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■ 룻기 3장
1. 룻의 시모 나오미가 그에게 이르되 내 딸아 내가 너를 위하여 안식할 곳을 구하여 너로 복되게 하여야 하지 않겠느냐
Then Naomi her mother in law said unto her, My daughter , shall I not seek rest for thee, that it may be well with thee?
2. 네가 함께 하던 시녀들을 둔 보아스는 우리의 친족이 아니냐 그가 오늘 밤에 타작 마당에서 보리를 까불리라
And now is not Boaz of our kindred , with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor .
3. 그런즉 너는 목욕하고 기름을 바르고 의복을 입고 타작 마당에 내려가서 그 사람이 먹고 마시기를 다하기까지는 그에게 보이지 말고
Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor : but make not thyself known unto the man , until he shall have done eating and drinking .
4. 그가 누울 때에 너는 그 눕는 곳을 알았다가 들어 가서 그 발치 이불을 들고 거기 누우라 그가 너의 할 일을 네게 고하리라
And it shall be, when he lieth down , that thou shalt mark the place where he shall lie , and thou shalt go in , and uncover his feet , and lay thee down ; and he will tell thee what thou shalt do .
5. 룻이 시모에게 이르되 어머니의 말씀대로 내가 다 행하리이다 하니라
And she said unto her, All that thou sayest unto me I will do .
6. 그가 타작 마당으로 내려가서 시모의 명대로 다 하니라
And she went down unto the floor , and did according to all that her mother in law bade her.
7. 보아스가 먹고 마시고 마음이 즐거워서 가서 노적가리 곁에 눕는지라 룻이 가만히 가서 그 발치 이불을 들고 거기 누웠더라
And when Boaz had eaten and drunk , and his heart was merry , he went to lie down at the end of the heap of corn : and she came softly , and uncovered his feet , and laid her down .
8. 밤중에 그 사람이 놀라 몸을 돌이켜 본즉 한 여인이 자기 발치에 누웠는지라
And it came to pass at midnight , that the man was afraid , and turned himself: and, behold, a woman lay at his feet .
9. 가로되 네가 누구뇨 대답하되 나는 당신의 시녀 룻이오니 당신의 옷자락으로 시녀를 덮으소서 당신은 우리 기업을 무를 자가 됨이니이다
And he said , Who art thou? And she answered , I am Ruth thine handmaid : spread therefore thy skirt over thine handmaid ; for thou art a near kinsman .
10. 가로되 내 딸아 여호와께서 네게 복주시기를 원하노라 네가 빈부를 물론하고 연소한 자를 좇지 아니하였으니 너의 베푼 인애가 처음보다 나중이 더하도다
And he said , Blessed be thou of the Lord , my daughter : for thou hast shewed more kindness in the latter end than at the beginning , inasmuch as thou followedst not young men , whether poor or rich .
11. 내 딸아 두려워말라 내가 네 말대로 네게 다 행하리라 네가 현숙한 여자인줄 나의 성읍 백성이 다 아느니라
And now, my daughter , fear not; I will do to thee all that thou requirest : for all the city of my people doth know that thou art a virtuous woman .
12. 참으로 나는 네 기업을 무를 자나 무를 자가 나보다 더 가까운 친족이 있으니
And now it is true that I am thy near kinsman : howbeit there is a kinsman nearer than I.
13. 이 밤에 여기서 머무르라 아침에 그가 기업 무를 자의 책임을 네게 이행하려 하면 좋으니 그가 그 기업 무를 자의 책임을 행할 것이니라 만일 그가 기업 무를 자의 책임을 네게 이행코자 아니하면 여호와의 사심으로 맹세하노니 내가 기업 무를 자의 책임을 네게 행하리라 아침까지 누울지니라
Tarry this night , and it shall be in the morning , that if he will perform unto thee the part of a kinsman , well ; let him do the kinsman’s part : but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth : lie down until the morning .
14. 룻이 새벽까지 그 발치에 누웠다가 사람이 피차 알아보기 어려울 때에 일어났으니 보아스의 말에 여인이 타작 마당에 들어온 것을 사람이 알지 못하여야 할 것이라 하였음이라
And she lay at his feet until the morning : and she rose up before one could know another . And he said , Let it not be known that a woman came into the floor .
15. 보아스가 가로되 네 겉옷을 가져다가 펴서 잡으라 펴서 잡으니 보리를 여섯번 되어 룻에게 이워주고 성으로 들어가니라
Also he said , Bring the vail that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley , and laid it on her: and she went into the city .
16. 룻이 시모에게 이르니 그가 가로되 내 딸아 어떻게 되었느냐 룻이 그 사람의 자기에게 행한 것을 다 고하고
And when she came to her mother in law , she said , Who art thou, my daughter ? And she told her all that the man had done to her.
17. 가로되 그가 내게 이 보리를 여섯번 되어 주며 이르기를 빈손으로 네 시모에게 가지말라 하더이다
And she said , These six measures of barley gave he me; for he said to me, Go not empty unto thy mother in law .
18. 이에 시모가 가로되 내 딸아 이 사건이 어떻게 되는 것을 알기까지 가만히 앉아 있으라 그 사람이 오늘날 이 일을 성취하기 전에는 쉬지 아니하리라
Then said she, Sit still , my daughter , until thou know how the matter will fall : for the man will not be in rest , until he have finished the thing this day .
■ 주석 보기
【룻3:1 JFB】룻3:1-13. By Naomi's Instructions, Ruth Lies at Boaz's Feet, Who Acknowledges the Duty of a Kinsman.
【룻3:1 CWC】[A BLESSED BRIDE]
Chapter 3:1, 2.
The "rest" Naomi would secure for Ruth is that of a husband and a home.
Threshing-floors were commonly on the field where the grain was reaped, the process consisting in throwing it against the evening wind, the farmer remaining all night on the field for that purpose as well as to protect his property.
Verses 3-6.
The indelicacy of these verses is removed by the fact that it was the custom thus to remind a kinsman of his duty in such a case. The openness of the location is also to be kept in mind, together with the circumstance that orientals sleep by night in the clothing worn during the day, reclining simply upon a cloak or rug. Servants frequently sleep in the same tent with their master, lying crosswise at his feet, and if a covering be needed are allowed to draw the skirt of his covering over them.
Verses 7-18.
Spreading a skirt over one is in the East a symbol of protection, and in the case of a man's doing it for a woman equivalent to a marriage contract.
Rising while it was still dark, Ruth could without immodesty remove the veil from her face to receive in it the generous gift of barley for her and her mother-in-law. The word "veil" might be rendered "'apron" or "sheet," which in the case of poorer women, was linen or cotton and wrapped around the head so as almost entirely to conceal the face.
Note Boaz testimony to Ruth's character from one point of view (v. 11), and Naomi's testimony to his from another (v, 18).
Chapter 4:1-8.
The "gate' was something like the town hall with us, where all the legal business was transacted. It was a building with a cover but without walls, and a place which everybody passed by. It was easy to find a jury of 10 men there any time; and as soon as the kinsman came in sight whose duty it was first to redeem before Boaz, calling him to wait, the case was entered upon with simplicity and informality (vv. 1-4). (For the law governing this matter, see 레25:25.)
The kinsman was disposed to take the land until he learned that he must take Ruth with it when he changed his mind (vv. 4-6). (For the law, see 신25:25.) How it would have marred his inheritance to have married Ruth is not clear (v. 6), except it be that a son born to him by her could not have carried his name but that of his brother, or possibly her Moabitish nationality alarmed him because of its contrariness to the Mosaic law. Boaz believes that the law is suspended in Ruth's case, who has become a proselyte to the Jewish faith, but the other kinsman does not.
"The shoe symbolized a possession which one had, and could tread with his feet at pleasure. Hence when the kinsman pulled off his shoe and gave it to Boaz, he surrendered to him all claims to the possession which would have been his under other circumstances." -- Cassel.
Verses 9-17.
Verses 11, 12 seem to be a bridal benediction. Rachel and Leah had been greatly blessed with offspring and Pharez was honored as an ancestor of the Bethlehemites (v. 18).
The blessing of Ruth is regarded as that of Naomi as well (v. 14), for in the former's child her house will be raised up again. This is set forth in the name, Obed, which means "one that serves," i. e., one that serves Naomi.
In the conclusion of this verse we have the words in which the whole book reaches its culmination, the completion of the blessing pronounced on Ruth by Boaz (c. 2:18). "Thus the coming of the King is prepared for, on whom the Lord had determined to confirm the dominion over His people for evermore. And the converted Moabitess, who entered as a worthy member into the commonwealth of God's people, became the mother of David and of Christ." -- Gerlach.
Speaking of the genealogical question itself, there is an interval of 380 years between Solomon and David (vv. 20-22). Whole generations are omitted evidently and only leading characters are named.
【룻3:1 MHCC】The married state should be a rest, as much as any thing upon earth can be so, as it ought to fix the affections and form a connexion for life. Therefore it should be engaged in with great seriousness, with earnest prayers for direction, for the blessing of God, and with regard to his precepts. Parents should carefully advise their children in this important concern, that it may be well with them as to their souls. Be it always remembered, That is best for us which is best for our souls. The course Naomi advised appears strange to us; but it was according to the laws and usages of Israel. If the proposed measure had borne the appearance of evil, Naomi would not have advised it. Law and custom gave Ruth, who was now proselyted to the true religion, a legal claim upon Boaz. It was customary for widows to assert this claim, 신25:5–10. But this is not recorded for imitation in other times, and is not to be judged by modern rules. And if there had been any evil in it, Ruth was a woman of too much virtue and too much sense to have listened to it.
【룻3:2 JFB】2. he winnoweth barley to-night in the threshing-floor—The winnowing process is performed by throwing up the grain, after being trodden down, against the wind with a shovel. The threshing-floor, which was commonly on the harvest-field, was carefully leveled with a large cylindric roller and consolidated with chalk, that weeds might not spring up, and that it might not chop with drought. The farmer usually remained all night in harvest-time on the threshing-floor, not only for the protection of his valuable grain, but for the winnowing. That operation was performed in the evening to catch the breezes which blow after the close of a hot day, and which continue for the most part of the night. This duty at so important a season the master undertakes himself; and, accordingly, in the simplicity of ancient manners, Boaz, a person of considerable wealth and high rank, laid himself down to sleep on the barn floor, at the end of the heap of barley he had been winnowing.
【룻3:4 JFB】4. go in, and uncover his feet and lay thee down—Singular as these directions may appear to us, there was no impropriety in them, according to the simplicity of rural manners in Beth-lehem. In ordinary circumstances these would have seemed indecorous to the world; but in the case of Ruth, it was a method, doubtless conformable to prevailing usage, of reminding Boaz of the duty which devolved on him as the kinsman of her deceased husband. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet—a position in which Eastern servants frequently sleep in the same chamber or tent with their master; and if they want a covering, custom allows them that benefit from part of the covering on their master's bed. Resting, as the Orientals do at night, in the same clothes they wear during the day, there was no indelicacy in a stranger, or even a woman, putting the extremity of this cover over her.
【룻3:6 MHCC】What in one age or nation would be improper, is not always so in another age or another nation. Being a judge of Israel, Boaz would tell Ruth what she should do; also whether he had the right of redemption, and what methods must be taken, and what rites used, in order to accomplishing her marriage with him or another person. The conduct of Boaz calls for the highest praise. He attempted not to take advantage of Ruth; he did not disdain her as a poor, destitute stranger, nor suspect her of any ill intentions. He spoke honourably of her as a virtuous woman, made her a promise, and as soon as the morning arrived, sent her away with a present to her mother-in-law. Boaz made his promise conditional, for there was a kinsman nearer than he, to whom the right of redemption belonged.
【룻3:9 JFB】9. I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman—She had already drawn part of the mantle over her; and she asked him now to do it, that the act might become his own. To spread a skirt over one is, in the East, a symbolical action denoting protection. To this day in many parts of the East, to say of anyone that he put his skirt over a woman, is synonymous with saying that he married her; and at all the marriages of the modern Jews and Hindus, one part of the ceremony is for the bridegroom to put a silken or cotton cloak around his bride.
【룻3:14 MHCC】Ruth had done all that was fit for her to do, she must patiently wait the event. Boaz, having undertaken this matter, would be sure to manage it well. Much more reason have true believers to cast their care on God, because he has promised to care for them. Our strength is to sit still, 사30:7. This narrative may encourage us to lay ourselves by faith at the feet of Christ: He is our near Kinsman; having taken our nature upon him. He has the right to redeem. Let us seek to receive from him his directions: Lord, what wilt thou have me to do? 행9:6. He will never blame us as doing this unseasonably. And let us earnestly desire and seek the same rest for our children and friends, that it may be well with them also.
【룻3:15 JFB】15. Bring the veil that thou hast upon thee, and hold it—Eastern veils are large sheets—those of ladies being of red silk; but the poorer or common class of women wear them of blue, or blue and white striped linen or cotton. They are wrapped round the head, so as to conceal the whole face except one eye.
【룻3:17 JFB】17. six measures of barley—Hebrew, "six seahs," a seah contained about two gallons and a half, six of which must have been rather a heavy load for a woman.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.