Return home, my daughters. Go on, for I am too old to have another husband. Even if I thought there was hope for me to have a husband tonight and to bear sons, Return home, my daughtersIn this phrase, Naomi is addressing her daughters-in-law, Orpah and Ruth, with a deep sense of care and concern. The Hebrew word for "return" is "שׁוּב" (shuv), which means to turn back or return. This word is often used in the context of repentance or turning back to God, suggesting a significant change in direction. Naomi is urging them to go back to their own families and start anew, as she feels she has nothing left to offer them. The term "my daughters" reflects a familial bond and affection, indicating that Naomi sees them as her own children, not just daughters-in-law. This highlights the deep emotional connection and the selfless love Naomi has for them, even in her own grief. I am too old to have another husband
Naomi acknowledges her age and the improbability of remarrying. The Hebrew word for "old" is "זָקֵן" (zaqen), which not only refers to physical age but also carries connotations of wisdom and experience. Naomi's statement is a realistic assessment of her situation, emphasizing her understanding of the cultural and societal norms of her time. In ancient Israel, a woman's security and social standing were often tied to her husband or male relatives. Naomi's acknowledgment of her age underscores her vulnerability and the bleakness of her prospects, yet it also reveals her wisdom in recognizing the reality of her circumstances. Even if I thought there was hope for me to have a husband tonight and to bear sons
Here, Naomi presents a hypothetical scenario to illustrate the futility of her situation. The word "hope" in Hebrew is "תִּקְוָה" (tikvah), which signifies expectation or something to look forward to. Naomi is expressing that even if there were a glimmer of hope for her to remarry and have children, it would not be practical or beneficial for Orpah and Ruth to wait for those sons to grow up. This reflects the levirate marriage custom, where a widow would marry a brother of her deceased husband to produce offspring in his name. Naomi's use of this hypothetical situation highlights the impossibility of such a solution, emphasizing her selflessness and desire for her daughters-in-law to seek their own futures. Her statement is a poignant reminder of her own loss and the depth of her sacrifice, as she releases them from any obligation to her, despite her own loneliness and need. Persons / Places / Events 1. NaomiA widow from Bethlehem who moved to Moab during a famine. She is the mother-in-law of Ruth and Orpah. 2. RuthA Moabite woman, Naomi's daughter-in-law, who shows loyalty and faithfulness to Naomi. 3. OrpahAnother Moabite daughter-in-law of Naomi, who eventually returns to her people. 4. MoabA region east of the Dead Sea, where Naomi and her family sought refuge during a famine. 5. BethlehemNaomi's original home, to which she plans to return after the death of her husband and sons. Teaching Points The Reality of DespairNaomi's words reflect a deep sense of hopelessness. It's important to acknowledge that even faithful believers can experience moments of despair. Faithfulness in RelationshipsDespite Naomi's bleak outlook, Ruth's loyalty exemplifies steadfast love and commitment, which are central to Christian relationships. God's Sovereignty and RedemptionNaomi's situation seems dire, yet it sets the stage for God's redemptive work through Ruth, reminding us that God can bring hope from hopelessness. The Role of CommunityNaomi's plea for her daughters-in-law to return home highlights the importance of community and support during times of crisis. Trust in God's TimingNaomi's lack of hope for a future husband or sons contrasts with the eventual unfolding of God's plan, teaching us to trust in His timing and provision. Bible Study Questions 1. How does Naomi's expression of hopelessness in Ruth 1:12 reflect the human experience of despair, and how can we find comfort in God's promises during such times? 2. In what ways does Ruth's loyalty to Naomi challenge us to evaluate our own commitments to family and community? 3. How does the inclusion of Ruth, a Moabite, in the genealogy of Jesus (Matthew 1) demonstrate God's inclusive plan of redemption? 4. Reflect on a time when you felt hopeless. How did God work through that situation, and what did you learn about His character? 5. How can the account of Naomi and Ruth encourage us to support others in our community who are experiencing loss or despair? Connections to Other Scriptures Genesis 19The origin of the Moabites, descendants of Lot, provides background on Ruth's heritage. 1 Samuel 1Hannah's account of barrenness and hope parallels Naomi's situation of despair and the potential for divine intervention. Matthew 1The genealogy of Jesus includes Ruth, highlighting her significance in God's redemptive plan. Romans 8:28The theme of God working all things for good is evident in Naomi's account, despite her current despair. People Chilion, Elimelech, Ephrathites, Mahlon, Mara, Naomi, Orpah, RuthPlaces Bethlehem, MoabTopics Aged, Bear, Birth, Borne, Daughters, Home, Hope, Hopes, Husband, Return, Sons, Though, Tonight, To-night, TurnDictionary of Bible Themes Ruth 1:12 9611 hope, nature of 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 ScriptureThe 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 Links Ruth 1:12 NIVRuth 1:12 NLTRuth 1:12 ESVRuth 1:12 NASBRuth 1:12 KJV
Ruth 1:12 Commentaries
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