Ruth 1:7
Accompanied by her two daughters-in-law, she left the place where she had been living and set out on the road leading back to the land of Judah.
So she left the place where she was living
This phrase marks a significant turning point in Naomi's life. The Hebrew word for "left" is "yatsa," which often implies a departure with purpose or intention. Naomi's decision to leave Moab, a land associated with idolatry and foreign gods, signifies a return to her roots and faith in the God of Israel. Historically, Moab was a region east of the Dead Sea, often in conflict with Israel, making Naomi's departure a move away from a place of spiritual and physical famine.

accompanied by her two daughters-in-law
The Hebrew term for "accompanied" is "halak," meaning to walk or go along with. This indicates a journey not just in physical terms but also in relational and spiritual solidarity. Ruth and Orpah, the daughters-in-law, represent the potential for unity and loyalty beyond cultural and familial boundaries. Their willingness to leave their homeland reflects a deep bond with Naomi, suggesting a shared journey of faith and hope.

and set out on the road
The phrase "set out" comes from the Hebrew "yalak," which conveys a sense of embarking on a journey with determination. The "road" or "derek" in Hebrew often symbolizes life's path or journey. This imagery is rich in biblical literature, where the road is a metaphor for the journey of faith. Naomi's setting out on the road back to Judah is emblematic of a return to God's promises and a step towards redemption and restoration.

back to the land of Judah
"Judah" in Hebrew is "Yehudah," meaning "praise." Returning to Judah is not just a geographical relocation but a spiritual homecoming. Judah, as part of the Promised Land, represents God's covenant and faithfulness. Historically, Judah was a place of refuge and provision, contrasting with the famine-stricken Moab. Naomi's return to Judah is a move towards God's provision and a hopeful future, underscoring the theme of redemption that permeates the Book of Ruth.

Persons / Places / Events
1. Naomi
A widow from Bethlehem in Judah who had moved to Moab due to famine. She decides to return to her homeland after the death of her husband and sons.

2. Ruth
One of Naomi's Moabite daughters-in-law, who shows loyalty and love towards Naomi.

3. Orpah
Naomi's other Moabite daughter-in-law, who initially sets out with Naomi but later returns to her own people.

4. Moab
A region east of the Dead Sea, where Naomi and her family had relocated during a famine in Judah.

5. Judah
The land to which Naomi decides to return, representing her homeland and a place of hope and provision.
Teaching Points
Faith in Action
Naomi's decision to return to Judah demonstrates faith in God's provision and guidance, even amidst personal loss and uncertainty.

Loyalty and Commitment
Ruth's willingness to accompany Naomi highlights the importance of loyalty and commitment in relationships, reflecting God's steadfast love.

God's Providence
The journey back to Judah signifies trust in God's providence, reminding believers that God is sovereign and works through circumstances for His purposes.

Community and Support
The companionship of Ruth and Orpah with Naomi underscores the value of community and support during times of transition and hardship.

Hope and Restoration
Naomi's return to Judah symbolizes hope and the possibility of restoration, encouraging believers to seek God's presence and promises in difficult times.
Bible Study Questions
1. What motivated Naomi to leave Moab and return to Judah, and how can this decision inspire us in our own faith journeys?

2. How does Ruth's loyalty to Naomi reflect the biblical principle of loving others as ourselves, and how can we apply this in our relationships today?

3. In what ways does Naomi's return to Judah demonstrate trust in God's providence, and how can we cultivate a similar trust in our lives?

4. How can the support and companionship seen in Naomi's relationship with Ruth and Orpah inform our understanding of Christian community and fellowship?

5. What parallels can be drawn between Naomi's journey and the concept of spiritual restoration, and how can we seek restoration in our own spiritual lives?
Connections to Other Scriptures
Genesis 12
Naomi's journey back to Judah can be compared to Abraham's journey to a land promised by God, highlighting themes of faith and obedience.

Deuteronomy 30
The return to the land of Judah echoes the call for the Israelites to return to God and His blessings, emphasizing repentance and restoration.

Luke 15
The Prodigal Son's return to his father parallels Naomi's return to her homeland, symbolizing repentance and the hope of redemption.
The Promising CommencementS. H. Tyng, . D. D.Ruth 1:7
Home ReturningW.M. Statham Ruth 1:6, 7
People
Chilion, Elimelech, Ephrathites, Mahlon, Mara, Naomi, Orpah, Ruth
Places
Bethlehem, Moab
Topics
Daughters, Daughters-in-law, Departed, Forth, Judah, Law, Return, Road, Turn, Wherefore
Dictionary of Bible Themes
Ruth 1:3-13

     5117   Ruth

Ruth 1:3-17

     5674   daughters

Ruth 1:6-18

     5339   home

Library
A Gentle Heroine, a Gentile Convert
'And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: 17. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me. 18. When she saw that she was stedfastly minded to go with her, then she left speaking unto her. 19. So they two went until they came to Beth-lehem. And it
Alexander Maclaren—Expositions of Holy Scripture

The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch:
Thomas Watson—A Divine Cordial

Bands of Love
P. G. Ruth i. 16, 17 A homeless Stranger amongst us came To this land of death and mourning; He walked in a path of sorrow and shame, Through insult, and hate, and scorning. A Man of sorrows, of toil and tears, An outcast Man and a lonely; But He looked on me, and through endless years Him must I love--Him only. Then from this sad and sorrowful land, From this land of tears He departed; But the light of His eyes and the touch of His hand Had left me broken-hearted. And I clave to Him as He turned
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

What is Thy Beloved, More than Another Beloved, O Thou Fairest among Women! what is Thy Beloved, More than Another Beloved, that Thou Dost So Charge Us?
The daughters of Jerusalem do not cease to call her the fairest among women, because her most painful wounds are hidden, and those which are exposed even add lustre to her beauty. They are astonished at beholding a love so strong, so constant and so faithful in the midst of so many disasters. They inquire, Who is this Well-beloved? For, say they, He must be of unequalled attraction, thus to engage His Spouse; for though these souls are spiritual, they are not yet sufficiently advanced to comprehend
Madame Guyon—Song of Songs of Solomon

Whether the Old Law Set Forth Suitable Precepts About the Members of the Household?
Objection 1: It would seem that the Old Law set forth unsuitable precepts about the members of the household. For a slave "is in every respect his master's property," as the Philosopher states (Polit. i, 2). But that which is a man's property should be his always. Therefore it was unfitting for the Law to command (Ex. 21:2) that slaves should "go out free" in the seventh year. Objection 2: Further, a slave is his master's property, just as an animal, e.g. an ass or an ox. But it is commanded (Dt.
Saint Thomas Aquinas—Summa Theologica

Epistle xxxii. To Narses the Patrician.
To Narses the Patrician. Gregory to Narses, &c. Your most sweet Charity has said much to me in your letters in praise of my good deeds, to all which I briefly reply, Call me not Noemi, that is beautiful; but call me Mara, that is bitter; for I am full of bitterness (Ruth i. 20). But as to the cause of the presbyters [1555] , which is pending with my brother and fellow-bishop, the most reverend Patriarch John, we have, as I think, for our adversary the very man whom you assert to be desirous of observing
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Man.
THE IMAGE OF GOD. MAN is God's image, and to curse wickedly the image of God, is to curse God himself. Suppose that a man should say with his mouth, I wish that the king's picture were burned; would not this man's so saying render him as an enemy to the person of the king? Even so it is with them that by cursing wish evil to their neighbors or themselves; they contemn the image of God himself. This world, as it dropped from the fingers of God, was far more glorious than it is now. VALUE OF THE SOUL.
John Bunyan—The Riches of Bunyan

Epistle vi. To Narses, Patrician .
To Narses, Patrician [1305] . Gregory to Narses, &c. In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am stricken with so great sorrow that I can scarcely speak; for the dark shades of grief block up the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful appears to my heart lamentable. For
Saint Gregory the Great—the Epistles of Saint Gregory the Great

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Place of Jesus in the History of the World.
The great event of the History of the world is the revolution by which the noblest portions of humanity have passed from the ancient religions, comprised under the vague name of Paganism, to a religion founded on the Divine Unity, the Trinity, and the Incarnation of the Son of God. It has taken nearly a thousand years to accomplish this conversion. The new religion had itself taken at least three hundred years in its formation. But the origin of the revolution in question with which we have to do
Ernest Renan—The Life of Jesus

Christ the Mediator of the Covenant
'Jesus the Mediator of the New Covenant,' &c. Heb 12:24. Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart. I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, Jesus the Mediator
Thomas Watson—A Body of Divinity

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Meditations of the Blessed State of a Regenerate Man in Heaven.
Here my meditation dazzles, and my pen falls out of my hand; the one being not able to conceive, nor the other to describe, that most excellent bliss, and eternal weight of glory (2 Cor. iv. 17; Rom. viii. 18)--whereof all the afflictions of this present life are not worthy--which all the elect shall with the blessed Trinity enjoy, from that time that they shall be received with Christ, as joint-heirs (Rom. viii. 17) into that everlasting kingdom of joy. Notwithstanding, we may take a scantling thereof.
Lewis Bayly—The Practice of Piety

Ruth
Goethe has characterized the book of Ruth as the loveliest little idyll that tradition has transmitted to us. Whatever be its didactic purpose--and some would prefer to think that it had little or none-it is, at any rate, a wonderful prose poem, sweet, artless, and persuasive, touched with the quaintness of an older world and fresh with the scent of the harvest fields. The love--stronger than country--of Ruth for Naomi, the gracious figure of Boaz as he moves about the fields with a word of blessing
John Edgar McFadyen—Introduction to the Old Testament

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