| Back to Home Page | Back to Book Index
|
Ruth Chapter
Four
New King James Version (NKJV)
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
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
4:9
to whom a son was born
called Obed by the neighbours
4:13 and the
chapter is concluded with the genealogy of David
who sprung from him
4:18.
Ruth
4:1 Now Boaz went
up to the gate and sat down there; and behold
the close relative of whom Boaz
had spoken came by. So Boaz said
“Come aside
friend
[a] sit down
here.” So he came aside and sat down.
YLT 1And Boaz hath gone up to the gate
and
sitteth there
and lo
the redeemer is passing by of whom Boaz had spoken
and
he saith
`Turn aside
sit down here
such a one
such a one;' and he turneth
aside and sitteth down.
Then went Boaz up to the gate
.... In the middle of the
day
as JosephusF4Antiqu. l. 5. c. 9. sect. 4. 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 Daniel 8:13. The
name of this man was "Tob" or "Tobias"
according to some
Jewish writers; see Gill on 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.
Ruth
4:2 2 And he took ten men of the
elders of the city
and said
“Sit down here.” So they sat down.
YLT 2And he taketh ten men of the elders of the
city
and saith
`Sit down here;' and they sit down.
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 JewsF5Misnah Megillah
c. 4.
sect. 3. T. Bab. Cetubot
fol. 7. 1. Midrash Ruth
fol. 35. 1. 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.
Ruth
4:3 3 Then he said to the close
relative
“Naomi
who has come back from the country of Moab
sold the piece of
land which belonged to our brother Elimelech.
YLT 3And he saith to the redeemer
`A portion of
the field which [is] to our brother
to Elimelech
hath Naomi sold
who hath
come back from the fields of Moab;
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 writersF6Midrash Ruth
fol. 34. 2. 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 3:13.
Ruth
4:4 4 And I thought to inform
you
saying
‘Buy it back in the presence of the inhabitants and the
elders of my people. If you will redeem it
redeem it; but if you[b] will not
redeem it
then tell me
that I may know; for there is no one but
you to redeem it
and I am next after you.’” And he said
“I will
redeem it.”
YLT 4and I said
I uncover thine ear
saying
Buy
before the inhabitants
and before the elders of my people; if thou dost redeem
-- redeem
and if none doth redeem -- declare to me
and I know
for there is
none save thee to redeem
and I after thee.' And he saith
I redeem [it].'
And I thought to advertise thee
.... To give him notice
of it; or "I said"F7ואני אמרתי "et ego dixi"
Pagninus
Montanus
&c.
; 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 Leviticus 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.
Ruth
4:5 5 Then Boaz said
“On the
day you buy the field from the hand of Naomi
you must also buy it from
Ruth the Moabitess
the wife of the dead
to perpetuate[c] the name
of the dead through his inheritance.”
YLT 5And Boaz saith
`In the day of thy buying the
field from the hand of Naomi
then from Ruth the Moabitess
wife of the dead
thou hast bought [it]
to raise up the name of the dead over his inheritance.'
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 Deuteronomy 25:5.
Ruth
4:6 6 And the close relative
said
“I cannot redeem it for myself
lest I ruin my own inheritance.
You redeem my right of redemption for yourself
for I cannot redeem it.”
YLT 6And the redeemer saith
`I am not able to
redeem [it] for myself
lest I destroy mine inheritance; redeem for thyself --
thou -- my right of redemption
for I am not able to redeem.'
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 saysF8Antiqu. l. 5. c. 9. sect.
4.
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.
Ruth
4:7 7 Now this was the custom
in former times in Israel concerning redeeming and exchanging
to confirm
anything: one man took off his sandal and gave it to the other
and this
was a confirmation in Israel.
YLT 7And this [is] formerly in Israel for
redemption and for changing
to establish anything: a man hath drawn off his
sandal
and given [it] to his neighbour
and this [is] the testimony in Israel.
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 Leviticus 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 Deuteronomy 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 JosephusF9Antiqu. l. 5. c. 9. sect. 4.
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 EliasF11Tishbi
p. 207. See Leo Modena's History of the Rites
&c. of the present Jews
part 2. c. 6. ; 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.
Ruth
4:8 8 Therefore the close
relative said to Boaz
“Buy it for yourself.” So he took off his sandal.
YLT 8And the redeemer saith to Boaz
`Buy [it] for
thyself
' and draweth off his sandal.
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 writersF12Midrash
Ruth
fol. 35. 2. ; 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 Deuteronomy 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 JosephusF13Ut supra. (Antiqu. l. 5. c. 9. sect.
4.) affirms it
and says
that she both plucked off his shoe
and spit in his
face; neither of which are mentioned.
Ruth
4:9 9 And Boaz said to the
elders and all the people
“You are witnesses this day that I have
bought all that was Elimelech’s
and all that was Chilion’s and
Mahlon’s
from the hand of Naomi.
YLT 9And Boaz saith to the elders
and [to] all
the people
`Witnesses [are] ye to-day that I have bought all that [is] to
Elimelech
and all that [is] to Chilion and Mahlon
from the hand of Naomi;
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 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.
Ruth
4:10 10 Moreover
Ruth the
Moabitess
the widow of Mahlon
I have acquired as my wife
to perpetuate the
name of the dead through his inheritance
that the name of the dead may not be
cut off from among his brethren and from his position at the gate.[d] You are
witnesses this day.”
YLT 10and also Ruth the Moabitess
wife of Mahlon
I have bought to myself for a wife
to raise up the name of the dead over his
inheritance; and the name of the dead is not cut off from among his brethren
and from the gate of his place; witnesses ye [are] to-day.'
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 Deuteronomy 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 sayF14Misn.
Yebamot
c. 8. sect. 3. ) 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.
Ruth
4:11 11 And
all the people who were at the gate
and the elders
said
“We are
witnesses. The Lord
make the woman who is coming to your house like Rachel and Leah
the two who
built the house of Israel; and may you prosper in Ephrathah and be famous in
Bethlehem.
YLT 11And all the people who [are] in the gate say
-- also the elders -- `Witnesses! Jehovah make the woman who is coming in unto
thy house as Rachel and as Leah
both of whom built the house of Israel; and do
thou virtuously in Ephrathah
and proclaim the Name in Beth-Lehem;
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
Genesis 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.
Ruth
4:12 12 May your house be like the
house of Perez
whom Tamar bore to Judah
because of the offspring which the Lord will give you
from this young woman.”
YLT 12and let thy house be as the house of Pharez
(whom Tamar bare to Judah)
of the seed which Jehovah doth give to thee of this
young woman.'
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 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
Judges 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 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
Psalm 127:3.
Ruth
4:13 13 So Boaz took Ruth and she
became his wife; and when he went in to her
the Lord gave her
conception
and she bore a son.
YLT 13And Boaz taketh Ruth
and she becometh his
wife
and he goeth in unto her
and Jehovah giveth to her conception
and she
beareth a son.
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 JewsF15Vid. Buxtorf.
Synagog. Jud. c. 39. Leo Modena's History of the Rites of the present Jews
part 4. c. 3.
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 JosephusF16Ut
supra. (Antiqu. l. 5. c. 9. sect. 4.) relates
Ruth
4:14 14 Then the women said to
Naomi
“Blessed be the Lord
who has not left you
this day without a close relative; and may his name be famous in Israel!
YLT 14And the women say unto Naomi
`Blessed [is]
Jehovah who hath not let a redeemer cease to thee to-day
and his name is
proclaimed in Israel
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.
Ruth
4:15 15 And may he be to you a
restorer of life and a nourisher of your old age; for your daughter-in-law
who
loves you
who is better to you than seven sons
has borne him.”
YLT 15and he hath been to thee for a restorer of
life
and for a nourisher of thine old age
for thy daughter-in-law who hath
loved thee -- who is better to thee than seven sons -- hath borne him.'
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.
Ruth
4:16 16 Then Naomi took the child
and laid him on her bosom
and became a nurse to him.
YLT 16And Naomi taketh the lad
and layeth him in
her bosom
and is to him for a nurse;
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.
Ruth
4:17 17 Also the neighbor women
gave him 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.
YLT 17and the neighbouring women give to him a
name
saying
`There hath been a son born to Naomi
' and they call his name
Obed; he [is] father of Jesse
father of David.
And the women her neighbours gave it a name
.... Josephus
saysF17Ut supra. (Antiqu. l. 5. c. 9. sect. 4.) 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 Luke 1:59. The Romans
gave names to females on the eighth day
to the males on the ninth; hence the
goddess Nundina had her nameF18Alex. ab Alex. Genial. Dier. l. 2. c.
25. ; the Greeks generally on the tenth
sometimes on the seventhF19Harpocration
& Suidas in voce εβδομευομηνου
Scholiast. in
Aristoph. Aves
p. 565. & Euripid. & Aristot. in ib. : 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 steadF20Vid. Sperling. de Baptism.
Ethnic. c. 14. & 15. :
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 Exodus 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
4:15.
and they called his name Obed; which signifies
"serving"
as JosephusF21Ibid. 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
1 Samuel 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.
Ruth
4:18 18 Now this is the
genealogy of Perez: Perez begot Hezron;
YLT 18And these are genealogies of Pharez: Pharez
begat Hezron
Now these are the generations of Pharez
.... The son
of Judah
by Tamar before mentioned
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
Genesis 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
Genesis 47:12
called Esrom in Matthew 1:3.
Ruth
4:19 19 Hezron begot Ram
and Ram
begot Amminadab;
YLT 19and Hezron begat Ram
and Ram begat
Amminidab
And Hezron begat Ram
.... Called Aram by the
Septuagint
and so in Matthew 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.
Ruth
4:20 20 Amminadab begot Nahshon
and Nahshon begot Salmon;[e]
YLT 20and Amminidab begat Nahshon
and Nahshon
begat Salmon
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
Numbers 7:12 called
Nahsson
Matthew 1:4
and
Nahshon begat Salmon; or
as in the Hebrew text
Salmah
and in 1 Chronicles 2:11
Salma; and yet in the verse following Salmon
as we read it.
Ruth
4:21 21 Salmon
begot Boaz
and Boaz begot Obed;
YLT 21and Salmon begat Boaz
and Boaz begat Obed
And Salmon begat Boaz
.... Of Rahab the harlot
whom he married
Matthew 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 1:1.
and Boaz begat Obed; of Ruth; of whom see the
preceding verses.
Ruth
4:22 22 Obed begot Jesse
and
Jesse begot David.
YLT 22and Obed begat Jesse
and Jesse begat David.
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.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)