Ruth 4:22
Obed engendra Isaï; et Isaï engendra David.
Trésor de l'Écriture


1 Samuel 16:1
L'Eternel dit à Samuel: Quand cesseras-tu de pleurer sur Saül? Je l'ai rejeté, afin qu'il ne règne plus sur Israël. Remplis ta corne d'huile, et va; je t'enverrai chez Isaï, Bethléhémite, car j'ai vu parmi ses fils celui que je désire pour roi.

Ésaïe 11:1
Puis un rameau sortira du tronc d'Isaï, Et un rejeton naîtra de ses racines.


1 Chroniques 2:15
Otsem le sixième, David le septième.

Matthieu 1:6
Isaï engendra David. Le roi David engendra Salomon de la femme d'Urie;

Luc 3:31
fils de Méléa, fils de Menna, fils de Mattatha, fils de Nathan, fils de David,

Ruth 4:17-22
Les voisines lui donnèrent un nom, en disant: Un fils est né à Naomi! Et elles l'appelèrent Obed. Ce fut le père d'Isaï père de David.…

. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour's descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards revealed that he should be of the family of David; and therefore it was necessary, to prevent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were revealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth's industry and attention Naomi; of the elegant charity of Boaz; and of his acknowledgment of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seem to have been a pre-intimation of the admission of the Gentiles into his church. It must be remarked, that in this estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his revilings against him, is supposed by them to tauntingly reflected on his descent from Ruth. This book, therefore, contains and intrinsic proof of its own verity, as it reveals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have intended; there is too much of nature to admit any thing of art.

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Version Louis Segond 1910
Ruth 4:21
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