Ruth1
English Standard Version
1In the when the there was a in the , and a of in to in the of , he and his and his .
2The of the was and the of his , and the of his were and . They were from in . They into the of and remained .
3But , the of , , and she was with her .
4These ; the of the was and the of the . They there about ,
5and and , so that the was her and her .
6Then she with her to from the of , for she had in the of that the Lord had his and them .
7So she set from the where she was with her , and they on the to to the of .
8But to her , , of you to her . May the Lord with you, as you have with the and with me.
9The Lord that you may , of you in the of her ! Then she them, and they their and .
10And they to her, No, we will with you to your .
11But , Turn , my ; will you with me? Have I in my that they may become your ?
12 , my ; your way, for I am too to have a . If I should I , if I should have a this and should ,
13would you were ? Would you from ? No, my , for it is to me for your sake that the of the Lord has gone against me.
14Then they their and again. And her , but to her.
15And she , , your has gone to her and to her ; your .
16But , Do me to you or to from you. For you I will , and you I will . Your shall be my , and your my .
17 you I will , and will I be . May the Lord so to me and also anything but me from you.
18And when Naomi that she was to with her, she no .
19So the on they to . And when they to , the was of them. And the women , Is this ?
20She to them, Do me ; me , for the has with me.
21I , and the Lord has . me , when the Lord has against me and the has upon me?
22So , and the her with her, who from the of . And they to at the of .
Study Guide
Public-domain commentary and original-language notes for Ruth 1.
Chapter Summary
In this chapter: Elimelech and his sons die in the land of Moab. (1–5). Naomi returns home. (6–14). Orpah stays behind, but Ruth goes with Naomi. (15–18). They come to Bethlehem. (19–22).
vv1-5
Elimelech's care to provide for his family, was not to be blamed; but his removal into the country of Moab could not be justified. And the removal ended in the wasting of his family. It is folly to think of escaping that cross, which, being laid in our way, we ought to take up. Changing our place seldom is mending it. Those who bring young people into bad acquaintance, and take them out of the way of public ordinances, thought they may think them well-principled, and armed against temptation, know not what will be the end. It does not appear that the women the sons of Elimelech married, were proselyted to the Jewish religion. Earthly trials or enjoyments are of short continuance. Death continually removes those of every age and situation, and mars all our outward comforts: we cannot too strongly prefer those advantages which shall last for ever.
vv6-14
Naomi began to think of returning, after the death of her two sons. When death comes into a family, it ought to reform what is amiss there. Earth is made bitter to us, that heaven may be made dear. Naomi seems to have been a person of faith and piety. She dismissed her daughters-in-law with prayer. It is very proper for friends, when they part, to part with them thus part in love. Did Naomi do well, to discourage her daughters from going with her, when she might save them from the idolatry of Moab, and bring them to the faith and worship of the God of Israel? Naomi, no doubt, desired to do that; but if they went with her, she would not have them to go upon her account. Those that take upon them a profession of religion only to oblige their friends, or for the sake of company, will be converts of small value. If they did come with her, she would have them make it their deliberate choice, and sit down first and count the cost, as it concerns those to do who make a profession of religion. And more desire “rest in the house of a husband,” or some wordly settlement or earthly satisfaction, than the rest to which Christ invites our souls; therefore when tried they will depart from Christ, though perhaps with some sorrow.
vv15-18
See Ruth's resolution, and her good affection to Naomi. Orpah was loth to part from her; yet she did not love her well enough to leave Moab for her sake. Thus, many have a value and affection for Christ, yet come short of salvation by him, because they will not forsake other things for him. They love him, yet leave him, because they do not love him enough, but love other things better. Ruth is an example of the grace of God, inclining the soul to choose the better part. Naomi could desire no more than the solemn declaration Ruth made. See the power of resolution; it silences temptation. Those that go in religious ways without a stedfast mind, stand like a door half open, which invites a thief; but resolution shuts and bolts the door, resists the devil and forces him to flee.
Key Words
יוֹם: a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)
שָׁפַט: to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or punish; by extenssion, to govern; passively, to litigate (literally or figuratively)
רָעָב: hunger (more or less extensive)
אֶרֶץ: the earth (at large, or partitively a land)
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
בֵּית לֶחֶם: Beth-Lechem, a place in Palestine
יְהוּדָה: Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory
יָלַךְ: to walk (literally or figuratively); causatively, to carry (in various senses)
גּוּר: properly, to turn aside from the road (for a lodging or any other purpose), i.e. sojourn (as a guest); also to shrink, fear (as in a strange place); also to gather forhostility (as afraid)
שָׂדֶה: a field (as flat)
Cross References
Ruth 1Naomi's question alludes to the ancient law of levirate marriage, later formalized in Deuteronomy.
Supported by Matthew Poole, JFB
Marrying Moabite women violated Mosaic prohibitions against intermarrying with neighboring idolatrous nations.
Supported by Matthew Poole, JFB
Moabites were excluded from the assembly, highlighting the problematic nature of the sons' marriages.
Supported by Matthew Poole, JFB
Naomi's confession of returning empty parallels Job's acknowledgment of God's sovereign right to give and take.
Supported by Matthew Henry
Identifies Bethlehem's ancient name, Ephrath, establishing the geographical and historical background.
Supported by Matthew Poole, JFB
Links Ephratah with Bethlehem-Judah, later famous as the birthplace of the Davidic Messiah.
Supported by Matthew Poole, JFB
Parallel ancient custom of sending a widowed daughter-in-law home to wait for younger sons.
Supported by Matthew Poole, JFB
Ittai's absolute vow of loyalty to David strongly parallels Ruth's devotion to Naomi.
Naomi's self-naming as Mara ('bitter') echoes the bitter waters of Marah.
Supported by Matthew Henry
Job also refers to God as 'the Almighty' who has bittered or vexed his soul.
Hannah's song celebrates Yahweh's sovereignty in making poor and making rich, echoing Naomi's experience.
God 'visiting' His people to relieve their suffering, similar to Naomi's report of bread.
Naomi bids her daughters-in-law count the cost, illustrating Christ's terms of true discipleship.
Supported by Matthew Henry, Matthew Poole
Joshua presents a choice of gods, parallel to Naomi testing Ruth's choice of faith.
Supported by Matthew Poole
The standard ancient Israelite self-imprecation formula ('The Lord do so to me, and more also').
Parallels Naomi's language of affliction standing as a testimony or witness against her.
Traces Ruth's ultimate inclusion into the genealogy of Jesus Christ.
Highlights the redemptive historical goal of Ruth the Moabitess arriving in Bethlehem for David's lineage.