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NOTES ON THE BOOK OF

RUTH.

THIS book, like the laft articles in that of

of Judges, relates to the time that intervened between the death of Jofhua and the birth of Samuel, three generations before David, whofe genealogy is contained in it; and nothing later is mentioned, or alluded to, in it. It may perhaps be referred to the time of Gideon, or Shamgar, about one hundred and twenty years after Joshua.

Ch. I. 1. If this famine was occafioned by war, it was probably in the time of Gideon, when, as we read, Jud. vi. 3. the Midianites, the Amalekites, and the children of the East, destroyed the increase of the earth, and left no sustenance for Israel, nor for their cattle.

2. This place was called Ephrata, as well as Bethlehem. An Ephrathite may denote a native of the place, in oppofition to a ftranger or refident.

4. This marriage into an idolatrous nation was contrary to the laws of Mofes; but at this time too little regard was paid to them in things of more importance than this. It is poffible, however, that thefe women had renounced idolatry. As many Ifraelites became idolaters, fo it is probable that fome perfons in the neighbouring idolatrous nations would prefer the religion of

the

the Ifraelites. This was remarkably the cafe in the time of our Saviour.

11. This refers to the obligation a man was under to marry his brother's widow.

15. From this it may be inferred that Orpah had renounced idolatry, and reverted to it again.

16. Ruth feems to have adopted the religion of her mother-in-law becaufe it was hers. The attachment the had to her is very pleating.

19. Elimelech must have been a person of confiderable confequence in this place, or fo much notice would not have been taken of the return of his widow,

21. Naomi fignifies consolation, and Mara, bitterness. 22. The barley harvest preceded that of wheat. It was foon after the time of paffover, at which

of barley were prefented.

green ears

Ch. II. 4. There is a pleafing air of piety in this form of falutation, wishing that God would blefs their labours. It feems to have been cuftomary with the Jews. Ps. cxxix, 8.

7. She probably had no right to glean till after the fheaves were carried away, when there was no opportunity for ftealing. The house here mentioned was perhaps a tent, or fhed, for the use of the reapers.

11. This language gives us a pleasing idea of the character of Booz, as a man of humanity and piety.

13. There is much modefty in this language. Being a franger, the thought herfelf inferior to fervants of the Ifraelitish nation.

14. There were women reapers as well as men. This giving her of the provisions fhews that she had not

taken

taken any herself, notwithstanding the leave that was given her.

15. As if fhe meant to take more than fhe had a

right to.

17. It is cuftomary in many countries to beat out the corn in the field, and the ftraw and chaff are left there.

18. This was probably the remains of what had been given to her in the field.

20. Her kindness to the living fhewed her respect for their relations that were dead.

21. The phrase young men means servants in general, including even women, as appears from the next verfe.

Keep fast by my maidens. LXX.

Ch. III. 1. As a parent, fhe was naturally defirous to provide an establishment for her, by getting her a husband.

5. Confiding in the prudence of her mother-in-law, fhe implicitly followed her directions.

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7. This conduct of Ruth is certainly open to an unfavourable conftruction. But confidering the refpectable character of all the parties, a perfon who makes due allowance for different customs and manners, may be fatisfied that nothing really reprehenfible was intended; tho' fome other method of reminding Booz of his duty would appear to have been preferable. It is not probable that either of them was undreffed.

9. Her meaning was, not that he would take her to his bed at that time, but take her under his protection, as his intended lawful wife, by promifing to marry her;

and

and the Jews fay that this was fignified by the man's putting the skirt of his garment over the woman. This was evidently her object, and not prostitution, which was all that she could have expected from cohabitation at this time.

10. Had Booz thought there had been any thing immodeft, or improper, in the conduct of Ruth, he could never have expreffed himself in this manner, and commended her fo highly. From this fpeech of his it is probable that he was not a young man; and he confi dered her conduct as laudable, denoting her respect for the relation of her husband, and a defire of raising his family.

14 This language fhews that this conduct of Ruth tho' not wrong in itfelf, was liable to mifconftruction. Certainly, however, this is not a story that any Ifraelite would have invented. Whatever objection may be made to the behaviour of the perfons concerned, the narrative has every mark of truth, and none of fiction.

Ch. IV. 1. This was the place of general concourfe, where courts of juftice were held, and all public bufinefs tranfacted.

3. No eftate in land could be wholly alienated from any family. It could only be mortgaged till the year of Jubilee.

5. Thou must also take Ruth, SYR. JEROM.

By brother is probably to be understood the next male relation of a fuitable age, and as fuch he was obliged by the law (Deut. xxvi. 5.) to marry the widow, but not to purchafe the cftate; and Booz, obferves that if he

took

took the estate, he fhould likewife marry the widow, as what would in that cafe be expected of him.

6. A man's being already married did not prevent his taking another wife, especially in fuch a cafe as this, which was to perpetuate the name of a brother; but on feveral accounts it might be inconvenient.

7. The delivery of the fhoe was intended to exprefs his furrender of the right. Since inftead of the shoe the Chaldee Paraphraft has the right hand glove, it is probable that in after times this was delivered instead of the fhoe. For this purpose the Jews at this day deliver a handkerchief. It is evident from this delivery of the fhoe being called an antient cuflom, that this book was not written very near to the time of the tranf action, at least that this claufe was not written till fome time afterwards.

8. This was probably done by that relation, who hereby fignified his relinquifhment of his right to purchafe.

17. Obed fignifies a servant, to express how serviceble and useful he would be to her.

20. Nahfhon was the chief of the tribe of Judah when they came out of Egypt, Num. i. 7. ii. 3. vii. 12. 1. Chron. ii. 10.

22. As there were four hundred and forty years from the Ifraelites leaving Egypt to the fourth of Solomon, when the temple was built, if there were no more generations in this interval then are here mentioned, each of these perfons must have been born when their fathers were more than an hundred years old. This, tho' poffible, is foimprobable, that we may rather fup

pofe

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