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
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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
학술+가독 균형 전권 주석
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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
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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
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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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Naomi's advice to Ruth, how to procure herself a marriage with Boaz, Ruth 3:1-5. She acts according to her mother-in-law's direction, and is kindly received by Boaz, who promises to marry her, should her nearer kinsman refuse, Ruth 3:6-13. He gives her six measures of barley, and sends her away privately to her mother-in-law, who augurs favorably of the issue of the plan she had laid, Ruth 3:14-18.
INTRODUCTION TO Ruth 3
In this chapter we have a proposal of Naomi to Ruth, with advice and directions to get Boaz for her husband, Ruth 2:1. Ruth's obedience to the instructions she gave her, Ruth 2:5, the notice Boaz took of her, and the conversation that passed between them, Ruth 2:8 the dismission of her in the morning to her mother-in-law with a gift, to whom she returned, and acquainted her with what had passed, Ruth 2:14.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ru 3:1-13.
Ru 3:1-13.
BY NAOMI'S INSTRUCTIONS, RUTH LIES AT BOAZ'S FEET, WHO ACKNOWLEDGES THE DUTY OF A KINSMAN.
Shall I not seek rest for thee - That is, Shall I not endeavor to procure thee a proper husband? See Ruth 1:9, and the observations at the end of that chapter.
Then Naomi her mother in law said unto her,.... After the harvests were over, and so gleaning likewise; when Naomi and Ruth were together alone in their apartment, the mother addressed the daughter after this manner:
my daughter, shall I not seek for thee, that it may be well with thee? that is, in the house of an husband, as in Ruth 1:9 her meaning is, to seek out for an husband for her, that she might have an house of her own to rest in, and an husband to provide her; that so she might be free from such toil and labour she had been lately exercised in, and enjoy much ease and comfort, and all outward happiness and prosperity in a marriage state with a good husband. This interrogation carries in it the force of a strong affirmation, may suggest that she judged it to be her duty, and that she was determined to seek out such a rest for her; and the Targum makes her way of speaking stronger still, for that is,"by an oath I will not rest, until the time that I have sought a rest for thee.''
By Naomi’s advice, Ruth lieth at Boaz’s feet, Ruth 3:1-7. He awaking commendeth what she had done, and acknowledgeth the right of a kinsman; tells her there was a nearer kinsman, to whom he would offer her, who refusing, he would redeem her, Ruth 3:8-13. Sends her away with six measures of barley, Ruth 3:14-18.
Rest, i.e. a life of rest, and comfort, and safety, under the care of a good husband. The question supposeth an affirmative answer: I will seek it, as my duty binds me.
Verse 1. - And Naomi, her mother-in-law, said to her, My daughter, shall not I seek out for thee a rest, that it may be well with thee? When Ruth had nothing more to do on the harvest-fields, where Boaz appeared daily, and was unremittingly gracious to her, she may have fallen into a pensive mood. Naomi was quick to note the varying 'nuances of feeling, and said "My daughter, shall I not seek out for thee a rest?" The expression rest, or resting-place, though in itself of generic import, was, when used in such circumstances as environed Ruth, quite specific in application, and would be at once understood. It was a home to which Naomi pointed, a home for her daughter's heart. In such a home, if warm and pure, there would be repose for the affections. "That it may be well with thee," or, "which shall (or may) be good for thee." Either translation is warrantable and excellent. The latter is the most simple, and is given by Carpzov and Rosenmüller; but the former is in accordance with a frequent idiomatic use of the expression, in which there is a change from the relative in result to the relative in aim, so that אֲשֶׁר יִיטַב is equivalent to לְמַעַן יִיטַב (see Deuteronomy 4:40; Deuteronomy 6:3, 18; Deuteronomy 10:11, 25, 28). Naomi did not distinguish between rests that would be 'good, ' and other rests which would not be 'good.' Nor did she moralize on the idea of a rest, and affirm that it would be 'good' for her widowed daughter-in-law. She assumed that every true rest was 'good,' and, on the basis of that assumption, she sought out one for her devoted Ruth. Hence the superiority of the rendering that expresses aim to that which expresses the mere prediction of result.
We found it very easy, in the former chapter, to applaud the decency of Ruth's behaviour, and to show what good use we may make of the account given us of it; but in this chapter we shall have much ado to vindicate it from the imputation of indecency, and to save it from having an ill use made of it; but the goodness of those times was such as saved what is recorded here from being ill done, and yet the badness of these times is such as that it will not justify any now in doing the like. Here is, I. The directions Naomi gave to her daughter-in-law how to claim Boaz for her husband, Ru 3:1-5. II. Ruth's punctual observance of those directions, Ru 3:6,7. III. The kind and honourable treatment Boaz gave her, Ru 3:8-15. IV. Her return to her mother-in-law, Ru 3:16-18.