived entirely for his grandmother, and would take care of her, and rejoice her heat (O. v. Gerlach, after Josephus, Ant. v. 9, 4). The last words of Ruth 4:17, "he is the father of Jesse, the father of David," show the object which the author kept in view in writing down these events, or composing the book itself. This conjecture is raised into a certainty by the genealogy which follows, and with which the book closes.
John Gill
4:13 So Boaz took Ruth, and she was his wife,.... Without any other rites or ceremonies than what are here expressed; for as yet the rites and ceremonies now in use with the Jews (o), in marriages had not obtained: and when he went in unto her; which is a modest expression of the conjugal duty performed him:
the Lord gave her conception; for this is of God, let the circumstance of the person, as to age, be as it may:
and she bare a son; at the year's end, as Josephus (p) relates,
(o) Vid. Buxtorf. Synagog. Jud. c. 39. Leo Modena's History of the Rites of the present Jews, part 4. c. 3. (p) Ut supra. (Antiqu. l. 5. c. 9. sect. 4.)
John Wesley
4:13 Took Ruth - Which he might do, though she was a Moabite, because the prohibition against marrying such, is to be restrained to those who continue Heathens; whereas Ruth was a sincere proselyte and convert to the God of Israel. Thus he that forsakes all for Christ, shall find more than all with him.
4:144:14: Եւ ասեն կանայքն ցՆոոմին. Օրհնեա՛լ Տէր, որ ո՛չ քակեաց ՚ի քէն այսօր զմերձաւորիչն, անուանել զանուն քո ՚ի մէջ Իսրայէլի[2821]. [2821] Ոմանք. Օրհնեալ է Տէր։
14 Կանայք ասացին Նոոմինին. «Օրհնեալ լինի Տէրը. նա քեզ այսօր առանց ազգականի չթողեց, որ քո անունն Իսրայէլի մէջ յիշուի.
14 Կիները Նոեմիին ըսին. «Օրհնեալ ըլլայ Տէրը, որ այսօր քեզ առանց մօտ ազգականի չթողուց, որպէս զի անոր անունը Իսրայէլի մէջ յիշուի։
Եւ ասեն կանայքն ցՆոոմին. Օրհնեալ Տէր, որ ոչ քակեաց ի քէն այսօր զմերձաւորիչն, անուանել զանուն [36]քո ի մէջ Իսրայելի:

4:14: Եւ ասեն կանայքն ցՆոոմին. Օրհնեա՛լ Տէր, որ ո՛չ քակեաց ՚ի քէն այսօր զմերձաւորիչն, անուանել զանուն քո ՚ի մէջ Իսրայէլի[2821].
[2821] Ոմանք. Օրհնեալ է Տէր։
14 Կանայք ասացին Նոոմինին. «Օրհնեալ լինի Տէրը. նա քեզ այսօր առանց ազգականի չթողեց, որ քո անունն Իսրայէլի մէջ յիշուի.
14 Կիները Նոեմիին ըսին. «Օրհնեալ ըլլայ Տէրը, որ այսօր քեզ առանց մօտ ազգականի չթողուց, որպէս զի անոր անունը Իսրայէլի մէջ յիշուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:144:14: И говорили женщины Ноемини: благословен Господь, что Он не оставил тебя ныне без наследника! И да будет славно имя его в Израиле!
4:14 καὶ και and; even εἶπαν επω say; speak αἱ ο the γυναῖκες γυνη woman; wife πρὸς προς to; toward Νωεμιν νωεμιν commended; commendable κύριος κυριος lord; master ὃς ος who; what οὐ ου not κατέλυσέ καταλυω dislodge; lodge σοι συ you σήμερον σημερον today; present τὸν ο the ἀγχιστέα αγχιστευς and; even καλέσαι καλεω call; invite τὸ ο the ὄνομά ονομα name; notable σου συ you ἐν εν in Ισραηλ ισραηλ.1 Israel
4:14 וַ wa וְ and תֹּאמַ֤רְנָה ttōmˈarnā אמר say הַ ha הַ the נָּשִׁים֙ nnāšîm אִשָּׁה woman אֶֽל־ ʔˈel- אֶל to נָעֳמִ֔י noʕᵒmˈî נָעֳמִי Naomi בָּר֣וּךְ bārˈûḵ ברך bless יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not הִשְׁבִּ֥ית hišbˌîṯ שׁבת cease לָ֛ךְ lˈāḵ לְ to גֹּאֵ֖ל gōʔˌēl גאל redeem הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וְ wᵊ וְ and יִקָּרֵ֥א yiqqārˌē קרא call שְׁמֹ֖ו šᵊmˌô שֵׁם name בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:14. dixeruntque mulieres ad Noemi benedictus Dominus qui non est passus ut deficeret successor familiae tuae et vocaretur nomen eius in IsrahelAnd the women said to Noemi: Blessed be the Lord, who hath not suffered thy family to want a successor: that his name should be preserved in Israel.
14. And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a near kinsman, and let his name be famous in Israel.
4:14. And the women said to Naomi, “Blessed be the Lord, who has not permitted your family to be without a successor, and may his name be called upon in Israel.
4:14. And the women said unto Naomi, Blessed [be] the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.
And the women said unto Naomi, Blessed [be] the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel:

4:14: И говорили женщины Ноемини: благословен Господь, что Он не оставил тебя ныне без наследника! И да будет славно имя его в Израиле!
4:14
καὶ και and; even
εἶπαν επω say; speak
αἱ ο the
γυναῖκες γυνη woman; wife
πρὸς προς to; toward
Νωεμιν νωεμιν commended; commendable
κύριος κυριος lord; master
ὃς ος who; what
οὐ ου not
κατέλυσέ καταλυω dislodge; lodge
σοι συ you
σήμερον σημερον today; present
τὸν ο the
ἀγχιστέα αγχιστευς and; even
καλέσαι καλεω call; invite
τὸ ο the
ὄνομά ονομα name; notable
σου συ you
ἐν εν in
Ισραηλ ισραηλ.1 Israel
4:14
וַ wa וְ and
תֹּאמַ֤רְנָה ttōmˈarnā אמר say
הַ ha הַ the
נָּשִׁים֙ nnāšîm אִשָּׁה woman
אֶֽל־ ʔˈel- אֶל to
נָעֳמִ֔י noʕᵒmˈî נָעֳמִי Naomi
בָּר֣וּךְ bārˈûḵ ברך bless
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
הִשְׁבִּ֥ית hišbˌîṯ שׁבת cease
לָ֛ךְ lˈāḵ לְ to
גֹּאֵ֖ל gōʔˌēl גאל redeem
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
וְ wᵊ וְ and
יִקָּרֵ֥א yiqqārˌē קרא call
שְׁמֹ֖ו šᵊmˌô שֵׁם name
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
4:14. dixeruntque mulieres ad Noemi benedictus Dominus qui non est passus ut deficeret successor familiae tuae et vocaretur nomen eius in Israhel
And the women said to Noemi: Blessed be the Lord, who hath not suffered thy family to want a successor: that his name should be preserved in Israel.
4:14. And the women said to Naomi, “Blessed be the Lord, who has not permitted your family to be without a successor, and may his name be called upon in Israel.
4:14. And the women said unto Naomi, Blessed [be] the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. И говорили женщины Ноемини: благословен Господь, что Он не оставил тебя ныне без наследника! И да будет славно имя его в Израиле!
Albert Barnes: Notes on the Bible - 1834
4:14: Without a kinsman - i. e. Boaz, not the infant Obed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:14: the women: Luk 1:58; Rom 12:15; Co1 12:26
Blessed: Gen 29:35; Psa 34:1-3, Psa 103:1, Psa 103:2; Th1 5:18; Th2 1:3
which hath: Gen 24:27
left thee: Heb. caused to cease unto thee
kinsman: or, redeemer
that his: Rut 4:21, Rut 4:22; Gen 12:2; Isa 11:1-4; mat 1:5-20
Geneva 1599
4:14 And the women said unto Naomi, Blessed [be] the LORD, which hath not left thee this day without a kinsman, that (h) his name may be famous in Israel.
(h) He shall leave continual posterity.
John Gill
4:14 And the women said unto Naomi,.... The inhabitants of Bethlehem, as they fell into her company; or perhaps these were the women that were called to the labour of Ruth, and attended the birth of the child:
blessed be the Lord, which hath not left thee this day without a kinsman; a grandchild born to her that day. In Moab she was bereaved of her husband and of two sons; but now she is not left without a relation, a kinsman, and a redeemer, for which the women blessed God, and stirred her up to do the same. Alshech observes, that the women said, blessed be the Lord, because from him would spring the Messiah of the Lord, as did. Some refer this to Boaz, to whom the name of kinsman, or redeemer, more properly belonged; and who appeared to have done the office and duty of such an one, by redeeming the estate of his kinsman, and marrying his widow, the effect of which was, that a son was born, who would be heir of the estate; but the text speaks of what was done that day, and what is after said in the next verse all relates to the child born:
that his name may be famous in Israel; some refer this to the name of God, by whose providence this was brought about; others to Boaz, who was well spoken of for his charity, integrity, and humility, shown in redeeming the estate, and taking Ruth to wife; or rather it refers to the newborn child, of whom they express their hope and confidence, that when he came to man's estate would be very famous and honourable in Israel, being a worthy and virtuous man himself, and the progenitor of such illustrious persons as Jesse, David, &c. and even of the Messiah.
John Wesley
4:14 Which hath not, &c. - The words may be rendered, Which hath not made, or suffered thy kinsman to fail thee; that is, to refuse the performances of his duty to thee and thine, as the other kinsman did. Famous - Heb. and his name shall be famous in Israel, for this noble and worthy action.
4:154:15: եւ եղիցի քեզ ՚ի դարձուցանե՛լ զոգի, եւ կերակրե՛լ զծերութիւն քո. զի՝ նո՛ւ քո որ սիրեաց զքեզ ծնաւ որդի՝ որ լա՛ւ է քեզ քան զեւթն որդի[2822]։ [2822] ՚Ի լուս՛՛. Ծնաւ քեզ որդի, որ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Զի լաւ է քեզ քան զտասն որդի։
15 նորածինը քեզ սիրտ կը տայ եւ կը կերակրի քո ծերութեան ժամանակ, որովհետեւ քեզ սիրող հարսը ծնեց մի որդի, որ քեզ համար եօթը որդուց լաւ է»:
15 Ասիկա քու հոգիիդ մխիթարութիւնը, ծերութեանդ գաւազանը թող ըլլայ. քանզի զանիկա քեզ սիրող հարսդ ծնաւ, որ քեզի եօթը որդիէ աղէկ է»։
եւ եղիցի քեզ ի դարձուցանել զոգի եւ կերակրել զծերութիւն քո. զի նու քո որ սիրեաց զքեզ` ծնաւ որդի որ լաւ է քեզ քան զեւթն որդի:

4:15: եւ եղիցի քեզ ՚ի դարձուցանե՛լ զոգի, եւ կերակրե՛լ զծերութիւն քո. զի՝ նո՛ւ քո որ սիրեաց զքեզ ծնաւ որդի՝ որ լա՛ւ է քեզ քան զեւթն որդի[2822]։
[2822] ՚Ի լուս՛՛. Ծնաւ քեզ որդի, որ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Զի լաւ է քեզ քան զտասն որդի։
15 նորածինը քեզ սիրտ կը տայ եւ կը կերակրի քո ծերութեան ժամանակ, որովհետեւ քեզ սիրող հարսը ծնեց մի որդի, որ քեզ համար եօթը որդուց լաւ է»:
15 Ասիկա քու հոգիիդ մխիթարութիւնը, ծերութեանդ գաւազանը թող ըլլայ. քանզի զանիկա քեզ սիրող հարսդ ծնաւ, որ քեզի եօթը որդիէ աղէկ է»։
zohrab-1805▾ eastern-1994▾ western am▾
4:154:15: Он будет тебе отрадою и питателем в старости твоей, ибо его родила сноха твоя, которая любит тебя, которая для тебя лучше семи сыновей.
4:15 καὶ και and; even ἔσται ειμι be σοι συ you εἰς εις into; for ἐπιστρέφοντα επιστρεφω turn around; return ψυχὴν ψυχη soul καὶ και and; even τοῦ ο the διαθρέψαι διατρεφω the πολιάν πολια you ὅτι οτι since; that ἡ ο the νύμφη νυμφη bride; daughter-in-law σου συ you ἡ ο the ἀγαπήσασά αγαπαω love σε συ you ἔτεκεν τικτω give birth; produce αὐτόν αυτος he; him ἥ ος who; what ἐστιν ειμι be ἀγαθή αγαθος good σοι συ you ὑπὲρ υπερ over; for ἑπτὰ επτα seven υἱούς υιος son
4:15 וְ wᵊ וְ and הָ֤יָה hˈāyā היה be לָךְ֙ lāḵ לְ to לְ lᵊ לְ to מֵשִׁ֣יב mēšˈîv שׁוב return נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul וּ û וְ and לְ lᵊ לְ to כַלְכֵּ֖ל ḵalkˌēl כול comprehend אֶת־ ʔeṯ- אֵת [object marker] שֵׂיבָתֵ֑ךְ śêvāṯˈēḵ שֵׂיבָה age כִּ֣י kˈî כִּי that כַלָּתֵ֤ךְ ḵallāṯˈēḵ כַּלָּה bride אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative] אֲהֵבַ֨תֶךְ֙ ʔᵃhēvˈaṯeḵ אהב love יְלָדַ֔תּוּ yᵊlāḏˈattû ילד bear אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִיא֙ hî הִיא she טֹ֣ובָה ṭˈôvā טֹוב good לָ֔ךְ lˈāḵ לְ to מִ mi מִן from שִּׁבְעָ֖ה ššivʕˌā שֶׁבַע seven בָּנִֽים׃ bānˈîm בֵּן son
4:15. et habeas qui consoletur animam tuam et enutriat senectutem de nuru enim tua natus est quae te diligit et multo tibi est melior quam si septem haberes filiosAnd thou shouldst have one to comfort thy soul, and cherish thy old age. For he is born of thy daughter in law: who loveth thee: and is much better to thee, than if thou hadst seven sons.
15. And he shall be unto thee a restorer of life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath borne him.
4:15. And now you may have someone to comfort your soul and to care for you in old age, for he is born of your daughter-in-law, who loves you, and this is much better for you, than if you had seven sons.”
4:15. And he shall be unto thee a restorer of [thy] life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him.
And he shall be unto thee a restorer of [thy] life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him:

4:15: Он будет тебе отрадою и питателем в старости твоей, ибо его родила сноха твоя, которая любит тебя, которая для тебя лучше семи сыновей.
4:15
καὶ και and; even
ἔσται ειμι be
σοι συ you
εἰς εις into; for
ἐπιστρέφοντα επιστρεφω turn around; return
ψυχὴν ψυχη soul
καὶ και and; even
τοῦ ο the
διαθρέψαι διατρεφω the
πολιάν πολια you
ὅτι οτι since; that
ο the
νύμφη νυμφη bride; daughter-in-law
σου συ you
ο the
ἀγαπήσασά αγαπαω love
σε συ you
ἔτεκεν τικτω give birth; produce
αὐτόν αυτος he; him
ος who; what
ἐστιν ειμι be
ἀγαθή αγαθος good
σοι συ you
ὑπὲρ υπερ over; for
ἑπτὰ επτα seven
υἱούς υιος son
4:15
וְ wᵊ וְ and
הָ֤יָה hˈāyā היה be
לָךְ֙ lāḵ לְ to
לְ lᵊ לְ to
מֵשִׁ֣יב mēšˈîv שׁוב return
נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul
וּ û וְ and
לְ lᵊ לְ to
כַלְכֵּ֖ל ḵalkˌēl כול comprehend
אֶת־ ʔeṯ- אֵת [object marker]
שֵׂיבָתֵ֑ךְ śêvāṯˈēḵ שֵׂיבָה age
כִּ֣י kˈî כִּי that
כַלָּתֵ֤ךְ ḵallāṯˈēḵ כַּלָּה bride
אֲֽשֶׁר־ ʔˈᵃšer- אֲשֶׁר [relative]
אֲהֵבַ֨תֶךְ֙ ʔᵃhēvˈaṯeḵ אהב love
יְלָדַ֔תּוּ yᵊlāḏˈattû ילד bear
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִיא֙ הִיא she
טֹ֣ובָה ṭˈôvā טֹוב good
לָ֔ךְ lˈāḵ לְ to
מִ mi מִן from
שִּׁבְעָ֖ה ššivʕˌā שֶׁבַע seven
בָּנִֽים׃ bānˈîm בֵּן son
4:15. et habeas qui consoletur animam tuam et enutriat senectutem de nuru enim tua natus est quae te diligit et multo tibi est melior quam si septem haberes filios
And thou shouldst have one to comfort thy soul, and cherish thy old age. For he is born of thy daughter in law: who loveth thee: and is much better to thee, than if thou hadst seven sons.
4:15. And now you may have someone to comfort your soul and to care for you in old age, for he is born of your daughter-in-law, who loves you, and this is much better for you, than if you had seven sons.”
4:15. And he shall be unto thee a restorer of [thy] life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Он будет тебе отрадою и питателем в старости твоей, ибо его родила сноха твоя, которая любит тебя, которая для тебя лучше семи сыновей.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:15: a nourisher: etc. Heb. to nourish thy grey hairs, Gen 45:11, Gen 47:12; Psa 55:22; Isa 46:4
for thy: Rut 1:16-18
better: Sa1 1:8; Pro 18:24
Geneva 1599
4:15 And he shall be unto thee a restorer of [thy] life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than (i) seven sons, hath born him.
(i) Meaning, many sons.
John Gill
4:15 And he shall be unto thee a restorer of thy life,.... Of the joys, pleasures, and comforts of it, which she had been deprived of through the death of her husband and her two sons, ever since which she had lived a sorrowful life; all the comfort she had was from her daughter-in-law, and now a grandchild being born to her of her would be a means of restoring comfort to her mourning sorrowful spirit, and give her pleasure in those years in which she did not expect any:
and a nourisher of thine old age; that would when grown up feed her, support her, and supply her with all necessaries of life, being heir to a large and rich estate:
for thy daughter in law which loveth thee; Ruth the wife of Boaz, who had shown her love, in leaving her own country and kindred, to come along with her into a strange land, and who had laboured for her support in it, and still retained the same affection for her:
which is better to thee than seven sons, hath borne him: either which had been so in the time of her widowhood, as the Targum; or rather which was so now, being the wife of so rich a person, and having now brought forth a son, heir to the estate, who would be more capable of doing for her than if she had seven sons living, having no other than their paternal estate.
John Wesley
4:15 Thy life - That is, of the comfort of thy life. Born him - Or, hath born to him; that is, to thy kinsman a son. Better than seven sons - See how God sometimes makes up the want of those relations from whom we expected most comfort, in those from whom we expected least! The bonds of love prove stronger than those of nature.
4:164:16: Եւ ա՛ռ Նոոմին զմանուկն՝ եւ ե՛դ ՚ի ծոց իւրում. եւ եղեւ նմա դայեակ։
16 Նոոմինն առաւ մանկանը, դրեց իր ծոցը եւ նրա համար դայեակ եղաւ:
16 Ու Նոեմի տղան առաւ՝ իր գիրկը դրաւ եւ անոր դայեակը եղաւ։
Եւ ա՛ռ Նոոմին զմանուկն եւ եդ ի ծոց իւրում. եւ եղեւ նմա դայեակ:

4:16: Եւ ա՛ռ Նոոմին զմանուկն՝ եւ ե՛դ ՚ի ծոց իւրում. եւ եղեւ նմա դայեակ։
16 Նոոմինն առաւ մանկանը, դրեց իր ծոցը եւ նրա համար դայեակ եղաւ:
16 Ու Նոեմի տղան առաւ՝ իր գիրկը դրաւ եւ անոր դայեակը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:164:16: И взяла Ноеминь дитя сие, и носила его в объятиях своих, и была ему нянькою.
4:16 καὶ και and; even ἔλαβεν λαμβανω take; get Νωεμιν νωεμιν the παιδίον παιδιον toddler; little child καὶ και and; even ἔθηκεν τιθημι put; make εἰς εις into; for τὸν ο the κόλπον κολπος bosom; bay αὐτῆς αυτος he; him καὶ και and; even ἐγενήθη γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for τιθηνόν τιθηνος nursing
4:16 וַ wa וְ and תִּקַּ֨ח ttiqqˌaḥ לקח take נָעֳמִ֤י noʕᵒmˈî נָעֳמִי Naomi אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֶּ֨לֶד֙ yyˈeleḏ יֶלֶד boy וַ wa וְ and תְּשִׁתֵ֣הוּ ttᵊšiṯˈēhû שׁית put בְ vᵊ בְּ in חֵיקָ֔הּ ḥêqˈāh חֵיק lap וַ wa וְ and תְּהִי־ ttᵊhî- היה be לֹ֖ו lˌô לְ to לְ lᵊ לְ to אֹמֶֽנֶת׃ ʔōmˈeneṯ אמן be firm
4:16. susceptumque Noemi puerum posuit in sinu suo et nutricis ac gerulae officio fungebaturAnd Noemi taking the child, laid it in her bosom, and she carried it, and was a nurse unto it.
16. And Naomi took the child, and laid it in her bosom, and became nurse unto it.
4:16. And taking up the boy, Naomi placed him on her bosom, and she took on the duties of carrying him and nursing him.
4:16. And Naomi took the child, and laid it in her bosom, and became nurse unto it.
And Naomi took the child, and laid it in her bosom, and became nurse unto it:

4:16: И взяла Ноеминь дитя сие, и носила его в объятиях своих, и была ему нянькою.
4:16
καὶ και and; even
ἔλαβεν λαμβανω take; get
Νωεμιν νωεμιν the
παιδίον παιδιον toddler; little child
καὶ και and; even
ἔθηκεν τιθημι put; make
εἰς εις into; for
τὸν ο the
κόλπον κολπος bosom; bay
αὐτῆς αυτος he; him
καὶ και and; even
ἐγενήθη γινομαι happen; become
αὐτῷ αυτος he; him
εἰς εις into; for
τιθηνόν τιθηνος nursing
4:16
וַ wa וְ and
תִּקַּ֨ח ttiqqˌaḥ לקח take
נָעֳמִ֤י noʕᵒmˈî נָעֳמִי Naomi
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֶּ֨לֶד֙ yyˈeleḏ יֶלֶד boy
וַ wa וְ and
תְּשִׁתֵ֣הוּ ttᵊšiṯˈēhû שׁית put
בְ vᵊ בְּ in
חֵיקָ֔הּ ḥêqˈāh חֵיק lap
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
אֹמֶֽנֶת׃ ʔōmˈeneṯ אמן be firm
4:16. susceptumque Noemi puerum posuit in sinu suo et nutricis ac gerulae officio fungebatur
And Noemi taking the child, laid it in her bosom, and she carried it, and was a nurse unto it.
4:16. And taking up the boy, Naomi placed him on her bosom, and she took on the duties of carrying him and nursing him.
4:16. And Naomi took the child, and laid it in her bosom, and became nurse unto it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. И взяла Ноеминь дитя сие, и носила его в объятиях своих, и была ему нянькою.

14–16. Смысл имени объясняется в этих заключительных стихах, почти исключительно посвященных Ноемини, некогда по воле промысла Божия имевшей испытания ( I: 13: , 20: ), а ныне судьбами того же промысла получившей великое утешение - близкого родственника (gёI), отраду и питателя - в Овиде. «Сие по буквальному разумению означает утешение Ноемини, по самой же истине - обращение вселенной. Ибо отсюда процвело спасение вселенной» (блаж. Феодорит, с. 319).
Adam Clarke: Commentary on the Bible - 1831
4:16: Naomi took the child - This might do for Naomi, but it was bad for the child. A child, unless remarkably healthy and robust, will suffer considerably by being nursed by an old woman, especially if the child sleep with her. The aged gain refreshment and energy by sleeping with the young; and from the same means the young derive premature decrepitude. The vigor which is absorbed by the former is lost by the latter. It is a foolish and destructive custom to permit young children, which is a common case, to sleep with aged aunts and old grandmothers. Bacon's grand secret of the cure of old age, couched in so many obscure and enigmatical terms, is simply this: Let young persons sleep constantly with those who are aged and infirm. And it was on this principle that the physicians of David recommended a young healthy girl to sleep with David in his old age. They well knew that the aged infirm body of the king would absorb a considerable portion of healthy energy from the young woman.
John Gill
4:16 And Naomi took the child, and laid it in her bosom,.... As a token of her most tender love and affection for it; this it is probable she did quickly after the birth of it:
and became a nurse unto it; that is, after the mother had suckled and weaned it, then she took it from her, and brought it up.
4:174:17: Եւ կոչեցին անուն նմա դրացիքն՝ եւ ասեն. Ծնաւ որդի՛ Նոոմինայ. եւ կոչեցին զանուն նորա Ովբէդ. նա՛ է հայր Յեսսեայ հօր Դաւթի[2823]։ [2823] Ոմանք. Հայր Յեսսէ՝ հայր Դաւթի։
17 Դրացիները նրան անուն դրին եւ ասացին. «Նոոմինը որդու տէր դարձաւ»: Նրա անունը Օբէդ դրին: Նա Դաւթի հօր՝ Յեսսէի հայրն է:
17 Դրացի կիները անոր անուն դրին՝ ըսելով. «Նոեմիին որդի մը ծնաւ» եւ անոր անունը Ովբէդ կոչեցին։ Ասիկա Դաւիթի հօրը Յեսսէի հայրն էր։
Եւ կոչեցին անուն նմա դրացիքն եւ ասեն. Ծնաւ որդի Նոոմինայ, եւ կոչեցին զանուն նորա Ովբէդ. նա է հայր Յեսսեայ հօր Դաւթի:

4:17: Եւ կոչեցին անուն նմա դրացիքն՝ եւ ասեն. Ծնաւ որդի՛ Նոոմինայ. եւ կոչեցին զանուն նորա Ովբէդ. նա՛ է հայր Յեսսեայ հօր Դաւթի[2823]։
[2823] Ոմանք. Հայր Յեսսէ՝ հայր Դաւթի։
17 Դրացիները նրան անուն դրին եւ ասացին. «Նոոմինը որդու տէր դարձաւ»: Նրա անունը Օբէդ դրին: Նա Դաւթի հօր՝ Յեսսէի հայրն է:
17 Դրացի կիները անոր անուն դրին՝ ըսելով. «Նոեմիին որդի մը ծնաւ» եւ անոր անունը Ովբէդ կոչեցին։ Ասիկա Դաւիթի հօրը Յեսսէի հայրն էր։
zohrab-1805▾ eastern-1994▾ western am▾
4:174:17: Соседки нарекли ему имя и говорили: >, и нарекли ему имя: Овид. Он отец Иессея, отца Давидова.
4:17 καὶ και and; even ἐκάλεσαν καλεω call; invite αὐτοῦ αυτος he; him αἱ ο the γείτονες γειτων countryman; neighborhood women ὄνομα ονομα name; notable λέγουσαι λεγω tell; declare ἐτέχθη τικτω give birth; produce υἱὸς υιος son τῇ ο the Νωεμιν νωεμιν and; even ἐκάλεσαν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ωβηδ ωβηδ Ōbēd; Ovith οὗτος ουτος this; he πατὴρ πατηρ father Ιεσσαι ιεσσαι Iessai; Iesse πατρὸς πατηρ father Δαυιδ δαβιδ Dabid; Thavith
4:17 וַ wa וְ and תִּקְרֶאנָה֩ ttiqrenˌā קרא call לֹ֨ו lˌô לְ to הַ ha הַ the שְּׁכֵנֹ֥ות ššᵊḵēnˌôṯ שָׁכֵן inhabitant שֵׁם֙ šˌēm שֵׁם name לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יֻלַּד־ yullaḏ- ילד bear בֵּ֖ן bˌēn בֵּן son לְ lᵊ לְ to נָעֳמִ֑י noʕᵒmˈî נָעֳמִי Naomi וַ wa וְ and תִּקְרֶ֤אנָֽה ttiqrˈenˈā קרא call שְׁמֹו֙ šᵊmˌô שֵׁם name עֹובֵ֔ד ʕôvˈēḏ עֹובֵד Obed ה֥וּא hˌû הוּא he אֲבִי־ ʔᵃvî- אָב father יִשַׁ֖י yišˌay יִשַׁי Jesse אֲבִ֥י ʔᵃvˌî אָב father דָוִֽד׃ פ ḏāwˈiḏ . f דָּוִד David
4:17. vicinae autem mulieres congratulantes ei et dicentes natus est filius Noemi vocaverunt nomen eius Obed hic est pater Isai patris DavidAnd the women, her neighbours, congratulating with her, and saying, There is a son born to Noemi, called his name Obed: he is the father of Isai, the father of David.
17. And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David.
4:17. And the women of the near future were congratulating her and saying, “There was a son born to Naomi. They called his name Obed. Here is the father of Jesse, the father of David.”
4:17. And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he [is] the father of Jesse, the father of David.
And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he [is] the father of Jesse, the father of David:

4:17: Соседки нарекли ему имя и говорили: <<у Ноемини родился сын>>, и нарекли ему имя: Овид. Он отец Иессея, отца Давидова.
4:17
καὶ και and; even
ἐκάλεσαν καλεω call; invite
αὐτοῦ αυτος he; him
αἱ ο the
γείτονες γειτων countryman; neighborhood women
ὄνομα ονομα name; notable
λέγουσαι λεγω tell; declare
ἐτέχθη τικτω give birth; produce
υἱὸς υιος son
τῇ ο the
Νωεμιν νωεμιν and; even
ἐκάλεσαν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ωβηδ ωβηδ Ōbēd; Ovith
οὗτος ουτος this; he
πατὴρ πατηρ father
Ιεσσαι ιεσσαι Iessai; Iesse
πατρὸς πατηρ father
Δαυιδ δαβιδ Dabid; Thavith
4:17
וַ wa וְ and
תִּקְרֶאנָה֩ ttiqrenˌā קרא call
לֹ֨ו lˌô לְ to
הַ ha הַ the
שְּׁכֵנֹ֥ות ššᵊḵēnˌôṯ שָׁכֵן inhabitant
שֵׁם֙ šˌēm שֵׁם name
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
יֻלַּד־ yullaḏ- ילד bear
בֵּ֖ן bˌēn בֵּן son
לְ lᵊ לְ to
נָעֳמִ֑י noʕᵒmˈî נָעֳמִי Naomi
וַ wa וְ and
תִּקְרֶ֤אנָֽה ttiqrˈenˈā קרא call
שְׁמֹו֙ šᵊmˌô שֵׁם name
עֹובֵ֔ד ʕôvˈēḏ עֹובֵד Obed
ה֥וּא hˌû הוּא he
אֲבִי־ ʔᵃvî- אָב father
יִשַׁ֖י yišˌay יִשַׁי Jesse
אֲבִ֥י ʔᵃvˌî אָב father
דָוִֽד׃ פ ḏāwˈiḏ . f דָּוִד David
4:17. vicinae autem mulieres congratulantes ei et dicentes natus est filius Noemi vocaverunt nomen eius Obed hic est pater Isai patris David
And the women, her neighbours, congratulating with her, and saying, There is a son born to Noemi, called his name Obed: he is the father of Isai, the father of David.
4:17. And the women of the near future were congratulating her and saying, “There was a son born to Naomi. They called his name Obed. Here is the father of Jesse, the father of David.”
4:17. And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he [is] the father of Jesse, the father of David.
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
17. Соседки нарекли ему имя и говорили: «у Ноемини родился сын», и нарекли ему имя: Овид. Он отец Иессея, отца Давидова.
Adam Clarke: Commentary on the Bible - 1831
4:17: The neighbors gave it a name - That is, they recommended a name suitable to the circumstances of the case; and the parents and grandmother adopted it.
They called his name Obed - עובד obed, serving, from עבד abad, he served. Why was this name given? Because he was to be the nourisher of her old age, Rut 4:15. And so he must be by lying in her bosom, even if services in future life were wholly left out of the question. These neighbors of Naomi were skillful people. See on Rut 4:16 (note). Other meanings, of which I am not ignorant, have been derived from these words; those who prefer them have my consent.
He is the father of Jesse, the father of David - And for the sake of this conclusion, to ascertain the line of David, and in the counsel of God to fix and ascertain the line of the Messiah was this instructive little book written.
Albert Barnes: Notes on the Bible - 1834
4:17: Obed - i. e. serving, with allusion to the service of love and duty which he would render to his grandmother Naomi.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:17: the women: Luk 1:58-63
Obed: That is, δουλευων, serving, or a servant, as Josephus interprets it. Rut 4:15
John Gill
4:17 And the women her neighbours gave it a name,.... Josephus says (q) Naomi gave it, by the advice of her neighbours; very probably on the eighth day when he was circumcised, and the neighbours were invited on that occasion, at which time it seems it was usual to give names to children, see Lk 1:59. The Romans gave names to females on the eighth day, to the males on the ninth; hence the goddess Nundina had her name (r); the Greeks generally on the tenth, sometimes on the seventh (s): it was commonly the province of the father to give the name, and sometimes his neighbours and nearest friends were called, and in their presence the name was given, and by any of them he should choose in his stead (t):
saying, there is a son born to Naomi; to her family, and even to herself, being born of her who had been wife to her eldest son; and this was to her as instead of him, and was as he to her; so Aben Ezra compares this with Ex 2:10 and moreover, this child was born, as the neighbours presaged, for the great comfort and advantage of Naomi, to be her supporter and nourisher in her old age, Ruth 4:15.
and they called his name Obed; which signifies "serving", as Josephus (u) rightly observes, though he does not always give the true sense of Hebrew words: this name was given, not in remembrance of the service his mother was obliged to, before marriage with Boaz; but rather on the account of the service that he would be of to Naomi, as they hoped and believed; though the reason of it, as given by the Targum, is not to be overlooked, which interprets it,"who served the Lord of the world with a perfect heart;''and so they might have some respect to his being hereafter a servant of the Lord:
he is the father of Jesse, and the father of David: so Jesse is called the Bethlehemite, 1Kings 16:1, being of the city of Bethlehem, of which city Boaz was when his son Obed was born, who was the father of Jesse; of whom was David king of Israel, and from whom sprung the Messiah, for whose sake this book was written, that his genealogy might clearly appear; and of which use it is made by the Evangelists Matthew; and Luke.
(q) Ut supra. (Antiqu. l. 5. c. 9. sect. 4.) (r) Alex. ab Alex. Genial. Dier. l. 2. c. 25. (s) Harpocration & Suidas in voce Scholiast. in Aristoph. Aves, p. 565. & Euripid. & Aristot. in ib. (t) Vid. Sperling. de Baptism. Ethnic. c. 14. & 15. (u) Ibid.
John Wesley
4:17 A name - That is, they gave her advice about his name; for otherwise they had no power or right to do so. Obed - A servant, to thee, to nourish, and comfort, and assist thee; which duty childrren owe to their progenitors.
Robert Jamieson, A. R. Fausset and David Brown
4:17 SHE BEARS OBED. (Ruth 4:13-18)
Obed--means "servant."
4:184:18: Եւ ա՛յս են ծնունդք Փարիսի. Փարէս ծնաւ զԵսրո՛վմ.
18 Փարէսի ազգատոհմը այս է. Փարէսը ծնեց Եսրոմին,
18 Եւ Փարէսի ծնունդները ասոնք են։ Փարէս ծնաւ Եսրոնը
Եւ այս են ծնունդք Փարեսի. Փարէս ծնաւ զԵսրովմ:

4:18: Եւ ա՛յս են ծնունդք Փարիսի. Փարէս ծնաւ զԵսրո՛վմ.
18 Փարէսի ազգատոհմը այս է. Փարէսը ծնեց Եսրոմին,
18 Եւ Փարէսի ծնունդները ասոնք են։ Փարէս ծնաւ Եսրոնը
zohrab-1805▾ eastern-1994▾ western am▾
4:184:18: И вот род Фаресов: Фарес родил Есрома;
4:18 καὶ και and; even αὗται ουτος this; he αἱ ο the γενέσεις γενεσις nativity; manner of birth Φαρες φαρες Phares; Fares Φαρες φαρες Phares; Fares ἐγέννησεν γενναω father; born τὸν ο the Εσρων εσρωμ Esrōm; Ezrom
4:18 וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these תֹּולְדֹ֣ות tôlᵊḏˈôṯ תֹּולֵדֹות generations פָּ֔רֶץ pˈāreṣ פֶּרֶץ Perez פֶּ֖רֶץ pˌereṣ פֶּרֶץ Perez הֹולִ֥יד hôlˌîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] חֶצְרֹֽון׃ ḥeṣrˈôn חֶצְרֹון Hezron
4:18. hae sunt generationes Phares Phares genuit EsromThese are the generations of Phares: Phares begot Esron,
18. Now these are the generations of Perez: Perez begat Hezron;
4:18. These are the generations of Perez: Perez conceived Hezron,
4:18. Now these [are] the generations of Pharez: Pharez begat Hezron,
Now these [are] the generations of Pharez: Pharez begat Hezron:

4:18: И вот род Фаресов: Фарес родил Есрома;
4:18
καὶ και and; even
αὗται ουτος this; he
αἱ ο the
γενέσεις γενεσις nativity; manner of birth
Φαρες φαρες Phares; Fares
Φαρες φαρες Phares; Fares
ἐγέννησεν γενναω father; born
τὸν ο the
Εσρων εσρωμ Esrōm; Ezrom
4:18
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
תֹּולְדֹ֣ות tôlᵊḏˈôṯ תֹּולֵדֹות generations
פָּ֔רֶץ pˈāreṣ פֶּרֶץ Perez
פֶּ֖רֶץ pˌereṣ פֶּרֶץ Perez
הֹולִ֥יד hôlˌîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
חֶצְרֹֽון׃ ḥeṣrˈôn חֶצְרֹון Hezron
4:18. hae sunt generationes Phares Phares genuit Esrom
These are the generations of Phares: Phares begot Esron,
4:18. These are the generations of Perez: Perez conceived Hezron,
4:18. Now these [are] the generations of Pharez: Pharez begat Hezron,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
18. И вот род Фаресов: Фарес родил Есрома;
Adam Clarke: Commentary on the Bible - 1831
4:18: Now these are the generations - The Targum gives a copious paraphrase on this and the following verses, I shall insert the principal parts in their proper places.
Albert Barnes: Notes on the Bible - 1834
4:18: It is probable that there was a family book for the house of Pharez, in which their genealogies were preserved, and important bits of history were recorded; and that the Book of Ruth was compiled from it. (See the note at Gen 2:4)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:18: Pharez: Ch1 2:4-8, Ch1 4:1; Mat 1:3; Luk 3:33, Phares, Esrom
Carl Friedrich Keil and Franz Delitzsch
4:18
"These are the generations of Perez," i.e., the families descended from Perez in their genealogical order (toledoth: see at Gen 2:4). The genealogy only goes back as far as Perez, because he was the founder of the family of Judah which was named after him (Num 26:20), and to which Elimelech and Boaz belonged. Perez, a son of Judah by Tamar (Gen 38:29), begat Hezrom, who is mentioned in Gen 46:12 among the sons of Judah who emigrated with Jacob into Egypt, although (as we have shown in our comm. on the passage) he was really born in Egypt. Of this son Ram (called Aram in the Sept. Cod. Al., and from that in Mt 1:3) nothing further is known, as he is only mentioned again in 1Chron 2:9. His son Amminidab was the father-in-law of Aaron, who had married his daughter (Ex 6:23), and the father of Nahesson (Nahshon), the tribe-prince of the house of Judah in the time of Moses (Num 1:7; Num 2:3; Num 7:12). According to this there are only four or five generations to the 430 years spent by the Israelites in Egypt, if we include both Perez and Nahesson; evidently not enough for so long a time, so that some of the intermediate links must have been left out even here. But the omission of unimportant members becomes still more apparent in the statement which follows, viz., that Nahshon begat Salmah, and Salmah Boaz, in which only two generations are given for a space of more than 250 years, which intervened between the death of Moses and the time of Gideon. Salmah (שׂלמה or שׂלמא, 1Chron 2:11) is called Salmon in Ruth 4:21; a double form of the name, which is to be explained form the fact that Salmah grew out of Salmon through the elision of the n, and that the terminations an and on are used promiscuously, as we may see from the form שׁריה in Job 41:18 when compared with שׁרין in 3Kings 22:34, and שׁריון in 1Kings 17:5, 1Kings 17:38 (see Ewald, 163-4). According to the genealogy of Christ in Mt 1:5, Salmon married Rahab; consequently he was a son, or at any rate a grandson, of Nahshon, and therefore all the members between Salmon and Boaz have been passed over. Again, the generations from Boaz to David (Ruth 4:21, Ruth 4:22) may possibly be complete, although in all probability one generation has been passed over even here between Obed and Jesse. It is also worthy of notice that the whole chain from Perez to David consists of ten links, five of which (from Perez to Nahshon) belong to the 430 years of the sojourn in Egypt, and five (from Salmon to David) to the 476 years between the exodus from Egypt and the death of David. This symmetrical division is apparently as intentional as the limitation of the whole genealogy to ten members, for the purpose of stamping upon it through the number ten as the seal of completeness the character of a perfect, concluded, and symmetrical whole.
The genealogy closes with David, an evident proof that the book was intended to give a family picture form the life of the pious ancestors of this great and godly king of Israel. But for us the history which points to David acquires a still higher signification, from the fact that all the members of the genealogy of David whose names occur here are also found in the genealogy of Jesus Christ. "The passage is given by Matthew word for word in the genealogy of Christ, that we may see that this history looks not so much to David as to Jesus Christ, who was proclaimed by all as the Saviour and Redeemer of the human race, and that we may learn with what wonderful compassion the Lord raises up the lowly and despised to the greatest glory and majesty" (Brentius).
Geneva 1599
4:18 Now these [are] the generations of (k) Pharez: Pharez begat Hezron,
(k) This genealogy is brought in to prove that David by succession came from the house of Judah.
John Gill
4:18 Now these are the generations of Pharez,.... The son of Judah, by Tamar before mentioned, Ruth 4:12, for the intention of this genealogy is to confirm the truth of Jacob's prophecy, of Shiloh the Messiah coming from the tribe of Judah, Gen 49:10 and therefore it begins with Pharez, well known to be the son of Judah, and ends with David, whose son the Messiah was to be, as is owned by all Jews and Gentiles that believe the divine revelation:
Pharez begat Hezron; who was one of those that went down with Jacob into Egypt, being born in the land of Canaan, Gen 47:12 called Esrom in Mt 1:3.
Robert Jamieson, A. R. Fausset and David Brown
4:18 these are the generations of Pharez--that is, his descendants. This appendix shows that the special object contemplated by the inspired author of this little book was to preserve the memory of an interesting domestic episode, and to trace the genealogy of David. There was an interval of three hundred eighty years between Salmon and David. It is evident that whole generations are omitted; the leading personages only are named, and grandfathers are said, in Scripture language, to beget their grandchildren, without specifying the intermediate links.
4:194:19: եւ Եսրովմ ծնաւ զԱրա՛մ։ Արամ ծնաւ զԱմինադա՛բ[2824]։ [2824] Ոմանք. Եւ Արամ... (20) եւ Ամինադաբ... եւ Նաասովն... Սաղ՛՛. եւ այլն։
19 Եսրոմը ծնեց Արամին, Արամը ծնեց Ամինադաբին,
19 Ու Եսրոն ծնաւ Արամը եւ Արամ* ծնաւ Ամինադաբը
եւ Եսրովմ ծնաւ զԱրամ, Արամ ծնաւ զԱմինադաբ:

4:19: եւ Եսրովմ ծնաւ զԱրա՛մ։ Արամ ծնաւ զԱմինադա՛բ[2824]։
[2824] Ոմանք. Եւ Արամ... (20) եւ Ամինադաբ... եւ Նաասովն... Սաղ՛՛. եւ այլն։
19 Եսրոմը ծնեց Արամին, Արամը ծնեց Ամինադաբին,
19 Ու Եսրոն ծնաւ Արամը եւ Արամ* ծնաւ Ամինադաբը
zohrab-1805▾ eastern-1994▾ western am▾
4:194:19: Есром родил Арама; Арам родил Аминадава;
4:19 Εσρων εσρωμ Esrōm; Ezrom δὲ δε though; while ἐγέννησεν γενναω father; born τὸν ο the Αρραν αρραν and; even Αρραν αρραν father; born τὸν ο the Αμιναδαβ αμιναδαβ Aminadab; Aminathav
4:19 וְ wᵊ וְ and חֶצְרֹון֙ ḥeṣrôn חֶצְרֹון Hezron הֹולִ֣יד hôlˈîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] רָ֔ם rˈām רָם Ram וְ wᵊ וְ and רָ֖ם rˌām רָם Ram הֹולִ֥יד hôlˌîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] עַמִּֽינָדָֽב׃ ʕammˈînāḏˈāv עַמִּינָדָב Amminadab
4:19. Esrom genuit Aram Aram genuit AminadabEsron begot Aram, Aram begot Aminadab,
19. and Hezron begat Ram, and Ram begat Amminadab;
4:19. Hezron conceived Aram, Aram conceived Amminadab,
4:19. And Hezron begat Ram, and Ram begat Amminadab,
And Hezron begat Ram, and Ram begat Amminadab:

4:19: Есром родил Арама; Арам родил Аминадава;
4:19
Εσρων εσρωμ Esrōm; Ezrom
δὲ δε though; while
ἐγέννησεν γενναω father; born
τὸν ο the
Αρραν αρραν and; even
Αρραν αρραν father; born
τὸν ο the
Αμιναδαβ αμιναδαβ Aminadab; Aminathav
4:19
וְ wᵊ וְ and
חֶצְרֹון֙ ḥeṣrôn חֶצְרֹון Hezron
הֹולִ֣יד hôlˈîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
רָ֔ם rˈām רָם Ram
וְ wᵊ וְ and
רָ֖ם rˌām רָם Ram
הֹולִ֥יד hôlˌîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּֽינָדָֽב׃ ʕammˈînāḏˈāv עַמִּינָדָב Amminadab
4:19. Esrom genuit Aram Aram genuit Aminadab
Esron begot Aram, Aram begot Aminadab,
4:19. Hezron conceived Aram, Aram conceived Amminadab,
4:19. And Hezron begat Ram, and Ram begat Amminadab,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Есром родил Арама; Арам родил Аминадава;
Adam Clarke: Commentary on the Bible - 1831
4:19: Hezron begat Ram - He is called Aram here by the Septuagint, and also by St. Matthew, Mat 1:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:19: begat Ram: Ch1 2:9, Ch1 2:10; Mat 1:4; Luk 3:33, Aram, Aminadab
John Gill
4:19 And Hezron begat Ram,.... Called Aram by the Septuagint, and so in Mt 1:3,
and Ram begat Amminadab; in whose name there is no variation, neither in the book of Chronicles nor in the Evangelists; both these, as well as the next, were born in Egypt.
4:204:20: Ամինադաբ ծնաւ զՆաասովն. Նաասոն ծնաւ զՍաղմոն։
20 Ամինադաբը ծնեց Նաասոնին, Նաասոնը ծնեց Սաղմոնին,
20 Ու Ամինադաբ ծնաւ Նաասոնը եւ Նաասոն ծնաւ Սաղմոնը
Ամինադաբ ծնաւ զՆաասովն, Նաասովն ծնաւ զՍաղմոն:

4:20: Ամինադաբ ծնաւ զՆաասովն. Նաասոն ծնաւ զՍաղմոն։
20 Ամինադաբը ծնեց Նաասոնին, Նաասոնը ծնեց Սաղմոնին,
20 Ու Ամինադաբ ծնաւ Նաասոնը եւ Նաասոն ծնաւ Սաղմոնը
zohrab-1805▾ eastern-1994▾ western am▾
4:204:20: Аминадав родил Наассона; Наассон родил Салмона;
4:20 καὶ και and; even Αμιναδαβ αμιναδαβ Aminadab; Aminathav ἐγέννησεν γενναω father; born τὸν ο the Ναασσων ναασσων Naassōn; Naasson καὶ και and; even Ναασσων ναασσων Naassōn; Naasson ἐγέννησεν γενναω father; born τὸν ο the Σαλμαν σαλμαν Salman
4:20 וְ wᵊ וְ and עַמִּֽינָדָב֙ ʕammˈînāḏāv עַמִּינָדָב Amminadab הֹולִ֣יד hôlˈîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] נַחְשֹׁ֔ון naḥšˈôn נַחְשֹׁון Nahshon וְ wᵊ וְ and נַחְשֹׁ֖ון naḥšˌôn נַחְשֹׁון Nahshon הֹולִ֥יד hôlˌîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] שַׂלְמָֽה׃ śalmˈā שַׂלְמָה Salmon
4:20. Aminadab genuit Naasson Naasson genuit SalmaAminadab begot Nahasson, Nahasson begot Salmon,
20. and Amminadab begat Nahshon, and Nahshon begat Salmon;
4:20. Amminadab conceived Nahshon, Nahshon conceived Salmon,
4:20. And Amminadab begat Nahshon, and Nahshon begat Salmon,
And Amminadab begat Nahshon, and Nahshon begat Salmon:

4:20: Аминадав родил Наассона; Наассон родил Салмона;
4:20
καὶ και and; even
Αμιναδαβ αμιναδαβ Aminadab; Aminathav
ἐγέννησεν γενναω father; born
τὸν ο the
Ναασσων ναασσων Naassōn; Naasson
καὶ και and; even
Ναασσων ναασσων Naassōn; Naasson
ἐγέννησεν γενναω father; born
τὸν ο the
Σαλμαν σαλμαν Salman
4:20
וְ wᵊ וְ and
עַמִּֽינָדָב֙ ʕammˈînāḏāv עַמִּינָדָב Amminadab
הֹולִ֣יד hôlˈîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
נַחְשֹׁ֔ון naḥšˈôn נַחְשֹׁון Nahshon
וְ wᵊ וְ and
נַחְשֹׁ֖ון naḥšˌôn נַחְשֹׁון Nahshon
הֹולִ֥יד hôlˌîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
שַׂלְמָֽה׃ śalmˈā שַׂלְמָה Salmon
4:20. Aminadab genuit Naasson Naasson genuit Salma
Aminadab begot Nahasson, Nahasson begot Salmon,
4:20. Amminadab conceived Nahshon, Nahshon conceived Salmon,
4:20. And Amminadab begat Nahshon, and Nahshon begat Salmon,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Аминадав родил Наассона; Наассон родил Салмона;
Adam Clarke: Commentary on the Bible - 1831
4:20: Amminadab begat Nahshon - The Targum adds, "And Nahshon was chief of the house of his father in the tribe of Judah."
Nahshon begat Salmon - In the Hebrew it is שלמה Salmah, which Houbigant thinks was an error of an ancient scribe, before any final letters were acknowledged in the Hebrew alphabet: for then the word would be written שלמון Salmon, which a scribe, after final letters were admitted, might mistake for שלמה Salmah, and so write it, instead of שלמון Salmon, the ו vau and final nun in conjunction (ון) bearing some resemblance to ה.
The Targum calls him "Salmah the Just; he was the Salmah of Beth-lehem and Netopha, whose sons abolished the watches which Jeroboam set over the highways; and their works and the works of their father were good in Netopha."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:20: Nahshon: Num 1:7; Mat 1:4; Luk 3:32, Naasson
Salmon: or, Samlah
John Gill
4:20 And Amminadab begat Nahshon,.... The prince of the tribe of Judah, as the Targum adds; and so he was when the Israelites were come out of Egypt, and were in the wilderness at the time of the dedication of the altar, Num 7:12 called Nahsson, Mt 1:4, and Nahshon begat Salmon; or, as in the Hebrew text, Salmah, and in 1Chron 2:11, Salma; and yet in the verse following Salmon, as we read it.
4:214:21: Սաղմոն ծնաւ զԲոոս։ Բոոս ծնաւ զՈվբէթ։
21 Սաղմոնը ծնեց Բոոսին, Բոոսը ծնեց Օբէդին,
21 Ու Սաղմոն ծնաւ Բոոսը եւ Բոոս ծնաւ Ովբէդը
Սաղմոն ծնաւ զԲոոս, Բոոս ծնաւ զՈվբէթ:

4:21: Սաղմոն ծնաւ զԲոոս։ Բոոս ծնաւ զՈվբէթ։
21 Սաղմոնը ծնեց Բոոսին, Բոոսը ծնեց Օբէդին,
21 Ու Սաղմոն ծնաւ Բոոսը եւ Բոոս ծնաւ Ովբէդը
zohrab-1805▾ eastern-1994▾ western am▾
4:214:21: Салмон родил Вооза; Вооз родил Овида;
4:21 καὶ και and; even Σαλμαν σαλμαν father; born τὸν ο the Βοος βοοζ Booz; Vooz καὶ και and; even Βοος βοοζ Booz; Vooz ἐγέννησεν γενναω father; born τὸν ο the Ωβηδ ωβηδ Ōbēd; Ovith
4:21 וְ wᵊ וְ and שַׂלְמֹון֙ śalmôn שַׂלְמֹון Salmon הֹולִ֣יד hôlˈîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] בֹּ֔עַז bˈōʕaz בֹּעַז Boaz וּ û וְ and בֹ֖עַז vˌōʕaz בֹּעַז Boaz הֹולִ֥יד hôlˌîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] עֹובֵֽד׃ ʕôvˈēḏ עֹובֵד Obed
4:21. Salma genuit Booz Booz genuit ObedSalmon begot Booz, Booz begot Obed,
21. and Salmon begat Boaz, and Boaz begat Obed;
4:21. Salmon conceived Boaz, Boaz conceived Obed,
4:21. And Salmon begat Boaz, and Boaz begat Obed,
And Salmon begat Boaz, and Boaz begat Obed:

4:21: Салмон родил Вооза; Вооз родил Овида;
4:21
καὶ και and; even
Σαλμαν σαλμαν father; born
τὸν ο the
Βοος βοοζ Booz; Vooz
καὶ και and; even
Βοος βοοζ Booz; Vooz
ἐγέννησεν γενναω father; born
τὸν ο the
Ωβηδ ωβηδ Ōbēd; Ovith
4:21
וְ wᵊ וְ and
שַׂלְמֹון֙ śalmôn שַׂלְמֹון Salmon
הֹולִ֣יד hôlˈîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
בֹּ֔עַז bˈōʕaz בֹּעַז Boaz
וּ û וְ and
בֹ֖עַז vˌōʕaz בֹּעַז Boaz
הֹולִ֥יד hôlˌîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
עֹובֵֽד׃ ʕôvˈēḏ עֹובֵד Obed
4:21. Salma genuit Booz Booz genuit Obed
Salmon begot Booz, Booz begot Obed,
4:21. Salmon conceived Boaz, Boaz conceived Obed,
4:21. And Salmon begat Boaz, and Boaz begat Obed,
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
21. Салмон родил Вооза; Вооз родил Овида;
Adam Clarke: Commentary on the Bible - 1831
4:21: And Salmon begat Boaz - The Targum goes on, "And Salmon begat Absan the judge; he is Boaz the Just, on account of whose righteousness the people of the house of Israel were redeemed from the hands of their enemies; and at whose supplication the famine departed from the land of Israel."
And Boaz begat Obed - "Who served the Lord in this world with a perfect heart."
Albert Barnes: Notes on the Bible - 1834
4:21: Salmon begat Boaz - Matthew has preserved the additional interesting information that the mother of Boaz was Rahab jos 2; 6. It is possible that the circumstance that the mother of Boaz was a Canaanite may have made him less indisposed to marry Ruth the Moabitess. As regards the whole genealogy in Rut 4:18-22, it should be remarked that it occurs four times in Scripture, namely, here, Ch1 2:10-12; Mat 1:3-6; and Luk 3:32-33, and is of course of singular importance as being the genealogy of our Lord. One or two difficulties in it still remain unsolved.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:21: Salmon: Ch1 2:11, Salma, Mat 1:5; Luk 3:32
and Boaz: Ch1 2:12; Mat 1:5; Luk 3:32, Booz
John Gill
4:21 And Salmon begat Boaz,.... Of Rahab the harlot, whom he married, Mt 1:5 the very same person that makes a principal part of this book, and whom the Targum here takes to be the judge Ibzan; see Gill on Ruth 1:1.
and Boaz begat Obed; of Ruth; of whom see the preceding verses.
4:224:22: Ովբէթ ծնաւ զՅեսսէ։ Յեսսէ ծնաւ զԴաւի՛թ։
22 Օբէդը ծնեց Յեսսէին, Յեսսէն ծնեց Դաւթին:
22 Ու Ովբէդ ծնաւ Յեսսէն եւ Յեսսէ ծնաւ Դաւիթը։
Ովբէթ ծնաւ զՅեսսէ, Յեսսէ ծնաւ զԴաւիթ:

4:22: Ովբէթ ծնաւ զՅեսսէ։ Յեսսէ ծնաւ զԴաւի՛թ։
22 Օբէդը ծնեց Յեսսէին, Յեսսէն ծնեց Դաւթին:
22 Ու Ովբէդ ծնաւ Յեսսէն եւ Յեսսէ ծնաւ Դաւիթը։
zohrab-1805▾ eastern-1994▾ western am▾
4:224:22: Овид родил Иессея; Иессей родил Давида.
4:22 καὶ και and; even Ωβηδ ωβηδ Ōbēd; Ovith ἐγέννησεν γενναω father; born τὸν ο the Ιεσσαι ιεσσαι Iessai; Iesse καὶ και and; even Ιεσσαι ιεσσαι Iessai; Iesse ἐγέννησεν γενναω father; born τὸν ο the Δαυιδ δαβιδ Dabid; Thavith
4:22 וְ wᵊ וְ and עֹבֵד֙ ʕōvˌēḏ עֹובֵד Obed הֹולִ֣יד hôlˈîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] יִשָׁ֔י yišˈāy יִשַׁי Jesse וְ wᵊ וְ and יִשַׁ֖י yišˌay יִשַׁי Jesse הֹולִ֥יד hôlˌîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] דָּוִֽד׃ dāwˈiḏ דָּוִד David
4:22. Obed genuit Isai Isai genuit DavidObed begot Isai, Isai begot David.
22. and Obed begat Jesse, and Jesse begat David.
4:22. Obed conceived Jesse, Jesse conceived David.
4:22. And Obed begat Jesse, and Jesse begat David.
And Obed begat Jesse, and Jesse begat David:

4:22: Овид родил Иессея; Иессей родил Давида.
4:22
καὶ και and; even
Ωβηδ ωβηδ Ōbēd; Ovith
ἐγέννησεν γενναω father; born
τὸν ο the
Ιεσσαι ιεσσαι Iessai; Iesse
καὶ και and; even
Ιεσσαι ιεσσαι Iessai; Iesse
ἐγέννησεν γενναω father; born
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
4:22
וְ wᵊ וְ and
עֹבֵד֙ ʕōvˌēḏ עֹובֵד Obed
הֹולִ֣יד hôlˈîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
יִשָׁ֔י yišˈāy יִשַׁי Jesse
וְ wᵊ וְ and
יִשַׁ֖י yišˌay יִשַׁי Jesse
הֹולִ֥יד hôlˌîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִֽד׃ dāwˈiḏ דָּוִד David
4:22. Obed genuit Isai Isai genuit David
Obed begot Isai, Isai begot David.
4:22. Obed conceived Jesse, Jesse conceived David.
4:22. And Obed begat Jesse, and Jesse begat David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Овид родил Иессея; Иессей родил Давида.

18–22. В родословии этом возможно предположить пропуски отдельных имен и поколений: трудно допустить, чтобы на протяжении почти тысячелетия от Фареса до Давида сменились лишь 9–10: поколений (ср. 1: Пар II: 9–15: [ 113: ]). Но мессианская идея, выразившаяся как в этом родословии (ср. Мф I: 3: [ 108: ]; Лк III: 31–33: [ 114: ]), так и в изображаемом книгой Руфь вступлении язычницы в церковь ветхозаветную, сообщает всей книге Руфь великую важность [ 8: ].

Примечания

1. В новое время, между другими, известный историк еврейской литературы Густав Карпелес признает, что «рассказ о Руфи» (т. е. книга Руфь) с самого начала входил в книгу Судей (составляя заключительную часть ее повествований), и что только впоследствии книга Руфь подверглась отделению от нее и включению в состав агиографов. Г. Карпелес. История еврейской литературы. Перев. под ред. А. Я. Гаркави Т. I. СПБ. 1896, с. 41 и 50. Но легче понять обратное - перенесение кн. Руфь из ряда агиографов в раздел исторических книг, чем предполагаемое здесь искусственное отделение части (рассказ Руфи) от целого (кн. Судей) с произвольным перенесением первой в 3-ю часть ветхозаветного канона.
2. Проф. А. А. Олесницкий. Руководственные о священном писании Ветхого и Нового Завета сведения из творений отцов и учителей Церкви. Спб. 1894 г., с., 43.
3. W. Nowack. Richter-Ruth. 1909, s. 186. Ср. проф. И. О. Мухина. Состояние Пaлecтины и Финикии в XV вeкe дo нaшeй эpы… Kиeв, 1899 г., с. 35.
4. Многие библеисты критического направления (напр., Smend, Nowack, Benzinger) признают так называемый матриархат или матриархальную эпоху, предшествовавшую, будто бы, патриархальной: если в последнюю заправляющее значение в семье имел отец, то в первую - исключительно мать. Но Библия не знает такой культурно-исторической ступени развития семьи и общежития, а просто признает факт изначального высокого значения матери в семье патриархальной наряду с первенствующим значением отца-патриарха (ср., напр. Быт XVI, XXI и др.). Мидраш (ч. 21) в пояснение выражения «дом матери» (ст. 8) говорит: «язычник не имеет отца».
5. «Поступком своим, - поясняет слова Вооза Руфи (ст. 10) блаж. Феодорит, - показала ты, что не вожделению поработившись сделала сие: иначе бы пошла к юновозрастным, рассуждая не о богатстве, не о нищете, а только об удовлетворении сластолюбия. Напротив того, пришла ты к человеку, который по летам может быть тебе отцом. Ибо сие означает слово «дщи» (Отв. на 2 вопр. на кн. Руфь, с. 316–317).
6. Право Ноемини или собственно Руфи продать участок умершего мужа подтверждает Талмуд говоря: «ожидающая деверя получила имущество: школы Шаммая и Гиллеля согласны в том, что она продает и дарит, и сделка действительна». Мишна. Иевамот IV, 8 (рус. перев. Н. Переферковича. Спб. 1900 г., с. 38).
7. Акт халицы и порядок ее помещены в прибавлении к русскому переводу тр. Иевамот (Спб. 1900 г), с. 103–109.
8. Не лишено значения то обстоятельство, что кн. Руфь издревле читается у евреев в праздник Пятидесятницы - праздник не только жатвы (о которой говорится в книге), но и дарования закона на Синае, который, по Мидрашу, был возвещен всем народам, но не был ими принят. Новозаветная Пятидесятница, сменившая Ветхозаветную, есть праздник излияния Духа Божия на всякую плоть (Иоил II: 28; Деян II: 17). Область Мааха лежала на севере Заиорданской страны при подошве Ермона (Втор XIII: 14; Haв XIII: 13).
9. 5 Сыновья Фареса: Есром и Хамул. 6 Сыновья Зары: Зимри, Ефан, Еман, Халкол и Дара; всех их пятеро. 7 Сыновья Харми: Ахар, наведший беду на Израиля, нарушив заклятие. 8 Сын Ефана: Азария. 9 Сыновья Есрома, которые родились у него: Иерахмеил, Арам и Хелувай. 10 Арам же родил Аминадава; Аминадав родил Наассона, князя сынов Иудиных; 11 Наассон родил Салмона, Салмон родил Вооза; (1 Пар II: 5–11).
10. 4 Арам родил Аминадава; Аминадав родил Наассона; Наассон родил Салмона; 5 Салмон родил Вооза от Рахавы; Вооз родил Овида от Руфи; Овид родил Иессея; 6 Иессей родил Давида царя; Давид царь родил Соломона от бывшей за Уриею; (Мф I: 4–6).
11. 5 Если братья живут вместе и один из них умрет, не имея у себя сына, то жена умершего не должна выходить на сторону за человека чужого, но деверь ее должен войти к ней и взять ее себе в жену, и жить с нею, - 6 и первенец, которого она родит, останется с именем брата его умершего, чтоб имя его не изгладилось в Израиле. 7 Если же он не захочет взять невестку свою, то невестка его пойдет к воротам, к старейшинам, и скажет: «деверь мой отказывается восставить имя брата своего в Израиле, не хочет жениться на мне»; 8 тогда старейшины города его должны призвать его и уговаривать его, и если он станет и скажет: «не хочу взять ее», 9 (тогда) невестка его пусть пойдет к нему в глазах старейшин, и снимет сапог его с ноги его, и плюнет в лице его, и скажет: «так поступают с человеком, который не созидает дома брату своему». 10 и нарекут ему имя в Израиле: дом разутого. (Втор XXV: 5–10.)
12. 7 Ир, первенец Иудин, был неугоден пред очами Господа, и умертвил его Господь. 8 И сказал Иуда Онану: войди к жене брата твоего, женись на ней, как деверь, и восстанови семя брату твоему. 9 Онан знал, что семя будет не ему, и потому, когда входил к жене брата своего, изливал на землю, чтобы не дать семени брату своему. 10 Зло было пред очами Господа то, что он делал; и Он умертвил и его. 11 И сказал Иуда Фамари, невестке своей: живи вдовою в доме отца твоего, пока подрастет Шела, сын мой. Ибо он сказал: не умер бы и он подобно братьям его. Фамарь пошла и стала жить в доме отца своего. (Быт XXXVIII: 7–11).
13. Еще в те дни я видел Иудеев, которые взяли себе жен из Азотянок, Аммонитянок и Моавитянок (Неем XIII: 23).
14. и не бери из дочерей их жен сынам своим, дабы дочери их, блудодействуя вслед богов своих, не ввели и сынов твоих в блужение вслед богов своих (Исх XXXIV: 16).
15. 1 И вышел Давид оттуда и убежал в пещеру Одолламскую, и услышали братья его и весь дом отца его и пришли к нему туда. 2 И собрались к нему все притесненные и все должники и все огорченные душею, и сделался он начальником над ними; и было с ним около четырехсот человек. 3 Оттуда пошел Давид в Массифу Моавитскую и сказал царю Моавитскому: пусть отец мой и мать моя побудут у вас, доколе я не узнаю, что сделает со мною Бог. (1 Цар XX: 1–3).
16. И после сего, около четырехсот пятидесяти лет, давал им судей до пророка Самуила (Деян XIII: 20).
17. И был голод в той земле. И сошел Аврам в Египет, пожить там, потому что усилился голод в земле той (Быт XII: 10).
18. Был голод в земле, сверх прежнего голода, который был во дни Авраама; и пошел Исаак к Авимелеху, царю Филистимскому, в Герар (Быт XXVI: 1).
19. ибо теперь два года голода на земле: еще пять лет, в которые ни орать, ни жать не будут (Быт XIV: 6).
20. Был голод на земле во дни Давида три года, год за годом. И вопросил Давид Господа. И сказал Господь: это ради Саула и кровожадного дома его, за то, что он умертвил Гаваонитян (2 Цар XXI: 1).
21. В те дни не было царя у Израиля; каждый делал то, что ему казалось справедливым (Суд XVII: 6).
22. В те дни не было царя у Израиля; и в те дни колено Даново искало себе удела, где бы поселиться, потому что дотоле не выпало ему [полного] удела между коленами Израилевыми (Суд XVIII: 1).
23. В те дни, когда не было царя у Израиля, жил один левит на склоне горы Ефремовой. Он взял себе наложницу из Вифлеема Иудейского. (Суд XIX: 1).
24. В те дни не было царя у Израиля; каждый делал то, что ему казалось справедливым (Суд XXI: 25).
25. 9 Но они сказали: пойди сюда. И сказали: вот пришлец, и хочет судить? теперь мы хуже поступим с тобою, нежели с ними. И очень приступали к человеку сему, к Лоту, и подошли, чтобы выломать дверь. (Быт XIX: 9).
26. Авраам поднялся оттуда к югу и поселился между Кадесом и между Суром; и был на время в Гераре (Быт XX: 1).
27. Один юноша из Вифлеема Иудейского, из колена Иудина, левит, тогда жил там (Суд XVII: 7).
28. «Сторонитесь! нечистый!» кричали им; «сторонитесь, сторонитесь, не прикасайтесь»; и они уходили в смущении; а между народом говорили: «их более не будет! …» (Плач IV: 15).
29. 8 После него был судьею Израиля Есевон из Вифлеема. … 10 И умер Есевон и погребен в Вифлееме. (Суд XII: 8, 10).
30. 16 И отправились из Вефиля. И когда еще оставалось некоторое расстояние земли до Ефрафы, Рахиль родила, и роды ее были трудны. … 19 И умерла Рахиль, и погребена на дороге в Ефрафу, то есть Вифлеем. (Быт XXXV: 16, 19).
31. Когда я шел из Месопотамии, умерла у меня Рахиль в земле Ханаанской, по дороге, не доходя несколько до Ефрафы, и я похоронил ее там на дороге к Ефрафе, что (ныне) Вифлеем. (Быт XIVIII: 7).
32. И ты, Вифлеем-Ефрафа, мал ли ты между тысячами Иудиными? из тебя произойдет Мне Тот, Который должен быть Владыкою в Израиле и Которого происхождение из начала, от дней вечных. (Мих V: 2).
33. 4 Пошел также и Иосиф из Галилеи, из города Назарета, в Иудею, в город Давидов, называемый Вифлеем, потому что он был из дома и рода Давидова … 11 ибо ныне родился вам в городе Давидовом Спаситель, Который есть Христос Господь (Лк II: 4, 11).
34. далее: Каттаф, Нагалал, Шимрон, Идеала и Вифлеем: двенадцать городов с их селами (Нав XIX: 15).
35. Давид же был сын Ефрафянина из Вифлеема Иудина, по имени Иессея, у которого было восемь сыновей … (1 Цар XVII: 12).
36. И перехватили Галаадитяне переправу чрез Иордан от Ефремлян, и когда кто из уцелевших Ефремлян говорил: «позвольте мне переправиться», то жители Галаадские говорили ему: не Ефремлянин ли ты? Он говорил: нет. (Суд XII: 5).
37. И Иеровоам, сын Наватов, Ефремлянин из Цареды, - имя матери его вдовы: Церуа, - раб Соломонов, поднял руку на царя (3 Цар XI: 26).
38. Был один человек из Рамафаим-Цофима, с горы Ефремовой, имя ему Елкана, сын Иерохама, сына Илия, сына Тоху, сына Цуфа, - Ефрафянин (1 Цар I: 1).
39. говоря дереву: «ты мой отец», и камню: «ты родил меня»; ибо они оборотили ко Мне спину, а не лице; а во время бедствия своего будут говорить: «встань и спаси нас!» (Иер II: 27).
40. и не вступай с ними в родство: дочери твоей не отдавай за сына его, и дочери его не бери за сына твоего (Втор VII: 3).
41. Аммонитянин и Моавитянин не может войти в общество Господне, и десятое поколение их не может войти в общество Господне во веки (Втор XXIII: 3).
42. Сыны Израилевы продолжали делать злое пред очами Господа и служили Ваалам и Астартам, и богам Арамейским, и богам Сидонским, и богам Моавитским, и богам Аммонитским, и богам Филистимским; а Господа оставили и не служили Ему (Суд X: 6).
43. 47 За то, что ты не служил Господу Богу твоему с веселием и радостью сердца, при изобилии всего, 48 будешь служить врагу твоему, которого пошлет на тебя Господь, в голоде, и жажде, и наготе и во всяком недостатке; он возложит на шею твою железное ярмо, так что измучит тебя. (Втор XXVIII: 47–48).
44. И призрел Господь на Сарру, как сказал; и сделал Господь Сарре, как говорил (Быт XXI: 1).
45. и поверил народ; и услышали, что Господь посетил сынов Израилевых и увидел страдание их, и преклонились они и поклонились (Исх IV: 31).
46. И посетил Господь Анну, и зачала она и родила еще трех сыновей и двух дочерей; а отрок Самуил возрастал у Господа (1 Цар II: 21).
47. Девица побежала и рассказала об этом в доме матери своей (Быт XXIV: 28).
48. Но едва я отошла от них, как нашла того, которого любит душа моя, ухватилась за него, и не отпустила его, доколе не привела его в дом матери моей и во внутренние комнаты родительницы моей (Песн III: 4).
49. И благословили Ревекку и сказали ей: сестра наша! да родятся от тебя тысячи тысяч, и да владеет потомство твое жилищами врагов твоих! (Быт XXIV: 60).
50. И увидела Рахиль, что она не рождает детей Иакову, и позавидовала Рахиль сестре своей, и сказала Иакову: дай мне детей, а если не так, я умираю (Быт XXX: 1).
51. Горе тебе, Моав! погиб ты, народ Хамоса! Разбежались сыновья его, и дочери его сделались пленницами Аморрейского царя Сигона (Чис XXI: 29).
52. И постыжен будет Моав ради Хамоса, как дом Израилев постыжен был ради Вефиля, надежды своей (Иер XIVIII: 13).
53. Положи меня, как печать, на сердце твое, как перстень, на руку твою: ибо крепка, как смерть, любовь; люта, как преисподняя, ревность; стрелы ее - стрелы огненные; она пламень весьма сильный (Песн VIII: 6).
54. И сказал [Илий]: что сказано тебе? не скрой от меня; то и то сделает с тобою Бог, и еще больше сделает, если ты утаишь от меня что-либо из всего того, что сказано тебе (1 Цар III: 17).
55. И сказал Саул: пусть то и то сделает мне Бог, и еще больше сделает; ты, Ионафан, должен сегодня умереть! (1 Цар XIV: 44).
56. пусть то и то сделает Господь с Ионафаном и еще больше сделает. Если же отец мой замышляет сделать тебе зло, и это открою в уши твои, и отпущу тебя, и тогда иди с миром: и да будет Господь с тобою, как был с отцом моим! (1 Цар XX: 13).
57. И пришел весь народ предложить Давиду хлеба, когда еще продолжался день; но Давид поклялся, говоря: то и то пусть сделает со мною Бог и еще больше сделает, если я до захождения солнца вкушу хлеба или чего-нибудь (2 Цар III: 35).
58. 10 объяви сынам Израилевым и скажи им: когда придете в землю, которую Я даю вам, и будете жать на ней жатву, то принесите первый сноп жатвы вашей к священнику; 11 он вознесет этот сноп пред Господом, чтобы вам приобрести благоволение; на другой день праздника вознесет его священник; (Лев XXIII: 10–11).
59. И поставил столбы к притвору храма; поставил столб направой стороне и дал ему имя Иахин, и поставил столб на левой стороне и дал ему имя Воаз (3 Цар VII: 21).
60. И поставил столбы пред храмом, один по правую сторону, другой по левую, и дал имя правому Иахин, а левому имя Воаз (2 Пар III: 17).
61 Был некто из сынов Вениамина, имя его Кис, сын Авиила, сына Церона, сына Бехорафа, сына Афия, сына некоего Вениамитянина, человек знатный (1 Цар IX: 1).
62. И разложил Менаим это серебро на Израильтян, на всех людей богатых, по пятидесяти сиклей серебра на каждого человека, чтобы отдать царю Ассирийскому. И пошел назад царь Ассирийский и не остался там в земле. (4 Цар XV: 20).
63. И явился ему Ангел Господень и сказал ему: Господь с тобою, муж сильный! (Суд VI: 12).
64. Иеффай Галаадитянин был человек храбрый. Он был сын блудницы; от Галаада родился Иеффай. (Суд XI: 1).
65. Иеровоам был человек мужественный. Соломон, заметив, что этот молодой человек умеет делать дело, поставил его смотрителем над оброчными из дома Иосифова. (3 Цар XI: 28).
66. и братья его, люди отличные - сто двадцать восемь. Начальником над ними был Завдиил, сын Гагедолима (Неем XI: 14).
67. Когда будете жать жатву на земле вашей, не дожинай до края поля твоего, и оставшегося от жатвы твоей не подбирай, 10 и виноградника твоего не обирай дочиста, и попадавших ягод в винограднике не подбирай; оставь это бедному и пришельцу. Я Господь, Бог ваш. (Лев XIX: 9–10).
68. Когда будете жать жатву на земле вашей, не дожинай до края поля твоего, когда жнешь, и оставшегося от жатвы твоей не подбирай; бедному и пришельцу оставь это. Я Господь, Бог ваш. (Лев XXIII: 22).
69. Когда будешь жать на поле твоем, и забудешь сноп на поле, то не возвращайся взять его; пусть он остается пришельцу, сироте и вдове, чтобы Господь Бог твой благословил тебя во всех делах рук твоих. (Втор XXIV: 19).
70. и смотрите, если он пойдет к пределам своим, к Вефсамису, то он великое сие зло сделал нам; если же нет, то мы будем знать, что не его рука поразила нас, а сделалось это с нами случайно. (1 Цар VI: 9).
71 и проходящие мимо не скажут: «благословение Господне на вас; благословляем вас именем Господним!» (Пс CXXVIII: 8).
72. как орел вызывает гнездо свое, носится над птенцами своими, распростирает крылья свои, берет их и носит их на перьях своих, 12 так Господь один водил его, и не было с Ним чужого бога. (Втор XXXII: 11–12).
73. Как драгоценна милость Твоя, Боже! Сыны человеческие в тени крыл Твоих покойны… (Пс XXXV: 8).
74. Помилуй меня, Боже, помилуй меня, ибо на Тебя уповает душа моя, и в тени крыл Твоих я укроюсь, доколе не пройдут беды (Пс IVI: 2).
75. перьями Своими осенит тебя, и под крыльями Его будешь безопасен; щит и ограждение - истина Его (Пс XC: 4).
76. Живущий под кровом Всевышнего под сенью Всемогущего покоится (Пс XC: 1).
77. и пусть придет левит, ибо ему нет части и удела с тобою, и пришелец, и сирота, и вдова, которые (находятся) в жилищах твоих, и пусть едят и насыщаются, дабы благословил тебя Господь, Бог твой, во всяком деле рук твоих, которое ты будешь делать (Втор XIV: 29).
78. никакого (нового) хлеба, ни сушеных зерен, ни зерен сырых не ешьте до того дня, в который принесете приношения Богу вашему: это вечное постановление в роды ваши во всех жилищах ваших. (Лев XXIII: 14).
79. И сняла она с себя одежду вдовства своего, покрыла себя покрывалом и, закрывшись, села у ворот Енаима, что на дороге в Фамну. Ибо видела, что Шела вырос, и она не дана ему в жену. (Быт XXXVIII: 14).
80. Омыл Я тебя водою и смыл с тебя кровь твою и помазал тебя елеем (Иез XVI: 9).
81. И проходил Я мимо тебя, и увидел тебя, и вот, это было время твое, время любви; и простер Я воскрилия (риз) Моих на тебя, и покрыл наготу твою; и поклялся тебе и вступил в союз с тобою, говорит Господь Бог, - и ты стала Моею. (Иез XVI: 8).
82. 25 Если брат твой обеднеет и продаст от владения своего, то придет близкий его родственник и выкупит проданное братом его; 26 если же некому за него выкупить, но сам он будет иметь достаток и найдет, сколько нужно на выкуп, (Лев XXV: 25–26).
83. 6 и первенец, которого она родит, останется с именем брата его умершего, чтоб имя его не изгладилось в Израиле. … 9 (тогда) невестка его пусть пойдет к нему в глазах старейшин, и снимет сапог его с ноги его, и плюнет в лице его, и скажет: «так поступают с человеком, который не созидает дома брату своему». (Втор XXV: 6, 9).
84. 1 И пришли дочери Салпаада, сына Хеферова, сына Галаадова, сына Махирова, сына Манассиина из поколения Манассии, сына Иосифова, и вот имена дочерей его: Махла, Ноа, Хогла, Милка и Фирца; 2 и предстали пред Моисея и пред Елеазара священника, и пред князей и пред все общество, у входа скинии собрания, и сказали: 3 отец наш умер в пустыне, и он не был в числе сообщников, собравшихся против Господа со скопищем Кореевым, но за свой грех умер, и сыновей у него не было; 4 за что исчезать имени отца нашего из племени его, потому что нет у него сына? дай нам удел среди братьев отца нашего. 5 И представил Моисей дело их Господу. 6 И сказал Господь Моисею: 7 правду говорят дочери Салпаадовы; дай им наследственный удел среди братьев отца их и передай им удел отца их; 8 и сынам Израилевым объяви и скажи: если кто умрет, не имея у себя сына, то передавайте удел его дочери его; 9 если же нет у него дочери, передавайте удел его братьям его; 10 если же нет у него братьев, отдайте удел его братьям отца его; 11 если же нет братьев отца его, отдайте удел его близкому его родственнику из поколения его, чтоб он наследовал его; и да будет это для сынов Израилевых постановлено в закон, как повелел Господь Моисею. (Чис XXVII: 1–11).
85. 10 Кто найдет добродетельную жену? цена ее выше жемчугов … (Прит XXXI: 10).
86. Если же он не захочет взять невестку свою, то невестка его пойдет к воротам, к старейшинам, и скажет: «деверь мой отказывается восставить имя брата своего в Израиле, не хочет жениться на мне» (Втор XXV: 7).
87. 20 …и будут истреблены все поборники неправды, 21 которые запутывают человека в словах, и требующему суда у ворот расставляют сети, и отталкивают правого. (Ис XXIX: 20–21).
88. 22 Не будь грабителем бедного, потому что он беден, и не притесняй несчастного у ворот … (Прит XXII: 22).
89. Встретили меня стражи, обходящие город, избили меня, изранили меня; сняли с меня покрывало стерегущие стены (Песн V: 7).
90. И пришли те два Ангела в Содом вечером, когда Лот сидел у ворот Содома. Лот увидел, и встал, чтобы встретить их, и поклонился лицем до земли (Быт XIX: 1).
91. о мне толкуют сидящие у ворот, и поют в песнях пьющие вино (Пс IXVIII: 13).
92. 10 Ефрон же сидел посреди сынов Хетовых; и отвечал Ефрон Хеттеянин Аврааму вслух сынов Хета, всех входящих во врата города его, и сказал: 11 нет, господин мой, послушай меня: я даю тебе поле и пещеру, которая на нем, даю тебе, пред очами сынов народа моего дарю тебе ее, похорони умершую твою. 12 Авраам поклонился пред народом земли той 13 и говорил Ефрону вслух народа земли той и сказал: если послушаешь, я даю тебе за поле серебро; возьми у меня, и я похороню там умершую мою. … 16 Авраам выслушал Ефрона; и отвесил Авраам Ефрону серебра, сколько он объявил вслух сынов Хетовых, четыреста сиклей серебра, какое ходит у купцов. … 18 владением Авраамовым пред очами сынов Хета, всех входящих во врата города его. (Быт XXIII: 10–13, 16, 18).
93. И сказал Елисей: выслушайте слово Господне: так говорит Господь: завтра в это время мера муки лучшей (будет) по сиклю и две меры ячменя по сиклю у ворот Самарии. (4 Цар VII: 1).
94. Во всех жилищах твоих, которые Господь, Бог твой, даст тебе, поставь себе судей и надзирателей по коленам твоим, чтоб они судили народ судом праведным (Втор XVI: 18).
95. 19 то отец его и мать его пусть возьмут его и приведут его к старейшинам города своего и к воротам своего местопребывания (Втор XXI: 19).
96. Он же рече: идите во грaдъ ко онсице, и рцыте ему: учитель глаголет: врeмя мое близко есть: у тебе сотворю пaсху со ученики моими (Мф XXVI: 18).
97. И сделал Самуил так, как сказал ему Господь. Когда пришел он в Вифлеем, то старейшины города с трепетом вышли навстречу ему и сказали: мирен ли приход твой? (1 Цар XVI: 4).
98. И послал Давид десять отроков, и сказал Давид отрокам: взойдите на Кармил и пойдите к Навалу, и приветствуйте его от моего имени (1 Цар XXV: 5).
99. 6 вот что заповедует Господь о дочерях Салпаадовых: они могут быть женами тех, кто понравится глазам их, только должны быть женами в племени колена отца своего, 7 чтобы удел сынов Израилевых не переходил из колена в колено; ибо каждый из сынов Израилевых должен быть привязан к уделу колена отцов своих; 8 и всякая дочь, наследующая удел в коленах сынов Израилевых, должна быть женою кого-нибудь из племени колена отца своего, чтобы сыны Израилевы наследовали каждый удел отцов своих, 9 и чтобы не переходил удел из колена в другое колено; ибо каждое из колен сынов Израилевых должно быть привязано к своему уделу. (Чис XXXVI: 6–9).
100. 15 по расчислению лет после юбилея ты должен покупать у ближнего твоего, и по расчислению лет дохода он должен продавать тебе (Лев XXV: 15).
101. 11 И сказал Иуда Фамари, невестке своей: живи вдовою в доме отца твоего, пока подрастет Шела, сын мой. Ибо он сказал: не умер бы и он подобно братьям его. Фамарь пошла и стала жить в доме отца своего. (Быт XXXVIII: 11).
102. 7 В тот самый день случилось и Сарре, дочери Рагуиловой, в Екбатанах Мидийских терпеть укоризны от служанок отца своего 8 за то, что она была отдаваема семи мужьям, но Асмодей, злой дух, умерщвлял их прежде, нежели они были с нею, как с женою. Они говорили ей: разве тебе не совестно, что ты задушила мужей твоих? Уже семерых ты имела, но не назвалась именем ни одного из них. (Тов III: 7–8).
103. 14 Тогда юноша сказал Ангелу: брат Азария, я слышал, что эту девицу отдавали семи мужам, но все они погибли в брачной комнате; 15 а я один у отца и боюсь, как бы, войдя к ней, не умереть, подобно прежним; ее любит демон, который никому не вредит, кроме приближающихся к ней. И потому я боюсь, как бы мне не умереть и не свести жизнь отца моего и матери моей печалью обо мне во гроб их; а другого сына, который похоронил бы их, нет у них. (Тов VI: 14–15).
104. 9 (тогда) невестка его пусть пойдет к нему в глазах старейшин, и снимет сапог его с ноги его, и плюнет в лице его, и скажет: «так поступают с человеком, который не созидает дома брату своему». 10 и нарекут ему имя в Израиле: дом разутого. (Втор XXV: 9–10).
105. «…Моав умывальная чаша Моя; на Едома простру сапог Мой. Восклицай Мне, земля Филистимская!» (Пс IIX: 10).
106. «Моав - умывальная чаша Моя, на Едома простру сапог Мой, над землею Филистимскою восклицать буду». (Пс CVII: 10).
107. Вооз родил Овида, Овид родил Иессея (1 Пар II: 12).
108. Салмон родил Вооза от Рахавы; Вооз родил Овида от Руфи; Овид родил Иессея (Мф I: 5)
109. …Иессеев, Овидов, Воозов, Салмонов, Наассонов… (Лк III: 32).
110. Господь узрел, что Лия была нелюбима, и отверз утробу ее, а Рахиль была неплодна (Быт XXIX: 31).
111. Но он возвратил руку свою; и вот, вышел брат его. И она сказала: как ты расторг себе преграду? И наречено ему имя: Фарес. (Быт XXXVIII: 29).
112. Сыны Иуды: Ир и Онан, и Шела, и Фарес, и Зара; но Ир и Онан умерли в земле Ханаанской. Сыны Фареса были: Есром и Хамул. (Быт XIVI: 12).
113. 9 Сыновья Есрома, которые родились у него: Иерахмеил, Арам и Хелувай. 10 Арам же родил Аминадава; Аминадав родил Наассона, князя сынов Иудиных; 11 Наассон родил Салмона, Салмон родил Вооза; 12 Вооз родил Овида, Овид родил Иессея; 13 Иессей родил первенца своего Елиава, второго - Аминадава, третьего - Самму, 14 четвертого - Нафанаила, пятого - Раддая, 15 шестого - Оцема, седьмого - Давида. (1 Пар II: 9–15).
114. 31 …Мелеаев, Маинанов, Маттафаев, Нафанов, Давидов, 32 Иессеев, Овидов, Воозов, Салмонов, Наассонов, 33 Аминадавов, Арамов, Есромов, Фаресов, Иудин… (Лк III: 31–33).
Adam Clarke: Commentary on the Bible - 1831
4:22: And Obed begat Jesse - "Who," says the Targum, "also is called Nachash, נחש because neither iniquity nor corruption was found in him, that he should be delivered into the hands of the angel of death, that he might take away his soul from him. And he lived many days until the counsel was remembered before the Lord, that the serpent gave to Eve the wife of Adam, that she should eat of the tree; by eating of the fruit of which they became wise, to distinguish between good and evil: and by that counsel all the inhabitants of the earth became guilty of death; and by this iniquity Jesse the Just died." Here is no mean or indistinct reference to the doctrine of original sin: and it shows us, at least, what the very ancient rabbins thought on the subject. I should observe that these additions are taken from the London Polyglot; they are not found in that of Antwerp; but they are the same that appear in the Targum of the great Bible printed by Bomberg, at Venice, in 1547-49.
And Jesse begat David - To this no comment is added by the Targumist, as the history of this king is found in the following book.
The ten persons whose genealogy is recorded in the five last verses, may be found, with a trifling change of name, in the genealogical list in Mat 1:3-6, as forming important links in the line of the Messiah. To introduce this appears to have been the principal object of the writer, as introductory to the following books, where the history of David, the regal progenitor and type of the Messiah, is so particularly detailed.
For the account of the birth of Pharez and his brother Zarah, the reader is requested to refer to Genesis 38:12-30, and to the notes there; and for several particulars in the genealogy itself, to the notes on Matthew 1:1-16 and Luke 3:23-38, where the wisdom, goodness, and providence of God, in the preservation of this line, are particularly noticed.
Masoretic Notes on Ruth
Number of verses in Ruth is 85.
Middle verse is Rut 2:21.
We have already seen that Archbishop Usher places the event mentioned here in A.M. 2686, about one hundred years after the conquest of Canaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:22: Jesse: Sa1 16:1; Isa 11:1
David: Ch1 2:15; Mat 1:6; Luk 3:31
Next: 1 Kings (1 Samuel) Introduction
John Gill
4:22 And Obed begat Jesse,.... The Bethlehemite, the father of David:
and Jesse begat David; the Targum adds, the king of Israel; and so the Syriac and Arabic versions add, the king; from whence it is by some concluded that this book was written by Samuel, not only after the birth of David, but after he had been anointed king by him: here being but four generations mentioned, from the coming of the Israelites into Canaan, to the birth of David, which was three hundred and sixty years, each of the four persons, Salmon, Boaz, Obed, and Jesse, must beget a son when one hundred years old and upwards; and which is not at all incredible, as appears by instances in later times, and therefore not at all improbable, that in those ancient times men of sobriety and good constitutions should have children at such an age.