Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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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, Ruth 4:1-5. The kinsman refuses, and relinquishes has right to Boaz, Ruth 4:6. The manner of redemption in such cases, Ruth 4:7, Ruth 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, Ruth 4:9-12. Boaz takes Ruth for wife, and she bears a son, Ruth 4:13. The people's observations on the birth of the child, Ruth 4:14, Ruth 4:15. It is given to Naomi to nurse, Ruth 4:16. The neighboring women name the child, and the book concludes with the genealogy of David, Ruth 4:17-22.
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.
ルツ記 4:1-5。
ボアズ、 次の 親族を 公のさばきの座に 呼び出す。
1. そのときボアズは町の門に上って行った――そこは壁で囲まれていない屋根のある建物であった。古代において、そして今でも多くの東方の町において、すべての取引が行われる場所であり、したがってその親族を見つける可能性が最も大きい場所であった。公の集会の前に人を召し出すのに何ら予備の手続きは必要なく、文書も遅延も要求されなかった。短い会話のうちに事柄は陳述され、整理された。おそらく人々が外出する朝か、畑から帰ってくる正午頃であった。
The gate is the place of concourse, of business, and of justice in Oriental cities (see Judges 19:15 note; Genesis 34:20; Deuteronomy 16:18).
Ho, such a one! - Indicating that the name of the kinsman was either unknown or purposely concealed 1 Samuel 21:2; 2 Kings 6:8.
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 Deuteronomy 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.
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 Daniel 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.
Boaz goeth up to the gate, calleth his kinsman; inquires whether he would redeem and marry Ruth, Ruth 4:1-5. He refuseth, Ruth 4:6-8. Boaz, the people witnessing and congratulating, buyeth the inheritance, and marrieth Ruth, Ruth 4:9-12. She beareth Obed the grandfather of David, Ruth 4:13-17. The genealogy from Pharez unto David, Ruth 4:18-22.
The gate; the place where controversies were decided, and the people assembled, and where they used to go out and come in to the town; where he was most likely to find his kinsman. Ho, such a one! doubtless Boaz both knew his name, and called him by it; but it is omitted by the holy writer, partly because it was unnecessary to know it; and principally in way of contempt, as is usual, and as a just punishment upon him, that he who would not preserve his brother’s name might lose his own, and be buried in the grave of perpetual oblivion.
Sit down here, I have some business of importance with you.
この章にはボアズとルツの婚礼が記されている。その事情の中には並外れた何かがあり、記録に留められている。それは、兄弟のやもめとの結婚に関する律法（De 25:5-10等）の解明のためだけでなく（というのも実例は律法の解明に役立つから）、福音の解明のためでもある。というのも、この結婚からダビデが、ダビデの子が生じ、その異邦人教会への婚約がこれによって型として示されたから。ここに告げられている、 I. ボアズがどうやって競争者を払いのけ、公正に彼を振りほどいたか（Ru 4:1-8）。 II. 彼とルツの結婚が公に厳粛に行われ、隣人たちの良い願いに包まれたこと（Ru 4:9-12）。 III. この結婚から生じた幸いな子孫、ダビデの祖父オベデ（Ru 4:13-17）。そしてこうしてこの書はダビデの系図で結ばれる（Ru 4:18-22）。おそらく彼に恩を施すためであろうが、祝福された御霊はこの物語を聖なる正典に書き入れるよう導いた。彼は、曾祖母ルツの徳、ならびにその異邦人としての系統と彼女に伴った並の摂理とが、後世に伝えられることを切望したのである。