Ruth 1:4 They took wives for themselves: Although Deuteronomy 23:3 indicates that a son of a Moabite woman couldn't be admitted into the congregation of Israel until the tenth generation, marriage wasn't prohibited. Deuteronomy 7:1-3 only prohibits marriage with the seven Canaanite nations. Orpah means "fawn"; Ruth, "friend". See the article, Moab.

Ruth 1:5 About the death of Elimelech and his sons, see the introduction to Ruth, "Purpose".

Ruth 1:6-22 Ruth's Decision (HBH) Faced with little hope, the three widows considered the extent of their obligation tot he family. Naomi decided to return to her homeland in Bethlehem. She had heard that GOD "had come to the aid of his people by providing food" (1:6). This is the first hint that GOD would save the widows. Ruth 1:6 and 4:13, where Ruth conceived a child with the help of GOD, are the only passages where the story specifically says that GOD acted on behalf of His people. Just as GOD had caused the land to grow, GOD would bless the house of Elimelech through Ruth's womb.

Ruth and Orpah insisted that they return to Bethlehem, but Naomi urged them to seek "rest", that is, homes, in Moab (1:9). She explained that it was impossible for her to marry and have sons who could become their new husbands (1:11-13).

She was referring to the Israelite custom known as levirate marriage. A brother-in-law (Latin levir) or other near kinsman married the wife of his deceased brother and had a child in the name of the deceased (Deut. 25:5-10). This practice perpetuated land possession within a family and protected the widow.

Orpah stayed in Moab, but Ruth "clung" to Naomi (1:14). The depth of her commitment is poignantly expressed by the Moabitess: "Your people will be my people and your GOD my GOD (1:16).

Ruth 1:8 Naomi calls GOD "Jehovah" and not "Elohim", which would be impersonal, or "Chemosh", the god of the Moabites. This use of terms is a significant indication of the piety that characterized Naomi's life and thoughts. Mercy is a translation of the Hebrew hesed, which holds the idea of love and loyalty; a constant covenant. Naomi knows GOD's character and prays for her daughters-in-law to experience his mercy. Thus, she declares that the GOD of Israel is not only merciful, but also deserving of trust.

Ruth 1:9 Find: Naomi frees her daughters-in-law and urges them to keep going, having nothing to do with their past family hindrances. Rest is the equivalent not only of the absence of confrontations, wars or struggles, but holds the idea that GOD's blessing brings personal security to the individual. In the house of her husband: That Naomi has ordered them to return, can only be interpreted as a considerate gesture on her part. She understood that, because of being strangers, they would have much difficulty remarrying in Israel.

Ruth 1:10 See section 1 of "TRUTH IN ACTION" at the end of Ruth.

Ruth 1:10 Surely is equivalent to the expression, "in no way", "we will go with you".

Ruth 1:12,13 Naomi refers to the tradition of Levirate marriage. See Deuteronomy 25:5-10; Matthew 22:24.

(IBD) Levirate marriage was a form of marriage prescribed by the Law of Moses in which a man was required to marry the widow of a brother who died with no male heir. The term levirate means "husband's brother". The purpose of the law was to provide an heir for the dead brother, thereby preserving his name and estate. The law also was designed to provide for the welfare of the widows (Deut. 25:5-10).

The story of Ruth and Boaz, recorded in the Book of Ruth, is a good example of the levirate form of marriage. Reference to levirate marriage was also made by the Sadducees, who tested Jesus with a question about the resurrection (Matt. 22:22-23).

Ruth 1:13 The hand of Jehovah has gone against me: Naomi's attitude is understandable, given the limits of revealed truth of GOD's nature at that time (I Sam. 3:1). However, her reaction mustn't become an affirmation about GOD's nature or be connected to her current position. See the Introduction to Ruth, "Purpose".

Ruth 1:14 The commendable responsibility assumed by Ruth shouldn't reflect disobedience to Naomi's repeated demands.

Ruth 1:16,17 Ruth insists, "Don't implore me to leave you". Her much cited phrase of submission isn't merely an emotional reaction, but she goes beyond friendship, as an act of faith. Jehovah do so to me shows us that Ruth understands Jehovah's nature. She invokes his name in an oath. Her obligation is based on her closeness to the living GOD, whom she has come to know through Naomi.

Ruth 1:16 See section 1 of "TRUTH IN ACTION" at the end of Ruth.

Ruth 1:18 Was so resolved connotes being firmly decided.

Ruth 1:19 The way that Naomi was received suggests that she belonged to a local aristocratic family.

Ruth 1:20 Naomi compares the sweet meaning of her name (see the note for verse 2) with the bitterness of her lot.

Ruth 1:21,22 Jehovah has testified against me...has afflicted me: This phrase represents a common expression of human nature, an inclination to blame GOD for afflictions and sufferings, instead of one's own errors or the consequences of sin. Naomi's behavior is characteristic of people who aren't part of GOD's people; thus they attribute adverse circumstances which they go through to divine punishment. See the Introduction to Ruth, "Purpose". The Almighty: See the note for Genesis 17:1.

Ruth 2:1 Boaz means "rapidity", "promptness". Naomi was related to Boaz through her husband, Elimelech,which is important for the role of redeemer that develops later. Rich in Hebrew represents something more than economic prosperity: it alludes to the individual's power and social position in the community. It also indicates that Boaz was probably a warrior in an early period of his life.

Ruth 2:2 See section 1 of "TRUTH IN ACTION" at the end of Ruth.

Ruth 2:2 Will gather: The law required farmers to allow the corners of their fields to be harvested by the poor. See Leviticus 19:9; 23:22; Deuteronomy 24:19.

Ruth 2:3 And it happened: Here divine providence favors Ruth; what seemed to be a coincidence was in fact the blessing that GOD reserved for her life. Part of the field: The scene doesn't take place in a group of properties around Jerusalem, but in a communal field where each person reaped that part that had been assigned him. The boundaries were marked with rocks, which were considered sacred. See Deuteronomy 19:14; Proverbs 22:28; Hosea 5:10. Also see, "Agriculture in Biblical Times".

Ruth 2:4 May Jehovah be with you: This interchange between Boaz and his harvesters reveals that, even in these times of apostasy (the years of the judges), there were still people whose language glorified the GOD of Israel.

Ruth 2:5,6 Boaz had heard Ruth spoken of (2:11), but had never seen her. The young Moabite woman: References to Ruth's ethnic origin are repeated throughout the entire story (1:22; 2:2,21; 4:5,10). The author wishes to clearly emphasize with her that GOD integrates the young Gentile within the chosen people, and in time, into the royal family.

Ruth 2:7 They probably rested in an improvised refuge that protected the harvesters from the harsh weather and heat.

Ruth 2:8 See section 2 of "TRUTH IN ACTION" at the end of Ruth.

Ruth 2:8 Hear: Boaz appeals to Ruth's perceptivity. He wants her to understand that he's sincerely concerned for her well-being. My daughter refers to their age difference, which Boaz refers to later (3:10).

Ruth 2:9 Boaz treats her courteously (I have commanded the servants), promising her protection against any rude or insensitive action on the part of those who surround her. This was a much appreciated favor, given the provincialism of the people who frequently discriminated against or mistreated strangers.

(Mistreatment of strangers was a violation of the Law of Moses which stated, "Thou shalt neither vex a stranger, nor oppress him; for you were strangers in the land of Egypt" (Exod. 22:21; 23:9). The Law also said that they should allow strangers, as well as the poor, to glean their fields (Lev. 23:2), that the Law was to be applied justly to the stranger as well as countrymen (Lev. 24:22), that they should help the poor stranger (Lev. 25:35), that the laws of the Passover referred also to the stranger who dwelled among the Israelites (Num. 9:14), that he could make offerings to the LORD (Num. 15:14,15). Deut. 10:18 tells Israel that as GOD loves the stranger by giving him food and drink, they should also love the stranger. However, the Hebrew word used for these strangers is her, which implies staying or dwelling as a guest. Ruth was a nokriy, which means strange in a variety of degrees and applications (foreign, non-relative, adulterous, different, wonderful). It's from the root word noker which means, "strange" or "unexpected". Therefore, nokriy was an alien, foreigner, stranger or someone or something outlandish. This is the term used in Proverbs when it warns against the strange woman. This of the difference between someone who moves into your town and does his best to fit in, as opposed to someone who moves in, bringing his strange ways with him and threatening the townspeoples' way of lie. The first person would be a her, a welcome guest; the second person a nokriy. Thus, the difference in the attitude of the Jews toward the two different types of stranger.)

Ruth 2:10-14 The conversation between Ruth and Boaz characterizes the author's style. About half of the 85 verses of this book are composed of dialogues; the history is fundamentally related through them.

Ruth 2:11,12 Boaz' spiritual priorities are revealed in his respect for the motives that brought Ruth to Israel, her kindness toward Naomi and her trust in Jehovah GOD of Israel.

Ruth 2:13 Because you have spoken to the heart of your servant (KJV-for that you hast spoken friendly unto thine handmaiden): Indicates Ruth's gratitude for having found friendliness in the midst of difficulties.

Ruth 2:14 Boaz honored Ruth at mealtimes, inviting her to be seated with his harvesters, a privilege that a common gleaner would not usually receive.

Ruth 2:15-17 The orders given by Boaz to his servants allowed Ruth to gather much more than she would have in normal conditions. An ephah was equal to approximately 37 liters, the fruit of Boaz' generosity and the diligence with which Ruth accomplished her work.

Ruth 2:20 Naomi instinctively praised the LORD, recognizing that He had opened the door of redemption: This man is one of our family and one of those who can redeem us. Kindness: See the note for 1:8.

Ruth 2:22,23 The counsel of Naomi as an older and more experienced woman, and who furthermore, is experienced with the customs of her people, receives a positive response from Ruth.

Back to Top

Home	Site Index	Bible Index
Kingdom Dynamics	Truth in Action	Links