Ruth 1
1
Tragedy Comes to a Family
1-2During the era when champion-deliverers ruled in Israel, # 1:1–2 The period of the champion-deliverers, or judges, covered about three hundred years (1400–1100 BC). a severe famine overtook the land. Elimelech, # 1:1–2 Elimelech means “my God is King.” He was a descendant of Nahshon, a prince of the tribe of Judah (see Num. 1:7), and an ancestor of David. Elimelech takes his family and leaves the “house of bread” (Bethlehem). a man of importance, # 1:1–2 The Hebrew word ish means “a certain man.” In Rabbinic literature, ish refers to a man of importance either in learning or in social status (i.e., a wealthy man). left Bethlehem and immigrated to the country # 1:1–2 Or “fields of Moab.” Moab was the son of Lot’s incestuous relationship with his daughter (see Gen. 19:30–37). Moab and his tribe lived east of the Dead Sea. of Moab. He took with him his wife Naomi # 1:1–2 Naomi means “pleasant,” “gracious,” “sweet,” “agreeable,” “delightful,” and “unsurpassed in beauty.” and their two sons, Mahlon # 1:1–2 Mahlon means “ill [sickly],” “worn out,” “afflicted,” or “wounded.” Ruth was married to Mahlon, a picture of the law that is unable to save us (see Acts 13:39; Rom. 3:20; 7:9–11; 8:3; Heb. 7:19). But Ruth (and we) will find another spouse (Boaz/Jesus). and Chilion. # 1:1–2 Chilion means “destruction” or “consumption.” They belonged to the clan of Ephrath from Bethlehem in Judah. While residing in Moab, 3Elimelech died and left his widow Naomi alone with her two sons. 4The two sons both married Moabite # 1:4 According to Deuteronomy 23:3–6, the Israelites were not to marry with the Moabites, and the people of God were never to welcome the Moabites’ descendants into their families. However, it is the graciousness of Yahweh, who excludes such persons through sin, that will welcome through his abounding love and kindness the very ones he excluded. And Yahweh would go further in that this family line would include David, Solomon, and Jesus, and thus establish an eternal throne and home by turning the cursed into the blessed. women, Orpah # 1:4 Orpah, a homonym, can mean either “fawn” or “[back of the] neck.” The proper name Orpah sounds like the Hebrew word for “rebellious.” Orpah turned her back on Naomi and returned to her home. Orpah was a good woman but not as faithful and resolute as Ruth. and Ruth. # 1:4 The Hebrew name Ruth has many possible meanings, including “close friend,” “neighbor,” “shepherdess,” “beautiful,” “delightful,” “pleasing,” and “satisfied.” Ruth also sounds like the Hebrew word for “refreshing.” The name Ruth occurs 12 times in this book. However, the Hebrew word ruth (or a variant form) is used 187 times in the Old Testament. See also Matt. 1:5. About ten years later, 5Mahlon and Chilion also died and left Naomi all alone without husband or sons.
Naomi and Ruth Return to Bethlehem
6Sometime later, Naomi heard that Yahweh had visited his people and blessed them with an abundant harvest; # 1:6 Or “Yahweh had visited [observed, taken note of] his people and given them food.” It is notable that, while in the law, famine is attributed to unfaithfulness and fruitfulness to faithfulness, here Yahweh simply blessed the people in the days of the judges when everyone did whatever they wanted to do. This reveals the mercies of Yahweh, who still brings sunrise and rainfall to all, whether they do good or evil (see Matt. 5:45). The theme of the goodness and faithfulness of Yahweh runs throughout this book. so she decided to leave Moab with her daughters-in-law. 7With Orpah and Ruth at her side, Naomi began her journey to return to the land of Judah. 8But soon Naomi said to them, “Each of you, go back to your mother’s home. May Yahweh show his loyal love and kindness to you—the same loyal love and kindness you’ve shown to me and to those who have died. 9And may Yahweh give you another husband and cause you to find rest in a happy home.”
Then Naomi tenderly embraced Orpah and Ruth and kissed them goodbye, but they wailed and sobbed. 10Through their tears, they said to her, “No! We want to be with you and go with you to your people.”
11“My daughters, you must go back,” Naomi answered. “Why do you want to come with me? Do you think I could have sons again to give you new husbands? # 1:11 Naomi was referring to the law of levirate marriage, where the next closest relative marries a widow to produce a child and heir for the deceased husband so that their inheritance will not be lost. 12Turn around my daughters and go back home, for I’m too old to marry again. Even if I thought there was still hope for me, and married today and gave birth to sons, 13would you wait until they had grown up? Should you live for so many years without husbands? No, my daughters, you must not return with me. My life is too bitter for you to share it with me because Yahweh has brought calamity to my life!” # 1:13 Or “the hand of Yahweh has gone out against me.”
14When they heard Naomi’s words, Orpah and Ruth wailed and sobbed again. Then Orpah embraced and kissed her mother-in-law goodbye and went back home, # 1:14 Orpah never saw the face of her kinsman-redeemer. She died as she lived—in Moab. See Luke 9:62; John 6:63–69. but Ruth clung tightly to Naomi and refused to let go of her. # 1:14 The Hebrew verb for “cling tightly” is davqah. It carries the sense of permanent bonding (as with adhesive). The term is used in the Bible for covenantal devotion and clinging to God or a person. Loaded with spiritual meaning to a Hebrew speaker, this is the major term for spiritual cleaving to God in Rabbinic literature. In a sense, Ruth was entering into a covenant with Naomi. The Targum states, using several sources, that Ruth truly desired to be a proselyte to the Jewish faith. (See Ruth R. 2.20; B. Yev. 47b; and Rashi on 1:16–17.) The Jewess Naomi is a type of Israel, and the gentile Ruth is a type of the church. As Ruth stayed connected to Naomi (Israel), Naomi would lead her to Boaz (a type of our Kinsman-Redeemer, Jesus). 15Naomi said, “Ruth, listen. Your sister-in-law is going back to Moab to her people and to her gods. # 1:15 One of the gods of the Moabites was Chemosh (see Num. 21:29; 1 Kings 11:33). On our road to full restoration, we all face a choice either to return to Judah (the land of praise) and to Boaz (Jesus) or to turn back to other gods and the old order. Now go with her.”
16But tearfully, Ruth insisted, “Please don’t ask me again to leave you! I want to go with you and stay with you. Wherever you go, I will go; wherever you live, I will live. Your people will now be my people, and your God will now be my God. # 1:16 See 1 Kings 22:4; 2 Kings 3:7; 2 Chron. 18:3; Jer. 31:33; 32:38. Ruth uses the name “Shaddai” (the Almighty) for God. 17Wherever you die, I will die there, too; # 1:17 The old Ruth died. We, too, have been crucified with Christ. His cross was our cross (see Rom. 6:1–23; Gal. 2:20). that’s where your people will bury me—next to you. Nothing but death itself will separate me from you, so help me God!”
18When Naomi realized that Ruth’s heart was set on going with her, she said nothing more.
Naomi Returns to Bethlehem with Ruth
19Naomi and Ruth traveled together from Moab until they came to Bethlehem. The entire town was buzzing # 1:19 Or “they were beside themselves.” when they heard they had arrived! Astounded, the women of the town said to one another, “Is this really Naomi, who left us so long ago?”
20“Please don’t call me Naomi anymore,” she insisted. “Instead, call me Marah, # 1:20 Or “Mara [a form of Miriam].” Mara means “bitter.” Naomi means “pleasant.” Life sometimes takes us from seasons of great pleasure into a wilderness where we drink “bitter waters.” Yet in the wilderness, God will meet us and turn our bitterness into something sweet. See Ex. 15:22–27; Judg. 14:8; Rom. 8:28. because Almighty God # 1:20 Or “Shaddai.” This name of God is found forty-eight times in the Bible, with thirty-one of them in Job and six in Genesis. It is the most frequently used name for God prior to Moses’ reception of the law at Sinai. Shaddai is taken from a Hebrew root word that carries multiple expressive meanings. It can mean “God of the holy mountain,” “God of the wilderness,” “God the destroyer of enemies,” “God the all-sufficient One,” “God the nurturer of babies [the breasted One],” “God the almighty,” “the sovereign God,” or “the God who is more than enough.” has dealt me a bitter blow. 21When I left here, my heart was full # 1:21 That is, blessed with husband and sons. and content with my family, but Yahweh has brought me back empty and destitute. Why call me by my name, ‘Pleasant,’ when Yahweh has opposed me, and Almighty God has brought me so much trouble?”
22So Naomi returned to her village with Ruth, her Moabite daughter-in-law. # 1:22 Naomi’s sojourn in Moab lasted about ten years. They arrived in Bethlehem just as the barley harvest had begun. # 1:22 The season of famine had ended, and the season of harvest had begun. In Israel, the harvest season for barley is from mid-March through mid-April, the time of the Feast of Passover.
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Ruth 1: TPT
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