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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
1:6-22
1:6 The key word return (Hb. shub, also rendered in the ESV as "turn, go, or bring back") recurs
1:7 The recurring kinship expressions daughters-in-law (vv. 6, 7, 8) and "my daughters" (vv. 11, 12, 13) underscore Naomi's attachment to them. Land of Judah likely denotes the tribal area (cf. 4:7, referring to Israel, the whole people) as opposed to the southern kingdom (e.g., 2 Kings 23:24; 25:22).
1:8-9 return each of you to her mother's house. Naomi understands the crucial role of a mother in preparing a daughter for marriage and motherhood (cf. Gen. 24:28, 67; Ruth 4:16-17; Song 3:4; 8:2; Titus 2:3-4); she hopes that both Ruth and Orpah will remarry and have children. Since Ruth's father is still alive (Ruth 2:11), Naomi thinks that Ruth can return to his house (cf. Gen. 38:11; Lev. 22:13; Judg. 19:2-3). the Lord deal kindly with you. Naomi's desire is fulfilled when the Lord provides a family (see notes on Ruth 2:20; 3:10) through redemption (see Introduction: Key Themes). find rest . . . in the house of her husband. Naomi wishes for them security and stability in raising a family (3:1; see note on 4:13).
1:11-13 sons in my womb . . . your husbands. Naomi's question assumes that the widows should marry their dead husbands' brothers (i.e., levirate marriage, Deut. 25:5-10); but they would have to wait for such brothers to be born, and she is considered too old to conceive. bitter . . . that the hand of the Lord . . . against me. Naomi is interpreting her hard circumstances as coming from God's enmity toward her; as the rest of the book will make plain, she is mistaken (see note on Ruth 1:20-21).
1:14 Orpah kissed Naomi farewell, even though she had promised to return with her (v. 10). However, Ruth clung (Hb. dabaq) to Naomi, an expression of loyalty and devotion (cf. Gen. 2:24, "hold fast" [Hb. dabaq]).
1:15 Returning to her people meant returning to her gods, since gods and territory went together (Judg. 10:6). Chemosh was the main god of Moab (Num. 21:29; 1 Kings 11:7, 33; Jer. 48:7). See note on Ruth 1:4.
1:16 Ruth's decision had far-reaching spiritual implications (2:12; Mark 10:29-31). Her confession of faith, your people . . . my God, recalls the central covenant promise: "I will be your God and you shall be my people" (Gen. 17:7-8; Ex. 6:7; Deut. 29:13; Jer. 24:7; 31:33; Hos. 2:23; Zech. 8:8; 2 Cor. 6:16; Rev. 21:7).
1:17 May the Lord do so to me and more also. Ruth binds herself by an oath that invites punishment if she is unfaithful. She swears this oath in the name of Yahweh (cf. 1 Sam. 3:17; 1 Kings 2:23), thereby owning him as her God.
1:19 The whole town was stirred perhaps with excitement (cf. 1 Sam. 4:5, "resounded") because of Ruth, but probably in agitation (cf. Isa. 22:2, "tumultuous") because of Naomi's arrival without her husband and sons (Ruth 1:1).
1:20-21 Naomi . . . Mara. As the ESV footnotes explain, the names mean "pleasant" and "bitter" (cf. v. 13). Almighty . . . bitterly (cf. Job 27:2). Naomi describes her family situation before her return (as full) and after her return (as empty). the Lord has testified against me. He has brought calamity (destitution, childlessness, widowhood) upon her. She sees her suffering as God's testimony, i.e., as proof that God condemns her for some sin of which she is unaware (see note on Ruth 1:11-13). However, her troubles will provide the means to God's bounty, as Ruth stays with her and gleans in Boaz's field.
1:22 Ruth the Moabite. Her origins are mentioned several times (vv. 4, 22; 2:2, 6, 21; 4:5, 10; cf. 2:10). The author emphasizes how God's kindness (1:8) extends beyond, but through, the Israelites (2:20), and how it abounds to them through a foreigner (3:10; 4:13ff.). barley harvest. In April/May, a few weeks before the wheat harvest (see 2:23).
