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(^332) So correctly, and not as in the Authorized Version, which misses the meaning.
(^333) It has been rightly observed, that this acknowledgment implied belief in the
immortality of the soul - that the dead had not perished, but only gone from hence.
(^334) Professor Cassel reminds us of a legal determination in the Mishnah (Yebam ii. 8),
which the learned reader may compare. The reference, though apt, however, rather
breaks in as prose upon the sublime beauty of the scene. It needed not such
determinations to guard the purity of the threshing-floor of Boaz.
(^335) We mention, without pronouncing any opinion upon it, that some - alike Jews and
Christians - have seen a symbolism in the number six of the measures of barley which
Ruth brought with her, as if days of work and toil were done, and "rest" about to be
granted.
(^336) The reason which he assigns (Ruth 4:6), admits of different interpretations. Upon the
whole I still prefer the old view, that his son by Ruth would have been the sole heir - the
more so, that in this particular case (as we find in the sequel, 4:15) Ruth's son would be
obliged to be "the nourisher" of Naomi's "old age."
(^337) A popular illustration of the former is the custom of throwing a shoe after a bride on
her departure from her father's home. This also explains the custom of kissing the
Pope's slipper, as claiming possession of, and dominion in the Church.
(^338) This is not the place to enter into the question of the Old Testament genealogies, but
it is evident that five names cannot cover the period of 430 years in Egypt, nor yet other
five that from the Exodus to David. On the other hand, it deserves notice that the names
mentioned amount exactly to ten - the number of perfection, and that these are again
arranged into twice five, each division covering very nearly the same length of period.
(^)