Ruth 1:17
Parallel Verses
English Standard Version
Where you die I will die, and there will I be buried. May the LORD do so to me and more also if anything but death parts me from you.”

King James Bible
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.

American Standard Version
where thou diest, will I die, and there will I be buried: Jehovah do so to me, and more also, if aught but death part thee and me.

Douay-Rheims Bible
The land that shall receive thee dying, in the same will I die: and there will I be buried. The Lord do so and so to me, and add more also, if aught but death part me and thee.

English Revised Version
where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if aught but death part thee and me.

Webster's Bible Translation
Where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if aught but death shall part thee and me.

Ruth 1:17 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Naomi endeavoured to dissuade them from this resolution, by setting before them the fact, that if they went with her, there would be no hope of their being married again, and enjoying the pleasures of life once more. "Have I yet sons in my womb, that they may be your husbands?" Her meaning is: I am not pregnant with sons, upon whom, as the younger brothers of Mahlon and Chilion, there would rest the obligation of marrying you, according to the Levitate law (Deuteronomy 25:5; Genesis 38:8). And not only have I no such hope as this, but, continues Naomi, in Ruth 1:12, Ruth 1:13, I have no prospect of having a husband and being blessed with children: "for I am too old to have a husband;" year, even if I could think of this altogether improbable thing as taking place, and assume the impossible as possible; "If I should say, I have hope (of having a husband), yea, if I should have a husband to-night, and should even bear sons, would ye then wait till they were grown, would ye then abstain from having husbands?" The כּי (if) before אמרתּי refers to both the perfects which follow. להן is the third pers. plur. neuter suffix הן with the prefix ל, as in Job 30:24, where הן is pointed with seghol, on account of the toned syllable which follows, as here in pause in Ruth 1:9 : lit. in these things, in that case, and hence in the sense of therefore equals לכן, as in Chaldee (e.g., Daniel 2:6, Daniel 2:9,Daniel 2:24, etc.). תּעגנה (vid., Isaiah 60:4, and Ewald, 195, a.), from עגן ἁπ. λεγ. in Hebrew, which signifies in Aramaean to hold back, shut in; hence in the Talmud עגוּנה, a woman who lived retired in her own house without a husband. Naomi supposes three cases in Ruth 1:12, of which each is more improbable, or rather more impossible, than the one before; and even if the impossible circumstance should be possible, that she should bear sons that very night, she could not in that case expect or advise her daughters-in-law to wait till these sons were grown up and could marry them, according to the Levirate law. In this there was involved the strongest persuasion to her daughters-in-law to give up their intention of going with her into the land of Judah, and a most urgent appeal to return to their mothers' houses, where, as young widows without children, they would not be altogether without the prospect of marrying again. One possible case Naomi left without notice, namely, that her daughters-in-law might be able to obtain other husbands in Judah itself. She did not hint at this, in the first place, and perhaps chiefly, from delicacy on account of the Moabitish descent of her daughters-in-law, in which she saw that there would be an obstacle to their being married in the land of Judah; and secondly, because Naomi could not do anything herself to bring about such a connection, and wished to confine herself therefore to the one point of making it clear to her daughters that in her present state it was altogether out of her power to provide connubial and domestic happiness for them in the land of Judah. She therefore merely fixed her mind upon the different possibilities of a Levirate marriage.

(Note: The objections raised by J. B. Carpzov against explaining Ruth 1:12 and Ruth 1:13 as referring to a Levirate marriage, - namely, that this is not to be thought of, because a Levirate marriage was simply binding upon brothers of the deceased by the same father and mother, and upon brothers who were living when he died, and not upon those born afterwards-have been overthrown by Bertheau as being partly without foundation, and partly beside the mark. In the first place, the law relating to the Levirate marriage speaks only of brothers of the deceased, by which, according to the design of this institution, we must certainly think of sons by one father, but not necessarily the sons by the same mother. Secondly, the law does indeed expressly require marriage with the sister-in-law only of a brother who should be in existence when her husband died, but it does not distinctly exclude a brother born afterwards; and this is the more evident from the fact that, according to the account in Genesis 38:11, this duty was binding upon brothers who were not grown up at the time, as soon as they should be old enough to marry. Lastly, Naomi merely says, in Ruth 1:12, that she was not with child by her deceased husband; and when she does take into consideration, in Ruth 1:12 and Ruth 1:13, the possibility of a future pregnancy, she might even then be simply thinking of an alliance with some brother of her deceased husband, and therefore of sons who would legally be regarded as sons of Elimelech. When Carpzov therefore defines the meaning of her words in this manner, "I have indeed no more children to hope for, to whom I could marry you in time, and I have no command over others," the first thought does not exhaust the meaning of the words, and the last is altogether foreign to the text.)

בּנתי אל, "not my daughters," i.e., do not go with me; "for it has gone much more bitterly with me than with you." מרר relates to her mournful lot. מכּם is comparative, "before you;" not "it grieveth me much on your account," for which עליכם would be used, as in 2 Samuel 1:26. Moreover, this thought would not be in harmony with the following clause: "for the hand of the Lord has gone out against me," i.e., the Lord has sorely smitten me, namely by taking away not only my husband, but also my two sons.

Ruth 1:17 Parallel Commentaries

Treasury of Scripture Knowledge

the lord

1 Samuel 3:17 And he said, What is the thing that the LORD has said to you? I pray you hide it not from me: God do so to you, and more also...

1 Samuel 25:22 So and more also do God to the enemies of David...

2 Samuel 3:9,35 So do God to Abner, and more also, except, as the LORD has sworn to David, even so I do to him...

2 Samuel 19:13 And say you to Amasa, Are you not of my bone, and of my flesh? God do so to me, and more also...

1 Kings 2:23 Then king Solomon swore by the LORD, saying, God do so to me, and more also...

1 Kings 19:2 Then Jezebel sent a messenger to Elijah, saying, So let the gods do to me, and more also...

1 Kings 20:10 And Benhadad sent to him, and said, The gods do so to me, and more also...

2 Kings 6:31 Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day.

but death

Acts 11:23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all...

Acts 20:24 But none of these things move me, neither count I my life dear to myself, so that I might finish my course with joy, and the ministry...

Cross References
Ruth 1:16
But Ruth said, "Do not urge me to leave you or to return 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.

Ruth 4:15
He shall be to you a restorer of life and a nourisher of your old age, for your daughter-in-law who loves you, who is more to you than seven sons, has given birth to him."

1 Samuel 3:17
And Eli said, "What was it that he told you? Do not hide it from me. May God do so to you and more also if you hide anything from me of all that he told you."

1 Samuel 14:44
And Saul said, "God do so to me and more also; you shall surely die, Jonathan."

1 Samuel 20:13
But should it please my father to do you harm, the LORD do so to Jonathan and more also if I do not disclose it to you and send you away, that you may go in safety. May the LORD be with you, as he has been with my father.

2 Samuel 15:21
But Ittai answered the king, "As the LORD lives, and as my lord the king lives, wherever my lord the king shall be, whether for death or for life, there also will your servant be."

1 Kings 2:23
Then King Solomon swore by the LORD, saying, "God do so to me and more also if this word does not cost Adonijah his life!

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