Ruth 1:10
And they said to her, Surely we will return with you to your people.
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1:6-14 Naomi began to think of returning, after the death of her two sons. When death comes into a family, it ought to reform what is amiss there. Earth is made bitter to us, that heaven may be made dear. Naomi seems to have been a person of faith and piety. She dismissed her daughters-in-law with prayer. It is very proper for friends, when they part, to part with them thus part in love. Did Naomi do well, to discourage her daughters from going with her, when she might save them from the idolatry of Moab, and bring them to the faith and worship of the God of Israel? Naomi, no doubt, desired to do that; but if they went with her, she would not have them to go upon her account. Those that take upon them a profession of religion only to oblige their friends, or for the sake of company, will be converts of small value. If they did come with her, she would have them make it their deliberate choice, and sit down first and count the cost, as it concerns those to do who make a profession of religion. And more desire rest in the house of a husband, or some wordly settlement or earthly satisfaction, than the rest to which Christ invites our souls; therefore when tried they will depart from Christ, though perhaps with some sorrow.Accompanying their mother-in-law to the borders of their own land would probably be an act of Oriental courtesy. Naomi with no less courtesy presses them to return. The mention of the mother's house, which the separation of the women's house or tent from that of the men facilitates, is natural in her mouth, and has more tenderness in it than father's house would have had; it does not imply the death of their fathers Ruth 2:11. 9. The Lord grant you that ye may find rest—enjoy a life of tranquillity, undisturbed by the cares, incumbrances, and vexatious troubles to which a state of widowhood is peculiarly exposed.

Then she kissed them—the Oriental manner when friends are parting.

No text from Poole on this verse. And they said unto her,.... When they had eased themselves in cries and tears, and had recovered their speech:

surely we will return with thee unto thy people; to be proselyted, as the Targum; not only to dwell with them, but to worship with them.

And they said unto her, Surely we will return with thee unto thy people.
Verse 10. - And they said unto her, Surely we will return with thee unto thy people. So King James's version. The expression in the original is broken at the commencement: "And they said to her, For with thee we shall return to thy people." It is as if they had said, "Do not insist on our return to our mothers' homes, for with thee we shall return to thy people." Note the expression, "we shall return, instead of "we shall go with thee in thy return to thy people." For the moment they identify themselves with their mother-in-law, as if they had come with her from Judah. אפרתים, the plural of אפרתי, an adjective formation, not from אפרים, as in Judges 12:5, but from אפרת (Genesis 48:7) or אפרתה (Ruth 4:11; Genesis 35:19), the old name for Bethlehem, Ephrathite, i.e., sprung from Bethlehem, as in 1 Samuel 17:12. The names - Elimelech, i.e., to whom God is King; Naomi (נעמי, a contraction of נעמית, lxx Νοομμείν, Vulg. Nomi), i.e., the gracious; Machlon, i.e., the weakly; and Chilion, pining - are genuine Hebrew names; whereas the names of the Moabitish women, Orpah and Ruth, who were married to Elimelech's sons, cannot be satisfactorily explained from the Hebrew, as the meaning given to Orpah, "turning the back," is very arbitrary, and the derivation of Ruth from רעוּת, a friend, is quite uncertain. According to Ruth 4:10, Ruth was the wife of the elder son Mahlon. Marriage with daughters of the Moabites was not forbidden in the law, like marriages with Canaanitish women (Deuteronomy 7:3); it was only the reception of Moabites into the congregation of the Lord that was forbidden (Deuteronomy 23:4).
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