Ruth 1:11
But Naomi replied, "Return home, my daughters. Why would you go with me? Are there still sons in my womb to become your husbands?
But Naomi replied
The name "Naomi" means "pleasant" in Hebrew, yet her life circumstances have been anything but pleasant. Her reply is a poignant moment of self-awareness and vulnerability. Naomi's response is not just a personal lament but a reflection of the cultural and familial expectations of her time. In the ancient Near Eastern context, a widow's security was often tied to her male relatives, and Naomi's lack of sons underscores her precarious situation.

Return home, my daughters
The phrase "return home" is significant, as it indicates a release from obligation. Naomi refers to Ruth and Orpah as "my daughters," which highlights the deep familial bond that has developed between them, transcending mere in-law relationships. This plea is both an act of selflessness and a recognition of the harsh realities they face. The Hebrew word for "return" (שׁוּב, shuv) is often used in the context of repentance or turning back, suggesting a deeper spiritual journey.

Why would you go with me?
This rhetorical question reveals Naomi's deep sense of hopelessness and her understanding of the cultural norms of levirate marriage, where a brother of a deceased man was expected to marry the widow. Naomi is acutely aware that she has nothing to offer her daughters-in-law in terms of future security or family lineage. Her question is a reflection of her own despair and the societal limitations placed on women of her time.

Are there still sons in my womb
This phrase is a direct reference to the levirate marriage custom, which is outlined in Deuteronomy 25:5-10. Naomi's rhetorical question underscores the impossibility of her providing new husbands for Ruth and Orpah. The imagery of the womb is powerful, symbolizing both life and potential that Naomi feels she no longer possesses. It highlights the cultural importance of progeny and lineage in ancient Israelite society.

to become your husbands?
The concept of marriage here is deeply tied to the idea of security and provision. In the ancient world, a woman's status and protection were often linked to her husband. Naomi's question is not just about the impossibility of her bearing more sons but also about the broader implications of marriage as a means of survival and social standing. This reflects the patriarchal structure of the time, where women's roles and futures were largely determined by their relationships with men.

Persons / Places / Events
1. Naomi
A widow from Bethlehem who moved to Moab with her husband and sons during a famine. She is now returning to Bethlehem after the death of her husband and sons.

2. Ruth
A Moabite woman, Naomi's daughter-in-law, who shows loyalty and devotion to Naomi.

3. Orpah
Another Moabite woman and Naomi's daughter-in-law, who initially sets out with Naomi but eventually returns to her people.

4. Moab
A region east of the Dead Sea, where Naomi and her family sought refuge during a famine in Israel.

5. Bethlehem
Naomi's original home in Judah, to which she plans to return after the deaths of her husband and sons.
Teaching Points
Understanding Cultural Context
Naomi's question reflects the practice of levirate marriage, where a widow would marry a brother of her deceased husband to preserve the family line. Understanding this helps us grasp the gravity of Naomi's situation and her daughters-in-law's decisions.

Faith in Uncertainty
Naomi's situation seemed hopeless, yet it sets the stage for God's providence. In our lives, we may face situations that seem bleak, but God can work through them for His purposes.

Loyalty and Commitment
Ruth's eventual decision to stay with Naomi exemplifies steadfast loyalty. In our relationships, we are called to show commitment and faithfulness, even when it is difficult.

God's Sovereignty
Despite the personal tragedies Naomi faced, God's sovereign plan was at work, leading to Ruth's inclusion in the lineage of Christ. We can trust that God is in control, even when we cannot see the full picture.
Bible Study Questions
1. How does Naomi's question in Ruth 1:11 reflect the cultural practices of her time, and what can we learn from this about understanding biblical accounts?

2. In what ways does the account of Ruth and Naomi challenge us to trust in God's providence during difficult times?

3. How does Ruth's loyalty to Naomi inspire us to demonstrate commitment in our own relationships, and what are some practical ways we can do this?

4. Considering the law of levirate marriage, how does Naomi's situation highlight the challenges faced by widows in biblical times, and what does this teach us about caring for the vulnerable today?

5. How does Ruth's inclusion in the genealogy of Jesus (Matthew 1:5) encourage us about God's ability to use anyone, regardless of their background, for His purposes?
Connections to Other Scriptures
Genesis 38
The account of Tamar, who also faced the challenge of levirate marriage, highlights the cultural context of Naomi's question about having sons to marry Ruth and Orpah.

Deuteronomy 25:5-10
This passage outlines the law of levirate marriage, which is the backdrop for Naomi's rhetorical question about having more sons.

Matthew 1:5
Ruth is mentioned in the genealogy of Jesus, showing her significance in God's redemptive plan despite her Moabite origin.
SeparationJ.R. Thomson Ruth 1:10-14
Naomi's Parting AddressG. Lawson.Ruth 1:11-13
People
Chilion, Elimelech, Ephrathites, Mahlon, Mara, Naomi, Orpah, Ruth
Places
Bethlehem, Moab
Topics
Bear, Body, Bowels, Daughters, Home, Husbands, Naomi, Na'omi, Return, Sons, Turn, Womb, Yet
Dictionary of Bible Themes
Ruth 1:3-13

     5117   Ruth

Ruth 1:3-17

     5674   daughters

Ruth 1:6-18

     5339   home

Ruth 1:8-13

     5736   singleness

Ruth 1:11-13

     5711   marriage, restrictions

Ruth 1:11-18

     5681   family, nature of

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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