Buber-Rosenzweig (1929)

 1Boas war hinauf zum Tore gegangen und war dort verweilt. Nun kam jener Löser vorüber, von dem Boas geredet hatte. Er aber sprach: »Bieg ab, setz dich her, Soundso!« Er bog ab und setzte sich. 2Er nahm zehn Männer von den Alten der Stadt und sprach: »Setzt euch hierher!« Sie setzten sich. 3Er aber sprach zum Löser: »Das Feldstück, das unsres Bruders Elimelech war, Noomi verkaufts, die vom Gefilde Moabs heimgekehrt ist. 4Ich nun, ich habe zu mir gesprochen, ich wolle es deinem Ohr offenbaren, sprechend: Erwirbs zugegen den hier Sitzhabenden und zugegen den Ältesten meines Volks! Willst du lösen, löse, wirds aber nicht gelöst, melde es mir, daß mirs kund sei, denn außer dir ists an keinem, zu lösen, als an mir, der dir nachsteht.« Er sprach: »Ich, lösen will ich.« 5Boas aber sprach: »Am Tag, da du das Feld aus der Hand Noomis erwirbst, erwirbst du von Rut, der Moabiterin, der Frau des Verstorbnen, den Namen des Verstorbnen auf seinem Eigentum zu erhalten.« 6Der Löser sprach: »Nicht vermag ich für mich zu lösen, sonst schädige ich mein Eigentum. Löse du meine Lösung für dich, denn nicht vermag ich zu lösen.« 7Dieses aber galt vordem in Jissrael bei Lösung und bei Tausch: um alljede Sache haltbar zu machen, zog der Mann seinen Schuh aus und gab ihn seinem Genossen, und dies war die Bezeugung in Jissrael. 8Der Löser sprach zu Boas: »Erwirbs dir!« und zog seinen Schuh aus. 9Boas sprach zu den Ältesten und zu allem Volk: »Zeugen seid ihr heute, daß ich alles, was Elimelechs war, und alles, was Kiljons und Machlons war, aus der Hand Noomis erworben habe. 10Und auch Rut, die Moabiterin, Machlons Frau, habe ich mir zur Frau erworben, den Namen des Verstorbnen auf seinem Eigentum zu erhalten, daß nicht ausgerottet werde der Name des Verstorbnen aus der Gemeinschaft seiner Brüder und aus dem Tor seines Ortes. Des seid heute ihr Zeugen.« 11Alles Volk im Tor und die Ältesten sprachen: »Zeugen. Gebe ER der Frau, die in dein Haus kommt, wie Rachel und wie Lea zu werden, die beide das Haus Jissraels erbauten! Tucht übe in Efrata, und rufe dir einen Namen aus in Betlehem! 12Dein Haus sei wie das Haus des Parez, den Tamar dem Jehuda gebar, von dem Samen, den ER dir von dieser Jungen gibt!« 13Boas nahm Rut, und sie wurde ihm zur Frau, er ging zu ihr ein, ER gab ihr Schwangerschaft, und sie gebar einen Sohn. 14Die Frauen sprachen zu Noomi: »Gesegnet ER, der dirs heut an einem Löser nicht fehlen ließ, und gerufen werde sein Name in Jissrael! 15Er werde dir zum Seelenwiederbringer und zum Versorger deines Greisentums! denn deine Schwiegerin, die dich liebt, ists, die ihn gebar, sie, die dir besser ist als sieben Söhne.« 16Noomi nahm das Kind, legte es in ihren Schoß und ward ihm zur Pflegerin. 17Die Nachbarinnen riefen ihm einen Namen aus, sprechend: »Der Noomi ist ein Sohn geboren«, sie riefen seinen Namen: Obed. Der wurde der Vater Jischajs, des Vaters Dawids. 18Und dies sind die Zeugungen Parezs: Parez zeugte Chezron, 19Chezron zeugte Ram, Ram zeugte Aminadab, 20Aminadab zeugte Nachschon, Nachschon zeugte Ssalma, 21Ssalma zeugte Boas, Boas zeugte Obed, 22Obed zeugte Jischaj, Jischaj zeugte Dawid.


Treasury of Scripture Knowledge
 1   Руф 4:1 Boaz calls into judgment the next kinsman.
Руф 4:6 He refuses the redemption according to the manner in Israel.
Руф 4:9 Boaz buys the inheritance.
Руф 4:11 He marries Ruth.
Руф 4:13 She bears Obed, the grandfather of David.
Руф 4:18 The generations of Pharez unto David.
to the gate.
Втор 16:18 Втор 17:5 Втор 21:19 Втор 25:7 Иов 29:7 Иов 31:21 Амос 5:10 - Амос 5:12 Амос 5:15
the kinsman.
Руф 3:12
Ho, such.
Ис 55:1 Зах 2:6

 2   the elders.
Исх 18:21 Исх 18:22 Исх 21:8 Втор 29:10 Втор 31:28 3Цар 21:8 Прит 31:23 Плач 5:14 Деян 6:12

 3   he said.
Псал 112:5 Прит 13:10

 4   I thought. Heb. I said I will reveal in thine ear. Buy it.
Иер 32:7 - Иер 32:9 Иер 32:25 Рим 12:17 2Кор 8:21 Фил 4:8
before the inhabitants.
Быт 23:18 Иер 32:10 - Иер 32:12
for there is none.
Лев 25:25 - Лев 25:29

 5   What day. Or rather, according to the emendations proposed by Houbigant and Dr. Kennicott, and which have been confirmed by a great many MSS. 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.
Руф 3:12 Руф 3:13 Быт 38:8 Втор 25:5 Втор 25:6 Мф 22:24 Лк 20:28

 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."
Руф 4:6

 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 any thing new, it is customary to give, instead of a shoe, a handkerchief or veil."
Втор 25:7 - Втор 25:10

 8   Руф 4:8

 9   Ye are witnesses.
Быт 23:16 - Быт 23:18 Иер 32:10 - Иер 32:12

 10   have I.
Быт 29:18 Быт 29:19 Быт 29:27 Прит 18:22 Прит 19:14 Прит 31:10 Прит 31:11 Ос 3:2 Ос 12:12 Еф 5:25
the name.
Втор 25:6 Навин 7:9 Псал 34:16 Псал 109:15 Ис 48:19 Зах 13:2
ye are witnesses.
Ис 8:2 Ис 8:3 Мал 2:14 Евр 13:4

 11   the Lord.
Быт 24:60 Псал 127:3 - Псал 127:5 Псал 128:3 - Псал 128:6
Rachel.
Быт 29:32 - Быт 29:35 Быт 30:1 - Быт 30:24 Быт 35:16 - Быт 35:20 Быт 46:8 - Быт 46:27 Чис 26:1 - Чис 26:65
build.
Втор 25:9 Прит 14:1
do thou worthily. or, get thee riches, or power. Ephratah.
Руф 1:2 Быт 35:16 Быт 35:19 Псал 132:6 Мих 5:2 Мф 2:6
be famous. Heb. proclaim thy name.


 12   the house.
Быт 46:12 Чис 26:20 - Чис 26:22
whom.
Быт 38:29 1Пар 2:4 Мф 1:3
of the seed.
1Цар 2:20

 13   A.M. 2697. B.C. 1307. An. Ex. Is. 184. Boaz.
Руф 3:11
the Lord.
Руф 4:12 Быт 20:17 Быт 20:18 Быт 21:1 - Быт 21:3 Быт 25:21 Быт 29:31 Быт 30:2 Быт 30:22 Быт 30:23 Быт 33:5 1Цар 1:27 Руф 2:5 Псал 113:9 Псал 127:3

 14   the women.
Лк 1:58 Рим 12:15 1Кор 12:26
Blessed.
Быт 29:35 Псал 34:1 - Псал 34:3 Псал 103:1 Псал 103:2 1Фес 5:18 2Фес 1:3
which hath.
Быт 24:27
left thee. Heb. caused to cease unto thee. kinsman, or,redeemer. that his.
Руф 4:21 Руф 4:22 Быт 12:2 Ис 11:1 - Ис 11:4 Мф 1:5 - Мф 1:20

 15   a nourisher, etc. Heb. to nourish thy grey hairs.
Быт 45:11 Быт 47:12 Псал 55:22 Ис 46:4
for thy.
Руф 1:16 - Руф 1:18
better.
1Цар 1:8 Прит 18:24

 16   Руф 4:16

 17   the women.
Лк 1:58 - Лк 1:63
Obed. That is, [douleuon,] serving, or a servant, as Josephus interprets it.
Руф 4:15

 18   Pharez.
1Пар 2:4 - 1Пар 2:8 1Пар 4:1 Мф 1:3 Лк 3:33
Phares, Esrom.


 19   begat Ram.
1Пар 2:9 1Пар 2:10 Мф 1:4 Лк 3:33
Aram, Aminadab.


 20   Nahshon.
Чис 1:7 Мф 1:4 Лк 3:32
Naasson. Salmon. or, Samlah.


 21   Salmon.
1Пар 2:11
Salma.
Мф 1:5 Лк 3:32
and Boaz.
1Пар 2:12 Мф 1:5 Лк 3:32
Booz.


 22   Jesse.
1Цар 16:1 Ис 11:1
David.
1Пар 2:15 Мф 1:6 Лк 3:31
CONCLUDING REMARKS ON THE BOOK OF RUTH.
This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in ch. 4:17-22. Руф 4:17 The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour's descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth's industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgement of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church. It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented: there is too much of nature to admit any thing of art.