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YET another story of a very different kind from that of Samson remains to be told. It comes upon us with such sweet contrast, almost like a summer's morning after a night of wild storm. And yet without this story our knowledge of that period would be incomplete. It was "in the days when the judges judged"* - near the close of that eventful period. West of the Jordan, Jair and Eli held sway in Israel, while east of the river the advancing tide of Ammon had not yet been rolled back by Jephthah, the Gileadite. Whether the incursions of the Ammonites had carried want and wretchedness so far south into Judah as Bethlehem (Judges 10:9), or whether it was only due to strictly natural causes, there was a "famine in the land," and this became, in the wonder-working Providence of God, one of the great links in the history of the kingdom of God.**
* Critics differ widely as to the exact time when the events recorded in the Book of Ruth took place. Keil makes Boaz a contemporary of Gideon; but we have seen no reason to depart from the account of Josephus, who lays this history in the days of Eli.
** The Book of Ruth occupies an intermediate position between that of the Judges and those of Samuel - it is a supplement to the former and an introduction to the latter. So much "romance" has been thrown about the simple narrative of this book, as almost to lose sight of its real purport.
Bearing in mind the general characteristics of the period, and such terrible instances of religious apostasy and moral degeneracy as those recorded in the two Appendices to the Book of Judges (Judges 17-21), we turn with a feeling of intense relief to the picture of Jewish life presented to us in the Book of Ruth.* Sheltered from scenes of strife and semi-heathenism, the little village of Bethlehem had retained among its inhabitants the purity of their ancestral faith and the simplicity of primitive manners.
* The Book of Ruth numbers just eighty-five verses. In the Hebrew Bible it is placed among the Hagiographa, for dogmatic reasons on which it is needless to enter. In Hebrew MSS. it is among the five Megilloth "rolls" (Song, Ruth, Lamentations, Ecclesiastes, and Esther). Among the Jews it is very significantly read on the feast of weeks.
Here, embosomed amidst the hills of Judah, where afterwards David pastured his father's flocks, and where shepherds heard angels hail the birth of "David's greater Son," we seem to feel once again the healthful breath of Israel's spirit, and we see what moral life it was capable of fostering alike in the individual and in the family. If Boaz was, so to speak, the patriarch of a village, in which the old Biblical customs were continued, the humblest homes of Bethlehem must have preserved true Israelitish piety in its most attractive forms. For, unless the Moabitess Ruth had learned to know and love the land and the faith of Israel in the Bethlehemite household of Elimelech, transported as it was for a time into the land of Moab, she would not have followed so persistently her mother-in-law, away from her own home, to share her poverty, to work, if need be, even to beg, for her. And from such ancestry, nurtured under such circumstances, did the shepherd king of Israel spring, the ancestor and the type of the Lord and Savior of men. These four things, then, seem the object of the Book of Ruth: to present a supplement by way of contrast to the Book of Judges; to show the true spirit of Israel; to exhibit once more the mysterious connection between Israel and the Gentiles, whereby the latter, at the most critical periods of Israel's history, seem most unexpectedly called in to take a leading part; and to trace the genealogy of David. Specially perhaps the latter two. For, as one has beautifully remarked:* If, as regards its contents, the Book of Ruth stands on the threshold of the history of David, yet, as regards its spirit, it stands, like the Psalms, at the threshold of the Gospel. Not merely on account of the genealogy of Christ, which leads up to David and Boaz, but on account of the spirit which the teaching of David breathes, do we love to remember that Israel's great king sprang from the union of Boaz and Ruth, which is symbolical of that between Israel and the Gentile world.
* Professor Cassel in his Introduction to the Book of Ruth.
Everything about this story is of deepest interest - the famine in Bethlehem, "the house of bread," evidently caused, as afterwards its removal, by the visitation of God (Ruth 1:6); the hints about the family of Elimelech; even their names: Elimelech, "my God is king;" his wife, Naomi, "the pleasant," and their sons Mahlon (or rather Machlon) and Chilion (rendered by some "the weak," "the faint;" by others "the jubilant,"the crowned").*
* The rendering of the names by Josephus is evidently fanciful. The widely differing translations, which we have given in the text, show the divergence of critics, who derive the name from so very different roots.
The family is described as "Ephrathites of Bethlehem- judah." The expression is apparently intended to convey, that the family had not been later immigrants, but original Jewish settlers - or, as the Jewish commentator have it, patrician burghers of the ancient Ephrath, or "fruitfulness" (Genesis 35:19; 48:7; comp. 1 Samuel 17:12; Micah 5:2). At one time the family seems to have been neither poor nor of inconsiderable standing (Ruth 1:19-21; 2; 3). But now, owing to "the famine," Ephrath was no longer "fruitfulness," nor yet Bethlehem "the house of bread;" and Elimelech, unable, on account of the troubles in the west, to go for relief either into Philistia or into Egypt, migrated beyond Jordan, and the reach of Israel's then enemies, to "sojourn" in Moab.
There is no need to attempt excuses for this separation from his brethren and their fate on the part of Elimelech, nor for his seeking rest among those hereditary enemies of Israel, outside Palestine, on whom a special curse seems laid (Deuteronomy 23:6). We have only to mark the progress of this story to read in it the judgment of God on this step. Of what befell the family in Moab, we know next to nothing. But this we are emphatically told, that Elimelech died a stranger in the strange land. Presently Machlon and Chilion married Moabite wives - Machlon, Ruth (Ruth 4:10); Chilion, Orpah.*
* Professor Cassel renders Ruth "the rose;" and Orpah "the hind." The Midrash makes Ruth a daughter of king Eglon.
So other ten years passed. Then the two young men died, each childless, and Naomi was left desolate indeed. Thus, as one has remarked: "The father had feared not to be able to live at home. But scarcely had he arrived in the strange land when he died. Next, the sons sought to found a house in Moab; but their house became their grave. Probably, they had wished not to return to Judah, at least till the famine had ceased - and when it had ceased, they were no more. The father had gone away to have more, and to provide for his family - and his widow was now left without either children or possession!" Similarly, we do not feel it needful to attempt vindicating the marriage of these two Hebrew youths with Moabite wives. For there really was no express command against such unions. The instances in Scripture (Judges 3:6; 1 Kings 11:1; Nehemiah 13:23), which are sometimes quoted as proof to the contrary, are not in point, since they refer to the marriage of Hebrews in the land of Israel, not to that of those resident outside its boundaries (comp. Deuteronomy 7:3), and in the case of such marriages this is evidently an important element.
And now tidings reached Moab, that "Jehovah had visited his people to give them bread." Naomi heard in it a call to return to her own land and home. According to eastern fashion, her daughters-in-law accompanied her on the way. When Naomi deemed that duty of proper respect sufficiently discharged, she stopped to dismiss them - as she delicately put it - to their "mother's" houses, with tenderly spoken prayer, that after all their sorrow the God of Israel would give them rest in a new relationship, as they had dealt lovingly both with the dead and with her. Closely examined, her words are found to convey, although with most exquisite delicacy, that, if her daughters-in-law went with her, they must expect to remain for ever homeless and strangers. She could offer them no prospect of wedded happiness in her own family, and she wished to convey to them, that no Israelite in his own land would ever wed a daughter of Moab. It was a noble act of self-denial on the part of the aged Hebrew widow by this plain speaking to strip herself of all remaining comfort, and to face the dark future, utterly childless, alone, and helpless. And when one of them, Orpah, turned back, though with bitter sorrow at the parting, Naomi had a yet more trying task before her. Ruth had, indeed, fully understood her mother-in-law's meaning; but there was another sacrifice which she must be prepared to make, if she followed Naomi. She must not only be parted from her people, and give up for ever all worldly prospects, but she must also be prepared to turn her back upon her ancestral religion. But Ruth had long made her choice, and the words in which she intimated it have deservedly become almost proverbial in the church. There is such ardor and earnestness about them, such resolution and calmness, as to lift them far above the sphere of mere natural affection or sense of duty. They intimate the deliberate choice of a heart which belongs in the first place to Jehovah, the God of Israel (1:17), and which has learned to count all things but loss for the excellency of this knowledge. Although the story of Ruth has been invested with romance from its sequel, there is nothing romantic about her present resolve. Only the sternest prose of poverty is before her. Not to speak of the exceedingly depressing influence of her language (1:13, 20, 21), Naomi had been careful to take from her any hope of a future, such as she had enjoyed in the past. In truth, the choice of Ruth is wholly unaccountable, except on the ground that she felt herself in heart and by conviction one of a Hebrew household - an Israelitish woman in soul and life, and that although she should in a sense be disowned by those with whom she had resolved to cast in her lot.
There was stir in the quiet little village of Bethlehem - especially among the women* - when Naomi unexpectedly returned after her long absence, and that in so altered circumstances. The lamentations of the widow herself made her even repudiate the old name of Naomi for Mara ("bitter"), for that "Jehovah" had "testified against," and "Shaddai"** afflicted her. Whether or not Naomi and her acquaintances really understood the true meaning of this "testifying" on the part of Jehovah, certain it is, that the temporary excitement of her arrival soon passed away, and the widow and her Moabite companion were left to struggle on alone in their poverty. Apparently no other near relatives of Elimelech were left, for Boaz himself is designated in the original as "an acquaintance to her husband,"*** though the term indicates also relationship. And thus through the dreary winter matters only grew worse and worse, till at last early spring brought the barley-harvest.
* The Hebrew text significantly marks "they said,"call me not" (Ruth 1:20) with the feminine gender.
** Professor Cassel quotes parallel passages from Genesis to show that Shaddai means specially the God Who gives fruitfulness and increase.
*** Not, as in the Authorized Version, "a kinsman of her husband's." The Rabbis make him a nephew of Elimelech, with as little reason as they represent Naomi and Ruth arriving just as they buried the first wife of Boaz! The derivation of the word Boaz is matter of dispute. We still prefer that which would render the name: "in him strength."
It was one of those arrangements of the law, which, by its exquisite kindness and delicacy - in such striking contrast to the heathen customs of the time - shows its Divine origin, that what was dropped, or left, or forgotten in the harvest, was not to be claimed by the owner, but remained, as a matter of right, for the poor, the widows, and emphatically also for the "stranger." As if to confute the later thoughts of Jewish narrowness, "the stranger" alone is mentioned in all the three passages where this command occurs (Leviticus 19:9, 10; 23:22; Deuteronomy 24:19-22).*
* May we ask those who doubt the early authorship of Deuteronomy, how they account for this circumstance?
Thus would the desolate share in Israel's blessings - and that as of Divine right rather than of human charity, while those who could no longer work for others might, as it were, work for themselves. Yet it must have been a bitter request, when Ruth, as if entreating a favor, asked Naomi's leave to go and glean in the fields, in the hope that she might "find favor" in the sight of master and reapers, so as not to be harshly spoken to, or roughly dealt with. And this was all - all that Ruth had apparently experienced of the "blessedness of following the Lord," for Whose sake she had left home and friends! But there is a sublimeness in the words of Scripture which immediately follow - a carelessness of effect, and yet a startling surprise characteristic of God's dealings. As Ruth went on her bitter errand, not knowing whither, Scripture puts it: - "her hap happened the portion of field belonging to Boaz" - the same Divine "hap" by which sleep fled from Ahasuerus on that decisive night; the same "hap" by which so often, what to the careless onlooker seems a chance "occurrence," is sent to us from God directly.
The whole scene is most vividly sketched. Ruth has come to the field of Boaz; she has addressed herself to "the servant that was set over the reapers," and obtained his leave to "glean" after the reapers, and to "gather in the sheaves."* From early morn she has followed them, and, as the overseer afterwards informs Boaz (2:7), "her sitting in the house," whether for rest or talk, had been "but little."**
* Professor Cassel has pointed out the distinction between the expression "in the sheaves" (2:7) and "between the sheaves" (ver. 15), the former being after the reapers, the latter among them.
** So correctly, and not as in the Authorized Version, which misses the meaning.
And now the sun is high up in the heavens, when Boaz comes among his laborers. In true Israelitish manner he salutes them: "Jehovah with you!" to which they respond, "Jehovah bless thee!" He could not but have known "all the poor" (in the conventional sense) in Bethlehem, and Ruth must have led a very retired life, never seeking company or compassion, since Boaz requires to be informed who the Moabite damsel was. But though a stranger to her personally, the story of Ruth was well known to Boaz. Seen in the light of her then conduct and bearing, its spiritual meaning and her motives would at once become luminous to Boaz. For such a man to know, was to do what God willed. Ruth was an Israelite indeed, brave, true, and noble. She must not go to any other field than his; she must not be treated like ordinary gleaners, but remain there, where he had spoken to her, "by the maidens," so that, as the reapers went forwards, and the maidens after them to bind the sheaves, she might be the first to glean; she must share the privileges of his household; and he must take care that she should be unmolested.
It is easier, even for the children of God, to bear adversity than prosperity, especially if it come after long delay and unexpectedly. But Ruth was "simple" in heart; or, as the New Testament expresses it, her "eye was single," and God preserved her. And now, in the altered circumstances, she still acts quite in character with her past. She complains not of her poverty; she explains not how unused she had been to such circumstances; but she takes humbly, and with surprised gratitude, that to which she had no claim, and which as a "stranger" she had not dared to expect. Did she, all the while, long for a gleam of heaven's light - for an Israelitish welcome, to tell her that all this came from the God of Israel, and for His sake? It was granted her, and that more fully than she could have hoped. Boaz knew what she had done for man, and what she had given up for God. Hers, as he now assured her, would be recompense for the one, and a full reward of the other, and that from Jehovah, the God of Israel, under Whose wings she had come to trust. And now for the first time, and when it is past, the secret of her long-hidden sorrow bursts from Ruth, as she tells it to Boaz: "Thou hast consoled me, and spoken to the heart of thine handmaid."
What follows seems almost the natural course of events - natural, that Boaz should accord to her the privileges of a kinswoman; natural also, that she should receive them almost unconscious of any distinction bestowed on her - keep and bring home part even of her meal to her mother-in-law (2:18), and still work on in the field till late in the evening (ver. 17). But Naomi saw and wondered at what Ruth's simplicity and modesty could have never perceived. Astonished at such a return of a day's gleaning, she had asked for details, and then, without even waiting to hear her daughter's reply, had invoked God's blessing on the yet unknown dispenser of this kindness. And so Ruth the Moabitess has begun to teach the language of thanksgiving to her formerly desponding Hebrew mother! But when she has told her story, as before to Boaz, so now to Naomi its spiritual meaning becomes luminous. In her weakness, Naomi had murmured; in her unbelief, she had complained; she had deemed herself forsaken of God and afflicted. All the while, however she and hers might have erred and strayed, God had never left off His kindness either to the living or to the dead!* And it is only after she has thus given thanks, that she explains to the astonished Ruth: "The man is near unto us - he is one of our redeemers" (comp. Leviticus 25:25; Deuteronomy 25:5). Still even so, no further definite thoughts seem to have shaped themselves in the mind of either of the women. And so Ruth continued in quiet work in the fields of Boaz all the barley-harvest and unto the end of the wheat-harvest, a period of certainly not less than two months.
But further thought and observation brought a new resolve to Naomi. The two months which had passed had given abundant evidence of the utter absence of all self- consciousness on the part of Ruth, of her delicacy and modesty in circumstances of no small difficulty. If these rare qualities must have been observed by Naomi, they could not have remained unnoticed by Boaz, as he daily watched her bearing. Nor yet could Ruth have been insensible to the worth, the piety, and the kindness of him who had been the first in Israel to speak comfort to her heart. That, in such circumstances, Naomi, recognizing a true Israelitess in her daughter-in-law, should have sought "rest" for her - and that rest in the house of Boaz, was alike to follow the clear indications of Providence, and what might be called the natural course of events. Thus, then, all the actors in what was to follow were prepared to take their parts. The manner in which it was brought about must not be judged by our western notions, although we are prepared to defend its purity and delicacy in every particular. Nor could Naomi have well done otherwise than counsel as she did. For the law which fixed on the next-of-kin the duty of redeeming a piece of land (Leviticus 25:25), did not connect with it the obligation of marrying the childless widow of the owner, which (strictly speaking) only devolved upon a brother-in-law (Deuteronomy 25:5); although such seems to have been the law of custom in Bethlehem, and this, as we believe, in strict accordance with the spirit and object, if not with the letter of the Divine commandment. Thus Naomi had no legal claim upon Boaz - not to speak of the fact, of which she must have been aware, that there was a nearer kinsman than he of Elimelech in Bethlehem. Lastly, in accordance with the law, it was not Naomi but Ruth who must lay claim to such marriage (Deuteronomy 25:7, 8).
Yet we should miss the whole spirit of the narrative, if, while admitting the influence of other matters, we were not to recognize that the law of redemption and of marriage with a childless widow, for the purpose of "not putting out a name in Israel," had been the guiding principle in the conduct of all these three - Naomi, Ruth, and Boaz. And, indeed, of the value and importance of this law there cannot be fuller proof than that furnished by this story itself - bearing in mind that from this next- of-kin-union descended David, and, "according to the flesh," the Lord Jesus Christ, the Son of David.
Keeping all this in view, we proceed to gather up the threads of our story. By the advice of her mother-in-law, Ruth puts off alike her widow's and her working dress. Festively arrayed as a bride - though, assuredly, not to be admired by Boaz, since the transaction was to take place at night - she goes to the threshing-floor, where, as the wind sprang up at even, Boaz was to winnow his barley. Unobserved, she watcheth where he lies down, and, softly lifting the coverlet, lays herself at his feet. At midnight, accidentally touching the form at his feet, Boaz wakes with a start - and "bent down, and, behold a woman lying at his feet!" In reply to his inquiry, the few words she speaks - exquisitely beautiful in their womanly and Scriptural simplicity - explain her conduct and her motive. Two things here require to be kept in mind: Boaz himself sees nothing strange or unbecoming in what Ruth has done; on the contrary, he praises her conduct as surpassing all her previous claims to his respect. Again, the language of Boaz implies that Ruth, although daring what she had felt to be right, had done it with the fear which, in the circumstances, womanly modesty would prompt. We almost seem to hear the low whispered tones, and the tremor of her voice, as we catch the gentle, encouraging words of Boaz' reply: "My daughter," and as he stills the throbbing of her heart with his kindly-spoken, fatherly: "Fear not!" No thought but of purity and goodness,* and of Israel's law intruded on the midnight converse of those who were honored to become the ancestors of our Lord.
* 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.
And now he, on his part, has explained to Ruth, how there is yet a nearer kinsman, whose claims must first be set aside, if the law is to be strictly observed. And, assuredly, if observance of the law of redemption, with all that it implied in Israel, had not been the chief actuating motive of Boaz and Ruth, there would have been no need first to refer the matter to the nearer kinsman, since there could be no possible hindrance to the union of those whose hearts evidently belonged to each other.
The conduct of each party having been clearly determined, they lie down again in silence. What remained of the short summer's night soon passed. Before the dawn had so far brightened that one person could have recognized another, she left the threshing- floor, bearing to her mother the gift of her kinsman, as if in pledge that her thoughts had been understood by him, and that her hope concerning the dead and the living would be realized.*
* 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.
The story now hastens to a rapid close. Early in the morning Boaz goes up to the gate, the usual place for administering law, or doing business. He sits down as one party to a case; calls the unnamed nearer kinsman, as he passes by, to occupy the place of the other party, and ten of the elders as witnesses or umpires - the number ten being not only symbolical of completeness, but from immemorial custom, and afterwards by law, that which constituted a legal assembly. To understand what passed between Boaz and the unnamed kinsman, we must offer certain explanations of the state of the case and of the law applying to it, different from any hitherto proposed. For the difficulty lies in the sale of the property by Naomi - nor is it diminished by supposing that she had not actually disposed of, but was only offering it for sale. In general we may here say, that the law (Numbers 27:8, 11) does not deal with any case precisely similar to that under consideration. It only contemplates one of two things, the death of a childless man, when his next-of-kin (speaking broadly) is bound to marry his widow (Deuteronomy 25:5); or else a forced sale of property through poverty, when the next-of-kin of the original proprietor may redeem the land (Leviticus 25:25). It is evident, that the former must be regarded as a duty, the latter as a privilege attaching to kinship, the object of both being precisely the same, the preservation of the family (rather than of the individual) in its original state. But although the law does not mention them, the same principle would, of course, apply to all analogous cases. Thus it might, for example, be, that a man would marry the widow, but be unable to redeem the property. On the other hand, he never could claim to redeem property without marrying the widow, to whom as the representative of her dead husband the property attached. In any case the property of the deceased husband was vested in a childless widow. In fact, so long as the childless widow lived, no one could have any claim on the property, since she was potentially the heir of her deceased husband. All authorities admit, that in such a case she had the use of the property, and a passage in the Mishnah (Yebam. iv. 3) declares it lawful for her to sell possessions, though it does seem very doubtful whether the expression covers the sale of her deceased husband's land. Such, however, would have been in strict accordance with the principle and the spirit of the law. In the case before us then, the property still belonged to Naomi, though in reversion to Ruth as potentially representing Elimelech and Machlon, while the claim to be married to the next-of-kin could, of course, in the circumstances, only devolve upon Ruth. Thus the property still held by Naomi went, in equity and in law, with the hand of Ruth, nor had any one claim upon the one without also taking the other. No kinsman had performed the kinsman's duty to Ruth, and therefore no kinsman could claim the privilege of redemption connected with the land. With the hand of Ruth the land had, so to speak, been repudiated. But as the kinsman had virtually refused to do his part, and Naomi was unable to maintain her property, she disposed of it, and that quite in the spirit of the law. There was no wrong done to any one. The only ground for passing the land to a kinsman would have been, that he would preserve the name of the dead. But this he had virtually refused to do. On the other hand, it was still open to him to redeem the land, if, at the same time, he would consent to wed Ruth. It would have been the grossest injustice to have allowed the privilege of redeeming a property to the kinsman who refused to act as kinsman. Instead of preserving a name in Israel, it would in reality have extinguished it for ever.
This was precisely the point in discussion between Boaz and the unnamed kinsman. Boaz brought, first, before him the privilege of the kinsman: redemption of the land. This he accepted. But when Boaz next reminded him, that this privilege carried with it a certain duty towards Ruth, and that, if the latter were refused, the former also was forfeited, he ceded his rights to Boaz.* The bargain was ratified according to ancient custom in Israel by a symbolical act, of which we find a modification in Deuteronomy 25:9. Among all ancient nations the "shoe" was a symbol either of departure (Exodus 12:11), or of taking possession (comp. Psalm 60:8).**
* 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."
** 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.
In this instance the kinsman handed his shoe to Boaz - that is, ceded his possession to him. Alike the assembled elders, and those who had gathered around to witness the transaction, cordially hailed its conclusion by wishes which proved, that "all the city knew that Ruth was a virtuous woman," and were prepared to receive the Moabitess as a mother in Israel, even as Thamar had proved in the ancestry of Boaz. It had all been done in God and with God, and the blessing invoked was not withheld. A son gladdened the hearts of the family of Bethlehem. Naomi had now a "redeemer," not only to support and nourish her, nor merely to "redeem" the family property, but to preserve the name of the family in Israel. And that "redeemer" - a child, and yet not a child of Boaz; a redeemer-son, and yet not a son of Naomi - was the father of Jesse. And so the story which began in poverty, famine, and exile leads up to the throne of David. Undoubtedly this was the main object for which it was recorded: to give us the history of David's family; and with his genealogy, traced not in every link but in symbolical outline,* the Book of Ruth appropriately closes. It is the only instance in which a book is devoted to the domestic history of a woman, and that woman a stranger in Israel. But that woman was the Mary of the Old Testament.
* 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.