Notes on Ruth 1

Blaine Robison, M.A.

Published 5 August 2026

Introduction | Chapter 2 | 3 | 4

Scripture Text: The Scripture text of this commentary is prepared by Blaine Robison based on the Westminster Leningrad Codex found at BibleHub.com. The essentially literal translation seeks to reflect the Hebraic character of the author and writing. Other Bible versions may be quoted. Click here for Abbreviations of Bible Versions.

Sources: Important Jewish sources include the following:

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, which was in use among Jews by the mid-2nd century B.C. Online.

● MT: The Masoretic Text is the authoritative Hebrew text of the Tanakh for Rabbinic Judaism. Work on developing a uniform Hebrew Bible began in the 2nd century under Rabbi Akiva, but completed by Jewish scholars known as the Masoretes between the 7th and 10th centuries A.D. The oldest extant manuscripts date from around the 9th century. Online.

● Talmud: Unless otherwise indicated references to the Talmud are from the Soncino Babylonian Talmud (1948); available online at Halakhah.com. The Jerusalem Talmud, identified with "TJ," may be found here. Click here for Talmud abbreviations.

Special Terms: In order to emphasize the Hebraic nature of Scripture I use the terms ADONAI (for the sacred name YHVH), Tanakh (Old Testament), Besekh (New Testament), Yeshua (Jesus) and Messiah (Christ).

Syntax: Unless otherwise noted the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981). Parsing information for Hebrew verbs is taken from John Joseph Owens, Analytical Key to the Old Testament (1989). An explanation of Hebrew verbs and grammatical construction can be found at Hebrew4Christians.com.

Chapter Summary

The book of Ruth is one of two key Bible books featuring a woman as a central character. Of special interest is that Ruth is identified as a Moabite, which makes her a descendant of Lot. Chapter One introduces a family from Bethlehem: Elimelech, his wife Naomi, and their two sons, Mahlon and Chilion. When a severe famine comes upon the land the family leaves Israel to sojourn in Moab. Here the two sons marry; and, in the space of ten years, both Elimelech and the sons die. Naomi sets out to return to her own country, initially accompanied by her daughters-in-law Orpah and Ruth. Naomi attempts to persuade them to return to their own people. Orpah decides to return, but Ruth makes a fervent commitment to remain with Naomi. The two women arrive at Bethlehem in the time of the barley harvest.

Chapter Outline

Sojourn in Moab, 1:1-5

Plan for Return to Judah, 1:6-13

Loyalty of Ruth, 1:14-18

Arrival in Bethlehem, 1:19-22

1 And it came to pass in the days of the judging of the judges, that there was a famine in the land. And a certain man went from Bethlehem in Judah to dwell in the fields of Moab, he and his wife and two of his sons.

And it came to pass: Heb. hayah, Qal cons. impf., "it came to pass," used in the historical narratives of the Tanakh (185 times; first in Gen 4:8). The phrase is used to signal a change in the narrative, to advance the temporal setting and to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning. The verb is a consecutive imperfect, as are most of the verbs in this chapter. The imperfect tense may portray an action as incomplete, ongoing, habitual, repeated, or not yet realized. The consecutive stem added to the verb is used in narrative primarily to denote sequences of consecutive actions. So the chapter is a straight-forward chronology of events.

in the days: pl. of Heb. yom, day. The Hebrews did not conceive of time in the abstract, but used yom overwhelmingly in the sense of ordinary measurable time. Yom occurs 2,203 times in the Tanakh. Out of these occurrences about 90% refer to a calendar event or some portion of a 24-hour day. The expression "in the days" refers to a definite period in Israelite history with a beginning and an end. of the judging: Heb. shaphat, Qal inf., to judge or govern. The verb is used to mean (1) act as law-giver, judge, governor (giving law, deciding controversies and executing law); (2) specifically decide a controversy, discriminate between persons, in civil, political, domestic and religious questions; or (3) execute judgment.

of the judges: Heb. shaphat, pl. Qal participle, lit. "the judging ones." The period of the judges could cover the time period from the death of Joshua (Jdg 2:8-10) to the accession of King Saul (1Sam 11:15), since Samuel is regarded as a judge-deliverer of Israel (1Sam 7:15). The book of Judges covers about 350 years and only a small amount of that time is recorded. As a historical retrospective Judges recounts a repetitive cycle of abandonment of worshipping ADONAI in favor of pagan deities, oppression by various pagan powers, then deliverance by a judge followed by a period of peace, and after the death of the judge the cycle starting again (cf. Jdg 2:10-23).

Indeed Judges asserts that a lack of respect for the Torah dominated Israel during this period (cf. Deut 12:8; Jdg 17:6; 21:25). Judges provides the stories of twelve judge-deliverers and their duration. However, the author of Ruth does not specify the judge in power at the time of this story, perhaps because of the judge not being a character in the story and his identity is irrelevant to the message of the story.

that there was a famine: Heb. ra'av, famine, hunger. The term refers to a severe condition of misery caused by an acute lack of food that can lead to malnutrition, starvation and death and impacting a large area. Famine may be caused by lack of adequate rainfall (1Kgs 18:1-3; Jer 14:1-4; Hag 1:11), destructive hail storms (Ex 9:23; 10:12-15), infestation of insects (Ex 10:15) and as a result of warfare by enemies consuming or destroying available food sources (Deut 28:49-51; 2Kgs 6:25). Down through history a shortage of food has also been caused by hoarding (cf. Luke 12:18).

in the land: Heb. erets generally designates either (a) the earth in a cosmological sense, or (b) "the land" in the sense of a specific territorial area, primarily the Land of Israel (BDB 75). The focus is on the land of Israel where it may have been confined. There is no implication that the famine was of the widespread severity experienced by Jacob and his family (Gen 41:56-57). Clarke suggests the famine occurred as a result of pagan enemies destroying crops, such as occurred in the time of Gideon (cf. Jdg 6:1-4). The famine could also have been a divine judgment as in the days of Elijah (1Kgs 17:1), which in effect instigated the whole history of the book of Ruth.

And a certain man: Heb. ish, man (Gen 2:23) or husband (Gen 3:16). The man is identified in the next verse. went from Bethlehem: Heb. Beth-Lechem, Lit. "house of bread." in Judah: Heb. Y'hudah, son of Jacob and progenitor of the tribe of Judah, but here the land allocated to the tribe of Judah. See the map here. The location reference implies that the man belonged to the tribe of Judah. Morris notes that the home of Elimelech and later of Ruth was also destined to be the birthplace of King David (1Sam 16:11) and eventually of the Messiah (Mic 5:2). Bethlehem is first mentioned in Scripture as the location of Rachel's death (Gen 35:19).

to dwell in the fields: pl. of Heb. sadeh, countryside, field or open country. The term may simply refer to the national territory or to agricultural land. No precise location is given. The LXX translates sadeh with the singular form of agros, which means a country area or open space used mainly for agriculture; farm, field, a country estate. of Moab: Heb. Moab, a territory named for the son of Lot and his firstborn daughter (Gen 19:37). This background made the Moabites a Semitic people and kin to the Hebrews. See the map and encyclopedia article here.

The Moabites were an idolatrous people, worshiping the pagan deity Chemosh, which was associated with detestable and immoral practices, including child sacrifice (Num 21:29; 1Kgs 11:7; 2Kgs 3:26-27; 23:13; Jer 48:13). The Torah post-exodus narratives presents the Moabites as adversaries of Israel during the wilderness years. When Balak son of Zippor, king of Moab, saw the Israelites settling within his border, he made an alliance with the Midianites against them and hired Balaam to curse them (Numbers 22−24). This conspiracy failed to defeat Israel, but the Israelites suffered divine judgment after being enticed into idolatrous and immoral relations with Moabite women (Numbers 26).

While encamped on the plains of Moab across from Jericho God gave the Israelites contrasting directives to govern their relations with the Moabites:

"Do not harass Moab, and do not contend with them in war, for I will not give you any of their land as a possession, because to the sons of Lot I have given Ar as a possession." (Deut 2:9 BR)

"An Ammonite or a Moabite shall not enter the assembly of ADONAI; even to the tenth generation, none shall enter the assembly of ADONAI even to forever, 4 on account of the matter that they did not meet you with bread and with water on the journey when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you." (Deut 23:3-4 BR)

During the time of the judges Moab once again became an adversary of Israel. Eglon, King of Moab, oppressed Israel with the aid of Ammon and Amalek (Jdg 3:13-14), but Eglon was assassinated by the Israelite judge Ehud, and the Moabite yoke was cast off after 18 years. Thus, the story of Ruth occurs during a time of peace between Moab and Israel. Since the story of Ruth involves the tradition of Levirate marriage, then there is a certain irony in the man moving to Moab since the Moabites were the result of a "Levirate" marriage. In the account of Lot impregnating his two daughters after the destruction of Sodom, the daughters had been betrothed (Gen 19:14), which in biblical times constituted a legal marriage.

Why the sons-in-law did not go with Lot and their wives is not explained. In any event after their husbands were killed the daughters took matters into their own hands. The motive for their union was not lust, but probably fear that no man would have them, assuming them to be cursed because of coming from the destroyed city of Sodom. Lot was the nearest male relative, so the reasoning of his daughters to become pregnant by him is understandable and completely in accord with ancient custom.

The marriage prohibitions given to Israel at Mt. Sinai after the exodus regarding intimate relations and marriage with close family members would preclude a father-daughter marriage (Lev 18:6). However, God's laws are not applied ex post facto, or retroactively. Lot and his daughters cannot be charged with the sin of incest as evident from the fact that Scripture contains no censure of them and Peter clearly identified Lot as a righteous man (2Pet 2:7).

he: Heb. hu, pronoun, he, the same, who. and his wife: Heb. ishshah, woman, wife and usually of a married woman. Being a wife meant the woman belonged fully and exclusively to her man, her husband. and two of his sons: pl. of Heb. ben, a male offspring, "son or son of," which is used in three distinctive ways: (1) to identify direct paternity, as the son of his father (Gen 5); (2) a descendant of a more distant ancestor (e.g., Gen 32:32), or (3) to mean in a broader sense of having the characteristics of (e.g., Ps 89:22; Dan 3:25).

The entire nuclear family moved to Moab. The specific mention may imply that this decision was not shared by relatives in the extended family or other Israelites, since there could have been lingering resentment against the Moabites for past oppression in the time of Ehud (Jdg 3:12-30). Conversely, drought and famine in ancient times caused population migration, such as when Jacob moved his entire family to Egypt in time of famine (Gen 46:5-7, 27). Elimelech may not have been the only Israelite to take his family where they could be fed.

2 And the name of the man was Elimelech, and the name of his wife, Naomi; and the names of his two sons were Mahlon and Chilion, Ephrathites of Bethlehem in Judah. Now they entered the land of Moab and remained there.

Elimelech: Heb. Eliymelek ("my God is king"). With such a name we may assume that Elimelech was a devout man of God. His name contrasts with Abimelech ("my father is king"), son of Gideon, who appointed himself as king of Shechem and ruled as a tyrant (Jdg 9:1-6). Naomi: Heb. Naomi ("pleasant"). Mahlon: Heb. Machlown ("sickly"). Being listed before his brother implies he was the firstborn. Chilion: Heb. Kilyown ("sickly"). The names of the two sons may have been chosen because they both manifested physical weaknesses after birth. The Targum says the brothers became officers in the Moab military, but Scripture offers no further information on them.

Ephrathites: pl. of Heb. Ephrathiy, adj. ("fruitful"), the name of an Israelite clan in the tribe of Judah. of Bethlehem in Judah: See the previous verse. Edersheim suggests that the clan designation means that that the family had not been later immigrants, but original Jewish settlers (391). Now they entered: Heb. bo, to come, to go, or to enter. the land: lit. "fields," but Bible versions translate it as singular, using "country" or "land." of Moab: Edersheim notes that Elimelech specifically chose not to enter Philistia or Egypt to find relief. Elimelech's decision could be viewed as seeking relief among one's kinsmen (cf. Lev 25:25).

Jewish tradition does not look upon Elimelech's decision to move his family to Moab with favor. Ginzberg writes,

"Elimelech and his sons, who belonged to the aristocracy of the land, attempted neither to improve the sinful generation whose transgressions had called forth the famine, nor alleviated the distress that prevailed about them. They left Palestine [sic], and thus withdrew themselves from the needy who had counted upon their help." (Legends of the Jews, Vol. 4, Chap. 2)

Rashi concurs saying,

"He was very wealthy, and the leader of the generation. He left the Land of Israel for regions outside the Land because of stinginess, for he begrudged the poor who came to press him; therefore he was punished."

It should be noted that these speculations, like so many fictional novels and films about Bible stories, have no basis in Scripture and the decision of Elimelech to move to Moab is nowhere condemned. In terms of the promise-plan of God to bring forth the Messiah, it could be viewed as a providential opportunity for Elimelech. Perhaps he even sensed God's call to make the move. Consider, too, that at the time God called Abram to leave Ur of the Chaldees, his destination of Canaan was also an idolatrous land, and yet Abram is not condemned by commentators for following God's direction.

and remained there: The decision of Elimelech to move into Moab might have begun as a temporary expedient, but as time passed life became comfortable and the family was content with their circumstances. Regardless of what factors contributed to the decision to move and then stay, Scripture presents no evidence of wrongdoing by Elimelech. No one should be condemned without proof of guilt.

3 Then Elimelech, the husband of Naomi, died; and she was left with her two sons.

Elimelech died: The time interval between moving to Moab and the death of the breadwinner is not stated, but perhaps soon because of the time reference in the next verse. His age is also not given. No blame is attached to Elimelech for his death, but Jewish commentary does attribute his death to divine judgment. Rashi notes that the verse stated the marriage relationship and comments that from this statement the Sages determined in reference to Elimelech's death that a man does not die except concerning his wife (Sanh. 22b). In other words death came to Elimelech and not Naomi because as husband he ruled over her, and she was subordinate to him, therefore the divine standard of justice struck him and not her.

However, it is never wise to assume where Scripture is silent. While life and death come from God (1Sam 2:6) divine justice is often specifically stated in bringing about death (e.g., Gen 38:7-10; Num 16:31-49; 1Sam 2:34; 3:12-14; 2Kgs 1:10-14, 16-17; 2:24; 8:10; 19:35; Isa 22:18; Jer 20:6; John 8:21; Acts 5:5-10; 12:22-23).

4 And they took for themselves wives of the Moabites; the name of the one was Orpah and the name of the other Ruth. And they lived there about ten years.

And they took: Heb. nasa, 3p-pl., to lift up, to carry or to take. The essential meaning of the verb is to bear a burden or responsibility and here with the connotation of finalizing marriage with sexual consummation (cf. Jdg 21:23). for themselves: Heb. l'hem, prep., 3p-pl, with regard to. The preposition refers to the two sons in the previous verse. wives: pl. of Heb. ishshah. See verse 1 above. In biblical accounts a wife never takes a husband, but a husband takes a wife (e.g., Gen 4:19; 6:2; 11:29; 1Sam 25:39; Hos 1:2). Also, they were not concubines, but wives with rights.

of the Moabites: The sons probably followed the custom of the land for marriage. All the specific arrangements were usually handled by the parents of the bride and groom (e.g., Gen 21:21; 24:2-5; 27:46−28:1; 34:3-6; 38:6). A marriage would not take place without the consent of the bride (Gen 24:58). There was no wedding ceremony presided over by a religious official. The father of the bride would simply place his daughter's hand in the hand of the groom and declare she was his to take (cf. Tobit 7:13). Marriage was then finalized by the groom taking the bride into a room or his house for consummation.

Jewish analysis of these marriages is negative. The Targum says, "They transgressed the decree of the Word of the Lord" in marrying the Moabite women. Actually God only prohibited marriage to women of the seven pagan nations Israel was supposed to destroy, namely the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites and the Jebusites (Deut 7:1-3; Josh 23:6-13). In contrast God permitted Israelite men to marry virgins of other enemies after having conquered them (Num 31:18; Deut 21:10-14).

Orpah: Heb. Orpah, the feminine of oreph, back of the neck, fig. of stubbornness (BDB 791). Her name appears only twice in the book (see verse 14). In historical Jewish interpretation Orpah has been strongly criticized. See the article The Defamation of Orpah. and Ruth: Heb. Rut ("friendship") (BDB 946). Her name appears twelve times in this book. Nothing is revealed about the ages or background of these two women, although the Targum makes Ruth the daughter of Eglon, King of Moab (Jdg 3:12-17). According to later Jewish interpretation Orpah and Ruth were sisters (Ruth Rabbah 2:9). If true, Eglon was most likely "father" in terms of ancestor (cf. Gen 15:15; 46:34; 1Kgs 15:11).

Ruth married the firstborn Mahlon and Orpah married Chilion (Ruth 4:10). Considering the later declaration of Naomi and the commitment of Ruth (verses 15-17 below) these two women did not change their religious beliefs or practices after marrying the Israelites. The sons probably did not consider the real danger of the false religion of their wives (cf. Gen 35:1-4; 1Sam 15:23; 19:13; 1Kgs 11:3-8). The Targum and later Jewish literature fault the sons for their marriages, but don't suggest the men surrendered to idolatry. Indeed the Midrash says the husbands did not "convert or immerse" their wives (Ruth Rabbah 2:9).

And they lived: Heb. yashab, to sit, dwell, inhabit or remain. The implication is that Elimelech bought a house and moved in as a resident. there: Heb. sham, adv., there, thither. about ten: Heb. eser, the number ten, used here in reference to enumerating time. The noun has a kaf prefix as a preposition denoting "according to," which Bible versions render as "about." years: pl. of Heb. shanah, a period of twelve months or one year. Hebrew time references are based on the lunar calendar. The time period probably alludes to the entire period of residence from when the family first moved to Moab. In any event no mention is made of Orpah and Ruth bearing children, and so apparently were barren.

5 And the two of them also died, Mahlon and Chilion, and the woman was left without her two sons and her husband.

And the two of them: Heb. shenayim, two or the double of something. also: Heb. gam, adv., also, even, indeed, moreover. died: Heb. muth, 3p-pl., to die or be dead. Mahlon and Chilion: See verse 2 above. The Targum interprets the tragedy as divinely initiated because of transgressing God's supposed marriage standard. The conjunction "also" refers back to the death of Elimelech, but Rashi interprets the conjunction to mean "First their possessions were smitten, and their camels and their cattle died, and afterwards they too died." The deaths of the brothers in the prime of life is highly unusual, but no blame is attached to them. The two Moabite women were now widows alongside of Naomi.

and the woman: Heb. ishshah; Naomi. was left: Heb. sha'ari, to remain, be left over, survive. Her widowhood was now made worse. without her two: Heb. shenayim, the number two. sons: pl. of Heb. yeled, boy, son, youth, young man. and her husband: Heb. ish. See verse 1 above. Naomi's grief was greatly compounded by losing both her husband and two sons. The loss of husband and sons meant the loss of financial support, so she was without a social safety net.

6 Then she arose, she and her daughters-in-law that she might return from the fields of Moab, for she had heard in a field of Moab that ADONAI had visited His people to give them bread.

Then she arose: Heb qum, to arise or stand. The verb could imply arising from sleep as well as putting her decision into effect. There is no sense of how much time passed since the death of her sons. she and her daughters-in-law: The combination perhaps implies the three women were living together after the deaths of Mahlon and Chilion. and she returned: Heb. shuv, 3p-sing., bring back to mind, to return, turn back, turn around, first in Genesis 8:12, here with a geographical emphasis. from the fields: pl. of Heb. sadeh. See verse 1 above. of Moab: See verse 1 above. Naomi made a decision to return home and the daughters-in-law automatically prepared to go with her.

for she had heard: Heb. shama, to hear or listen, often with the implication of attention and obedience. in a field: Heb. sadeh. Note the change from plural to singular. of Moab: Perhaps Naomi had gone for a walk in the countryside to think seriously about her options and make up her mind about what to do. Naomi's decision to return appears motivated by news from Israel. The source of the information is not provided. The Targum states that an angel visited Naomi, which is possible given the content of the message.

that ADONAI: Heb. YHVH (Yod-Hey-Vav-Hey), the sacred name of the God of Israel. YHVH dominates in the Tanakh, first occurring in Genesis 2:4. While not reflected in Bible translations YHVH is not a title or a word for a deity, but the personal name of the God of Israel (Ex 3:15; 2Chr 14:11; Isa 42:8). Most Christian versions render YHVH with "the LORD," but a few versions have opted for rendering YHVH with "Yahweh" (LEB, LSB, NOG, WEB). The Genesis narrative identifies YHVH on the lips of Chavah ("Eve," Gen 4:1), then Seth and his descendants when "men began to call upon the name of YHVH" (Gen 4:26), Lamech, father of Noah on the occasion of his birth (Gen 5:29) and then by Noah himself when he blessed the line of Shem (Gen 9:26).

Abraham addressed the One who called him out of Ur as YHVH Elohim (Gen 15:2) and in that conversation God offered his first self-revelation as YHVH (Gen 15:7). The prevalence of the sacred name in Genesis asserts that the Creator-God is the God of Israel; and that the true people of God had always worshipped the Holy One of Israel. The revelation to Moses emphasized that YHVH hears the groaning of His people and remembers his covenant (Ex 6:5). The significance of the revelation of he sacred name is that YHVH is a deliverer and redeemer. See my article The Blessed Name for more discussion on this subject.

had visited: Heb. paqad, to visit, attend to, care for. His people: Heb. am, people, nation or kinfolk. The noun could be shorthand for The term corresponds to the Heb. am-ha'arets, "people of the land," i.e., the people of Israel. In Scripture the term is often viewed in contrast with the ruling class. The narrative employs an idiomatic expression that depicts the practical interest and care of the God of Israel for His people (cf. Gen 21:1; 50:24-25; Ex 3:16; 4:31; Luke 1:68). to give: Heb. nathan, to give, often with the connotation of generosity. to them: Heb. hem, pronoun, 3p-pl. bread: Heb. lechem, a baked product made from cereal grain, bread, but also used as a general term for food or meal. The clause depicts the ending of the famine.

7 And she departed from the place where she was there, and her two daughters-in-law with her; and they went on the way to return to the land of Judah.

And she departed: Heb. yatsa, to go out, to come out, to bring forth, to depart. Rashi notes the redundancy of the verb "returned" in the previous verse and the verb "departed" here and comments, "But Scripture wishes to tell us that the departure of a righteous person from a place is conspicuous, and makes an impression. Its splendor has turned away; its majesty has turned away; the praise of a city has turned away, and likewise (Gen. 28:10): "And Jacob went forth from Beersheba."

from the place: Heb. maqom, place, location or site. where: Heb. aser, relative pronoun, who, which, what, where, that. she was: Heb. hayah. See verse 1 above. The author does not reveal the location within Moab where Naomi and her family lived, assuming he knew. there: Heb. sham, adv. See verse 4 above. The adverb refers to the undefined location in Moab. and her two: Heb. shenayim. See verse 5 above. daughters-in-law: pl. of Heb. kallah, daughter-in-law in reference to husband's father. In later books of the Tanakh the term came to mean simply "bride."

with her: Heb. im, prep., together, with, among. Perhaps since the three women had been cohabiting and functioning together, Orpah and Ruth just automatically joined in packing and leaving with Naomi. and they went: Heb. halak, to go, walk, come, proceed, or move. on the way: Heb. derek, typically has the sense of a route for traveling; way, road, path, or journey. Use of the term implies a known route to journey between Israel and Moab. to return: Heb. shuv. See the previous verse.

to the land: Heb. erets. See verse 1 above. of Judah: Heb. Y'huda. See verse 1 above. The geographical focus is on the territory allocated to the tribe of Judah, the location of the author. The means of return required walking, which meant having the physical stamina for traversing the mountainous terrain. The distance to Bethlehem was as much as fifty miles and would take at least a week to ten days.

8 And Naomi said to her two daughters-in-law, "Go, return each woman to the house of her mother. May ADONAI deal with you in faithfulness as you have done with the dead and with me.

And Naomi said to her two daughters-in-law: After departing Naomi had second thoughts about being accompanied by her daughters-in law. Go: Heb. halak, Qal imp. See the previous verse. The imperative form of the verb denotes an entreaty rather than a command. return: Heb. shuv, Qal imp. See verse 6 above. each woman: Heb. ishshah, wife or woman. in the house: Heb. bayit, a structure for habitation; dwelling or house. of her mother: Heb. immah, a biological mother; "her mother." After ten years Naomi may not have been sure of Israelite attitudes toward Moabites. The implication is that the parents of the daughters-in-law were still living (cf. Ruth 2:11). She then expressed two wish prayers for Orpah and Ruth.

May ADONAI: Heb. YHVH, the God of Israel. See the previous verse. It is significant that Naomi uses the covenant name rather than one of the generic titles for God. deal: Heb. asah, to do, to make, to accomplish, to perform, or to act. with you: pl. of Heb. im, prep., among, with, together with. in faithfulness: Heb. khesed, mercy, steadfast love, faithfulness, goodness, lovingkindness, covenant loyalty. Khesed is a relational word, depicting favorable regard and treatment of one to another. While the term is used of humans acting with kindness, especially to the needy, the word is primarily an attribute and action of God toward His covenant people. Naomi wishes that God would extend the covenant care He has for Israel to Orpah and Ruth.

as you have done: Heb. asah. with the dead: Heb. muth, Qal participle, masc. pl., "the dead ones." Naomi compliments Ruth and Orpah for being faithful to their marriage covenants with Mahlon and Chilion. They had been good wives to her sons. and with me: Naomi also appreciated the kindness and respectful treatment she received from Ruth and Orpah.

9 May ADONAI give to you and may you find rest, a wife in the house of her husband." Then she kissed them, and they lifted up their voices and wept.

May ADONAI: Heb. YHVH, the God of Israel. See verse 7 above. give: Heb. nathan. See verse 6 above.. to you: Heb. l'kem, prep., in regard to, with a plural suffix. and may you find: Heb. matsa, to find, to discover, to encounter, to obtain. rest: Heb. menuchah, rest, resting place, repose, tranquility. a wife: Heb. ishshah, wife or woman. Most versions render the noun as "each of you." The wish of Naomi is that the two women will again be a wife. in the house: Heb. bayit. See the previous verse. of her husband: Heb. ish with feminine suffix. See verse 5 above. The wish is for a new husband.

Naomi might have considered whether there was be a Moabite relative who could perform the duty of Levirate marriage, which applied when the widow was childless (Deut 25:5). Levirate marriage was practiced among many ancient peoples (see the Jewish Encyclopedia article.) Of course, the Torah command applied to the covenant community. The rule did not apply to Gentiles, unless the Gentile joined the covenant people. See my article Levirate Marriage. Naomi expressed concern for their temporal security, but not their spiritual relationship with God.

Then she kissed: Heb. nashaq, to kiss, to touch gently. them: Naomi clearly had affection for Orpah and Ruth. and they lifted up: Heb. nasa, to bear or lift up. The verb alludes to loud volume. their voices: pl. of Heb. qol, voice or sound. and wept: Heb. bakah, to weep or express lamentation in genuine grief. The daughters-in-law likewise had great affection for Naomi and the thought of being separated from her compounded the grief they were feeling for their husbands.

10 And they said to her, "Surely we will return with you to your people."

And they said to her: Orpah and Ruth were unified in their response to Naomi's proposal. Surely: Heb. ki, conj. expressing a firm commitment; indeed, surely. we will return: Heb. shuv. See verse 6 above. The proposal is not merely to accompany Naomi to the border of Israel, but to join her in complete relocation. with you to your people: Heb. am. See verse 6 above. Exell notes that the two women specify, "we will return," instead of "we will go with you in your return." For the moment Orpah and Ruth identify themselves with their mother-in-law, as if they had come with her from Judah. There is no reason to think the young women did not "count the cost" of joining a foreign people.

11 But Naomi said, "Return, my daughters. Why go with me? Have I yet sons in my womb, that they may become your husbands?

But Naomi said: Naomi offers a lengthy response through verse 13 to the expressed wish of Orpah and Ruth. Return: Heb. shuv, Qal imp. See verse 6 above. my daughters: pl. of Heb. bath, a female offspring, daughter, or a female descendant. Naomi regards Orpah and Ruth with such affection as if they were her own daughters. Naomi explicably attempts to discourage them from making the journey to Israel. Why: Heb. mah, interrogative pronoun, what, why, how. go: Heb. halak. See verse 7 above. with me: Naomi frames the issue of Orpah and Ruth coming with her as whether she can provide them with husbands through Levirate marriage and presents three arguments to persuade them.

Have I yet: Heb. od, adv., again, still, yet, more. sons: pl. of Heb. ben. See verse 1 above. in my womb: Heb. me'eh, belly, inward parts, bowels, or womb. that they may become: Heb. hayah, Qal conj. perf. See verse 1 above. Normally the perfect tense portrays action completed in past time, but the conjunctive stem shifts completion as potential in the future. your husbands: pl. of Heb. ish. See verse 1 above. Naomi implies that she had no other sons in Israel to give them and presently she was not with child; so there could be no expectation.

Works Cited

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com.

BHTL: BibleHub Topical Lexicon, BibleHub.com. nd.

Clarke: Adam Clarke (1762-1832), Commentary on the Holy Bible: Luke (1826). Online.

Edersheim: Alfred Edersheim, Bible History Old Testament (1876-87). Book 3, Chap. 21. Hendrickson Publishers, 1995. Online.

Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online.

Exell: Joseph S. Exell, ed. (1849–1910), Ruth, The Pulpit Commentary, Vol. 16. Hendrickson Pub., 1985. Online.

Keil: C.F. Keil, The Book of Ruth, Commentary on the Old Testament, Vol. 2 (1866-1891) by C.F. Keil and F. Delitzsch. Hendrickson, 2006. Online.

Rashi: Rabbi Shlomo Yitzhaqi (1040-1105), Commentary on the Tanakh. Online. (French rabbi, rabbinical judge and commentator)

Targum: Aramaic Targum on Ruth, (1−600 A.D.) trans. Samson H. Levy, 1934. Online.