The Book of Ruth is the eighth book of the Old Testament of the Bible.这本书记是第八本书的旧约的圣经。 A short story, it tells how Ruth, the Moabite widow of a Bethlehemite, with her mother - in - law Naomi's assistance, married an older kinsman Boaz, thereby preserving her deceased husband's posterity and becoming an ancestor of King David.短篇小说，它告诉如何罗思，摩押石碑的遗孀一bethlehemite ，与她的母亲-在-法律纳奥米的援助，已婚的旧亲人博阿兹，从而维护她的已故丈夫的后代，并成为一个祖先大卫王。 The plot is artfully constructed and exhibits a pronounced belief in the comprehensive but hidden providence of God that works quietly in ordinary events.阴谋是巧妙地建造和展品明显的信念，全面，但隐藏的普罗维登斯上帝的工程，悄悄地在平凡的事件。 The legal customs concerning levirate marriage, redemption of property, and gleaning in the fields are relatively ancient, and the vocabulary and style are consistent with a date between 950 and 750 BC.法律海关关于娶寡嫂，赎回的财产，和gleaning在各个领域相对古代，词汇和作风是一致的日期之间的950和750年。 The Davidic genealogy is a secondary appendix, written between 500 and 350 BC, which served to increase the importance of the book for postexilic Jews.该davidic族谱是次要的附录，书面之间的500和350年，服务增加的重要性，这本书为postexilic犹太人。
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Bibliography
参考书目
YI Broch, The
Book of Ruth (1975); EF Campbell, Ruth (1975); RM Hals, The Theology of the Book
of Ruth (1969).易broch ，这本书记（ 1975年） ;外汇基金的坎贝尔，罗思（ 1975年） ;室的HAL ，神学书记（
1969年） 。
Ruth, a friend, a Moabitess, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab.罗思，朋友， moabitess ，妻子mahlon ，他的父亲， elimelech ，已经解决了在土地莫阿布。 On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated.对死亡的elimelech和mahlon ，娜欧蜜来与Ruth ，她的女儿-在法律，谁拒绝离开她，到伯利恒，老家从哪个elimelech已迁移。 There she had a rich relative, Boaz, to whom Ruth was eventually married.有她有一个相对丰富，波阿斯，向谁罗思终于结婚了。 She became the mother of Obed, the grandfather of David.她成了母亲obed ，祖父大卫。 Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5).因此，罗思，詹蒂莱，是数一数二的产妇progenitors我们的主（ matt. 1时05分） 。 The story of "the gleaner Ruth illustrates the friendly relations between the good Boaz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken trustfulness of her who, though not of the chosen race, was, like the Canaanitess Tamar (Gen. 38: 29; Matt. 1:3) and the Canaanitess Rahab (Matt. 1:5), privileged to become the ancestress of David, and so of 'great David's greater Son'" (Ruth 4:18-22).的故事“ gleaner罗思说明之间的友好关系良好的波阿斯和他的reapers ，犹太人的土地制度，方法转移的财产从一个人到另一个工作的镶嵌法，救济痛心和摧残的家庭;但是，上述所有，移交下来，无私奉献，勇敢爱，毫不动摇trustfulness她的谁，虽然不是所选择的种族，是一样， canaanitess添马舰（创38 ： 29 ;马特。 1:3 ）和canaanitess拉哈伯（ matt. 1时05分） ，荣幸地成为ancestress的国宝，所以'伟大的大卫的更大的儿子' “ （罗思4:18-22 ） 。
The Book of Ruth was originally a part of the Book of Judges, but it now forms one of the twenty-four separate books of the Hebrew Bible.这本书记原本的一部分，这本书的法官，但现在形式，其中的24分开的帐簿，希伯来文的圣经。 The history it contains refers to a period perhaps about one hundred and twenty-six years before the birth of David.历史上它包含是指一个时期，或许约一百二十六年诞生之前大卫。 It gives (1) an account of Naomi's going to Moab with her husband, Elimelech, and of her subsequent return to Bethlehem with her daughter-in-law; (2) the marriage of Boaz and Ruth; and (3) the birth of Obed, of whom David sprang.给人的（ 1 ）帐户的娜欧蜜的去单抗与她的丈夫， elimelech ，和她随后又返回伯利恒与她的女儿-中-法; （ 2 ）结婚博阿兹和罗思;及（ 3 ）的诞生obed ，其中国宝兴起。 The author of this book was probably Samuel, according to Jewish tradition.作者这本书可能是萨穆埃尔，根据犹太人的传统。 "Brief as this book is, and simple as is its story, it is remarkably rich in examples of faith, patience, industry, and kindness, nor less so in indications of the care which God takes of those who put their trust in him." “简短这本书，和简单的作为是它的故事，这是显着丰富的例子，信念，耐心，工业，和善良的，也不是那么的迹象，在照顾上帝需要那些谁把他们对他的信任。 “
(Easton Illustrated Dictionary) （伊斯顿说明字典）
One of the proto-canonical writings of the Old Testament, which derives its name from the heroine of its exquisitely beautiful story.其中的原典型的著作旧约，这源于它的名字从女主人公的，其精美的美丽故事。
I. CONTENTS一，内容
The incidents related in the first part of the Book of Ruth (i-iv, 17) are briefly as follows.事件相关，在第一部分的这本书记（一至四， 17 ）简要如下。 In the time of the judges, a famine arose in the land of Israel, in consequence of which Elimelech with Noemi and their two sons emigrated from Bethlehem of Juda to the land of Moab.在的时候，法官，饥荒的出现在以色列土地上，在后果，其中elimelech与诺埃米和他们的两个儿子移居海外，从伯利恒的juda ，以土地莫阿布。 After Elimelech's death Mahalon and Chelion, his two sons, married Moabite wives, and not long after died without children.后elimelech的死亡mahalon和chelion ，他的两个儿子，已婚摩押石碑的妻子，而不是后不久死亡，无子女。 Noemi, deprived now of her husband and children, left Moab for Bethlehem.诺埃米，被剥夺了，现在她的丈夫和孩子，离开莫阿布为伯利恒。 On her journey thither she dissuaded her daughters-in-law from going with her.对她的旅程thither她劝阻她的媳妇去与她。 One of them, however, named Ruth, accompanied Noemi to Bethlehem.其中一人，不过，命名为罗思，诺埃米的陪同下到伯利恒。 The barley harvest had just begun and Ruth, to relieve Noemi's and her own poverty, went to glean in the field of Booz, a rich man of the place.大麦收获刚刚开始和罗思，以纾缓诺埃米的和自己的贫穷，到收集在该领域的Booz ，富翁的地方。 She met with the greatest kindness, and following Noemi's advice, she made known to Booz, as the near kinsman of Elimelech, her claim to marriage.她会见了最大的善意，和下面的诺埃米的意见，她作出了众所周知的Booz ，由于近亲人的elimelech ，她声称婚姻。 After a nearer kinsman had solemnly renounced his prior right, Booz married Ruth who bore him Obed, the grandfather of David.经过接近亲人郑重放弃他的权利之前，在Booz已婚罗思谁负有他obed ，祖父大卫。 The second part of the book (iv, 18-22) consists in a brief genealogy which connects the line of David through Booz with Phares, one of the sons of Juda.第二部分，这本书（四， 18日至22日）是在一份简短的族谱，其中连接线的国宝通过的Booz与phares ，其中一个儿子juda 。
II.二。 PLACE IN THE CANON发生在佳能
In the series of the sacred writings of the Old Testament, the short Book of Ruth occupies two different principal places.在一系列的神圣的著作旧约，简短的书罗思占有两个不同的主要地方。 The Septuagint, the Vulgate, and the English Versions give it immediately after the Book of Judges.该septuagint ，武加大，以及英文版本，给它后，立即预订法官。 The Hebrew Bible, on the contrary, reckons it among the Hagiographa or third chief part of the Old Testament.希伯来文的圣经，相反，估计这之间的hagiographa或第三届行政的一部分，旧约。 Of these two places, the latter is most likely the original one.这两个地方，后者是最有可能原来的1 。 It is attested to by all the data of Jewish tradition, namely, the oldest enumeration of the Hagiographa in the Talmudic treatise "Baba Bathra", all the Hebrew manuscripts whether Spanish or German, the printed editions of the Hebrew Bible, and the testimony of St. Jerome in his Preface to the Book of Daniel, according to which eleven books are included by the Hebrews in the Hagiographa.这是证明了所有的数据，犹太传统，即最古老的枚举的hagiographa ，在talmudic论文“巴巴bathra ” ，所有希伯来文手稿是否西班牙语或德语，印刷版本的希伯来语圣经和证词圣杰罗姆在他的前言这本书的丹尼尔，根据其中11的书籍包括由希伯来人，在hagiographa 。 The presence of the Book of Ruth after that of Judges in the Septuagint, whence it passed into the Vulgate and the English Versions, is easily explained by the systematic arrangement of the historical books of the Old Testament in that ancient Greek Version.在场的这本书记后，法官在septuagint ， whence它通过成为武加大和英文版本，是很容易解释系统的安排，历史书籍的旧约在这古希腊的版本。 As the episode of Ruth is connected with the period of the judges by its opening words "in the days. . .when the judges ruled", its narrative was made to follow the Book of Judges as a sort of complement to it.作为集罗思是与期法官，其开放的话： “在天… … 。当法官裁定” ，它的叙事是按照预订的法官作为一种补充。 The same place assigned to it in the lists of St. Melito, Origen, St. Jerome (Prol. Galeatus), is traceable to the arrangement of the inspired writings of the Old Testament in the Septuagint, inasmuch as these lists bespeak in various ways the influence of the nomenclature and grouping of the sacred books in that Version, and consequently should not be regarded as conforming strictly to the arrangement of those books in the Hebrew Canon.同一地点，分配给它的在名单圣墨利托，俄，圣杰罗姆（ prol. galeatus ） ，是可追溯至安排的灵感的著作旧约，在septuagint ，因为这些名单bespeak以各种方式影响的名称和分组神圣的书籍在该版本中，因此不应被视为符合严格的安排，这些图书在希伯来文佳能。 It has indeed been asserted that the Book of Ruth is really a third appendix to the Book of Judges and was, therefore, originally placed in immediate connection with the two narratives which are even now appended to this latter book (Judges 17-18; 19-21); but this view is not probable owing to the differences between these two works with respect to style, tone, subject, etc.它实际上已声称这本书记，实在是第三个附录，以这本书的法官和，因此，原本放置在即时连线与两个叙述是即使是现在附加到这本书，后者（法官17日至18日; 19 -21 ） ;但是，这种观点是没有可能，由于之间的分歧这两项工程与尊重的作风，音调，主题，等等。
III.三。 PURPOSE目的
As the precise object of the Book of Ruth is not expressly given either in the book itself or in authentic tradition, scholars are greatly at variance concerning it.至于确切的目的，这本书记是没有明确给予无论是在这本书本身，还是在真实的传统，学者有很大的差异有关。 According to many, who lay special stress on the genealogy of David in the second part of the book, the chief aim of the author is to throw light upon the origin of David, the great King of Israel and royal ancestor of the Messias.根据很多，谁奠定特别强调该族谱大卫在第二部分，这本书，行政的目的，作者是投掷轻后的原产地，朱，伟大的国王，以色列和英国皇家祖先的messias 。 Had this, however, been the main purpose of the writer, it seems that he should have given it greater prominence in his work.曾不过，这一直是主要目的，作家，似乎他应该赋予它更加突出，在他的工作。 Besides, the genealogy at the close of the book is but loosely connected with the preceding contents, so it is not improbably an appendix added to that book by a later hand.此外，族谱结束时，这本书是松散的连接，但与先前的内容，因此它是不大大的附录，以补充这本书由一个后来手。 According to others, the principal aim of the author was to narrate how, in opposition to Deut., xxiii, 3, which forbids the reception of Moabites into Yahweh's assembly, the Moabitess Ruth was incorporated with Yahweh's people, and eventually became the ancestress of the founder of the Hebrew monarchy.根据对他人的，主要目的是，作者是叙述如何，在反对deut ，二十三， 3 ，禁止接待moabites到雅巍的大会， moabitess鲁斯被编入与雅巍的人，并最终成为ancestress的的创始人，希伯来文的君主立宪制。 But this second opinion is hardly more probable than the foregoing.不过，这第二次的意见，是难以更可能比前述。 Had the Book of Ruth been written in such full and distinct view of the Deuteronomic prohibition as is affirmed by the second opinion, it is most likely that its author would have placed a direct reference to that legislative enactment on Noemi's lips when she endeavoured to dissuade her daughters-in-law from accompanying her to Juda, or particularly when she received from Ruth the protestation that henceforth Noemi's God would be her God.曾书记写在这种充分和鲜明的观点的deuteronomic禁止作为是肯定的第二个意见，这是最有可能的，其作者将放置直接提到立法制定关于诺埃米的嘴唇时，她尽力劝阻她的媳妇从陪同她到juda ，或尤其是当她收到从罗思的抗议，今后诺埃米的上帝将她的上帝。 Several recent scholars have regarded this short book as a kind of protest against Nehemias's and Esdras's efforts to suppress intermarriage with women of foreign birth.最近的几项学者认为这短短的图书作为一种抗议内赫米亚斯的和埃斯德拉斯的努力，压制通婚与外籍妇女的诞生。 But this is plainly an inference not from the contents of the book, but from an assumed late date for its composition, an inference therefore no less uncertain than that date itself.不过，这显然是一推论，而不是从内容，这本书，但是从1月底上任日期为它的组成，一推理，因此没有少，较不明朗，日期本身。 Others finally, and indeed with greater probability, have maintained that the author's chief purpose was to tell an edifying story as an example to his own age and an interesting sketch of the past, effecting this by recording the exemplary conduct of his various personages who act as simple, kindly, God-fearing people ought to act in Israel.其他最后，的确有更大的概率，都坚持认为，作者的主要目的是要告诉一个有启发性的故事，作为一个例子，以他自己的年龄和一个有趣的示意图，过去的影响，这是由记录的模范行为，他的各种人士，谁的行为作为简单，善意，敬畏上帝的人应该采取行动，在以色列。
IV.四。 HISTORICAL CHARACTER历史人物
The charming Book of Ruth is no mere "idyll" or "poetical fiction".迷人的书罗思是没有单纯的“田园”或“诗小说” 。 It is plain that the Jews of old regarded its contents as historical, since they included its narrative in the Septuagint within the prophetic histories (Josue- Kings).这是平原认为，犹太人的旧视为其内容为历史，因为他们包括其叙事，在septuagint内部先知的历史（ josue国王） 。 The fact that Josephus in framing his account of the Jewish Antiquities utilizes the data of the Book of Ruth in exactly the same manner as he does those of the historical books of the Old Testament shows that this inspired writing was then considered as no mere fiction.事实上，约瑟夫在制订其帐户中的犹太人古物利用数据这本书记在完全相同的方式，就要像他那样，这些历史书籍的旧约表明，这个灵感写作，当时被视为不只是小说。 Again, the mention by St. Matthew of several personages of the episode of Ruth (Booz, Ruth, Obed), among the actual ancestors of Christ (Matthew 1:5), points in the same direction.再次，遑论由圣马太若干人士发作鲁斯（在Booz ，罗思， obed ） ，其中实际的祖先基督（马太1:5 ） ，分在同一方向。 Intrinsic data agree with these testimonies of ancient tradition.固有的数据同意这些证词的古老传统。 The book records the intermarriage of an Israelite with a Moabitess, which shows that its narrative does not belong to the region of the poetical.这本书记录了通婚的一以色列人与moabitess ，这表明它的叙事不属于该地区的诗。 The historical character of the work is also confirmed by the friendly intercourse between David and the King of Moab which is described in 1 Samuel 22:3-4; by the writer's distinct reference to a Jewish custom as obsolete (Ruth 4:7), etc.历史性质的工作也证实了友好交往之间的大卫和国王莫阿布这是形容在一，黄秉槐22:3-4 ;由作家的鲜明的参考，以一个犹太习俗为过时（罗思4时07分） ，等等。
In view of this concordant, extrinsic and intrinsic, evidence, little importance is attached by scholars generally to the grounds which certain critics have put forth to disprove the historical character of the Book of Ruth.有见及此一致，外在和内在的证据，很少受到重视学者的普遍理由，其中某些批评者提出反驳的历史性质的这本书记。 It is rightly felt, for instance, that the symbolical meaning of the names of several persons in the narrative (Noemi, Mahalon, Chelion) is not a conclusive argument that they have been fictitiously accommodated to the characters in the episode, and more than the similar symbolical meaning of the proper names of well known and full historical personages mentioned in Israel's annals (Saul, David, Samuel, etc.).它是正确的感觉，例如，认为象征性意义的名称，几个人在叙事（诺埃米， mahalon ， chelion ）是不是一个决定性的说法，他们已安置，以虚假的特点，在首发，并较类似的象征意义，适当的名称，以及已知的和充分的历史人物中提到的以色列的史册（娑罗双树，朱，黄秉槐等） 。 It is rightly felt likewise that the striking appropriateness of the words put on the lips of certain personages to the general purpose of edification apparent in the Book of Ruth does not necessarily disprove the historical character of the work, since this is also noticeable in other books of Holy Writ which are undoubtedly historical.它是正确的感觉同样认为，打击恰当的字眼提上了嘴唇的某些人士，向大会的目的，教化明显，这本书记，并不一定反证的历史性质的工作，因为这亦是明显的在其他书籍圣令状，这是毫无疑问的历史。 Finally, it is readily seen that however great the contrast may appear between the general tone of simplicity, repose, purity, etc., of the characters delineated in the episode of Ruth, and the opposite features of the figures which are drawn in the Book of Judges, both writings describe actual events in one and the same period of Jewish history; for all we know, the beautiful scenes of domestic life connected in the Book of Ruth with the period of the judges may have truly occurred during the long intervals of peace which are repeatedly mentioned in the Book of Judges.最后，这是很容易看到，但是大的反差可能会出现之间的总的调子简单， repose ，纯度等，字符划定的发作鲁斯，和对面的特点的数字，这是制订在这本书中法官，双方的著作描述的实际活动在同一个时期，犹太人的历史;所有我们都知道，美丽的场面，家庭生活连接在这本书中的鲁斯与时期的法官可能有真正的发生，在漫长的间隔和平是一再提到在这本书中的法官。
V. AUTHOR AND DATE OF COMPOSITION五，作者和日期的组成
The Book of Ruth is anonymous, for the name which it bears as its title has never been regarded otherwise than that of the chief actor in the events recorded.这本书记是无名氏，为名称，它负有正如其名称从来没有被视为否则以上的行政演员在事件记录在案。 In an ancient Beraitha to the Talmudic treatise "Baba Bathra" (Babylonian Talmud, c. i), it is definitely stated that "Samuel wrote his book, Judges, and Ruth"; but this ascription of Ruth to Samuel is groundless and hence almost universally rejected at the present day.在一个古老的beraitha向talmudic论文“巴巴bathra ” （巴比伦塔木德，长一） ，这是绝对说： “黄秉槐写他的著作，法官，和罗思” ;不过，这归属鲁斯，以黄秉槐的说法是毫无根据，因此，几乎普遍拒绝在目前天。 The name of the author of the book of Ruth is unknown, and so is also the precise date of its composition.名称本书的作者记是未知的，所以也是的确切日期其组成。 The work, however, was most likely written before the Babylonian exile.工作，但是，最有可能的书面前，巴比伦的流亡。 On the one hand, there is nothing in its contents that would compel one to bring down its origin to a later date; and, on the other hand, the comparative purity of its style stamps it as a pre-exilic composition.在一方面，是没有在其内容，这将迫使之一，把它的起源到稍后的日期，以及在另一方面，比较的纯洁性，作风邮票，它作为一个前exilic组成。 The numerous critics who hold a different view overrate the importance of its isolated Aramaisms which are best accounted for by the use of a spoken patois plainly independent of the actual developments of literary Hebrew.众多的批评谁持不同的意见overrate的重要性，其孤立aramaisms这是最好的，占所使用的一个发言， patois显然是独立于实际的发展，文学希伯来文。 They also make too much of the place occupied by the Book of Ruth among the Hagiographa, for, as can be easily realized, the admission of a writing into this third division of the Hebrew Canon is not necessarily contemporary with its origin.他们还作出太多的地方，占领了这本书的鲁斯之间的hagiographa ，因为，正如可以很容易地实现，输入一个写作到这第三师的希伯来文的佳能不一定是当代与它的起源。 But, while the internal data supplied by the Book of Ruth thus point to its pre-exilic origin, they remain indecisive with regard to the precise date to which its composition should be referred, as clearly appears from the conflicting inferences which have been drawn from them by recent Catholic scholars.但是，尽管内部提供的资料书记，从而指向其前exilic原产地，但他们仍举棋不定方面的确切日期，以它的组成应转介，说得很清楚，似乎从冲突的推论，其中已制订从他们最近的天主教学者。
Publication information Written by Francis E. Gigot.出版的资料，撰写的弗朗西斯e. gigot 。 Transcribed by Thomas M. Barrett.转录由托马斯米巴雷特。 Dedicated to Ruth Peterson The Catholic Encyclopedia, Volume XIII.致力于罗思彼得森天主教百科全书，货量十三。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1912. nihil obstat ， 1912年2月1日。 Remy Lafort, DD, Censor.的Remy lafort ，房屋署副署长，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
Commentaries.--Catholic: CLAIR (Paris, 1878); VON HUMMELAUER (Paris, 1888); FILLION (Paris, 1889); VIGOUROUX (Paris, 1901); CRAMPONI.评论.--天主教：克莱尔（巴黎， 1878 ） ;冯胡梅劳尔（巴黎， 1888 ） ;菲利安（巴黎， 1889 ） ; vigouroux （巴黎， 1901 ） ; cramponi 。 Protestant: WRIGHT (London, 1864); KEIL (Leipzig, 1874): BERTHEAU (Leipzig, 1883); OETTLE (Nordlingen, 1889); BERTHOLET (Freiburg, 1898); NOWACK (Goettingen, 1902).新教：赖特（伦敦， 1864 ） ; Keil公司（莱比锡， 1874年） ： bertheau （莱比锡， 1883 ） ;厄特勒（诺德林根， 1889 ） ;贝尔托莱（弗赖堡， 1898 ） ; nowack （哥廷根大学， 1902年） 。
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
-Critical View:关键的看法：
Date of Composition.日期组成。
Bewer's Theory of Interpolations. bewer的理论插值。
The Book of Ruth, which is poetically idyllic in character, although the narrative is in the form of prose, contains an episode from the period of the Judges.这本书记，这是诗意田园诗般的性质，虽然是在叙事的形式，散文，包含一个插曲，从时期的法官。 For this reason it is placed in the Septuagint after the Book of Judges; and this order is followed in the Vulgate and in the English translations.基于这个原因，它被放置在septuagint后，这本书的法官;这条命令之后，在武加大，以及在英语翻译。 In the Hebrew Bible, however, Ruth is found in the "Ketubim," or third part of the canon, where it stands next after the Song of Solomon, being the second of the Five Megillot.在希伯来文圣经，但是，鲁斯是在发现“ ketubim ” ，或第三部分，佳能，在那里站明年后，所罗门之歌，被第二次五megillot 。 In Spanish manuscripts and in one Bible of 1009 Ruth comes first (Buhl, "Canon of the Old Testament," i., § 10; see Bible Canon).在西班牙语的手稿和在1圣经1009罗思至上（ buhl ， “佳能的旧约， ”一， § 10 ，见圣经佳能） 。 This position, as will be noted more fully below, probably accords better with the date of the book; for it was written so long after the date of which its story treats that many of the customs to which it refers had become antiquated.这一立场，作为将注意到，更充分地下面，可能是更好的协定的日期是同一天的这本书;这是书面，只要日期后，其故事对待，许多海关，它是指已经成为过时的。
-Biblical Data: -圣经的数据：
The book takes its name from one of its characters, who, with her mother-in-law, Naomi, shares the honor of being its heroine.这本书以它的名字从它的一个字，谁，与她的母亲-在法律，娜欧蜜，股票的荣誉被其女主人公。 The story is as follows: Elimelech, a man of Bethlehem-judah, with his wife, Naomi, and his two sons, Mahlon and Chilion, went in time of famine and sojourned in the land of Moab.故事如下： elimelech ，一名男子在伯利恒-犹大，与他的妻子，娜欧蜜，和他的两个儿子， mahlon和chilion ，到在时间的饥荒和sojourned在土地莫阿布。 There Elimelech died, and the two sons married, Mahlon taking Ruth as his wife, and Chilion taking Ophra-both women of Moab, where both sons likewise died.有elimelech死亡，两个儿子结婚， mahlon采取鲁斯作为他的妻子，和chilion采取ophra ，无论是妇女的单抗，双方的儿子同样死亡。 In due time Naomi heard that the famine in Judah had passed, and determined to return thither.在适当的时间内奥米听说饥荒，在犹大已通过，并决心返回thither 。 Ruth, in spite of the dissuasion of Naomi, accompanied her mother-in-law to Bethlehem, and cast in her lot with the people of Judah.罗思，尽管该国劝阻的娜欧蜜，陪同她的母亲-在法律伯利恒，并投在她的很多同人民群众的犹大。 The two women arrived in Bethlehem at the beginning of barley harvest.两名女子在抵达伯利恒在年初大麦的收获。 Naturally they were in a state of dire poverty.当然，他们在一个国家的可怕的贫困。 Elimelech had had an inheritance of land among his brethren, but, unless a Go'el, could be found, Naomi would be compelled to sell it (in Ruth iv. 3 should be pointed = "is going to sell"; comp. "Am. Jour. Semit. Lang." xix. 145). elimelech进行了土地继承他的兄弟，但，除非go'el ，可以发现，娜欧蜜会被迫卖掉它（在罗思四，三，应该指出= “是去卖” ;可比“ 。上午。 jour 。 semit 。郎“ 。第十九145段） 。 Elimelech had a prosperous relative in Bethlehem whose name was Boaz, and who, like others, was engaged in the harvest. elimelech了一个繁荣的相对在伯利恒的姓名，波阿斯，是谁，其他人一样，从事在收获。 Naomi sent Ruth to glean in his fields, and, after he had spoken kindly to her and shown her some favors, she, still acting upon the advice of her mother-in-law, approached Boaz at night and put herself in his power.纳奥米发送鲁斯，以收集在他的领域，并后，他曾发言的善意，以显示她和她的一些主张，她仍是代理的意见后，她的母亲-在法律，走近博阿兹在夜间把自己在他的权力。 Boaz was attracted to her, but informed her that there was a kinsman nearer than he who had the first right to redeem the estate of Elimelech, and that it would be necessary for this kinsman to renounce his right before he (Boaz) could proceed in the matter.博阿兹是吸引她，但告诉她，有一位亲人接近比他谁曾首次有权赎回的遗产elimelech ，并认为有必要为这亲人放弃他的权利之前，他（波阿斯）可以进行在这件事。 Accordingly he called this kinsman to the gate of the city before the elders, and told him of the condition of the wife and daughter-in-law of Elimelech, and of his (the kinsman's) right to redeem the estate and to marry Ruth.因此，他所谓的这亲人到门市前的长者，并告诉他，条件的妻子和女儿-在-法elimelech ，和他的（亲人）的权利，来赎回地产和结婚罗思。 The kinsman declared that he did not desire to do so, and drew off his shoe in token that he had renounced his rights in favor of Boaz.该亲人宣称，他的愿望没有这样做，并提请脱下鞋在令牌，他已放弃他的权利，在有利于波阿斯。 Boaz thereupon bought the estate from Naomi, married Ruth, and became by her the father of Obed, who in due time became the father of Jesse, the father of King David.ECGAB波阿斯于是买了地产，由娜欧蜜，已婚罗思，并成为她的父亲obed ，谁在适当时候成为杰西的父亲，父亲国王david.ecgab
-Critical View:关键的看法：
It should be noted that in the narrative of the Book of Ruth there are several points which are not quite clear.应该指出的是，在叙事的这本书记有几点是不太清楚。 In certain parts, as i.在某些部分，作为一 12-14, the action seems to presuppose the existence of the levirate law (comp. Gen. xxxviii. and Deut. xxv. 5 et seq.), while in other parts, as iv. 12月14日，行动似乎假定的存在，娶寡嫂法（ comp.将军三十八。和deut 。二十五，五等及以下各段） ，而在其他部分，作为四。 3 et seq., the redemption of Elimelech's estate for his widow seems to be the chief point in the discussion. 3等法律，赎回elimelech的遗产，为他的遗孀，似乎是行政点，大家在讨论中。 This seems to presuppose the extension to wives of the law concerning the inheritance of daughters (Num. xxxvi.).这似乎是假定延长妻子该法的有关继承的女儿（ num.三十六） 。 Again, from the general course of the narrative one receives the impression that Boaz is the Go'el; but in iv.再次，从一般的过程中的叙事一收到的印象是，波阿斯是go'el ;但在四。 13 et seq. 13条及以下各条。 the go'el seems to be Obed (comp. Nowack, "Handkommentar zum Alten Testament," p. 199, sv "Richter," "Ruth," etc.; Bertholet, in "KHC" ad loc.).该go'el似乎是obed （ comp. nowack ， “ handkommentar zum alten证明， ”第199页， sv “里” ， “鲁斯”等;贝尔托莱，在“ khc ”广告同上。 ） 。 Finally, if the levirate law had been really fulfilled, Obed should have been counted the son of Mahlon, the son of Elimelech, whereas he is really called (iv. 21) the son of Boaz.最后，如果娶寡嫂法得到真正的实现， obed应已点算的儿子mahlon ，儿子elimelech ，而他真的是所谓的（ iv. 21 ）的儿子，波阿斯。
Bewer (in "Am. Jour. Semit. Lang." xix. 143 et seq.) points out that four steps in the development of the levirate are met with in the Old Testament: (1) the go'el need not be a brother, but may be any kinsman of the deceased, as in Gen. xxxviii.; (2) he must be a brother (although this form is not actually found, it is necessarily presupposed by the following); (3) only such brothers as have lived with the deceased are required to perform the duties of the levirate (comp. Deut. xxv. 5 et seq.); and (4) no man is allowed to take his brother's wife (Lev. xx. 21). bewer （在“时。 jour 。 semit 。郎” 。十九。 143等及以下各段）指出的四个步骤，在发展娶寡嫂是会见在旧约： （ 1 ） go'el不必是一个兄弟，但可能会任何亲人的死者，由于在将军三十八。 ; （ 2 ）他必须有一个兄弟（虽然这种形式是没有发现，其实，这是一定的先决条件由以下） ; （ 3 ）只有这样的兄弟作为生活与死者须履行的职责，娶寡嫂（ comp. deut 。二十五，五等及以下各段） ;以及（ 4 ）任何人都不是允许采取他的兄弟的妻子（ lev.第XX 21段） 。 According to this classification, the form of levirate in the Book of Ruth is the oldest of all, but here is encountered the difficulty that the described form of purchase of the estate of Naomi does not at all accord with any form of levirate, but with the law of Lev.根据这一分类，形式，娶寡嫂在这本书中记是历史最悠久的所有，但在这里遇到的困难，所描述的形式，购买地产的娜欧蜜并不在所有协议与任何形式的娶寡嫂，但与法列弗。 xxv.二十五。 25 (Holiness Code, cited hereafter as H). 25 （成圣守则，列举以下简称为h ）条。 Bewer therefore concludes that the levirate idea is not an original part of the Book of Ruth, but that the work was first composed on the basis of Lev. bewer因此得出结论，娶寡嫂的想法是不是原来的一部分，这本书记，但这项工作是第一次组成的基础上列弗。 xxv.二十五。 25, and that it was afterward interpolated to some extent to ingraft upon it the levirate idea. 25 ，这是事后插在一定程度上ingraft后，它娶寡嫂的想法。 The phenomena of the book, however, may quite plausibly be explained in another way, as will be pointed out below.的现象，这本书，但是，可能相当振振有词地解释，以另一种方式，将指出下面。
Date of Composition.日期组成。
According to Bewer the Book of Ruth is later than H., ie, it is post-exilic.据bewer这本书记是不迟于每小时，也就是说，这是后exilic 。 This view of the date is for other reasons held by many scholars (eg, Kuenen, "Historische Bücher des Alten Testaments," i., part 2, p. 195; Cornill, "Einleitung," p. 241; Nowack, lc; Bertholet, lc; and Kautzsch, "Literature of the Old Testament," p. 129).这一观点的日期是由于其他原因而举行的许多学者（例如， kuenen ， “ historische bücher万alten testaments ， ”一，第2部分， 195页; cornill ， “ einleitung ， ” 241页; nowack ，立法会;贝尔托莱，立法会; kautzsch ， “文学的旧约圣经” ，页129 ） 。 The days of the Judges are referred to as a time far past (i. 1), and even the law of Deut.几天的法官被称为时间，到目前为止，过去（一1 ） ，甚至法律deut 。 xxv.二十五。 5 et seq.五等法律。 is referred to as a custom now obsolete (comp. Ruth iv.7); the language of the book contains several Aramaisms(eg, , i. 4; , i. 13; and , iv. 7); the interest in the genealogy of David (iv. 20 et seq.) is thought to indicate a date when David had become the ideal of the nation; and the evident interest of the author in the marriage of an Israelite with a Moabitess-an interest in sharp contrast to the law of Deut.被称为自定义现在已经过时（ comp.罗思iv.7 ） ;的语言，这本书包含几个aramaisms （例如： ，一，四; ，一13 ，以及四。 7 ） ;利益，在族谱大卫（ iv. 20等以下各段）被认为是显示一个日期时，大卫已成为理想的国家;和明显的利益，作者在婚姻的一以色列人与moabitess - 1利益形成鲜明对比的向法deut 。 xxiii.二十三。 3 et seq. 3等法律。 as well as the procedure of Ezra and Nehemiah (Ezra ix., x., and Neh. xiii. 23 et seq.)-indicates that the author of Ruth was a contemporary of Ezra and Nehemiah and wrote the book to show that their opposition to foreign marriages was contrary to ancient and most honorable precedent.以及程序以斯拉和尼希米记（以斯拉九，十， neh 。十三， 23日等及以下各段） -表明作者罗思是一种当代的以斯拉和尼希米记和写这本书，以证明他们的反对外国婚姻违背了古代和最光荣的先例。
Although Driver ("Introduction," p. 427) urges that the general beauty and purity of style of Ruth indicate a pre-exilic date, holding that the Davidic genealogy at the end is probably a later addition, the post-exilic origin of Ruth seems to be confirmed by its position among the "Ketubim," in the third part of the canon.虽然驱动程序（ “引进来” ，页427 ）敦促一般美容和纯洁性，作风罗思表明，前exilic日期，认为davidic族谱在年底很可能是后来此外，后exilic的起源罗思似乎是证实了其立场，其中“ ketubim ， ”在第三部分的佳能。 The view which makes it a tract against the marriage policy of Ezra and Nehemiah seems most probable.的看法，这使得一道对婚姻的政策，以斯拉和尼希米记，似乎最有可能的。
Bewer's Theory of Interpolations. bewer的理论插值。
Bewer (lc xx. 205 et seq.) holds that the work was written at that time and for that purpose, and that in its original form, without any reference to the levirate, it was a more effective weapon in the controversy than it is now. bewer （立法会二十。 205等及以下各段）认为，这项工作是写在那个时间，并为此目的，并在其原来的形式，没有任何参考娶寡嫂，这是一种更有效的武器，争议比，这是现在。 His view is that some friend of Ezra added the levirate interpolations in order to make it appear that the foreign marriage of Boaz was not a precedent for ordinary people, as the levirate compelled him to act thus.他的看法是，有些朋友以斯拉说，娶寡嫂插值，以便使它似乎是外籍人士在港结婚的波阿斯不是一个先例，普通百姓，因为娶寡嫂迫使他采取行动，从而。 If the book was written at the date supposed, it is clear from the law of H (Lev. xx. 21) that the levirate had passed away.如果这本书是写在日期假定，这是明确的从法律的H （ lev.第XX 。二十一日）娶寡嫂已经去世。 It is too much, therefore, to expect an absolutely clear and accurate account of its workings.这是太多了，因此，期望绝对清楚和准确的帐户，其运作。 That the writer should mingle its provisions with those of Lev.笔者认为，应混入其规定与那些列弗。 xxv., which refer to the redemption of the estates of the poor, would at this date be very natural.二十五，其中提到赎回屋的穷人，将在这个日期是很自然的事。 Confusion, too, as to who the go'el actually was would also be natural.混乱，太，至于是谁， go'el实际上是也将自然的事。 Bewer's theory of interpolations seems, accordingly, unnecessary. bewer的理论似乎插值，因此，不必要的。 Cheyne's view ("Encyc. Bibl." sv) that Elimelech was a Jerahmeelite, and that he went to sojourn in the land of Miṣṣur, is one of the curiosities of his Jerahmeel-Miṣṣur theory.进益的看法（ “ encyc 。 bibl 。 ” sv ） elimelech是一个jerahmeelite ，他到滞留在土地上miṣṣur ，就是其中的求知他jerahmeel - miṣṣur理论。
Executive Committee of the Editorial Board, George A. Barton执行委员会的编委会，乔治巴顿
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
In addition to the works cited in the article, Bleek, Einleitung in das Alte Testament, ed.此外，该项工程所引用的文章， bleek ， einleitung在澳门更改及证明，教育署。 Wellhausen, 1893; König, Einleitung, 1893; Strack, Einleitung, 4th ed., 1895; Oettli, Ruth, in Kurzgefasster Kommentar, 1889.ECGAB浩， 1893年;柯尼希， einleitung ， 1893年; strack ， einleitung ，第四教育署， 1895年; oettli ，罗思，在kurzgefasster kommentar ， 1889.ecgab
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