Analysis of vv. 1-5:

1)     We are not told how much time had lapsed between the end of the harvest until Naomi’s question in 3:1.

2)     “To seek” connotes a person’s earnest seeking of something or someone which exists or is thought to exist.” The thing being sought may be concrete or abstract.

3)     Our term “security” means a resting place, a state of being settled in, security.

4)     “Security” connotes the security and benefits found in marriage especially for a young widow.

5)     “To go well with her” suggests happiness and blessing (Gen 40:14, Deut. 4:40, 12:28).

6)     Naomi’s motives appear unselfish as she attempts to help out Ruth for a change.

7)     Parents, in this case Naomi, were frequently involved with working out the details of a marriage (Gen. 24:3-4, 34:4, Judges 14:2).

8)     In v. 2 Naomi plays the role of matchmaker for Ruth.

9)     Naomi obviously had given forethought to a feasible strategy to approach Boaz.

10)She had interpreted Boaz’s kindness as an indication of a favorable disposition towards Ruth and a possible willingness to act as a kinsman-redeemer.

11)Perhaps by this time she had witnessed a growing attraction between the two.

12) As a result she devised a plan whereby Boaz might know of Ruth’s willingness to marry him.

13)She begins with a rhetorical question to point out that Boaz as a relative was eligible.

14)The term translated “kinsman” only occurs in v.2 (“modaath,” relative, kinsman).

15)It appears to be a general term for a relative. Naomi has already established that Boaz is not just any relative, but one who was able to function as a kinsman-redeemer (Ruth 2:20).

16)It was Boaz who could redeem her daughter-in-law.

17)She reveals to Ruth that he will be winnowing barley at the threshing floor that very night.

18)Naomi instructs Ruth to beautify herself by washing, anointing herself and putting on her best clothes.

a)     “Washing” refers to the general bathing of the body with water.

b)     The act of anointing, specifically anointing with oil, frequently carries a technical or ceremonial sense (Ex. 29:7, 1 Sam. 9:16).

c)     However, Naomi is referring to Ruth anointing herself with perfumed oil. Instead of “anoint yourself,” the preferred translation is “put on perfumed oil.”

d)     Due to the hot climate and scarcity of water, bathing was an occasional luxury. Therefore, perfumed oil was used as a cosmetic to counteract body odors

e)     The word translated “best clothes” is a general term used for an outer garment or cloak and is not used in the O.T. to refer to fine clothing. Translate “cloak” (“simlah,” Ex. 19:10, Judges 8:25).

f)      The cloak would have been of sufficient size to cover oneself when sleeping (cf. Ex. 22:27).

19) This goes beyond Ruth making herself presentable to Boaz.

20) Naomi’s instructions to her daughter-in-law meant that Ruth should end her period of mourning.

a)     In a parallel passage after the death of his son, David washed, put on perfumed oil, and changed his cloak thus signifying the end of his fasting/mourning (1 Sam. 12:20).

b)     It is clear from other passages that mourning practices involved refraining from washing oneself or anointing oneself with oil along with wearing garments which  identified one as being a widow (Gen. 38:14, 19, 2 Sam. 14:2).  

21)The change of her appearance would signify to Boaz both her availability and the seriousness of her intentions.

22)Naomi further instructs Ruth go to the threshing floor, but not to approach Boaz until after he finished eating and drinking.

23)It is probable that she thought Boaz would be most receptive at that point (cf. 3:7).

24) For her part Ruth was directed to observe where Boaz slept.

25)Once he was asleep, she was approach Boaz, uncover his feet and lie down.

26) Naomi gives no instructions about verbal communication with Boaz, presuming that he would tell her what to do.

27)The term “uncover” refers to exposing something which otherwise is normally concealed.”

28)Some interpreters consider the phrase, “uncover his feet” as a euphemism for illicit sex based on other passages with “uncover” (Lev. 18:6, 20:11, Deut. 22:30).

29)Although it is true that “uncover” is used in context involving prohibited sexual activity, there is nothing in this context that would warrant such an interpretation.

a)     Judging from their words and actions before and after “operation threshing floor,” both Ruth and Boaz demonstrate integrity.

b)      Boaz would hardly have deemed her a “woman of excellence” if they had sexual intercourse nor would he be considered a man of great character (2:1, 3:11).

c)     Furthermore, such an interpretation would make Naomi an instigator of sexual misconduct.

30)The circumstances are filled with sexual overtones with a lone woman approaching a man at night, uncovering his feet and lying by him where he slept. Yet sexual overtones do not necessarily equate to sexual profligacy. 

31)Uncovering Boaz’s feet is a symbolic expression of her desire to marry. Naomi calculated that Boaz would understand this and then make his wishes known.

32)In v. 5 Ruth agrees to do all that her mother-in-law has instructed once again demonstrating her trusting commitment to Naomi.

33) Bear in mind that the plan put into action by Naomi could result, as far as Ruth could know, in some unfavorable eventualities vastly different than what was intended (e.g. intentions dismissed as delusions of grandeur).

34) Nevertheless she trusted Naomi, and significantly, Ruth knew Boaz’s character.

Ruth 3:6-13 So she went down to the threshing floor and did according to all that her mother-in-law had commanded her. ⁷ When Boaz had eaten and drunk and his heart was merry, he went to lie down at the end of the heap of grain; and she came secretly, and uncovered his feet and lay down. ⁸ And it happened in the middle of the night that the man was startled and bent forward; and behold, a woman was lying at his feet. ⁹ And he said, “Who are you?” And she answered, “I am Ruth your maid. So spread your covering over your maid, for you are a redeemer.” ¹⁰ Then he said, “May you be blessed of YHWH, my daughter. You have shown your last kindness to be better than the first by not going after young men, whether poor or rich. ¹¹ “And now, my daughter, do not fear. I will do for you whatever you ask, for all my people in the city know that you are a woman of excellence. ¹² “And now it is true I am a redeemer; however, there is a redeemer closer than I. ¹³ “Remain this night, and when morning comes, if he will redeem you, good; let him redeem you. But if he does not wish to redeem you, then I will redeem you, as YHWH lives. Lie down until morning.”

Analysis of vv. 6-13:

1)     The verses that follow describe how Ruth carried out Naomi’s plan.

2)     As Naomi had anticipated, Boaz ate and drank and his heart was merry (lit: “his heart was good”).

3)     This idiom expresses a feeling of euphoria and well being resulting from a wide variety of causes (1 Kings 8:66, Judges 18:20 cf. Eccl. 11:9).

4)     It is similar to our expression, “he is at peace with the world.”

5)     In other contexts, as here, the feeling of well-being is brought about food and drink (Judges 19:6, 22, 1 Kings 21:7).

6)     From this we must not infer that Boaz was drunk, merely in a state of well being.

7)     Happy and satisfied, Boaz went to sleep at the end of a heap of grain.

8)     Under cover of darkness, Ruth quietly went to Boaz, uncovered his feet, and lay down.

9)     Stealth was important to avoid disturbing Boaz and attracting the attention of anyone else in the vicinity.

10)It’s unclear whether Boaz was alone and completely unattended. One would expect him as a wealthy landowner to have servants around.

11) Evidently he was sufficiently isolated from others, perhaps by a large heap of grain, to allow Ruth to go unnoticed.

12) In the middle of the night, Boaz was startled and awoke suddenly and discovered someone was sleeping next to him. This was definitely a surprise!

13)The verb “startled” primarily refers to trembling from emotional agitation as a result of an unusual circumstance (e.g. Isaac trembled or was startled when he found out that he had inadvertently blessed Jacob and not Esau- Genesis 27:33 “Then Isaac trembled violently, and said, “Who was he then that hunted game and brought it to me, so that I ate of all of it before you came, and blessed him? Yes, and he shall be blessed.”, the priest Eli was agitated when he was waiting for the ark of God- 1 Samuel 4:13 When he came, behold, Eli was sitting on his seat by the road eagerly watching, because his heart was trembling for the ark of God. So the man came to tell it in the city, and all the city cried out.).

14)There is definitely a nuance of fear involved. It was the middle of the night and he woke up out of a dead sleep and realized someone was sleeping next to him.

15)The cause of his startlement is unspecified (e.g. bad dream, the awareness of someone near him, etc).

16)It was dark and he couldn’t discern the identity of this person so he asked, “Who are you?”

17)Ruth immediately identified herself as “your maid” which is a general term for a female slave or maid-servant.

18) Here she designates herself as his “maid” in a figurative sense. A wife or prospective wife often referred to herself or was referred to in this manner in relation to her man (cf. 1 Sam. 25:24, 1 Kings 1:17).

19) After identifying herself Ruth modifies the plan; instead of waiting for Boaz to tell her what to do, she tells him what to do.

20) She adds, “Spread your covering over your maid, for you are a close relative.”

21) “Spread your covering over your maid” is an idiom expressing her desire to marry him.

22)She further reminds him that he is a “close relative” which should be translated “redeemer” as in 2:20 (“gaal,” cf. Ruth 4:14 Then the women said to Naomi, “Blessed is the LORD who has not left you without a redeemer today, and may his name become famous in Israel., Psalm 78:35 And they remembered that God was their rock, And the Most High God their Redeemer.).

23)By calling him a “redeemer” she is reminding him of his responsibility to redeem his relatives from danger or difficulty (cf. Exodus 6:6 “Say, therefore, to the sons of Israel, ‘I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage. I will also redeem you with an outstretched arm and with great judgments.).

24)The bold plan has now been executed. How will Boaz react?

25) Boaz is flattered and pronounces a blessing on Ruth.

26) He commended her by saying, “You have shown your last kindness to be better than the first…”

27)Once again the word “kindness” is used in our context. As previously noted, depending on the context, it may refer to “lovingkindness, kindness, mercy, loyalty, unchanging love” (“chesed,” 1:8, 2:20).

28)Ruth’s “last kindness” refers to her marriage proposal and her refusal to pursue “after young men, whether poor or rich.”

29)“Young men” refers to fully-grown, strong, vigorous men (“bachur,” Judges 14:10, 1 Sam. 8:16).

30)Her “first” kindness refers to loyalty and commitment to Naomi.

31) Boaz’s words raise the question, “How is a marriage proposal better in a moral sense than showing kindness to one who is in anguish?”

32)Quite simply, it is not. Showing kindness to Naomi was superior (Prov. 3:3, 19:22, 21:21).

33) This appears to be an intentional overstatement or hyperbole by Boaz and therefore not to be taken literally.

34)Boaz was surprised and is here emphasizing his gratitude for Ruth’s proposal.

35)In v. 11 Boaz sought to allay any immediate fears Ruth might have had over this encounter by saying, “Do not fear. I will do for you whatever you ask.”

36) He further praised her by adding, “All my people in the city know that you are a woman of excellence.”

37)A “woman of excellence” connotes strength, ability, and virtue and stresses the quality of Ruth’s character (“chayil” cf. Prov. 12:4, 31:10, 29-“nobly”).

38)Ruth’s exemplary character was common knowledge to the people of Bethlehem.

39) Clearly she had a fantastic witness of the life.

40)The term translated “excellence” was the same word used to describe the worthiness of Boaz in 2:1.

41) However in v. 12 Boaz informs Ruth, “there is a redeemer closer than I.”

42)As an honorable man, Boaz made sure to respect the rights of the nearer kinsman by giving him the option to redeem Ruth first.

43) If the other kinsman was unwilling, Boaz pledged to Ruth that he would redeem her.

44)He backed up his pledge with an oath, “As YHWH lives!”

45) The emphatic oath signified and ensured Boaz’s commitment to Ruth’s welfare.

46) Boaz directs Ruth spend the night and leave in the morning.

47)In view of the exemplary character of both Ruth and Boaz, it is unwarranted to presume that events at the threshing floor involved a romantic liaison.

48) He directed her to stay in order to protect her person and reputation.

Ruth 3:14-18 So she lay at his feet until morning and rose before one could recognize another; and he said, “Let it not be known that the woman came to the threshing floor.” ¹⁵ Again he said, “Give me the cloak that is on you and hold it.” So she held it, and he measured six measures of barley and laid it on her. Then she went into the city. ¹⁶ And when she came to her mother-in-law, she said, “How did it go, my daughter?” And she told her all that the man had done for her. ¹⁷ And she said, “These six measures of barley he gave to me, for he said, ‘Do not go to your mother-in-law empty-handed.’” ¹⁸ Then she said, “Wait, my daughter, until you know how the matter turns out; for the man will not rest until he has settled it today.”

Analysis of vv. 14-18:

1)     Ruth remained at Boaz’s feet until early morning.

2)     She arose to leave before daybreak while it was still dark enough to remain unrecognized with Boaz’s encouragement, “Let it not be known that” she had been there.

3)     This was a precautionary measure to prevent gossip and unfounded speculation regarding the nature of her visit.

4)     Ever generous and thoughtful, Boaz filled Ruth’s cloak with a large quantity of barley.

5)     She departed from the threshing floor and went back into the city to Naomi.

6)     Once Ruth was home, Naomi eagerly sought to know the outcome with Boaz asking, “How did it go my daughter?”

7)     Ruth filled her in on the details and added in regard to the barley that Boaz instructed her, “Do not go to your mother-in-law empty-handed.”

8)     The term “empty-handed” also translated “empty” is the same word in the Hebrew used by Naomi to describe herself in 1:21 (“reqam”).

9)     The gift of barley symbolized that Naomi would share in Ruth’s fulfillment.

10) Her empty days filled with bitterness are about to end.

11) Naomi counseled Ruth to sit tight until Boaz had properly dealt with the other kinsman-redeemer.

12) Furthermore, she was confident the matter would be resolved that day.

13) Although there is a chapter remaining, these are the last recorded words of Naomi and Ruth.

End: Chapter 3.

Analysis of vv. 1-2: 

1)     The author sets the timeframe of the book with his opening statement, “Now it came about in the days when the judges governed” (lit: “in the days of the judging of the judges”). 

2)     There was a “famine” in the land (“raab,” famine, hunger). 

3)     No causes are given for the famine in the text. Some possibilities: 

a)     Since this was during the period of the judges, the famine may have been caused by the depredations of the Midianites and their allies prior to Gideon’s judgeship (Judges 6:1ff). 

b)     This in turn had been brought about because of Israel’s apostasy and persistent idolatry. 

c)     In other passages famines were sent upon the land by God as judgment for sin (e.g. idolatry, 1 Kings 16:30-17:1, Jer. 44:27 cf. Deut. 28:48, 32:24, 2 Kings 8:1, Jer. 11:22). 

d)     In light of the prevailing apostasy in Israel during this period, disobedience to God is evidently the primary cause of the famine. 

4)     Due to the famine, a man and his family left Bethlehem in Judah in order to sojourn in the land of Moab. 

5)     Presumably, Moab was unaffected by the famine or least not as severely. 

6)     The man’s family included his wife and two sons. 

7)     The phrase translated “in the land” refers to fields, pastures or territories of a tribe or of a people (“bisadey”- plural form). 

8)     Here the author uses it as a generic reference and not a specific location in Moab. 

9)     The basic meaning of the term translated “sojourn” is to dwell as an alien or to live among people who are not blood relatives (Gen 19:9, Judges 19:1, 16). 

10) This family of sojourners, since they lived among people to whom they had no blood ties or tribal association, had only the rights and status accorded them by the native populace, the Moabites. 

11)Apparently at this point in time Israel and Moab were at peace (cf. Judges 3:12). 

12) In v. 2 the family is identified as Elimelech, the husband, and his wife, Naomi along with their two sons, Mahlon and Chilion. 

a)     Elimelech: God is King. 

b)     Naomi : good, pleasant. 

c)     Mahlon and Chilion: meaning uncertain. 

13) They are also identified as “Ephrathites of Bethlehem in Judah” (“Ephrathi”). 

14) The designation “Ephrathite” refers to the following: 

a)     Members of the tribe of Ephraim (Judges 12:5, 1 Kings 11:26). 

b)     Ephrath(ah) was also an alternate name for Bethlehem (Gen. 35:19, Judges 4:11). 

c)     However, here the term refers a portion of people, perhaps a clan, which made up the population of Bethlehem (1 Sam. 17:12, Micah 5:2). 

15)“Bethlehem in Judah” is distinguished from the lesser known town in the territory of Zebulon in Northern Israel (Josh. 19:15). 

16) The author’s general introductory statements make no mention whether the move to Moab was right or wrong. 

17) However the unfolding events indicate that the move to Moab certainly wasn’t blessed by God and ended in calamity. 

18) Following the theme of the Judges period, Elimelech “did what was right in his own eyes” (Judges 21:25). 

19) In this case, abandoning Israel and taking up residence in the midst of a pagan nation, even during a famine, suggests a lack of faith (cf. Psa. 33:19, 37:19).
 

Ruth 1:3-5 Then Elimelech, Naomi’s husband, died; and she herself was left alone with her two sons. ⁴ And they married Moabite women; the name of the one was Orpah and the name of the other Ruth. And they lived there about ten years. ⁵ Then both Mahlon and Chilion also died; and the woman was left alone without her two children and her husband. 

Analysis of vv. 3-5: 

1)     V. 3 begins with death of Naomi’s husband, Elimelech. 

2)     The Hebrew text is emphatic and the verb “was left” (“shaar”) indicates the static action of surviving an elimination process. 

3)     Here, Naomi survived her husband and was left alone with her two sons. Translate, “She herself was left alone with her two sons.” 

4)     “And they married Moabite women.” is a translation of the Hebrew idiom, “they lifted up for themselves Moabite women.” 

5)     The wives are identified as Orpah, and Ruth respectively. 

6)     The precise meaning of their names is uncertain. 

7)     Although not denounced in the text and not specifically included in Deuteronomy, marrying Moabite women or pagan women in general was not acceptable (Deut. 7:3, Ezra 9:1-2 Now when these things had been completed, the princes approached me, saying, “The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands, according to their abominations, those of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. ² “For they have taken some of their daughters as wives for themselves and for their sons, so that the holy race has intermingled with the peoples of the lands; indeed, the hands of the princes and the rulers have been foremost in this unfaithfulness.” Also 1 Kings 11:1ff, Neh. 13:23). 

8)     It is probable that the Hebrew form of the verb, “lived” indicates that it was the two sons and Naomi who lived there for ten years, rather than that the sons were married to the Moabite women for ten years. 

9)      V. 5 opens with the unexpected and unexplained death of Naomi’s sons. 

10) Now, Naomi, referred to as “the woman,” was left alone without her children and her husband. 

11) “Her children” expresses the poignancy of Naomi’s loss rather than the ordinary, “sons.” 

12) Evidently her sons were without any offspring. 

13)Vv. 3-5 contain parallels which highlight the theme of death and deprivation.[1] 

a)     V. 3: Elimelech, Naomi’s husband, died; and she was left alone with her two sons. 

b)     V. 5: Then both Mahlon and Chilion also died; and the woman was left alone without of her two children and her husband. 

14) Although there is no mention in the text that the death of Elimelech and the two sons was Divine punishment, they had pursued their own plans in disregard of God’s directive will by abandoning Israel and marrying pagan women respectively. 
 

Ruth 1:6-7 Then she herself arose with her daughters-in-law that she might return from the land of Moab, for she had heard in the land of Moab that YHWH had visited His people in giving them food. ⁷ So she departed from the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah. 

Analysis of vv. 6-7: 

1)     Following the unexpected deaths of her husband and sons, Naomi made preparations to leave. 

2)     She intended to return to her homeland, Israel. 

3)     The conjunction, “for” begins a causal clause that indicates the primary reason for Naomi’s return. 

4)     While in Moab, Naomi had heard that God blessed His famished people with food. 

5)     The author indicates that “YHWH had visited His people in giving them food.” 

a)     The basic meaning of the term translated “visited” (“paqad”) is to exercise oversight over a subordinate, either in the form of making a careful inspection or of taking action to cause a considerable change in the circumstances of the subordinate. 

b)     The change may be for better or worse. In our context the change in Israel, specifically Judah, was definitely for the better. 

c)     “His people” refers to the Jews. This designation portrays the covenant relationship between God and the Jews (“ami,” Gen. 17:1-9, Ex. 19:3-8, Josh. 24:1ff). 

d)     They are His people and He is their God (Lev. 26:12). 

e)     As far as the covenant is concerned, God has always been faithful to the Jews in spite of their unfaithfulness to Him (Lev. 26:44-45, Psa. 78:1ff). 

f)      This is especially evident during the Judges period even when the nation was mired in depravity. 

g)     Here, God provided them with food and in other passages, multiple deliverances from oppressors during this bleak period (Judges 2:1, 10-18). 

h)     His purpose in visiting or inspecting Israel was to give them food (“la’theth,” Qal inftv of purpose, “in order to give…”). 

6)     Naomi departed Moab with her daughters-in-law and headed back to Judah. 

7)     In vv. 6-7, the author is focusing on Naomi and not the daughter’s-in-law as she is the subject of the clauses, “she herself arose,” “she might return,” and “she had heard,” and “she departed.” 

8)     Naomi’s intentions are clear, but those of Ruth and Orpah are uncertain at this point. 
 

Ruth 1:8-10 And Naomi said to her two daughters-in-law, “Go, return each of you to her mother’s house. May YHWH deal kindly with you as you have dealt with the dead and with me. ⁹ “May YHWH grant that you may find rest, each in the house of her husband.” Then she kissed them, and they lifted up their voices and wept. ¹⁰ And they said to her, “No, but we will surely return with you to your people.” 

Analysis of vv. 8-10: 

1)     On their journey back to Judah, Naomi urged both Ruth and Orpah to return to their mother’s house. 

2)     The usual would be a return to their father’s house. Naomi appears to emphasizing that these young widows should return to their mother’s house and not stay with their mother-in-law. 

3)     Her parting wish was that YHWH would “deal kindly” with them as they had with her sons when they were alive and her. 

4)     The Hebrew term translated “kindly” has a wide range of meanings (“chesed”). 

5)     Depending on the context, it may also be translated as “lovingkindness, kindness, mercy, loyalty, unchanging love.” 

a)     Human relationships (Gen. 47:29, Ruth 3:10). 

b)     God to man (Ruth 2:20, Psa. 13:5, Lam. 3:22). 

6)     To demonstrate “kindness” as did Ruth and Orpah, was commendable (Prov. 3:3). 

7)     Naomi also expressed the hope that God would give them “rest” in a home with a new husband. 

8)     “Rest” connotes a settled, protected and secure life (“menuchah,” cf. 1 Chron. 22:9). 

9)     After these pronouncements, Naomi kissed them good-bye, at which point, they all began to sob loudly. 

10) The Hebrew indicates all the women were crying not just the daughters-in-law. 

11) It was a heart wrenching farewell for all. 

12) However, in v. 10, Ruth and Orpah refused to be separated from Naomi. 

13) In the Hebrew, the preposition “with you” precedes the verb, “we will return” which further emphasizes their faithfulness “chesed” to Naomi (lit: “No, with you we will return to your people!”, cf. Gen. 17:4).
 

Ruth 1:11-13 But Naomi said, “Return, my daughters. Why should you go with me? Have I yet sons in my womb, that they may be your husbands? ¹² “Return, my daughters! Go, for I am too old to have a husband. If I said I have hope, if I should even have a husband tonight and also bear sons, ¹³ would you therefore wait until they were grown? Would you therefore refrain from marrying? No, my daughters; for it is exceedingly more bitter for me than for you, for the hand of YHWH has gone forth against me.” 

Analysis of vv. 11-13: 

1)     Even after their pledge of loyalty, Naomi again instructs her daughters-in-law to return to their families. 

2)     She immediately poses some arguments to dissuade them. 

3)     Naomi’s arguments assume the law of the levirate marriage. 

4)     The levirate law provided for the marriage of a childless widow to a brother-in-law or to the closest male relative (Deut. 25:5-10, Ruth 4:1ff). 

5)     Naomi rhetorically points out that she is not pregnant with sons who, as the younger siblings of Mahlon and Chilion, would be obligated to marry their widowed sisters-in-law according to the levirate law (cf. Luke 20:28). 

6)     Yet again in v. 12, she forcefully orders them, “Return my daughters! Go…” 

7)     She asserts, “I am too old to have a husband.” That is, she is past the age of childbearing. 

8)     In order to reinforce her statement, she poses an impossible scenario in order stress why they should leave her. 

9)     Even if she was married and gave birth to sons that very night, did Ruth and Orpah really intend to wait and remain unmarried until the sons were grown? Of course not. 

10) Her point was that it would be absurd to wait. 

11) Furthermore, she concluded that her circumstances were far harder than that of her daughters-in-law. 

12) “Harder for me” is literally “exceedingly more bitter for me.” The latter translation more accurately reflects Naomi’s mental attitude (cf. Ruth 1:20). 

13) Additionally she attributed her current predicament to “the hand of YHWH” which is a figurative expression for Divine punishment (Deut. 2:15, 1 Sam. 12:15). 

14) She viewed Him as sovereign and actively involved in her circumstances, but not in a positive sense. 

15)Naomi appears insensitive to their grief. They had, after all, been recently widowed. 

16) However due to their youth, they could expect to remarry and bear children.
 

Ruth 1:14-18 And they lifted up their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her. ¹⁵ Then she said, “Behold, your sister-in-law has gone back to her people and her gods; return after your sister-in-law.” ¹⁶ But Ruth said, “Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. ¹⁷ “Where you die, I will die, and there I will be buried. Thus may YHWH do to me, and worse, if anything but death parts you and me.” ¹⁸ When she saw that she was determined to go with her, she said no more to her. 

Analysis of vv. 14-18: 

1)     The women cried following the hopeless situation Naomi had just described to them. 

2)     The idiom “lifted up their voices and wept” also in v. 9, means to sob or cry loudly. 

3)     The adverb translated “again” does not mean that the women had once more resumed crying. Rather it stresses the continuance of their crying. Translate, “still more.”[2] 

4)     Orpah decided to leave and gave a farewell kiss to Naomi. 

5)     However Ruth “clung” to her mother-in-law. 

6)     The Hebrew word order which places “Ruth” before the verb “clung,” expresses the simultaneous actions of the daughters-in-law as well as contrasting their responses. 

7)     That is, while Orpah bid farewell and left, Ruth physically embraced, “clung” to Naomi and remained. 

8)     Our term “clung” also carries the sense of clinging to someone in affection and loyalty (“dabaq,” Gen. 2:24, loyalty to God: Deut. 10:20, 11:22). 

9)     Naomi urged Ruth to follow her sister-in-law’s example and return to her people and gods. 

10) The term translated “sister-in-law” occurs five times and may also used as a technical term to mean “brother’s widow or wife” in connection with the law of the levirate (“yebemeth,” Deuteronomy 25:7-9 “But if the man does not desire to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say, ‘My husband’s brother refuses to establish a name for his brother in Israel; he is not willing to perform the duty of a husband’s brother to me.’ ⁸ “Then the elders of his city shall summon him and speak to him. And if he persists and says, ‘I do not desire to take her,’ ⁹ then his brother’s wife shall come to him in the sight of the elders, and pull his sandal off his foot and spit in his face; and she shall declare, ‘Thus it is done to the man who does not build up his brother’s house.). 

11) This was hardly sound advice by Naomi, who at this point was consumed with bitterness. 

12) To return to her family and the worship of idols, here referred to as “gods,” was not in Ruth’s best interests. 

13) Clearly Naomi wasn’t making any effort to proselytize Ruth. 

14) In response to the erroneous advice, Ruth said, “Do not urge me to leave you or turn back from following you.” 

15) Furthermore, Ruth expressed her complete commitment and devotion by swearing an oath. 

16) She pledged her future with Naomi to share her home and circumstances, not just until their return to Bethlehem, but after as well. 

17) She confessed allegiance to the people of Israel and to God thereby renouncing her Moabite heritage and pagan worship (“Your people, my people and your God, my God). 

18) She was making a complete break from the past and everything that was familiar to her. 

19) Her allegiance to God is a statement of saving faith. 

20)She made this decision without any encouragement from Naomi. In fact, the decision was made despite Naomi’s strenuous encouragement to do the opposite. 

21) In addition to committing her life to Naomi until death, Ruth included the place of burial (“Where you die, I will die, and there I will be buried”). 

22) To conclude the oath, Ruth calls down judgment upon herself from her “new” God, YHWH, if she leaves Naomi except by death. 

23) The implication is that the judgment would be severe. 

24) Her words provide one of the most striking examples of love and sacrifice, for she cast aside concern for her own future and security. 

25) Bear in mind that two widows on their own didn’t face a future brimming with options. 

26) In response to Ruth’s unselfish promise of devotion, the expected response from Naomi would be gratitude and thanksgiving. This was far from what transpired. 

27) Not only did Naomi fail to express gratitude, she didn’t say a word and silently acquiesced in the face of Ruth’s determination. 

28) The lack of reaction to Ruth’s commitment clearly manifests that Naomi is overcome by bitterness. 

29) At this point she cannot appreciate the significance of her daughter-in-law’s commitment. 
 

Ruth 1:19-22 So they both went until they came to Bethlehem. And it came about when they had come to Bethlehem, that all the city was stirred because of them, and the women said, “Is this Naomi?” ²⁰ And she said to them, “Do not call me Naomi; call me Mara, for the Almighty has dealt very bitterly with me. ²¹ “I went out full, but YHWH has brought me back empty. Why do you call me Naomi, since YHWH has witnessed against me and the Almighty has afflicted me?” ²² So Naomi returned, and with her Ruth the Moabitess, her daughter-in-law, who returned from the land of Moab. And they came to Bethlehem at the beginning of barley harvest. 

Analysis of vv. 19-22: 

1)     Naomi and Ruth resumed their journey and traveled to Bethlehem in Judah. 

2)     When they arrived at Bethlehem, “all the city was stirred because of them.” 

a)     “All the city” is a synecdoche, a figure of speech in which the whole stands for a part or vice versa. 

b)     The author refers to a large part of the inhabitants, specifically to the women of Bethlehem. 

c)     This is demonstrated by use of the feminine form in the following Hebrew verb correctly translated, “the women said.” 

d)     The term “stirred” used to describe the reaction of the town is “to murmur, be in an uproar, to make a great noise” (1 Sam. 4:5, Micah 2:12). 

e)     The term conveys delighted excitement at Naomi’s homecoming. 

3)     The question, “Is this Naomi?” expresses a surprised and joyous recognition in the sense of “Can this really be Naomi?” or “Why, it’s Naomi!” 

4)     To the women she retorted, “Do not call me Naomi; call me Mara…” 

5)     Here Naomi engages in a play on words. “Naomi” means “pleasant”, while “Mara” means “bitter.” 

6)     An alternate translation is “Don’t call me ‘Pleasant’; call me ‘Bitter’!” 

7)     Her reason was that the “Almighty has dealt very bitterly with me.” 

a)     As a synonym for YHWH, Naomi uses the name, “Almighty” (“Shaddai”). 

b)     The Divine title in our context connotes judgment and power (cf. Job 5:17, 40:2, Joel 1:15). 

c)     She has expanded upon her complaint. In v. 13 Naomi attributes the cause of her complaint somewhat obliquely to God. 

d)     In our verse, the verb “to be bitter” is in the causative form with “Almighty” as the subject. 

e)     She is now directly charging God with causing her life to be very bitter (cf. Job 27:2 where Job makes a similar accusation). 

8)     Naomi becomes more specific in her complaint against God in v. 21. 

9)     She begins by contrasting her former and current states, “I went out full, but YHWH has brought me back empty.” 

a)     The word “full” figuratively refers to having a husband, sons and being satisfied with life. 

b)     Whereas “empty” means she was a widow, without family and in a state of anguish. 

c)     Further, she viewed God as the cause of her emptiness. 

10) Portraying herself as a defendant in a legal case, Naomi insisted that she not be called “Pleasant” since YHWH had “witnessed” against her and “the Almighty has afflicted me.” 

11) “Witnessed” is used technically and means “to give evidence or testify against” someone (“anah,” Ex. 23:2). 

12) “Afflicted” often designates experiences that entail physical harm and/or emotional pain with the latter applying to Naomi (“raa,” cf. Gen 43:6, Num. 11:10-11, 1 Kings 17:20). 

13) As the subject of “witnessed” and “afflicted”, Naomi portrays God as giving irrefutable testimony against her and then executing judgment on her. 

14) Interestingly, Naomi doesn’t rail against fate or chance. 

15) Rather she lays the responsibility for her seemingly “empty” life at God’s feet. 

16) She ascribes full sovereignty to God and openly even forcefully voices her complaint. 

17) Additionally, she was completely absorbed in misery that she fails even to acknowledge the presence of Ruth, the one who had just devoted her life to her. 

18)In Ruth we see an admirable example of self-sacrifice, who placed the needs of another above her own, even thought is wasn’t particularly appreciated. 

19) This is certainly is a quality we ought to emulate as believers (Rom. 12:1, 13, Titus 3:14, Heb. 13:16 cf. 1 John 3:17). 

20) V. 22 summarizes the preceding events of the first chapter with the additional fact that their return coincided with the beginning of the barley harvest (i.e. March-April). 

21) This sets the stage for the events that follow in the harvest field in the next chapter. 

End: Chapter 1. 

[1] Frederic Bush, Word Biblical Commentary: Ruth/Esther (Nashville: Thomas Nelson, 1996), 60. 

[2] Frederic Bush, Word Biblical Commentary: Ruth/Esther (Nashville: Thomas Nelson, 1996), 81.