1 Chronicles 2:11

Salma. Septuagint have "Salmon," as it is written [in] Ruth iv. 20., and Matthew i. 4.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Salma, Hebrew am; lc;"butc" Rth_4:20, hml and in following verse wOmlc. The variation of the first two of these forms has many parallels, as between Chronicles and the earlier Old Testament Scriptures. Lessons from the story of Boaz.

The Book of Ruth is preserved to us as a picture of family and social life in the disorderly times of the judges. Both Ruth and Naomi have been made the frequent subject of public teaching; but Boaz stands out with sufficient prominence in the narrative to justify our fixing attention on him. Give the story, and especially the gleaning customs of those olden times; the kindly relations of masters and labourers; the customs of seeking protection from the family goel, or avenger; of confirming covenants by the gift of a shoe; and of conducting matters of business in the open space within the city gates. Fully explain the Eastern law of the goel. We may find illustrated in the conduct of Boaz

I THE CONSIDERATENESS OF THE TRUE GENTLEMAN. See his gentle and considerate treatment of the poor gleaner, and his gentle dealing with her when she claimed his protection. The essence of the Christian gentleman is considerateness for the feelings and wishes of others, and a gentle way of doing all things, even hard and painful things. Find beautiful illustrations in the tender considerateness of the Lord Jesus Christ; and compare Paul"s address to the elders at Miletus, and the tone of the Epistle to the Philippians.

II THE RESPONSIVENESS TO ANOTHER"S TRUST. It is always the mark of the good man that he loves to be trusted, and readily responds to trust. So Boaz did when Ruth put herself under his protection. The Lord Jesus always looked for faith trust; and opened his best treasures for the opened, trusting heart.

III THE LOYALTY TO THE SENSE OF DUTY. Shown in his taking up Ruth"s case at once, and earnestly, and making himself liable for all that was involved in the vindication of her rights. Then work out how Divine benedictions ever follow right character and conduct. Ruth and Boaz both get their reward. The "right" may not always disclose its issues at once. They often seem painfully delayed, but, if we follow on, right is sure to lead to practical blessing. Right never yet led wrong; and good never yet finally issued in evil. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

and Salma begot Boaz Our Sages stated (Baba Bathra 91a): “Ibzan is Boaz,” but it is amazing because how can this be? Did not Nahshon die in the second year following the Exodus from Egypt? Now Salmon, his son, had already been born, and he was one of those who entered the land, and Boaz, his son, who was Ibzan, was born when he entered the land. Now from the Exodus from Egypt until Jephthah were three hundred years, and the Sages said that when Boaz was intimate with Ruth and she conceived, Boaz died immediately, and Ibzan was a judge after the death of Jephthah, as it is written (Judg. 12:8): “And after him, Ibzan of Bethlehem judged Israel.” About this I am amazed, for we find concerning Abram, that he said, “After his blood had become clotted, etc.,” and he said, (Gen. 17: 17): “Shall a child be born to [a man who is] a hundred years old?” So how did Boaz beget [a child] at the age of three hundred? It is possible to say that for this reason Scripture says (Ruth 4:13): “... and the Lord gave her conception,” on the pattern of “... and the Lord blessed him.” (Ibzan - The father of all the cold ones, for a young woman lay beside him, and he became cold and did not touch her. Not appearing in some editions.)

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.