(KJV) Ruth 112

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⥃Naomi Becomes a Widow [ 1 Timothy 5:3–16 ]

[1] Now it came to pass in the days when the judges3 ruled4, that there was a famine5 in the land. And a certain man of Beth–lehem–judah went to sojourn in the country of Moab, he, and his wife, and his two sons. [2] And the name of the man [was] Elimelech6, and the name of his wife Naomi7, and the name of his two sons Mahlon8 and Chilion, Ephrathites9 of Beth–lehem–judah. And they came into the country of Moab, and continued10 there. [3] And Elimelech Naomi’s husband died; and she was11 left, and her two sons. [4] And they took12 them wives13 of the women of Moab; the name of the one [was] Orpah, and the name of the other Ruth14: and they dwelled there about ten years. [5] And Mahlon15 and Chilion died16 also both of them; and the woman17 was left of her two sons and her husband.18

⥃Ruth’s Loyalty to Naomi

[6] Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the Lord had visited19 his people in giving20 them bread. [7] Wherefore she went21 forth out of the place where she was, and her two daughters in law with her; and they went22 on the way to return unto the land of Judah. [8] And Naomi said unto her two daughters in law, Go23, return each to her mother’s house: the Lord24 deal kindly with you, as ye have dealt with the dead25, and with me. [9] The Lord grant you that ye may find rest26, each [of you] in the house of her husband. Then she kissed27 them; and they lifted up their voice, and wept. [10] And they said unto her, Surely28 we will return with thee unto thy people. [11] And Naomi said, Turn again, my daughters: why will ye go with me? [are] there29 yet [any more] sons in my womb, that they30 may be your husbands? [12] Turn again, my daughters, go [your way]; for I am too old31 to have an husband. If I should say, I have hope, [if] I should have32 an husband also to night, and should also bear sons; [13] Would ye tarry33 for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much34 for your sakes that the hand35 of the Lord is gone out against me. [14] And they lifted up their voice, and wept again: and Orpah36 kissed her mother in law; but Ruth37 clave unto her. [15] And she said, Behold, thy sister in law is gone back38 unto her people, and unto39 her gods40: return41 thou after thy sister in law. [16] And Ruth42 said, Intreat me not43 to leave44 thee, [or] to return from following after thee: for whither45 thou goest, I will go; and where thou lodgest, I will lodge: thy people46 [shall be] my people, and thy God47 my God: [17] Where thou diest, will I die, and there will I be buried: the Lord48 do so to me, and more also, [if ought] but death49 part thee and me. [18] When50 she saw that she was stedfastly minded51 to go with her, then she left speaking unto her.

⥃The Return to Bethlehem

[19] So they two went until they came to Beth–lehem. And it came to pass, when they were come to Beth–lehem, that all the city52 was moved about them, and they said, [Is] this Naomi53? [20] And she said unto them, Call me not Naomi54, call me Mara55: for the Almighty56 hath dealt57 very bitterly with me. [21] I went out full, and the58 Lord59 hath brought me home again empty: why [then] call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me? [22] So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Beth–lehem in the beginning60 of barley harvest.

<< Judges 21 Ruth 2 >>

  1. This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in Judg 4:17-22. 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 Beth–lehem, are very beautifully told. The simplicity of manners, likewise, which is shewn in the account of Ruth’s industry and attention to 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 seems to have been a pre-intimation of the admission of the Gentiles into his church It must be remarked, that in the 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 have tauntingly reflected on his descent from Ruth. This book, therefore, contains an 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 invented. There is too much of nature to admit anything of art. ↩

  2. Ruth 1:1, Elimelech, driven by famine into Moab, dies there; Ruth 1:4, Mahlon and Chilion, having married wives of Moab, die also; Ruth 1:6, Naomi, returning homeward, Ruth 1:8, dissuades her two daughters-in-law from going with her; Ruth 1:14, Orpah leaves her, but Ruth with great constancy accompanies her; Ruth 1:19, They two come to Beth–lehem, where they are gladly received. ↩

  3. Judg 2:16, Judg 12:8 ↩

  4. Heb. judged ↩

  5. Gen 12:10, Gen 26:1, Gen 43:1; Lev 26:19; Deut 28:23-24, Deut 28:38; 2Sam 21:1; 1Kgs 17:1-12, 1Kgs 18:2; 2Kgs 8:1-2; Ps 105:16, Ps 107:34; Jer 14:1; Ezek 14:13, Ezek 14:21; Joel 1:10-11, Joel 1:16-20; Amos 4:6, Beth–lehemjudah, Judg 17:8, Judg 19:1-2 ↩

  6. The Rabbins say, that Elimelech was the son of Salmon, who married Rahab; and that Naomi was his niece. ↩

  7. Ruth 1:20 ↩

  8. It is imagined, and not without probability, that Mahlon and Chilion are the same with Joash and Saraph, mentioned in 1Chr 4:22. ↩

  9. Gen 35:19; 1Sam 1:1, 1Sam 17:21; Mic 5:2 ↩

  10. Heb. were ↩

  11. 2Kgs 4:1; Ps 34:19; Heb 12:6, Heb 12:10-11 ↩

  12. The Targum says, "they transgressed the decree of the word of the Lord, and took to them strange women." ↩

  13. Deut 7:3, Deut 23:3; 1Kgs 11:1-2 ↩

  14. Matt 1:5 ↩

  15. Deut 32:39; Ps 89:30-32; Jer 2:19 ↩

  16. The Targum adds, "And because they transgressed the decree of the word of the Lord, and joined affinity with strange people, therefore their days were cut off." ↩

  17. Isa 49:21; Matt 22:25-27; Luke 7:12 ↩

  18. am 2696, bc 1308, An, Ex, Is, 183 ↩

  19. Gen 21:1, Gen 50:25; Exod 3:16, Exod 4:31; 1Sam 2:21; Luke 1:68, Luke 19:44; 1Pet 2:12 ↩

  20. Gen 28:20, Gen 48:15; Exod 16:4-6; Ps 104:14-15, Ps 111:5, Ps 132:15, Ps 145:15; Ps 146:7, Ps 147:14; Prov 30:8; Isa 55:10; Matt 6:11; 1Tim 6:8 ↩

  21. 2Kgs 8:3 ↩

  22. Ruth 1:10, Ruth 1:14; Exod 18:27 ↩

  23. Josh 24:15-28; Luke 14:25-33 ↩

  24. Phil 4:18-19; 2Tim 1:16-18 ↩

  25. Ruth 1:5, Ruth 2:20; Eph 5:22, Eph 6:2-3; Col 3:18, Col 3:24 ↩

  26. Ruth 3:1 ↩

  27. Gen 27:27, Gen 29:11, Gen 45:15; Acts 20:37 ↩

  28. Ps 16:3, Ps 119:63; Zech 8:23 ↩

  29. This alludes to the custom that when a married brother died, without leaving posterity, his brother should take his widow; and the children of such marriages were accounted those of the deceased brother. This address of Naomi to her daughter-in-law is exceedingly tender, persuasive, and affecting. ↩

  30. Gen 38:11; Deut 25:5 ↩

  31. Gen 17:17; 1Tim 5:9 ↩

  32. or, I were with ↩

  33. Heb. hope ↩

  34. Heb. I have much bitterness ↩

  35. Deut 2:15; Judg 2:15; 1Sam 5:11; Job 19:21; Ps 32:4, Ps 38:2, Ps 39:9-10 ↩

  36. Gen 31:28, Gen 31:55; 1Kgs 19:20; Matt 10:37, Matt 19:22; Mark 10:21-22; 2Tim 4:10 ↩

  37. The LXX add, και επεστρεψεν εις τον λαον αυτης, "and returned to her own people." The Vulgate, Syriac, and Arabic are to the same purpose. It seems a very natural addition, and agrees with the assertion in the next verse; and is accordingly adopted by Houbigant as a part of the text. Deut 4:4, Deut 10:20; Prov 17:17, Prov 18:24; Isa 14:1; Zech 8:23; Matt 16:24; John 6:66-69; Acts 17:34; Heb 10:39 ↩

  38. Ps 36:3, Ps 125:5; Zeph 1:6; Matt 13:20-21; Heb 10:38; 1John 2:19 ↩

  39. They were probably both idolaters at this time. That they were proselytes is an unfounded conjecture; and the conversion of Ruth now only commenced. ↩

  40. Judg 11:24 ↩

  41. Josh 24:15, Josh 24:19; 2Sam 15:19-20; 2Kgs 2:2; Luke 14:26-33, Luke 24:28 ↩

  42. A more perfect surrender of friendly feelings to a friend was never made. This was a most extraordinary and disinterested attachment. ↩

  43. or, Be not against me ↩

  44. 2Kgs 2:2-6; Luke 24:28-29; Acts 21:13 ↩

  45. 2Sam 15:21; Matt 8:19; John 13:37; Rev 14:4 ↩

  46. Ruth 2:11-12; Ps 45:10; Isa 14:1 ↩

  47. Josh 24:18; Dan 2:47, Dan 3:29, Dan 4:37; Hos 13:4; 2Cor 6:16-18; 1Thess 1:9 ↩

  48. 1Sam 3:17, 1Sam 25:22; 2Sam 3:9, 2Sam 3:35, 2Sam 19:13; 1Kgs 2:23, 1Kgs 19:2, 1Kgs 20:10; 2Kgs 6:31 ↩

  49. Acts 11:23, Acts 20:24 ↩

  50. Acts 21:14 ↩

  51. Heb. strengthened herself, Acts 2:42; Eph 6:10 ↩

  52. From this it would appear that Naomi was not only well known, but also highly respected at Beth–lehem. A proof that Elimelech was of high consideration at that place. Matt 21:10 ↩

  53. Isa 23:7; Lam 2:15 ↩

  54. that is, Pleasant ↩

  55. that is, Bitter ↩

  56. Gen 17:1, Gen 43:14; Job 5:17, Job 11:7; Rev 1:8, Rev 21:22 ↩

  57. Job 6:4, Job 19:6; Ps 73:14, Ps 88:15; Isa 38:13; Lam 3:1-20; Heb 12:11 ↩

  58. 1Sam 2:7-8; Job 1:21 ↩

  59. Job 10:17, Job 13:26, Job 16:8; Mal 3:5 ↩

  60. At the beginning of Spring; for the barley harvest began immediately after the passover, and that festival was held on the 15th of Nisan, corresponding nearly with our March Ruth 2:23; Exod 9:31-32; 2Sam 21:9 ↩