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Zohrap 1805
Պատճառ գրոցս Հռութայ։ ՚Ի ժամանակս դատաւորացն Ելիմելէք ոմն Բեթղահեմացի ՚ի տանէ Փարիսի Յուդայեանց՝ Նոոմինաւ կնաւ իւրով եւ երկու որդւովք՝ վասն կարեաց սովոյ էջ առ Մովաբացիսն, եւ մեռաւ այրն անդէն։ Իսկ երկու որդիքն առին կանայս Մովաբացիս, եւ անուանք կանանցն՝ Որփա եւ Հռութ. մեռան անդէն եւ որդիքն։ Իբրեւ կամեցաւ մայր նոցա Նոոմին դառնալ ՚ի Բեթղահէմ, երթային եւ հարսունքն ընդ նմա. զորս յորդորեաց սկեսուրն դառնալ յազգ իւրեանց. եւ դարձաւ Որփա անդրէն։ Իսկ Հռութ գնաց զհետ սկեսրին. եւ եկին ՚ի Բեթղահէմ. եւ ետ զնա սկեսուրն մերձաւոր ազգականի առն իւրոյ Եղիմեղիքայ, եւ անուն մերձաւորին՝ Բոսս, կանգնել զանուն մեռելոյ որդւոյն Նոոմինայ առնն Հռութայ՝ ըստ օրինացն. եւ ծնաւ Բոսս ՚ի Հռութայ զՈվբեդ, եւ նա զՅեսսէ, եւ Յեսսէ զԴաւիթ։ Արդ՝ զի սիրեաց Հռութ Մովաբացի խառնիլ յօրհնեալ ազգն Աբրահամու, որպէս նախ քան զնա Թամար եւ Ռախաբ. եւ ետես Աստուած զհաւատս նորա, եւ արկ ՚ի սիրտն Բոոսայ առնուլ զնա կնութեան, եւ խառնել յազգն Յուդայ ՚ի նահապետս մարմնոյն Քրիստոսի։ Եւ նկարեաց նովաւ զառ Քրիստոս կոչումն հեթանոսաց։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В ряду исторических книг Ветхого Завета после книги Судей в греческой (LXX), латинской (Vulg.) и славяно-русской Библии помещается книга Руфь (LXX: «Ρоύθ, Vulg.: Ruth) «Восьмая книга Ветхого Завета, Руфь, называется так потому, что содержат историю Руфи. Руфь была родом моавитянка; но отказавшись от родства и отеческого суеверия, она обратилась к истинному Богопочитанию и переселилась в Вифлеем Иудейский; там сочеталась браком с Воозом, из колена Иудина. От нее производится родство Давида таким образом: Вооз от Руфи родил Овида, Овид - Иессея, Иессей - Давида» (Синопсис Афанасия). В еврейской же Библии кн. Руфь стоит в третьей части ветхозаветного канона - в разделе агиографов, «кетубим», занимая в ряду их пятое место (после кн. Псалмов, Притчей, Иова и Песни Песней). Последнее положение кн. Руфь в Библии, надо думать, было первоначальное; помещение ее в греческой Библии между книгами Судей и Царств могло быть вызвано тем, что описанное в ней происшествие относится ко времени Судей, а по указанному отношению Руфи к Давиду книга является, по блаж. Августину (Xрист. наука, кн. 2, гл. 13), началом или преддверием к книгам Царств, изображающим историю царского дома Давидова; притом присоединением книги Руфь к кн. Судей (как кн. Плач Иеремии к кн. Пророка Иеремии) достигалось общее число книг Ветхого Завета 22: (равное числу букв еврейского алфавита), принимаемое И. Флавием («О древности иудейского народа» - Против Апиона I, 8), иудейскою синагогою и некоторыми учителями церкви (Ориген, блаж. Иероним, св. Епифаний) [ 1: ].

Xарактерное отличие книги Руфь от других книг библейских состоит в том, что содержание одинаково чуждо как основному руслу исторической жизни Израиля, изображаемой в исторических и пророческих книгах Ветхого Завета, так и вдохновенному умозрению и священно-лирическому излиянию вечных чувств человеческого сердца в книгах учительных (Псалмы, Притчи, кн. Иова, Песнь Песней, Екклезиаст): книга Руфь переносит читателя в тесный круг древнееврейской семьи, необычайно живо и привлекательно изображая судьбу, испытания и нужду, а равно добродетели и конечное прославление главного действующего лица - моавитянки Руфи, через брак с вифлеемлянином Воозом вошедшей в народ Божий и удостоившейся быть прабабкой царя Давида. По характеру содержания, по отчетливости характеристик и способу изложения книга Руфь напоминает разве некоторые сцены из жизни патриархов книги Бытия; по внешней форме ее справедливо называют древнееврейским рассказом из сельского быта, идиллической семейной картиной, полной самой искренней простоты и наивности. При всем том кн. Руфь в двух пунктах соприкасается с общеизраильской историей: в исходном пункте рассказа - удалении еврейской семьи вифлеемлянина Елимелеха в землю моавитскую вследствие постигшего страну евреев голода ( I: 1–2: ), а еще более - в конечном - родословии царя Давида ( IV: 17–22: ) - в конце книги (ср. 1: Пар II: 5–10: [ 9: ]), какое родословие со включением имени Руфи внесено и в евангельское родословие Господа (Мф I: 4–6: [ 10: ]). Эта историческая черта книги - связь с генеалогией Давида (нарочито оттеняемая в IV: 17: ) - была причиной внесения книги Руфь в ветхозаветный канон; а так как Давид был праотцом Иисуса Xриста и родословие Давида есть необходимая часть родословия Спасителя, то очевидна важность книги Руфь и с новозаветной точки зрения, со стороны исторических основ христианства. В этом смысле блаж. Феодорит на вопрос «для чего написано сказание о Руфи?» отвечает: «во-первых, ради Владыки Xриста; потому что от Руфи произошел Он по плоти. Почему и божественный Матфей, пиша родословие, миновал знаменитых добродетелию жен Сарру, Ревекку и других, упомянул же о Фамари, о Рааве, о Руфи и даже о жене Урииной, вразумляя сим, что единородный Божий Сын вочеловечился ради всех человеков, и Иудеев, и прочих народов, и грешных и праведных» (Отв. на вопр. I на книгу Руфь, рус. пер., М., 1855. с. 313, ср. блаж. Иеронима Стридонского. Четыре книги толкований на Евангелие Матфея. Творен., ч. 16-я рус. перев. Киев. 1901, с. 7). Вместе с тем, по блаж. Феодориту, «хотя и ради Владыки надлежало быть написанным сказание о Руфи, однако же история эта и сама по себе достаточна к тому, чтобы принести всякую пользу умеющим пользоваться подобными повествованиями; потому что описывает нам тяжкие несчастия и достохвальное терпение Ноемини, целомудрие и любовь к свекрови ее невесток, преимущественно же Руфи, которая, по сердечному благочестию и в память супруга, престарелую и дряхлую женщину предпочла родителям. Показывает также история сия и добродетель Вооза» (вопр. I на кн. Руфь, с. 314–315). Вообще, «изложение и композиция в этом рассказе просты и наглядны, отличаются таким эпическим тоном, что совершенно ошибочно и неосновательно относить сочинение книги к имевшему преимущественно законодательный характер времени после плена, так как ведь все в ней ясно свидетельствует о первоначальной поре еврейской семейной жизни». Так напрасно усматривали в книге Руфь тенденцию поддержать обязательность левиратного (ср. Втор XXV: 5–10: [ 11: ]) брака ( Benary , De hebraeorum leviratu, 1835; ВеrthoIdt, Enleitung…): если и действительно брак Руфи с Воозом ( II: 20: ; IV: 10–17: ) был левиратным (лат. levir - деверь) в древнееврейском смысле (Быт XXXVIII: 7–11: [ 12: ] и д., ср. Втор XXV: 5–10: [ 11: ]) - хотя, строго говоря, он не может быть назван так, потому что Вооз не был братом умершего мужа Руфи, - то во всяком случае эта черта является совершенно случайной в повествовании книги и с главной нитью рассказа в существенной связи не стоит. Равным образом нельзя видеть в книге Руфь со многими исследователями (Geiger, Urschrift u. Ubersetzungen der Bibel, 1857, s. 49: ff, Bertholet, Stellung der Israelten z. Fremden, s. 145: ff; Graetz , Geschichte der Iuden II, 2, s. 136: ff; Nowack, Handkommentar z. Alen Test. Richer - Ruth, 1900, s. 184–185: и др.) протест против послепленного ригоризма Ездры (1: Езд IX–X гл.), Неемии (Неем XIII: 23: [ 13: ] и д.) и их единомышленников, не допускавших браков иудеев с инноплеменницами , причем, предполагается, пример великой праматери великого Давида, Моавитянки Руфи был наилучшим обличением неправоты тех ревнителей буквы закона (Втор XXIII: 4: (???); Исх XXXIV: 16: [ 14: ]). Но, независимо от искусственности предположения такого протеста, послепленное написание книги Руфь невероятно уже по самому, выше показанному, характеру ее содержания и изложения; не доказывают столь позднего происхождения книги Руфь и помещение ее в 3-й части ветхозаветного канона (вопреки мнению Uatke, Histor. - Kritisch. Einleitung in d. A. T., 1886, 438: ff. и др.), так как в этой части находятся книга Псалмов, Притчей и др. допленного происхождения, как не доказывают того и встречающиеся в еврейском тексте книги халдеизмы, имеющие место и в древнейших библейских книгах. Напротив, за древнее происхождение книги Руфь, именно при первых царях еврейских, говорят следующие данные самой книги: 1) образ выражения I: 1: (ср. Суд XIX: 1) «в те дни, когда управляли судьи…» показывает, что происшествия, описываемые в книге из времени Судей, не слишком далеко отстояли от времени священного писателя книги; 2) родословие в IV: 17–22: доводится только до Давида; если бы написание книги относилось к более поздней эпохе периода царей, то ничто не мешало бы внесению имен царственных потомков Давида (после же плена вообще не было смысла в изображении родословия одного Давида); 3) только в отношении Давида имел значение подробный рассказ книги о праматери Давида; не без основания указывают при этом на случай из жизни Давида 1: Цар XXII: 1–3: [ 15: ] (во время преследований Cayла Давид помещает своих отца и мать у Моавитского царя), показывающий, что воспоминание о Моавитском происхождении праматери Давида было свежим как у него самого, так и у его современников. Авторитет LXX-ти, поместивших книгу Руфь в библейском кодексе непосредственно за книгою Судей и перед 1: кн. Царств, а равно и свидетельство Талмуда (тракт. Baba-Batra 14, b.), что писателем книги Руфь был Самуил, убеждает нас, что «написание книги принадлежит времени царя Давида и сделано одним из бывших тогда пророков» [ 2: ].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This short history of the domestic affairs of one particular family fitly follows the book of Judges (the events related here happening in the days of the judges), and fitly goes before the books of Samuel, because in the close it introduces David; yet the Jews, in their Bibles, separate it from both, and make it one of the five Megilloth, or Volumes, which they put together towards the latter end, in this order: Solomon's Song, Ruth, Lamentations, Ecclesiastes, and Esther. It is probable that Samuel was the penman of it. It relates not miracles nor laws, wars nor victories, nor the revolutions of states, but the affliction first and afterwards the comfort of Naomi, the conversion first and afterwards the preferment of Ruth. Many such events have happened, which perhaps we may think as well worthy to be recorded; but these God saw fit to transmit the knowledge of to us; and even common historians think they have liberty to choose their subject. The design of this book is, I. To lead to providence, to show us how conversant it is about our private concerns, and to teach us in them all to have an eye to it, acknowledging God in all our ways and in all events that concern us. See 1 Sam. ii. 7, 8; Ps. cxiii. 7-9. II. To lead to Christ, who descended from Ruth, and part of whose genealogy concludes the book, whence it is fetched into Matt. i. In the conversion of Ruth the Moabitess, and the bringing of her into the pedigree of the Messiah, we have a type of the calling of the Gentiles in due time into the fellowship of Christ Jesus our Lord. The afflictions of Naomi and Ruth we have an account of, ch. i. Instances of their industry and humility, ch. ii. The bringing of them into an alliance with Boaz, ch. iii. And their happy settlement thereby, ch. iv. And let us remember the scene is laid in Bethlehem, the city where our Redeemer was born.

In this chapter we have Naomi's afflictions. I. As a distressed housekeeper, forced by famine to remove into the land of Moab, ver. 1, 2. II. As a mournful widow and mother, bewailing the death of her husband and her two sons, ver. 3-5. III. As a careful mother-in-law, desirous to be kind to her two daughters, but at a loss how to be so when she returns to her own country, ver. 6-13. Orpah she parts with in sorrow, ver. 14. Ruth she takes with her in fear, ver. 15-18. IV. As a poor woman sent back to the place of her first settlement, to be supported by the kindness of her friends, ver. 19-22. All these things were melancholy and seemed against her, and yet all were working for good.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Book of Ruth
When and by whom the book of Ruth was written, are points not agreed on among critics and commentators.
As to the transactions recorded in it, they are variously placed. In the book itself there is no other notation of time than merely this, that the things came to pass in the days when the judges ruled; therefore some have placed these transactions under Ehud; others, under Gideon; others, under Barak; others, under Abimelech; and others, under Shamgar. This last is the opinion of Archbishop Usher; and most chronologers adopt it. The book is evidently an Appendix to the book of Judges, and contains a perfect history in itself; and therefore should not be inserted in any part of that book. It also seems to be an Introduction to the books of Samuel, in which the history of David is contained, as it gives the genealogy of this prince. It is also not without its use in matters which respect the Gospels, as it ascertains the line by which Jesus Christ came.
As to the author, he is as uncertain as the time. It has been attributed to Hezekiah, to Ezra, and to Samuel; and it is most likely that the author of the two books of Samuel was also the writer of this little book, as it seems necessary to complete his plan of the history of David. See the preface to the first book of Samuel.
The sum of the history contained in this book is the following: A man of Bethlehem, named Elimelech, with his wife Naomi, and his two sons Mahlon and Chilion, left his own country in the time of a famine, and went to sojourn in the land of Moab. There he died; and Naomi married her two sons to two Moabitish women: Mahlon married Ruth, who is the chief subject of this book; and Chilion married one named Orpah. In about ten years both these brethren died; and Naomi, accompanied by her two daughters-in-law, set out to return to the land of Judah, she having heard that plenty was again restored to her country. On the way she besought her daughters to return to their own country and kindred. Orpah took her advice, and, after an affectionate parting, returned; but Ruth insisted on accompanying her mother-in-law. They arrived in Bethlehem about the time of harvest; and Ruth went into the fields to glean for their support. The ground on which she was accidentally employed belonged to Boaz, one of the relatives of Elimelech, her father-in-law; who, finding who she was, ordered her to be kindly treated, and appointed her both meat and drink with his own servants. Finding that she was by marriage his kinswoman, he purposed to take her to wife, if a nearer kinsman who was then living should refuse. He was accordingly applied to, refused to take Ruth, and surrendered his right to her, according to the custom of those times, at the gate of Bethlehem, before the elders of the city. Boaz then took her to wife, by whom she had Obed, who was father to Jesse, the father of David.
To the questions, Who was Boaz? and, Who was Ruth? no satisfactory answer can be given: all we know for certain is, that Boaz was an Ephraimite of Bethlehem; and Ruth a Moabitess, and consequently educated a heathen. But what we want in certainty several have attempted to supply by conjecture; with them Boaz was the same as Ibzan, Jdg 12:8-10; and Ruth was the daughter of Eglon, king of Moab. This is the opinion maintained by the Chaldee Targum on this book; to which I shall, in the course of the notes, have farther occasion to refer. The rabbins say that Elimelech was brother to Salmon, who married Rahab; and that Naomi was his niece.
The genealogy of David, as stated in this book, is as follows: -
A.M. 2236 Judah Pharez Ezron, called also Hezron Aram, called also Ram Amminadab Nahshon Salmon, who married Rahab Boaz, who married Ruth Obed, who begat Jesse A.M. 2919 David born
This chronology is according to Archbishop Usher; and includes, from Judah to David six hundred and seventy years.

Elimelech, his wife Naomi, and their two sons, Mahlon and Chilion, flee from a famine in the land of Israel, and go to sojourn in Moab, Rut 1:1, Rut 1:2. Here his two sons marry; and, in the space of ten years, both their father and they die, Rut 1:3-6. Naomi sets out on her return to her own country, accompanied by her daughters-in-law Orpah and Ruth; whom she endeavors to persuade to return to their own people, Rut 1:7-13. Orpah returns, but Ruth accompanies her mother-in-law, Rut 1:14-18. They arrive at Beth-lehem in the time of the barley harvest, Rut 1:19-22.
Albert Barnes: Notes on the Bible - 1834
Introduction to Ruth
The Book of Ruth is historically important as giving the lineage of David through the whole period of the rule of the Judges Rut 1:1, i. e. from Salmon who fought under Joshua, to "Jesse the Bethlehemite" Sa1 16:1; and as illustrating the ancestry of "Jesus Christ, the son of David," who "was born in Bethlehem of Judea" Mat 1:1; Mat 2:1. The care with which this narrative was preserved through so many centuries before the birth of Christ is a striking evidence of the providence of God, that "known unto God are all His works from the beginning of the world." The genealogy with which the Book closes Rut 4:18, is also an important contribution to the chronology of Scripture history. We learn from it, with great distinctness, that Salmon, one of the conquering host of Joshua, was the grandfather of Obed, who was the grandfather of king David; in other words, that four generations, or about 200 years, span the "days when the Judges ruled."
But the Book of Ruth has another interest, from the charming view it gives us of the domestic life of pious Israelites even during the most troubled times. If we only had drawn our impressions from the records of violence and crime contained in the Book of Judges, we would have been ready to conclude that all the gentler virtues had fled from the land, while the children of Israel were alternately struggling for their lives and liberties with the tribes of Canaan, or yielding themselves to the seductions of Canaanite idolatry. But the Book of Ruth, lifting up the curtain which veiled the privacy of domestic life, discloses to us most beautiful views of piety, integrity, self-sacrificing affection, chastity, gentleness and charity, growing up amidst the rude scenes of war, discord, and strife.
Ruth, from its contents, as anciently by its place in the canon, belongs to the Book of Judges, and is a kind of appendix to it. In the present Hebrew Bible it is placed among the Kethubim (Hagiographa), in the group containing the Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther; but in the Greek Septuagint and the Latin Vulgate it occupies the same place as in our English Bibles, which was its ancient place in the Hebrew Bible.
The language of the Book of Ruth is generally pure Hebrew. But there are words of Aramaic form and origin , and other expressions unique to the later Hebrew. The inference would be that, the Book of Ruth was composed not before the later times of the Jewish monarchy; and this inference is somewhat strengthened by the way in which the writer speaks of the custom which pRev_ailed in former times in Israel Rut 4:7. Other expressions, which the book has in common with the Books of Samuel and Kings, and a certain similarity of narrative, tend to place it upon about the same level of antiquity with those Books.
The Books of the Old Testament, to the contents of which reference seems to be made in the Book of Ruth, are Judges, Leviticus, Deuteronomy, Genesis, 1 and 2 Samuel, and perhaps Job. Ruth is not quoted or referred to in the New Testament, except that the generations from Hezron to David in our Lord's genealogy seem to be taken from it.
No mystical or allegorical sense can be assigned to the history; but Ruth, the Moabitess, was undoubtedly one of the first-fruits of the ingathering of Gentiles into the Church of Christ, and so an evidence of God's gracious purpose in Christ, "also to the Gentiles to grant repentance unto life;" and the important evangelical lesson is as plainly taught in her case, as in that of Cornelius, "that God is no respecter of persons, but in every nation he that feareth God, and worketh righteousness, is accepted of Him." The great doctrine of divine grace is also forcibly taught by the admission of Ruth, the Moabitess, among the ancestry of our Lord Jesus Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
This book is evidently a supplement to the book of Judges, and an introduction to that of Samuel, between which it is placed with great propriety. In the ancient Jewish canon, it formed a part of the book of Judges; but the modern Jews make it one of the five Megilloth, which they place towards the end of the Old Testament. This book has been attributed to various authors; but the best founded and generally received opinion, and in which the Jews coincide, is that which ascribes it to the prophet Samuel; before whose time it could not have been written, as is evident from the genealogy recorded in Jdg 4:17-22. The time in which the events detailed in this book happened is involved in much obscurity and uncertainty. Augustine refers it to the time of the regal government of the Hebrews; Josephus to the administration of Eli; Moldenhawer, after some Jewish writers, to the time of Ehud; Rabbi Kimichi, and other Jewish authors, to the time of Ibzan; Bps. Patrick and Horne to the judicature of Gideon; Lightfoot to the period between Ehud and Deborah; and Usher, who is followed by most chronologers, to the time of Shamgar. The authenticity and canonical authority of this sacred book cannot be questioned; and the Evangelists, in describing our Saviour's descent, have followed its genealogical accounts. To delineate part of this genealogy appears to be the principal design of the book; it had been foretold that the Messiah should be of the tribe of Judah, and it was afterwards Rev_ealed that he should be of the family of David; and therefore it was necessary, to pRev_ent the least suspicion of fraud or design, that the history of that family should be written before these prophecies were Rev_ealed. And thus this book, these prophecies, and their accomplishment, serve mutually to illustrate each other. The whole narrative is extremely interesting and instructive, and is written with the most beautiful simplicity. The distress of Naomi; her affectionate concern for her daughter-in-law; the reluctant departure of Orpah; the dutiful attachment of Ruth; and the sorrowful return to Bethlehem, are very beautifully told. The simplicity of manners, likewise, which is shown in the account of Ruth's industry and attention to Naomi; of the elegant charity of Boaz; and of his acknowledgment of his kindred with Ruth, afford a very pleasing contrast to the turbulent scenes described in the preceding book. And while it exhibits, in a striking and affecting manner, the care of Divine Providence over those who sincerely fear God, and honestly aim at fulfilling his will, the circumstance of a Moabitess becoming an ancestor of the Messiah seems to have been a pre-intimation of the admission of the Gentiles into his church It must be remarked, that in the estimation of the Jews, it was disgraceful to David to have derived his birth from a Moabitess; and Shimei, in his Rev_ilings against him, is supposed by them to have tauntingly reflected on his descent from Ruth. This book, therefore, contains an intrinsic proof of its own verity, as it Rev_eals a circumstance so little flattering to the sovereign of Israel; and it is scarcely necessary to appeal to its admission into the canon of Scripture, for a testimony of its authentic character. Add to which, that the native, the amiable simplicity in which the story is told, is sufficient proof of its genuineness. There are several sympathetic circumstances recorded which no forger could have invented. there is too much of nature to admit anything of art.

Rut 1:1, Elimelech, driven by famine into Moab, dies there; Rut 1:4, Mahlon and Chilion, having married wives of Moab, die also; Rut 1:6, Naomi, returning homeward, Rut 1:8, dissuades her two daughters-in-law from going with her; Rut 1:14, Orpah leaves her, but Ruth with great constancy accompanies her; Rut 1:19, They two come to Beth-lehem, where they are gladly received.

Carl Friedrich Keil and Franz Delitzsch
Ruth Goes With Naomi to Bethlehem - Ruth 1
In the time of the judges Elimelech emigrated from Bethlehem in Judah into the land of Moab, along with his wife Naomi, and his two sons Mahlon and Chilion, because of a famine in the land (Ruth 1:1, Ruth 1:2). There Elimelech died; and his two sons married Moabitish women, named Orpah and Ruth. But in the course of ten years they also died, so that Naomi and her two daughters-in-law were left by themselves (Ruth 1:3-5). When Naomi heard that the Lord had once more blessed the land of Israel with bread, she set out with Orpah and Ruth to return home. But on the way she entreated them to turn back and remain with their relations in their own land; and Orpah did so (Ruth 1:6-14). But Ruth declared that she would not leave her mother-in-law, and went with her to Bethlehem (Ruth 1:15-22).
John Gill
INTRODUCTION TO RUTH 1
This chapter treats of a family that removed from the land of Canaan to the land of Moab on account of a famine, where the father of it and his two sons died, and each of them left a widow, Ruth 1:1 the mother-in-law proposed to return to her own country, and set forward with her two daughters-in-law, whom, when they had gone a little way with her, she entreated to go back, and expostulated with them about it, Ruth 1:6, upon which one of them did, but the other, Ruth, the subject of this book, resolved to go the journey with her, Ruth 1:14 and they both came to Bethlehem, the former residence of her mother-in-law Naomi, who was greatly taken notice of by her old friends and acquaintance, to whom she related her present circumstances, Ruth 1:19.
1:11:1: Եւ եղեւ յետ այսորիկ յաւուրս դատելոյ դատաւորացն, եկն սով յերկիրն։ Եւ գնա՛ց այր ՚ի Բեթղ՚եհեմէ Յուդայ՝ պանդխտանա՛լ յագարակին Մովաբայ. ինքն եւ կի՛ն իւր, եւ երկո՛ւ որդիք իւր[2776]։ [2776] Ոմանք. Յաւուրս դատաւորացն։
1 Դատաւորների կառավարման օրերին սով եղաւ երկրում: Յուդայի Բեթղեհէմ քաղաքից մի մարդ իր կնոջ եւ երկու որդիների հետ գնաց բնակուելու Մովաբի դաշտում:
1 Դատաւորներու կառավարութեան օրերը երկրին վրայ սով եղաւ։ Յուդայի Բեթլեհէմէն մարդ մը իր կնոջ ու երկու որդիներուն հետ Մովաբի երկիրը պանդխտանալու գնաց
Եւ եղեւ յաւուրս դատելոյ դատաւորացն եկն սով յերկիրն. եւ գնաց այր ի Բեթղեհեմէ Յուդայ պանդխտանալ [1]յագարակին Մովաբայ, ինքն եւ կին իւր եւ երկու որդիք իւր:

1:1: Եւ եղեւ յետ այսորիկ յաւուրս դատելոյ դատաւորացն, եկն սով յերկիրն։ Եւ գնա՛ց այր ՚ի Բեթղ՚եհեմէ Յուդայ՝ պանդխտանա՛լ յագարակին Մովաբայ. ինքն եւ կի՛ն իւր, եւ երկո՛ւ որդիք իւր[2776]։
[2776] Ոմանք. Յաւուրս դատաւորացն։
1 Դատաւորների կառավարման օրերին սով եղաւ երկրում: Յուդայի Բեթղեհէմ քաղաքից մի մարդ իր կնոջ եւ երկու որդիների հետ գնաց բնակուելու Մովաբի դաշտում:
1 Դատաւորներու կառավարութեան օրերը երկրին վրայ սով եղաւ։ Յուդայի Բեթլեհէմէն մարդ մը իր կնոջ ու երկու որդիներուն հետ Մովաբի երկիրը պանդխտանալու գնաց
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1: В те дни, когда управляли судьи, случился голод на земле. И пошел один человек из Вифлеема Иудейского со своею женою и двумя сыновьями своими жить на полях Моавитских.
1:1 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the κρίνειν κρινω judge; decide τοὺς ο the κριτὰς κριτης judge καὶ και and; even ἐγένετο γινομαι happen; become λιμὸς λιμος famine; hunger ἐν εν in τῇ ο the γῇ γη earth; land καὶ και and; even ἐπορεύθη πορευομαι travel; go ἀνὴρ ανηρ man; husband ἀπὸ απο from; away Βαιθλεεμ βαιθλεεμ the Ιουδα ιουδα Iouda; Iutha τοῦ ο the παροικῆσαι παροικεω reside ἐν εν in ἀγρῷ αγρος field Μωαβ μωαβ he; him καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him
1:1 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּ bi בְּ in ימֵי֙ ymˌê יֹום day שְׁפֹ֣ט šᵊfˈōṭ שׁפט judge הַ ha הַ the שֹּׁפְטִ֔ים ššōfᵊṭˈîm שׁפט judge וַ wa וְ and יְהִ֥י yᵊhˌî היה be רָעָ֖ב rāʕˌāv רָעָב hunger בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk אִ֜ישׁ ʔˈîš אִישׁ man מִ mi מִן from בֵּ֧ית לֶ֣חֶם bbˈêṯ lˈeḥem בֵּית לֶחֶם Bethlehem יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah לָ lā לְ to גוּר֙ ḡûr גור dwell בִּ bi בְּ in שְׂדֵ֣י śᵊḏˈê שָׂדֶה open field מֹואָ֔ב môʔˈāv מֹואָב Moab ה֥וּא hˌû הוּא he וְ wᵊ וְ and אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman וּ û וְ and שְׁנֵ֥י šᵊnˌê שְׁנַיִם two בָנָֽיו׃ vānˈāʸw בֵּן son
1:1. in diebus unius iudicis quando iudices praeerant facta est fames in terra abiitque homo de Bethleem Iuda ut peregrinaretur in regione moabitide cum uxore sua ac duobus liberisIn the days of the judges, when the judges ruled, there came a famine in the land. And a certain man of Bethlehem Juda, went to sojourn in the land of Moab with his wife and his two sons.
1. And it came to pass in the days when the judges judged, that there was a famine in the land. And a certain man of Beth-lehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons.
1:1. In the days of one of the judges, when the judges ruled, there was a famine in the land. And a man from Bethlehem in Judah departed to sojourn in the region of the Moabites with his wife and two children.
1:1. Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehemjudah went to sojourn in the country of Moab, he, and his wife, and his two sons.
Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Beth- lehem- judah went to sojourn in the country of Moab, he, and his wife, and his two sons:

1:1: В те дни, когда управляли судьи, случился голод на земле. И пошел один человек из Вифлеема Иудейского со своею женою и двумя сыновьями своими жить на полях Моавитских.
1:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
κρίνειν κρινω judge; decide
τοὺς ο the
κριτὰς κριτης judge
καὶ και and; even
ἐγένετο γινομαι happen; become
λιμὸς λιμος famine; hunger
ἐν εν in
τῇ ο the
γῇ γη earth; land
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἀνὴρ ανηρ man; husband
ἀπὸ απο from; away
Βαιθλεεμ βαιθλεεμ the
Ιουδα ιουδα Iouda; Iutha
τοῦ ο the
παροικῆσαι παροικεω reside
ἐν εν in
ἀγρῷ αγρος field
Μωαβ μωαβ he; him
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
1:1
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בִּ bi בְּ in
ימֵי֙ ymˌê יֹום day
שְׁפֹ֣ט šᵊfˈōṭ שׁפט judge
הַ ha הַ the
שֹּׁפְטִ֔ים ššōfᵊṭˈîm שׁפט judge
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
רָעָ֖ב rāʕˌāv רָעָב hunger
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
אִ֜ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
בֵּ֧ית לֶ֣חֶם bbˈêṯ lˈeḥem בֵּית לֶחֶם Bethlehem
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
לָ לְ to
גוּר֙ ḡûr גור dwell
בִּ bi בְּ in
שְׂדֵ֣י śᵊḏˈê שָׂדֶה open field
מֹואָ֔ב môʔˈāv מֹואָב Moab
ה֥וּא hˌû הוּא he
וְ wᵊ וְ and
אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman
וּ û וְ and
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
בָנָֽיו׃ vānˈāʸw בֵּן son
1:1. in diebus unius iudicis quando iudices praeerant facta est fames in terra abiitque homo de Bethleem Iuda ut peregrinaretur in regione moabitide cum uxore sua ac duobus liberis
In the days of the judges, when the judges ruled, there came a famine in the land. And a certain man of Bethlehem Juda, went to sojourn in the land of Moab with his wife and his two sons.
1:1. In the days of one of the judges, when the judges ruled, there was a famine in the land. And a man from Bethlehem in Judah departed to sojourn in the region of the Moabites with his wife and two children.
1:1. Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehemjudah went to sojourn in the country of Moab, he, and his wife, and his two sons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–6. Переселение вифлеемлянина Елимелеха с семьею в землю моавитскую и бедствия, постигшие там эту семью. 7–22. Возвращение Ноемини с невесткой Руфью в Святую землю и прибытие их в Вифлеем.

1. В те дни, когда управляли судьи, случился голод на земле. И пошел один человек из Вифлеема Иудейского со своею женою и двумя сыновьями своими жить на полях Моавитских.

1. Время описанных в книге Руфь событий определяется общими и неопределенными датами: «когда управляли судьи» , т. е. в один из моментов периода Судей (обнимавшего, по Деян XIII: 20: [ 16: ], 450: лет), и когда: «случился голод на земле» (т. е. в Палестине, земле Израиля), многократно посещавший Святую землю в библейские времена (напр., Быт XII: 10: [ 17: ]; XXVI: 1: [ 18: ]; XIV: 6: [ 19: ]; 2: Цар XXI: 1: [ 20: ]). Обе даты имеют не столько хронологический смысл, сколько указывают на характер времени Судей, на отсутствие тогда у евреев централизующей власти государственной (ср. Суд XVII: 6: [ 21: ]; XVIII: 1: [ 22: ]; XIX: 1: [ 23: ]; XXI: 25: [ 24: ]), когда каждый член народа был предоставлен себе самому и в пору общественных бедствий - голода (как здесь), неприятельских набегов и т. п., должен был действовать на свой страх, сам обеспечивая себе благополучие (ср. Суд XVIII: 1: [ 22: ]); подобным образом и поступает здесь Елимелех, оставляя родной Вифлеем и удаляясь с семьей на чужбину, в землю моавитскую, «чтобы пожить (там) в качестве пришельца» (еврейский глагол gur , ср. Быт XII: 10: [ 17: ]; XIX: 9: [ 25: ]; XX: 1: [ 26: ]; Суд XVII: 7: [ 27: ]; XIX: 1: [ 23: ]; Плач IV: 15: [ 28: ]; отсюда «ger» - пришелец, прозелит). Раввинское толкование справедливо порицает Елимелеха за оставление своих «собратьев» (сограждан, единоплеменников), усматривая в злоключениях и смерти Елимелеха на чужбине Божественное наказание ему за оставление святой земли (D. Midrasch Ruth Rabba, in deutsch. ubertragen v. A Wunsche, Leipzig, 1883, s. 15). Напротив, раввинские попытки определения времени переселения Елимелеха произвольны и неудачны, напр., полагали это событие на время Варака и Деворы (Суд IV–V, причем в «судьях» (schophetim) Pyфь I ст. 1: видели указание на Девору, Варака и Иаиль), - на время судьи Аода (Суд III), в современнике которого Еглоне, царе моавитском, видели отца моавитянки Руфи; относили также ко времени судьи Есевона (преемника Иеффая), с которым отождествляли Вооза, на том основании, что оба жили в Вифлееме (Руфь II: 1: и д., ср. Суд XII: 8, 10: [ 29: ]) и т. д. (Midr. Ruth Rabba, s. 10.19). В действительности единственной точкой опоры для установления времени описываемых в кн. Руфь событий может быть только родословие Давида, приведенное здесь (Руфь IV: 17–22: ): по нему Давид был правнук Вооза и Руфи через Овида и Иессея, следовательно, период времени, протекший от событий книги Руфь, равен приблизительно ста с лишним годам, что подтверждается и свидетельством Иосифа Флавия, который относит переселение Елимелеха (Άβιμέλεχος по Иосифу Флавию) к годам правления судии и первосвященника Илия (Иудейские Древности V, 9, §§ 1–4). - Вифлеем (евр. Bet-Iechem - «дом хлеба»), прежде (Быт XXXV: 16, 19: [ 30: ]; XIVIII: 7: [ 31: ]) называвшийся Ефрафа (евр. Ephratah - «плодоносная»), но и впоследствии сохранявший древнейшее название с синонимичным ему по значению позднейшим (Руфь IV: 11: ; Мих V: 2: [ 32: ], евр. 1), лежал, судя уже по названию, в одной из самых плодородных местностей Палестины; по Евсевию и блаж. Иерониму, в 6: римских милях, т. е. около 8: верст (римская миля равна 694: саж.), к югу от Иерусалима (Onomastic. 260; русск. перев. Прав. Палест. Сбора, вып. 37-й с. 41), что вполне подтверждается расстоянием теперешнего селения Вифлеем, по-арабски Бет-лам (с 7000: исключительно христианского населения), от Иерусалима (см., напр., Cuerin , Description de Ia PaIestine 1868, I, 120: sqq. Ср. проф. А. А. Олесницкого , «Святая Земля», т. II (Киев, 1878: г.), с. 73: и д.). К евангельскому времени и, конечно, гораздо ранее Вифлеем обычно назывался городом Давидовым (Лк II: 4, 11: [ 33: ]), не без влияния рассказа книги Руфь (ср. IV: 17–22: ). В отличие от другого Вифлеема - в колене Завулоновом (Нав XIX: 15: [ 34: ]), Вифлеем, будущая родина Давида, назван здесь, Руфь I: 1: и в 1: Цар XVII: 12: [ 35: ]; Мих V: 2: [ 32: ], Вифлеемом Иудейским, слав. Вифлеем Иудин (евр. Веt-Iechem Iehudah).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Elimelech and Naomi; Death of Elimelech and His Sons. B. C. 1312.

1 Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Beth-lehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons. 2 And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And they came into the country of Moab, and continued there. 3 And Elimelech Naomi's husband died; and she was left, and her two sons. 4 And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years. 5 And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.
The first words give all the date we have of this story. It was in the days when the judges ruled (v. 1), not in those disorderly times when there was no king in Israel; but under which of the judges these things happened we are not told, and the conjectures of the learned are very uncertain. It must have been towards the beginning of the judges' time, for Boaz, who married Ruth, was born of Rahab, who received the spies in Joshua's time. Some think it was in the days of Ehud, others of Deborah; the learned bishop Patrick inclines to think it was in the days of Gideon, because in his days only we read of a famine by the Midianites' invasion, Judges vi. 3, 4. While the judges were ruling, some one city and some another, Providence takes particular cognizance of Bethlehem, and has an eye to a King, to Messiah himself, who should descend from two Gentile mothers, Rahab and Ruth. Here is,
I. A famine in the land, in the land of Canaan, that land flowing with milk and honey. This was one of the judgments which God had threatened to bring upon them for their sins, Lev. xxvi. 19, 20. He has many arrows in his quiver. In the days of the judges they were oppressed by their enemies; and, when by that judgment they were not reformed, God tried this, for when he judges he will overcome. When the land had rest, yet it had not plenty; even in Bethlehem, which signifies the house of bread, there was scarcity. A fruitful land is turned into barrenness, to correct and restrain the luxury and wantonness of those that dwell therein.
II. An account of one particular family distressed in the famine; it is that of Elimelech. His name signifies my God a king, agreeable to the state of Israel when the judges ruled, for the Lord was their King, and comfortable to him and his family in their affliction, that God was theirs and that he reigns for ever. His wife was Naomi, which signifies my amiable or pleasant one. But his sons' names were Mahlon and Chilion, sickness and consumption, perhaps because weakly children, and not likely to be long-lived. Such are the productions of our pleasant things, weak and infirm, fading and dying.
III. The removal of this family from Bethlehem into the country of Moab on the other side Jordan, for subsistence, because of the famine, v. 1, 2. It seems there was plenty in the country of Moab when there was scarcity of bread in the land of Israel. Common gifts of providence are often bestowed in greater plenty upon those that are strangers to God than upon those that know and worship him. Moab is at ease from his youth, while Israel is emptied from vessel to vessel (Jer. xlviii. 11), not because God loves Moabites better, but because they have their portion in this life. Thither Elimelech goes, not to settle for ever, but to sojourn for a time, during the dearth, as Abraham, on a similar occasion, went into Egypt, and Isaac into the land of the Philistines. Now here, 1. Elimelech's care to provide for his family, and his taking his wife and children with him, were without doubt commendable. If any provide not for his own, he hath denied the faith, 1 Tim. v. 8. When he was in his straits he did not forsake his house, go seek his fortune himself, and leave his wife and children to shift for their own maintenance; but, as became a tender husband and a loving father, where he went he took them with him, not as the ostrich, Job xxxix. 16. But, 2. I see not how his removal into the country of Moab, upon this occasion, could be justified. Abraham and Isaac were only sojourners in Canaan, and it was agreeable to their condition to remove; but the seed of Israel were now fixed, and ought not to remove into the territories of the heathen. What reason had Elimelech to go more than any of his neighbours? If by any ill husbandry he had wasted his patrimony, and sold his land or mortgaged it (as it should seem, ch. iv. 3, 4), which brought him in to a more necessitous condition than others, the law of God would have obliged his neighbours to relieve him (Lev. xxv. 35); but that was not his case, for he went out full, v. 21. By those who tarried at home it appears that the famine was not so extreme but that there was sufficient to keep life and soul together; and his charge was but small, only two sons. But if he could not be content with the short allowance that his neighbours took up with, and in the day of famine could not be satisfied unless he kept as plentiful a table as he had done formerly, if he could not live in hope that there would come years of plenty again in due time, or could not with patience wait for those years, it was his fault, and he did by it dishonour God and the good land he had given them, weaken the hands of his brethren, with whom he should have been willing to take his lot, and set an ill example to others. If all should do as he did Canaan would be dispeopled. Note, It is an evidence of a discontented, distrustful, unstable spirit, to be weary of the place in which God hath set us, and to be for leaving it immediately whenever we meet with any uneasiness or inconvenience in it. It is folly to think of escaping that cross which, being laid in our way, we ought to take up. It is our wisdom to make the best of that which is, for it is seldom that changing our place is mending it. Or, if he would remove, why to the country of Moab? If he had made enquiry, it is probable he would have found plenty in some of the tribes of Israel, those, for instance, on the other side Jordan, that bordered on the land of Moab; if he had had that zeal for God and his worship, and that affection for his brethren which became an Israelite, he would not have persuaded himself so easily to go and sojourn among Moabites.
IV. The marriage of his two sons to two of the daughters of Moab after his death, v. 4. All agree that this was ill done. The Chaldee says, They transgressed the decree of the word of the Lord in taking strange wives. If they would not stay unmarried till their return to the land of Israel, they were not so far off but that they might have fetched themselves wives thence. Little did Elimelech think, when he went to sojourn in Moab, that ever his sons would thus join in affinity with Moabites. But those that bring young people into bad acquaintance, and take them out of the way of public ordinances, though they may think them well-principled and armed against temptation, know not what they do, nor what will be the end thereof. It does not appear that the women they married were proselyted to the Jewish religion, for Orpah is said to return to her gods (v. 15); the gods of Moab were hers still. It is a groundless tradition of the Jews that Ruth was the daughter of Eglon king of Moab, yet the Chaldee paraphrast inserts it; but this and their other tradition, which he inserts likewise, cannot agree, that Boaz who married Ruth was the same with Ibzan, who judged Israel 200 years after Eglon's death, Judg. xii.
V. The death of Elimelech and his two sons, and the disconsolate condition Naomi was thereby reduced to. Her husband died (v. 3) and her two sons (v. 5) soon after their marriage, and the Chaldee says, Their days were shortened, because they transgressed the law in marrying strange wives. See here, 1. That wherever we go we cannot out-run death, whose fatal arrows fly in all places. 2. That we cannot expect to prosper when we go out of the way of our duty. He that will save his life by any indirect course shall lose it. 3. That death, when it comes into a family, often makes breach upon breach. One is taken away to prepare another to follow soon after; one is taken away, and that affliction is not duly improved, and therefore God sends another of the same kind. When Naomi had lost her husband she took so much the more complacency and put so much the more confidence in her sons. Under the shadow of these surviving comforts she thinks she shall live among the heathen, and exceedingly glad she was of these gourds; but behold they wither presently, green and growing up in the morning, cut down and dried up before night, buried soon after they were married, for neither of them left any children. So uncertain and transient are all our enjoyments here. It is therefore our wisdom to make sure of those comforts that will be made sure and of which death cannot rob us. But how desolate was the condition, and how disconsolate the spirit, of poor Naomi, when the woman was left of her two sons and her husband! When these two things, loss of children and widowhood, come upon her in a moment, come upon her in their perfection, by whom shall she be comforted? Isa. xlvii. 9; li. 19. It is God alone who has wherewithal to comfort those who are thus cast down.
Adam Clarke: Commentary on the Bible - 1831
1:1: When the judges ruled - We know not under what judge this happened; some say under Ehud, others under Shamgar. See the preface.
There was a famine - Probably occasioned by the depredations of the Philistines, Ammonites, etc., carrying off the corn as soon as it was ripe, or destroying it on the field.
The Targum says: "God has decreed ten grievous famines to take place in the world, to punish the inhabitants of the earth, before the coming of Messiah the king. The first in the days of Adam; the second in the days of Lamech; the third in the days of Abraham; the fourth in the days of Isaac; the fifth in the days of Jacob; the sixth in the days of Boaz, who is called Abstan, (Ibzan), the just, of Beth-lehem-judah; the seventh in the days of David, king of Israel; the eighth in the days of Elijah the prophet; the ninth in the days of Elisha, in Samaria; the tenth is yet to come, and it is not a famine of bread or of water but of hearing the word of prophecy from the mouth of the Lord; and even now this famine is grievous in the land of Israel."
Albert Barnes: Notes on the Bible - 1834
1:1: In the days when the Judges ruled - "Judged." This note of time, like that in Rut 4:7; Jdg 18:1; Jdg 17:6, indicates that this Book was written after the rule of the judges had ceased. The genealogy Rut 4:17-22 points to the time of David as the earliest when the Book of Ruth could have been written.
A famine - Caused probably by one of the hostile invasions recorded in the Book of Judges. Most of the Jewish commentators, from the mention of Bethlehem, and the resemblance of the names Boaz and Ibzan, refer this history to the judge Ibzan Jdg 12:8, but without probability.
The country of Moab - Here, and in Rut 1:2, Rut 1:22; Rut 4:3, literally, "the field" or "fields." As the same word is elsewhere used of the territory of Moab, of the Amalekites, of Edom, and of the Philistines, it would seem to be a term pointedly used with reference to a foreign country, not the country of the speaker, or writer; and to have been specially applied to Moab.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: the judges: Jdg 2:16, Jdg 12:8
ruled: Heb. judged
a famine: Gen 12:10, Gen 26:1, Gen 43:1; Lev 26:19; Deu 28:23, Deu 28:24, Deu 28:38; Sa2 21:1; Kg1 17:1-12, Kg1 18:2; Kg2 8:1, Kg2 8:2; Psa 105:16, Psa 107:34; Jer 14:1; Eze 14:13, Eze 14:21; Joe 1:10, Joe 1:11, Joe 1:16-20; Amo 4:6, Beth-lehem-judah, Jdg 17:8, Jdg 19:1, Jdg 19:2
Carl Friedrich Keil and Franz Delitzsch
1:1
Elimelech's Emigration (Ruth 1:1, Ruth 1:2). - By the word ויהי the following account is attached to other well-known events (see at Josh 1:1); and by the definite statement, "in the days when judges judged," it is assigned to the period of the judges generally. "A famine in the land," i.e., in the land of Israel, and not merely in the neighbourhood of Bethlehem. The time of this famine cannot be determined with certainty, although it seems very natural to connect it, as Seb. Schmidt and others do, with the devastation of the land by the Midianites (Judg 6); and there are several things which favour this. For example, the famine must have been a very serious one, and not only have extended over the whole of the land of Israel, but have lasted several years, since it compelled Elimelech to emigrate into the land of the Moabites; and it was not till ten years had elapsed, that his wife Naomi, who survived him, heard that Jehovah had given His people bread again, and returned to her native land (Ruth 1:4, Ruth 1:5).Now the Midianites oppressed Israel for seven years, and their invasions were generally attended by a destruction of the produce of the soil (Judg 6:3-4), from which famine must necessarily have ensued. Moreover, they extended their devastations as far as Gaza (Judg 6:4). And although it by no means follows with certainty from this, that they also came into the neighbourhood of Bethlehem, it is still less possible to draw the opposite conclusion, as Bertheau does, from the fact they encamped in the valley of Jezreel (Judg 6:33), and were defeated there by Gideon, namely, that they did not devastate the mountains of Judah, because the road from the plain of Jezreel to Gaza did not lie across those mountains. There is just as little force in the other objection raised by Bertheau, namely, that the genealogical list in Ruth 4:18. would not place Boaz in the time of Gideon, but about the time of the Philistian supremacy over Israel, since this objection is founded partly upon an assumption that cannot be established, and partly upon an erroneous chronological calculation. For example, the assumption that every member is included in this chronological series cannot be established, inasmuch as unimportant members are often omitted from the genealogies, so that Obed the son of Boaz might very well have been the grandfather of Jesse. And according to the true chronological reckoning, the birth of David, who died in the year 1015 b.c. at the age of seventy, fell in the year 1085, i.e., nine or ten years after the victory gained by Samuel over the Philistines, or after the termination of their forty years' rule over Israel, and only ninety-seven years after the death of Gideon (see the chronological table). Now David was the youngest of the eight sons of Jesse. If therefore we place his birth in the fiftieth year of his father's life, Jesse would have been born in the first year of the Philistian oppression, or forty-eight years after the death of Gideon. Now it is quite possible that Jesse may also have been a younger son of Obed, and born in the fiftieth year of his father's life; and if so, the birth of Obed would fall in the last years of Gideon. From this at any rate so much may be concluded with certainty, that Boaz was a contemporary of Gideon, and the emigration of Elimelech into the land of Moab may have taken place in the time of the Midianitish oppression. "To sojourn in the fields of Moab," i.e., to live as a stranger there. The form שׂדי (Ruth 1:1, Ruth 1:2, Ruth 1:22, and Ruth 2:6) is not the construct state singular, or only another form for שׂדה, as Bertheau maintains, but the construct state plural of the absolute שׂדים, which does not occur anywhere, it is true, but would be a perfectly regular formation (comp. Is 32:12; 2Kings 1:21, etc.), as the construct state singular is written שׂדה even in this book (Ruth 1:6 and Ruth 4:3). The use of the singular in these passages for the land of the Moabites by no means proves that שׂדי must also be a singular, but may be explained from the fact that the expression "the field (= the territory) of Moab" alternates with the plural, "the fields of Moab."
Ruth 1:2-4
אפרתים, the plural of אפרתי, an adjective formation, not from אפרים, as in Judg 12:5, but from אפרת (Gen 48:7) or אפרתה (Ruth 4:11; Gen 35:19), the old name for Bethlehem, Ephrathite, i.e., sprung from Bethlehem, as in 1Kings 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 (Deut 7:3); it was only the reception of Moabites into the congregation of the Lord that was forbidden (Deut 23:4).
Ruth 1:5
"Thus the woman (Naomi) remained left (alone) of her two sons and her husband."
Geneva 1599
1:1 Now it came to pass in the days when the judges ruled, that there was a famine in the (a) land. And a certain man of (b) Bethlehemjudah went to sojourn in the country of Moab, he, and his wife, and his two sons.
The Argument - This book is called Ruth, who is the main person spoken of in this writing. In which also the state of the Church is set forth figuratively, being subject to many afflictions and yet eventually God gives good and joyful offspring, teaching us to abide with patience till God delivers us out of troubles. In this also it is described how Jesus Christ, who according to the flesh came from David, proceeded by Ruth, of whom the Lord Jesus promised to come, nonetheless she was a Moabite of base condition, and a stranger to the people of God; declaring to us by it that the Gentiles would be sanctified by him, and joined with his people, and that there would be one sheepfold, and one shepherd. It would appear that this account belongs to the time of the judges.
(a) In the land of Canaan.
(b) In the tribe of Judah, which was also called Bethlehem Ephrathat, because there was another city so called in the tribe of Zebulun.
John Gill
1:1 Now it came to pass, in the days when the judges ruled,.... So that it appears that this history is of time and things after the affair of Micah, and of the concubine of the Levite, and of the war between Israel and Benjamin; for in those times there was no king nor judge in Israel; but to what time of the judges, and which government of theirs it belongs to, is not agreed on. Josephus (o) places it in the government of Eli, but that is too late for Boaz, the grandfather of Jesse, the father of David, to live. Some Jewish writers, as Jarchi, say it was in the times of Ibzan, who they say (p) is the same with Boaz, but without proof, and which times are too late also for this history. The Jewish chronology (q) comes nearer the truth, which carries it up as high as the times of Eglon, king of Moab, when Ehud was judge; and with which Dr. Lightfoot (r) pretty much agrees, who puts this history between the third and fourth chapters of Judges, and so must belong to the times of Ehud or Shamgar. Junius refers it to the times of Deborah and Barak; and others (s), on account of the famine, think it began in the times the Midianites oppressed Israel, and carried off the fruits of the earth, which caused it, when Gideon was raised up to be their judge; Alting (t) places it in the time of Jephthah; such is the uncertainty about the time referred to:
that there was a famine in the land; the land of Canaan, that very fruitful country. The Targum says this was the sixth famine that had been in the world, and it was in the days of Boaz, who is called Ibzan the just, and who was of Bethlehemjudah; but it is more probable that it was in the days of Gideon, as before observed, than in the days of Ibzan
and a certain man of Bethlehemjudah; so called to distinguish it from another Bethlehem in the tribe of Zebulun, Josh 19:15 which had its name from the fruitfulness of the place, and the plenty of bread in it, and yet the famine was here; hence this man with his family removed from it:
and went to sojourn in the country of Moab; where there was plenty; not to dwell there, but to sojourn for a time, until the famine was over:
he and his wife, and his two sons; the names of each of them are next given.
par (o) Antiqu. l. 5. c. 9. sect. 1. (p) T. Bab. Bava Bathra, fol. 91. 1. Tzemach David, par. 1. fol. 8. 2. Jarchi & Abendana in loc. (q) Seder Olam Rabba, c. 12. p. 33. (r) Works, vol. 1. p. 48. (s) Rambachius in loc. & Majus in ib. so Biship Patrick. Lampe Hist. Eccl. l. 1. c. 5. p. 22. (t) Theolog. Hist. loc. 2. p. 84.
John Wesley
1:1 In the land - Of Canaan. It must be early: for Boaz was born of Rahab. So Christ descended from two Gentile mothers.
Robert Jamieson, A. R. Fausset and David Brown
1:1 ELIMELECH, DRIVEN BY FAMINE INTO MOAB, DIES THERE. (Ruth 1:1-5)
in the days when the judges ruled--The beautiful and interesting story which this book relates belongs to the early times of the judges. The precise date cannot be ascertained.
1:21:2: Եւ անուն առնն Եղ՚իմեղ՚էք, եւ անուն կնոջ նորա Նոոմին, եւ անուն երկուց որդւոց նորա՝ Մաաղոն, եւ Քեղ՚ղ՚ոն, Եփրաթացիք ՚ի ցեղէ՛ Յուդայ. չոգան յագարակն Մովաբու, եւ ա՛նդ էին[2777]։ [2777] Ոսկան. Եւ անուն կնոջ նորա Նոեմի։ Ոմանք. Երկոցունց որդ՛՛... Եփրաթի ՚ի Բեդղեհեմէ Յուդայ։
2 Այդ մարդու անունը Ելիմելէք էր, նրա կնոջ անունը՝ Նոոմին, իսկ նրա երկու որդիների անունները՝ Մաալոն եւ Քելլոն: Նրանք եփրաթացիներ էին, Յուդայի ցեղից: Նրանք գնացին Մովաբի դաշտը եւ մնացին այնտեղ:
2 Եւ այն մարդուն անունը Ելիմելէք ու կնոջ անունը Նոեմի ու երկու որդիներուն անունները Մաալոն ու Քելլոն էին։ Անոնք Եփրաթացի էին Յուդայի Բեթլեհէմէն եւ Մովաբի երկիրը գացին, հոն բնակեցան։
Եւ անուն առնն Ելիմելէք, եւ անուն կնոջ նորա Նոոմին, եւ անուն երկուց որդւոց նորա Մաալոն եւ Քելլոն, Եփրաթացիք ի Բեթղեհեմէ Յուդայ. չոգան [2]յագարակն Մովաբու, եւ անդ էին:

1:2: Եւ անուն առնն Եղ՚իմեղ՚էք, եւ անուն կնոջ նորա Նոոմին, եւ անուն երկուց որդւոց նորա՝ Մաաղոն, եւ Քեղ՚ղ՚ոն, Եփրաթացիք ՚ի ցեղէ՛ Յուդայ. չոգան յագարակն Մովաբու, եւ ա՛նդ էին[2777]։
[2777] Ոսկան. Եւ անուն կնոջ նորա Նոեմի։ Ոմանք. Երկոցունց որդ՛՛... Եփրաթի ՚ի Բեդղեհեմէ Յուդայ։
2 Այդ մարդու անունը Ելիմելէք էր, նրա կնոջ անունը՝ Նոոմին, իսկ նրա երկու որդիների անունները՝ Մաալոն եւ Քելլոն: Նրանք եփրաթացիներ էին, Յուդայի ցեղից: Նրանք գնացին Մովաբի դաշտը եւ մնացին այնտեղ:
2 Եւ այն մարդուն անունը Ելիմելէք ու կնոջ անունը Նոեմի ու երկու որդիներուն անունները Մաալոն ու Քելլոն էին։ Անոնք Եփրաթացի էին Յուդայի Բեթլեհէմէն եւ Մովաբի երկիրը գացին, հոն բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2: Имя человека того Елимелех, имя жены его Ноеминь, а имена двух сынов его Махлон и Хилеон; {они были} Ефрафяне из Вифлеема Иудейского. И пришли они на поля Моавитские и остались там.
1:2 καὶ και and; even ὄνομα ονομα name; notable τῷ ο the ἀνδρὶ ανηρ man; husband Αβιμελεχ αβιμελεχ and; even ὄνομα ονομα name; notable τῇ ο the γυναικὶ γυνη woman; wife αὐτοῦ αυτος he; him Νωεμιν νωεμιν and; even ὄνομα ονομα name; notable τοῖς ο the δυσὶν δυο two υἱοῖς υιος son αὐτοῦ αυτος he; him Μααλων μααλων and; even Χελαιων χελαιων from; out of Βαιθλεεμ βαιθλεεμ the Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἤλθοσαν ερχομαι come; go εἰς εις into; for ἀγρὸν αγρος field Μωαβ μωαβ and; even ἦσαν ειμι be ἐκεῖ εκει there
1:2 וְ wᵊ וְ and שֵׁ֣ם šˈēm שֵׁם name הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man אֱֽלִימֶ֡לֶךְ ʔˈᵉlîmˈeleḵ אֱלִימֶלֶךְ Elimelech וְ wᵊ וְ and שֵׁם֩ šˌēm שֵׁם name אִשְׁתֹּ֨ו ʔištˌô אִשָּׁה woman נָעֳמִ֜י noʕᵒmˈî נָעֳמִי Naomi וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two בָנָ֣יו׀ vānˈāʸw בֵּן son מַחְלֹ֤ון maḥlˈôn מַחְלֹון Mahlon וְ wᵊ וְ and כִלְיֹון֙ ḵilyôn כִּלְיֹון Kilion אֶפְרָתִ֔ים ʔefrāṯˈîm אֶפְרָתִי Ephrathite מִ mi מִן from בֵּ֥ית לֶ֖חֶם bbˌêṯ lˌeḥem בֵּית לֶחֶם Bethlehem יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah וַ wa וְ and יָּבֹ֥אוּ yyāvˌōʔû בוא come שְׂדֵי־ śᵊḏê- שָׂדֶה open field מֹואָ֖ב môʔˌāv מֹואָב Moab וַ wa וְ and יִּֽהְיוּ־ yyˈihyû- היה be שָֽׁם׃ šˈām שָׁם there
1:2. ipse vocabatur Helimelech uxor eius Noemi e duobus filiis alter Maalon et alter Chellion Ephrathei de Bethleem Iuda ingressique regionem moabitidem morabantur ibiHe was named Elimelech, and his wife Noemi: and his two sons, the one Mahalon, and the other Chelion, Ephrathites of Bethlehem Juda. And entering into the country of Moab, they abode there.
2. And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And they came into the country of Moab, and continued there.
1:2. He called himself Elimelech, and his wife Naomi, and his two sons, the one Mahlon, and the other Chilion, Ephrathites from Bethlehem in Judah. And entering into the region of the Moabites, they stayed there.
1:2. And the name of the man [was] Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehemjudah. And they came into the country of Moab, and continued there.
And the name of the man [was] Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth- lehem- judah. And they came into the country of Moab, and continued there:

1:2: Имя человека того Елимелех, имя жены его Ноеминь, а имена двух сынов его Махлон и Хилеон; {они были} Ефрафяне из Вифлеема Иудейского. И пришли они на поля Моавитские и остались там.
1:2
καὶ και and; even
ὄνομα ονομα name; notable
τῷ ο the
ἀνδρὶ ανηρ man; husband
Αβιμελεχ αβιμελεχ and; even
ὄνομα ονομα name; notable
τῇ ο the
γυναικὶ γυνη woman; wife
αὐτοῦ αυτος he; him
Νωεμιν νωεμιν and; even
ὄνομα ονομα name; notable
τοῖς ο the
δυσὶν δυο two
υἱοῖς υιος son
αὐτοῦ αυτος he; him
Μααλων μααλων and; even
Χελαιων χελαιων from; out of
Βαιθλεεμ βαιθλεεμ the
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἤλθοσαν ερχομαι come; go
εἰς εις into; for
ἀγρὸν αγρος field
Μωαβ μωαβ and; even
ἦσαν ειμι be
ἐκεῖ εκει there
1:2
וְ wᵊ וְ and
שֵׁ֣ם šˈēm שֵׁם name
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
אֱֽלִימֶ֡לֶךְ ʔˈᵉlîmˈeleḵ אֱלִימֶלֶךְ Elimelech
וְ wᵊ וְ and
שֵׁם֩ šˌēm שֵׁם name
אִשְׁתֹּ֨ו ʔištˌô אִשָּׁה woman
נָעֳמִ֜י noʕᵒmˈî נָעֳמִי Naomi
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
בָנָ֣יו׀ vānˈāʸw בֵּן son
מַחְלֹ֤ון maḥlˈôn מַחְלֹון Mahlon
וְ wᵊ וְ and
כִלְיֹון֙ ḵilyôn כִּלְיֹון Kilion
אֶפְרָתִ֔ים ʔefrāṯˈîm אֶפְרָתִי Ephrathite
מִ mi מִן from
בֵּ֥ית לֶ֖חֶם bbˌêṯ lˌeḥem בֵּית לֶחֶם Bethlehem
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
וַ wa וְ and
יָּבֹ֥אוּ yyāvˌōʔû בוא come
שְׂדֵי־ śᵊḏê- שָׂדֶה open field
מֹואָ֖ב môʔˌāv מֹואָב Moab
וַ wa וְ and
יִּֽהְיוּ־ yyˈihyû- היה be
שָֽׁם׃ šˈām שָׁם there
1:2. ipse vocabatur Helimelech uxor eius Noemi e duobus filiis alter Maalon et alter Chellion Ephrathei de Bethleem Iuda ingressique regionem moabitidem morabantur ibi
He was named Elimelech, and his wife Noemi: and his two sons, the one Mahalon, and the other Chelion, Ephrathites of Bethlehem Juda. And entering into the country of Moab, they abode there.
1:2. He called himself Elimelech, and his wife Naomi, and his two sons, the one Mahlon, and the other Chilion, Ephrathites from Bethlehem in Judah. And entering into the region of the Moabites, they stayed there.
1:2. And the name of the man [was] Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehemjudah. And they came into the country of Moab, and continued there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Имя человека того Елимелех, имя жены его Ноеминь, а имена двух сынов его Махлон и Xилеон; они были Ефрафяне из Вифлеема Иудейского. И пришли они на поля Моавитские и остались там.

2. Семья Елимелеха была очень известна в Вифлееме ( I: 19: ), имела и относительный достаток ( ст. 21: ). Самое имя Елимелех (с евр. «Бог мой царь»), по мнению некоторых, указывает на знатное происхождение лица, носившего это имя. По происхождению имя это справедливо сближается с упоминаемым в Телль-Амарнских письмах (клинописях, открытых в Египте в 1887–1888: гг.) именем одного хеттейского князя (в южной Палестине) Илимилки или Милкили [ 3: ]. И. Флавий передает имя Елимелех 'Αβιμέλεχος, сближая таким образом Елимелеха с именем филистимских царей. Имена жены Елимелеха, Ноемини и обоих сыновей тоже очень знаменательны. Ноеминь, евр. Noomi - «прелестная, приятная, счастливая» (ср. ст. 20: , где это имя противополагается по значению другому: «Мара» - «горькая»), ибо, замечает Мидраш (s. 17), «дела ее были прекрасны и приятны». Махлон и Xилеон (слав. Маалон и Xелеон ) некоторыми (Мидраш, цит. м.; Geiger , s. 50) толкуются: «болезнь и истощение» (от евр. ChaIah и KaIah), чем могла бы быть обозначена ранняя смерть ( ст. 5: ) обоих сыновей Елимелеха (Мидр. цит. м.). Однако такое соответствие значений имен (хотя оно еще спорно вследствие разных значений, усвояемых одному и тому же имени) не говорит против исторического значения рассказа кн. Руфь, так как совпадение этого рода, без сомнения, не намеренное. - «Ефрафяне» , слав. «ефрафейстии» - то же, что «Вифлеемляне» (ср. 1: Цар XVII: 12: [ 35: ], где ефрафянином назван Иессей), жители Вифлеема, древнего Ефрафы, а отнюдь не «Ефремляне» (ср. Суд XII: 5: [ 36: ]; 3: Цар XI: 26: [ 37: ]; 1: Цар I: 1: [ 38: ]), как ошибочно понимает Мидраш (s. 17).
Adam Clarke: Commentary on the Bible - 1831
1:2: Elimelech - That is, God is my king.
Naomi - Beautiful or amiable.
Mahlon - Infirmity.
Chilion - Finished, completed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Elimelech: The Rabbins say, that Elimelech was the son of Salmon, who married Rahab; and that Naomi was his niece.
Naomi: Rut 1:20
Mahlon: It is imagined, and not without probability, that Mahlon and Chilion are the same with Joash and Saraph, mentioned in Ch1 4:22.
Ephrathites: Gen 35:19; Sa1 1:1, Sa1 17:21; Mic 5:2
continued: Heb. were
John Gill
1:2 And the name of the man was Elimelech,.... Which signifies "my God is King", as he was King over Israel. In the times of the judges, the government was a theocracy; the judges were raised up immediately by the Lord, and ruled under him; the Targum calls him a great man, and so Jarchi; and it is very likely he was, especially if it be true what is said the Jewish chronology (u), that he was the brother of Salmon, prince of the tribe of Judah; and it is certain that Boaz the son of Salmon was a kinsman of his, Ruth 2:1,
and the name of his wife Naomi; which signifies "sweet, pleasant", very likely a comely person, and of a sweet disposition; a name of the same signification with Naamah, the sister of Tubalcain, Gen 4:22 and according to the Talmudists she was Elimelech's brother's daughter; for they say (w), that Elimelech, Salmon, and the kinsman (spoken of in this book), and the father of Naomi, were all of them the sons of Nahshon, prince of the tribe of Judah; the same Jarchi observes on Ruth 1:22.
and the name of his two sons Mahlon and Chilion; which seem to have their names from weakness and consumption, being perhaps weakly and consumptive persons; and it appears they both died young. It is a tradition of the Jews, mentioned by Aben Ezra, that these are the same with Joash and Saraph, who are said to have dominion in Moab, 1Chron 4:22 which is not likely:
Ephrathites of Bethlehemjudah: Jarchi interprets Ephrathites by men of worth and esteem; and the Targum is,"Ephrathites, great men of Bethlehemjudah''but no doubt they were called so, because Ephratah was one of the names of Bethlehem, Gen 35:19 so called from its fruitfulness; though Aben Ezra thinks it had its name from Ephratah the wife of Caleb; but it was so called in the time of Moses, as in the passage referred to:
and they came into the country of Moab, and continued there; unto their death; all excepting Naomi, who returned when she heard the famine was over.
(u) Seder Olam Rabba, c. 12. p. 34. Shalshalet Hakabala, fol. 8. 1. (w) T. Bab Bava Bathra, fol. 91. 1.
John Wesley
1:2 Ephrathites - Bethlehem was otherwise called Ephratha. Naomi signifies my amiable or pleasant one: Mahlon and Chilon signify sickness and consumption. Probably they were sickly children, and not likely to be long - lived. Such are the products of our pleasant things, weak and infirm, fading and dying.
Robert Jamieson, A. R. Fausset and David Brown
1:2 Elimelech--signifies "My God is king."
Naomi--"fair or pleasant"; and their two sons, Mahlon and Chilion, are supposed to be the same as Joash and Saraph (1Chron 4:22).
Ephrathites--The ancient name of Beth-lehem was Ephrath (Gen 35:19; Gen 48:7), which was continued after the occupation of the land by the Hebrews, even down to the time of the prophet Micah (Mic 5:2).
Beth-lehem-judah--so called to distinguish it from a town of the same name in Zebulun. The family, compelled to emigrate to Moab through pressure of a famine, settled for several years in that country. After the death of their father, the two sons married Moabite women. This was a violation of the Mosaic law (Deut 7:3; Deut 23:3; Ezra 9:2; Neh 13:23); and Jewish writers say that the early deaths of both the young men were divine judgments inflicted on them for those unlawful connections.
1:31:3: Եւ մեռաւ Եղ՚իմեղ՚էք այրն Նոոմինայ. եւ մնա՛ց կինն եւ երկու որդիք նորա։
3 Ելիմելէքը՝ Նոոմինի ամուսինը, մեռաւ, եւ մնաց կինը իր երկու որդիների հետ:
3 Նոեմիին այրը Ելիմելէք մեռաւ ու Նոեմի իր երկու որդիներովը մնաց,
Եւ մեռաւ Ելիմելէք այրն Նոոմինայ, եւ մնաց կինն եւ երկու որդիք նորա:

1:3: Եւ մեռաւ Եղ՚իմեղ՚էք այրն Նոոմինայ. եւ մնա՛ց կինն եւ երկու որդիք նորա։
3 Ելիմելէքը՝ Նոոմինի ամուսինը, մեռաւ, եւ մնաց կինը իր երկու որդիների հետ:
3 Նոեմիին այրը Ելիմելէք մեռաւ ու Նոեմի իր երկու որդիներովը մնաց,
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3: И умер Елимелех, муж Ноемини, и осталась она с двумя сыновьями своими.
1:3 καὶ και and; even ἀπέθανεν αποθνησκω die Αβιμελεχ αβιμελεχ the ἀνὴρ ανηρ man; husband τῆς ο the Νωεμιν νωεμιν and; even κατελείφθη καταλειπω leave behind; remain αὐτὴ αυτος he; him καὶ και and; even οἱ ο the δύο δυο two υἱοὶ υιος son αὐτῆς αυτος he; him
1:3 וַ wa וְ and יָּ֥מָת yyˌāmoṯ מות die אֱלִימֶ֖לֶךְ ʔᵉlîmˌeleḵ אֱלִימֶלֶךְ Elimelech אִ֣ישׁ ʔˈîš אִישׁ man נָעֳמִ֑י noʕᵒmˈî נָעֳמִי Naomi וַ wa וְ and תִּשָּׁאֵ֥ר ttiššāʔˌēr שׁאר remain הִ֖יא hˌî הִיא she וּ û וְ and שְׁנֵ֥י šᵊnˌê שְׁנַיִם two בָנֶֽיהָ׃ vānˈeʸhā בֵּן son
1:3. et mortuus est Helimelech maritus Noemi remansitque ipsa cum filiisAnd Elimelech the husband of Noemi died: and she remained with her sons.
3. And Elimelech Naomi’s husband died; and she was left, and her two sons.
1:3. And Elimelech the husband of Naomi died; and she remained with her sons.
1:3. And Elimelech Naomi’s husband died; and she was left, and her two sons.
And Elimelech Naomi' s husband died; and she was left, and her two sons:

1:3: И умер Елимелех, муж Ноемини, и осталась она с двумя сыновьями своими.
1:3
καὶ και and; even
ἀπέθανεν αποθνησκω die
Αβιμελεχ αβιμελεχ the
ἀνὴρ ανηρ man; husband
τῆς ο the
Νωεμιν νωεμιν and; even
κατελείφθη καταλειπω leave behind; remain
αὐτὴ αυτος he; him
καὶ και and; even
οἱ ο the
δύο δυο two
υἱοὶ υιος son
αὐτῆς αυτος he; him
1:3
וַ wa וְ and
יָּ֥מָת yyˌāmoṯ מות die
אֱלִימֶ֖לֶךְ ʔᵉlîmˌeleḵ אֱלִימֶלֶךְ Elimelech
אִ֣ישׁ ʔˈîš אִישׁ man
נָעֳמִ֑י noʕᵒmˈî נָעֳמִי Naomi
וַ wa וְ and
תִּשָּׁאֵ֥ר ttiššāʔˌēr שׁאר remain
הִ֖יא hˌî הִיא she
וּ û וְ and
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
בָנֶֽיהָ׃ vānˈeʸhā בֵּן son
1:3. et mortuus est Helimelech maritus Noemi remansitque ipsa cum filiis
And Elimelech the husband of Noemi died: and she remained with her sons.
1:3. And Elimelech the husband of Naomi died; and she remained with her sons.
1:3. And Elimelech Naomi’s husband died; and she was left, and her two sons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. И умер Елимелех, муж Ноемини, и осталась она с двумя сыновьями своими.

3. Елимелех умер в земле моавитской, вероятно, вскоре после прибытия туда, и брак сыновей его имел место уже после смерти. Ноеминь осталась вдовою, «как остаток бескровной жертвы» (Мидраш, s. 18).
Adam Clarke: Commentary on the Bible - 1831
1:3: Elimelech - died - Probably a short time after his arrival in Moab.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: and she was: Kg2 4:1; Psa 34:19; Heb 12:6, Heb 12:10, Heb 12:11
John Gill
1:3 And Elimelech, Naomi's husband, died,.... According to Josephus (x), after he had dwelt in the land ten years, and had married his two sons to Moabitish women; but, as Alshech observes, the text shows that while he was living they were not married to them, but after his death; and it is said of them only that they dwelt there about ten years; so that it is most probable that their father died quickly after he came into the land of Moab: and she was left, and her two sons; in a strange land, she without a husband, and they without a father.
(x) Ut supra. (Antiqu. l. 5. c. 9. sect. 1.)
1:41:4: Եւ առին իւրեանց կանայս Մովաբացիս. անուն միումն Որփա՛, եւ անուն երկրորդին Հռութ. եւ բնակեցին անդ իբրեւ ամս տասն։
4 Նրանք մովաբացի կանայք առան. սրանցից մէկի անունը Օրփա էր, միւսինը՝ Հռութ: Նրանք այնտեղ բնակուեցին մօտ տասը տարի:
4 Որոնք իրենց Մովաբացի կիներ առին։ Մէկուն անունը՝ Որփա ու միւսին անունը Հռութ էր։ Անոնք հոն տասը տարիի չափ նստան։
Եւ առին իւրեանց կանայս Մովաբացիս. անուն միումն Որփա, եւ անուն երկրորդին Հռութ. եւ բնակեցին անդ իբրեւ ամս տասն:

1:4: Եւ առին իւրեանց կանայս Մովաբացիս. անուն միումն Որփա՛, եւ անուն երկրորդին Հռութ. եւ բնակեցին անդ իբրեւ ամս տասն։
4 Նրանք մովաբացի կանայք առան. սրանցից մէկի անունը Օրփա էր, միւսինը՝ Հռութ: Նրանք այնտեղ բնակուեցին մօտ տասը տարի:
4 Որոնք իրենց Մովաբացի կիներ առին։ Մէկուն անունը՝ Որփա ու միւսին անունը Հռութ էր։ Անոնք հոն տասը տարիի չափ նստան։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4: Они взяли себе жен из Моавитянок, имя одной Орфа, а имя другой Руфь, и жили там около десяти лет.
1:4 καὶ και and; even ἐλάβοσαν λαμβανω take; get ἑαυτοῖς εαυτου of himself; his own γυναῖκας γυνη woman; wife Μωαβίτιδας μωαβιτις name; notable τῇ ο the μιᾷ εις.1 one; unit Ορφα ορφα and; even ὄνομα ονομα name; notable τῇ ο the δευτέρᾳ δευτερος second Ρουθ ρουθ Ruth καὶ και and; even κατῴκησαν κατοικεω settle ἐκεῖ εκει there ὡς ως.1 as; how δέκα δεκα ten ἔτη ετος year
1:4 וַ wa וְ and יִּשְׂא֣וּ yyiśʔˈû נשׂא lift לָהֶ֗ם lāhˈem לְ to נָשִׁים֙ nāšîm אִשָּׁה woman מֹֽאֲבִיֹּ֔ות mˈōʔᵃviyyˈôṯ מֹואָבִי Moabite שֵׁ֤ם šˈēm שֵׁם name הָֽ hˈā הַ the אַחַת֙ ʔaḥˌaṯ אֶחָד one עָרְפָּ֔ה ʕorpˈā עָרְפָּה Orpah וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second ר֑וּת rˈûṯ רוּת Ruth וַ wa וְ and יֵּ֥שְׁבוּ yyˌēšᵊvû ישׁב sit שָׁ֖ם šˌām שָׁם there כְּ kᵊ כְּ as עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten שָׁנִֽים׃ šānˈîm שָׁנָה year
1:4. qui acceperunt uxores moabitidas quarum una vocabatur Orpha altera Ruth manseruntque ibi decem annisAnd they took wives of the women of Moab, of which one was called Orpha, and the other Ruth. And they dwelt their ten years,
4. And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years.
1:4. They took wives from among the Moabites, of whom one was called Orpah, and the other Ruth. And they lived there ten years.
1:4. And they took them wives of the women of Moab; the name of the one [was] Orpah, and the name of the other Ruth: and they dwelled there about ten years.
And they took them wives of the women of Moab; the name of the one [was] Orpah, and the name of the other Ruth: and they dwelled there about ten years:

1:4: Они взяли себе жен из Моавитянок, имя одной Орфа, а имя другой Руфь, и жили там около десяти лет.
1:4
καὶ και and; even
ἐλάβοσαν λαμβανω take; get
ἑαυτοῖς εαυτου of himself; his own
γυναῖκας γυνη woman; wife
Μωαβίτιδας μωαβιτις name; notable
τῇ ο the
μιᾷ εις.1 one; unit
Ορφα ορφα and; even
ὄνομα ονομα name; notable
τῇ ο the
δευτέρᾳ δευτερος second
Ρουθ ρουθ Ruth
καὶ και and; even
κατῴκησαν κατοικεω settle
ἐκεῖ εκει there
ὡς ως.1 as; how
δέκα δεκα ten
ἔτη ετος year
1:4
וַ wa וְ and
יִּשְׂא֣וּ yyiśʔˈû נשׂא lift
לָהֶ֗ם lāhˈem לְ to
נָשִׁים֙ nāšîm אִשָּׁה woman
מֹֽאֲבִיֹּ֔ות mˈōʔᵃviyyˈôṯ מֹואָבִי Moabite
שֵׁ֤ם šˈēm שֵׁם name
הָֽ hˈā הַ the
אַחַת֙ ʔaḥˌaṯ אֶחָד one
עָרְפָּ֔ה ʕorpˈā עָרְפָּה Orpah
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second
ר֑וּת rˈûṯ רוּת Ruth
וַ wa וְ and
יֵּ֥שְׁבוּ yyˌēšᵊvû ישׁב sit
שָׁ֖ם šˌām שָׁם there
כְּ kᵊ כְּ as
עֶ֥שֶׂר ʕˌeśer עֶשֶׂר ten
שָׁנִֽים׃ šānˈîm שָׁנָה year
1:4. qui acceperunt uxores moabitidas quarum una vocabatur Orpha altera Ruth manseruntque ibi decem annis
And they took wives of the women of Moab, of which one was called Orpha, and the other Ruth. And they dwelt their ten years,
1:4. They took wives from among the Moabites, of whom one was called Orpah, and the other Ruth. And they lived there ten years.
1:4. And they took them wives of the women of Moab; the name of the one [was] Orpah, and the name of the other Ruth: and they dwelled there about ten years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Они взяли себе жен из Моавитянок, имя одной Орфа, а имя другой Руфь, и жили там около десяти лет.
Adam Clarke: Commentary on the Bible - 1831
1:4: And they took them wives - The Targum very properly observes, that they transgressed the decree of the word of the Lord, and took to themselves strange women.
Albert Barnes: Notes on the Bible - 1834
1:4: Marriages of Israelites with women of Ammon or Moab are nowhere in the Law expressly forbidden, as were marriages with the women of Canaan Deu 7:1-3. In the days of Nehemiah the special law Deu 23:3-6 was interpreted as forbidding them, and as excluding the children of such marriages from the congregation of Israel Neh 13:1-3. Probably the marriages of Mahlon and Chilion would be justified by necessity, living as they were in a foreign land. Ruth was the wife of the older brother, Mahlon Rut 4:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: they took: The Targum says, "they transgressed the decree of the word of the Lord, and took to them strange women."
wives: Deu 7:3, Deu 23:3; Kg1 11:1, Kg1 11:2
Ruth: Mat 1:5
Geneva 1599
1:4 And they took them wives of the (c) women of Moab; the name of the one [was] Orpah, and the name of the other Ruth: and they dwelled there about ten years.
(c) By this wonderful providence of God Ruth became one of God's household, of whom Christ came.
John Gill
1:4 And they took them wives of the women of Moab,.... Not before they were proselyted to the Jewish religion, as Aben Ezra thinks, and which seems plainly to be the case of Ruth; at least she was so afterwards, if not before; and also of Orpah, as the same writer concludes from Ruth 1:15 though others are of a different opinion, and some excuse their marriage, and others condemn it as unlawful, among whom is the Targumist, who paraphrases the words,"and they transgressed the decree of the Word of the Lord, and took to them strange wives of the daughters of Moab;''however it was so permitted by the Lord, and ordered in Providence, that from one of them the Messiah might spring:
and the name of the one was Orpah; she was married to Chilion; and Alshech gathers from hence that the youngest was married first before his brother:
and the name of the other Ruth the Targum adds,"the daughter of Eglon, king of Moab;''and that she was his daughter, or the daughter of his son, is a notion commonly received with the Jews (y) though without any just foundation; she was married to Mahlon, Ruth 4:10, one Philo (z) asserts these two women to be own sisters, for what reason does not appear; and a Jewish writer (a) says they were both daughters of Eglon, king of Moab: and they dwelt there about ten years; that is, Mahlon and Chilion, who married these women; which is to be reckoned either from the time they came into the land, or from the time of their marriage; the latter seems to be the case from the connection of the words.
(y) T. Bab. Nazir, fol. 23. 2. Sotah, fol. 47. 1. Sanhedrin, fol. 105. 2. Horayot, fol. 10. 2. Zohar in Deut. fol. 109. 2. (z) Apud Drusium in loc. (a) Shalshalet Hakabala, fol. 8. 1.
John Wesley
1:4 Took wives - Either these were Proselytes when they married them, or they sinned in marrying them, and therefore were punished with short life, and want of issue.
1:51:5: Եւ մեռա՛ն անդ երկոքին, Մաաղոն եւ Քեղ՚ղ՚ոն. եւ մնաց կինն միա՛յն յառնէ իւրմէ եւ յորդւոց իւրոց։
5 Մաալոնը եւ Քելլոնը երկուսն էլ մեռան այնտեղ, եւ կինը մնաց միայնակ՝ զրկուած իր ամուսնուց եւ որդիներից:
5 Մաալոն եւ Քելլոն երկուքն ալ մեռան։ Կինը իր երկու որդիներէն ու այրէն զուրկ մնաց։
Եւ մեռան անդ` երկոքին, Մաալոն եւ Քելլոն, եւ մնաց կինն միայն յառնէ իւրմէ եւ յորդւոց իւրոց:

1:5: Եւ մեռա՛ն անդ երկոքին, Մաաղոն եւ Քեղ՚ղ՚ոն. եւ մնաց կինն միա՛յն յառնէ իւրմէ եւ յորդւոց իւրոց։
5 Մաալոնը եւ Քելլոնը երկուսն էլ մեռան այնտեղ, եւ կինը մնաց միայնակ՝ զրկուած իր ամուսնուց եւ որդիներից:
5 Մաալոն եւ Քելլոն երկուքն ալ մեռան։ Կինը իր երկու որդիներէն ու այրէն զուրկ մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5: Но потом и оба [сына ее], Махлон и Хилеон, умерли, и осталась та женщина после обоих своих сыновей и после мужа своего.
1:5 καὶ και and; even ἀπέθανον αποθνησκω die καί και and; even γε γε in fact ἀμφότεροι αμφοτερος both Μααλων μααλων and; even Χελαιων χελαιων and; even κατελείφθη καταλειπω leave behind; remain ἡ ο the γυνὴ γυνη woman; wife ἀπὸ απο from; away τοῦ ο the ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even ἀπὸ απο from; away τῶν ο the δύο δυο two υἱῶν υιος son αὐτῆς αυτος he; him
1:5 וַ wa וְ and יָּמ֥וּתוּ yyāmˌûṯû מות die גַם־ ḡam- גַּם even שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two מַחְלֹ֣ון maḥlˈôn מַחְלֹון Mahlon וְ wᵊ וְ and כִלְיֹ֑ון ḵilyˈôn כִּלְיֹון Kilion וַ wa וְ and תִּשָּׁאֵר֙ ttiššāʔˌēr שׁאר remain הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman מִ mi מִן from שְּׁנֵ֥י ššᵊnˌê שְׁנַיִם two יְלָדֶ֖יהָ yᵊlāḏˌeʸhā יֶלֶד boy וּ û וְ and מֵ mē מִן from אִישָֽׁהּ׃ ʔîšˈāh אִישׁ man
1:5. et ambo mortui sunt Maalon videlicet et Chellion remansitque mulier orbata duobus liberis ac maritoAnd they both died, to wit, Mahalon and Chelion: and the woman was left alone, having lost both her sons and her husband.
5. And Mahlon and Chilion died both of them; and the woman was left of her two children and of her husband.
1:5. And they both died, namely Mahlon and Chilion, and the woman was left alone, bereaved of her two children and her husband.
1:5. And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.
And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband:

1:5: Но потом и оба [сына ее], Махлон и Хилеон, умерли, и осталась та женщина после обоих своих сыновей и после мужа своего.
1:5
καὶ και and; even
ἀπέθανον αποθνησκω die
καί και and; even
γε γε in fact
ἀμφότεροι αμφοτερος both
Μααλων μααλων and; even
Χελαιων χελαιων and; even
κατελείφθη καταλειπω leave behind; remain
ο the
γυνὴ γυνη woman; wife
ἀπὸ απο from; away
τοῦ ο the
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
δύο δυο two
υἱῶν υιος son
αὐτῆς αυτος he; him
1:5
וַ wa וְ and
יָּמ֥וּתוּ yyāmˌûṯû מות die
גַם־ ḡam- גַּם even
שְׁנֵיהֶ֖ם šᵊnêhˌem שְׁנַיִם two
מַחְלֹ֣ון maḥlˈôn מַחְלֹון Mahlon
וְ wᵊ וְ and
כִלְיֹ֑ון ḵilyˈôn כִּלְיֹון Kilion
וַ wa וְ and
תִּשָּׁאֵר֙ ttiššāʔˌēr שׁאר remain
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
מִ mi מִן from
שְּׁנֵ֥י ššᵊnˌê שְׁנַיִם two
יְלָדֶ֖יהָ yᵊlāḏˌeʸhā יֶלֶד boy
וּ û וְ and
מֵ מִן from
אִישָֽׁהּ׃ ʔîšˈāh אִישׁ man
1:5. et ambo mortui sunt Maalon videlicet et Chellion remansitque mulier orbata duobus liberis ac marito
And they both died, to wit, Mahalon and Chelion: and the woman was left alone, having lost both her sons and her husband.
1:5. And they both died, namely Mahlon and Chilion, and the woman was left alone, bereaved of her two children and her husband.
1:5. And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Но потом и оба (сына ее), Махлон и Xилеон, умерли, и осталась та женщина после обоих своих сыновей и после мужа своего.

4–5. Смерть отца не побудила семейство его возвратиться; напротив, оба сына Елимелеха теперь еще прочнее устраиваются на чужбине: женятся на моавитянках: старший, Махлон, - на Руфи ( IV: 10: ), а второй, Xилеон, - на Орфе. Значение имен невесток Ноемини понимается неодинаково. Орфа (евр. Orpah, LXX: Ορφά), по Мидрашу (s. 19), названа так потому, что поворотила спину (oreph) своей свекрови, т. е. оставила ее ( ст. 14: , ср. Иер II: 27: [ 39: ]); Гезениус производит это имя от арабского корня urf - «грива», Симонис сближает с ophrah - «лань». Руфь (евр. Ruth) в Талмуде (Baba Batra 14, b.) толкуется: «услаждающая» (от глагола ravah): «ибо от нее произошел Давид, который услаждал Святого псалмами»; в Мидраше (s. 19): «оказавшая внимание» свекрови (от глагола raah, видеть, воззреть); но наиболее принято (Гезениус, Гейгер, Филиппсон и др.) производство от геа - ближний, женский род reuth, ближняя (т. е. близко родственная, любящая в отношении Ноемини); последнее производство имеет за себя чтение сирского перевода (Reuth). Женитьбу на иноплеменницах и идолопоклонницах ( ст. 15: ), запрещенную законом (Исх XXXIV: 16: [ 14: ]; Втор VII: 3: [ 40: ]; ср. относительно моавитян Втор XXIII: 3: [ 41: ], евр 4, и Суд X: 6: [ 42: ]), таргум и вообще иудейское предание считает причиной ранней и бездетной смерти Махлона и Xилеона, хотя, ради высокого значения праматери Давида Руфи, полагает, что запрещение Втор XXIII: 3: [ 41: ]; евр 4, принимать в общество Иеговы моавитян относится к мужскому полу этой народности; как видно из ст. 16: , Руфь приняла веру Израиля уже по смерти мужа и по возвращении Ноемини в Вифлеем. - Десять лет продолжался, вероятно, голод в Израиле, и столько же длилась супружеская жизнь сыновей Ноемини (ст. 4).
Adam Clarke: Commentary on the Bible - 1831
1:5: And Mahlon and Chilion died - The Targum adds, And because they transgressed the decree of the word of the Lord, and joined affinity with strange people, therefore their days were cut off. It is very likely that there is more here than conjecture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: am 2696, bc 1308, An, Ex, Is, 183
Mahlon: Deu 32:39; Psa 89:30-32; Jer 2:19
died: The Targum adds, "And because they transgressed the decree of the word of the Lord, and joined affinity with strange people, therefore their days were cut off."
and the woman: Isa 49:21; Mat 22:25-27; Luk 7:12
John Gill
1:5 And Mahlon and Chilion died also both of them,.... As well as their father, in the land of Moab, after they had lived with their wives in it about ten years; the Targum is,"because they transgressed the decree of the Word of the Lord, and joined in affinity with strange people, their days were cut off;''or shortened:
and the woman was left of her two sons and her husband; deprived both of her husband and her sons, which was a great affliction, aggravated by her being in a strange country; many are the afflictions of the righteous.
John Wesley
1:5 Was left of her two sons, and her husband - Loss of children and widowhood are both come upon her. By whom shall she be comforted? It is God alone that is able to comfort those who are thus cast down.
1:61:6: Եւ յարեաւ ինքն եւ երկոքին նուա՛նք նորա, եւ դարձան յագարակէն Մովաբայ. զի լուան թէ ա՛յց արար Աստուած ժողովրդեան իւրում տալ նոցա հաց[2778]։ [2778] Ոմանք. Եւ երկոքին նուանք իւր... եթէ այց արար Տէր ժո՛՛։
6 Նա ու իր երկու հարսները վեր կացան, վերադարձան Մովաբի դաշտից, որովհետեւ լսել էին, որ Աստուած այցի է եկել իր ժողովրդին՝ նրան հաց տալու:
6 Անիկա իր երկու հարսերովը ելաւ, որ Մովաբի երկրէն դառնայ, քանզի Մովաբի երկրին մէջ լսեր էր թէ Տէրը իր ժողովուրդին այցելութիւն ըրեր է՝ անոնց հաց տալով։
Եւ յարեաւ ինքն եւ երկոքին նուանք նորա, եւ դարձան [3]յագարակէն Մովաբայ. զի [4]լուան եթէ այց արար Աստուած`` ժողովրդեան իւրում տալ նոցա հաց:

1:6: Եւ յարեաւ ինքն եւ երկոքին նուա՛նք նորա, եւ դարձան յագարակէն Մովաբայ. զի լուան թէ ա՛յց արար Աստուած ժողովրդեան իւրում տալ նոցա հաց[2778]։
[2778] Ոմանք. Եւ երկոքին նուանք իւր... եթէ այց արար Տէր ժո՛՛։
6 Նա ու իր երկու հարսները վեր կացան, վերադարձան Մովաբի դաշտից, որովհետեւ լսել էին, որ Աստուած այցի է եկել իր ժողովրդին՝ նրան հաց տալու:
6 Անիկա իր երկու հարսերովը ելաւ, որ Մովաբի երկրէն դառնայ, քանզի Մովաբի երկրին մէջ լսեր էր թէ Տէրը իր ժողովուրդին այցելութիւն ըրեր է՝ անոնց հաց տալով։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6: И встала она со снохами своими и пошла обратно с полей Моавитских, ибо услышала на полях Моавитских, что Бог посетил народ Свой и дал им хлеб.
1:6 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect αὐτὴ αυτος he; him καὶ και and; even αἱ ο the δύο δυο two νύμφαι νυμφη bride; daughter-in-law αὐτῆς αυτος he; him καὶ και and; even ἀπέστρεψαν αποστρεφω turn away; alienate ἐξ εκ from; out of ἀγροῦ αγρος field Μωαβ μωαβ since; that ἤκουσαν ακουω hear ἐν εν in ἀγρῷ αγρος field Μωαβ μωαβ since; that ἐπέσκεπται επισκεπτομαι visit; inspect κύριος κυριος lord; master τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him δοῦναι διδωμι give; deposit αὐτοῖς αυτος he; him ἄρτους αρτος bread; loaves
1:6 וַ wa וְ and תָּ֤קָם ttˈāqom קום arise הִיא֙ hî הִיא she וְ wᵊ וְ and כַלֹּתֶ֔יהָ ḵallōṯˈeʸhā כַּלָּה bride וַ wa וְ and תָּ֖שָׁב ttˌāšov שׁוב return מִ mi מִן from שְּׂדֵ֣י śśᵊḏˈê שָׂדֶה open field מֹואָ֑ב môʔˈāv מֹואָב Moab כִּ֤י kˈî כִּי that שָֽׁמְעָה֙ šˈāmᵊʕā שׁמע hear בִּ bi בְּ in שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field מֹואָ֔ב môʔˈāv מֹואָב Moab כִּֽי־ kˈî- כִּי that פָקַ֤ד fāqˈaḏ פקד miss יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] עַמֹּ֔ו ʕammˈô עַם people לָ lā לְ to תֵ֥ת ṯˌēṯ נתן give לָהֶ֖ם lāhˌem לְ to לָֽחֶם׃ lˈāḥem לֶחֶם bread
1:6. et surrexit ut in patriam pergeret cum utraque nuru sua de regione moabitide audierat enim quod respexisset Dominus populum suum et dedisset eis escasAnd she arose to go from the land of Moab to her own country, with both her daughters in law: for she had heard that the Lord had looked upon his people, and had given them food.
6. Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had visited his people in giving them bread.
1:6. And she arose so that she might journey to her native land, with both her daughters-in-law, from the region of the Moabites. For she had heard that the Lord had provided for his people and had given them food.
1:6. Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had visited his people in giving them bread.
Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had visited his people in giving them bread:

1:6: И встала она со снохами своими и пошла обратно с полей Моавитских, ибо услышала на полях Моавитских, что Бог посетил народ Свой и дал им хлеб.
1:6
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
αὐτὴ αυτος he; him
καὶ και and; even
αἱ ο the
δύο δυο two
νύμφαι νυμφη bride; daughter-in-law
αὐτῆς αυτος he; him
καὶ και and; even
ἀπέστρεψαν αποστρεφω turn away; alienate
ἐξ εκ from; out of
ἀγροῦ αγρος field
Μωαβ μωαβ since; that
ἤκουσαν ακουω hear
ἐν εν in
ἀγρῷ αγρος field
Μωαβ μωαβ since; that
ἐπέσκεπται επισκεπτομαι visit; inspect
κύριος κυριος lord; master
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
δοῦναι διδωμι give; deposit
αὐτοῖς αυτος he; him
ἄρτους αρτος bread; loaves
1:6
וַ wa וְ and
תָּ֤קָם ttˈāqom קום arise
הִיא֙ הִיא she
וְ wᵊ וְ and
כַלֹּתֶ֔יהָ ḵallōṯˈeʸhā כַּלָּה bride
וַ wa וְ and
תָּ֖שָׁב ttˌāšov שׁוב return
מִ mi מִן from
שְּׂדֵ֣י śśᵊḏˈê שָׂדֶה open field
מֹואָ֑ב môʔˈāv מֹואָב Moab
כִּ֤י kˈî כִּי that
שָֽׁמְעָה֙ šˈāmᵊʕā שׁמע hear
בִּ bi בְּ in
שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field
מֹואָ֔ב môʔˈāv מֹואָב Moab
כִּֽי־ kˈî- כִּי that
פָקַ֤ד fāqˈaḏ פקד miss
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
עַמֹּ֔ו ʕammˈô עַם people
לָ לְ to
תֵ֥ת ṯˌēṯ נתן give
לָהֶ֖ם lāhˌem לְ to
לָֽחֶם׃ lˈāḥem לֶחֶם bread
1:6. et surrexit ut in patriam pergeret cum utraque nuru sua de regione moabitide audierat enim quod respexisset Dominus populum suum et dedisset eis escas
And she arose to go from the land of Moab to her own country, with both her daughters in law: for she had heard that the Lord had looked upon his people, and had given them food.
1:6. And she arose so that she might journey to her native land, with both her daughters-in-law, from the region of the Moabites. For she had heard that the Lord had provided for his people and had given them food.
1:6. Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had visited his people in giving them bread.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. И встала она со снохами своими и пошла обратно с полей Моавитских, ибо услышала на полях Моавитских, что Бог посетил народ Свой и дал им хлеб.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Naomi Returns to Canaan; Naomi and Her Daughters-in-Law; Ruth's Constancy to Naomi. B. C. 1312.

6 Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had visited his people in giving them bread. 7 Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah. 8 And Naomi said unto her two daughters in law, Go, return each to her mother's house: the LORD deal kindly with you, as ye have dealt with the dead, and with me. 9 The LORD grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept. 10 And they said unto her, Surely we will return with thee unto thy people. 11 And Naomi said, Turn again, my daughters: why will ye go with me? are there yet any more sons in my womb, that they may be your husbands? 12 Turn again, my daughters, go your way; for I am too old to have a husband. If I should say, I have hope, if I should have a husband also to night, and should also bear sons; 13 Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me. 14 And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her. 15 And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law. 16 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.
See here, I. The good affection Naomi bore to the land of Israel, v. 6. Though she could not stay in it while the famine lasted, she would not stay out of it when the famine ceased. Though the country of Moab had afforded her shelter and supply in a time of need, yet she did not intend it should be her rest for ever; no land should be that but the holy land, in which the sanctuary of God was, of which he had said, This is my rest for ever. Observe,
1. God, at last, returned in mercy to his people; for, though he contend long, he will not contend always. As the judgment of oppression, under which they often groaned in the time of the judges, still came to an end, after a while, when God had raised them up a deliverer, so here the judgment of famine: At length God graciously visited his people in giving them bread. Plenty is God's gift, and it is his visitation which by bread, the staff of life, holds our souls in life. Though this mercy be the more striking when it comes after famine, yet if we have constantly enjoyed it, and never knew what famine meant, we are not to think it the less valuable.
2. Naomi then returned, in duty to her people. She had often enquired of their state, what harvests they had and how the markets went, and still the tidings were discouraging; but like the prophet's servant, who, having looked seven times and seen no sign of rain, at length discerned a cloud no bigger than a man's hand, which soon overspread the heavens, so Naomi at last has good news brought her of plenty in Bethlehem, and then she can think of no other than returning thither again. Hew new alliances in the country of Moab could not make her forget her relation to the land of Israel. Note, Though there be a reason for our being in bad places, yet, when the reason ceases, we must by no means continue in them. Forced absence from God's ordinances, and forced presence with wicked people, are great afflictions; but when the force ceases, and such a situation is continued of choice, then it becomes a great sin. It should seem she began to think of returning immediately upon the death of her two sons, (1.) Because she looked upon that affliction to be a judgment upon her family for lingering in the country of Moab; and hearing this to be the voice of the rod, and of him that appointed it, she obeys and returns. Had she returned upon the death of her husband, perhaps she might have saved the life of her sons; but, when God judgeth he will overcome, and, if one affliction prevail not to awaken us to a sight and sense of sin and duty, another shall. When death comes into a family it ought to be improved for the reforming of what is amiss in the family: when relations are taken away from us we are put upon enquiry whether, in some instance or other, we are not out of the way of our duty, that we may return to it. God calls our sins to remembrance, when he slays a son, 1 Kings xvii. 18. And, if he thus hedge up our way with thorns, it is that he may oblige us to say, We will go and return to our first husband, as Naomi here to her country, Hos. ii. 7. (2.) Because the land of Moab had now become a melancholy place to her. It is with little pleasure that she can breathe in that air in which her husband and sons had expired, or go on that ground in which they lay buried out of her sight, but not out of her thoughts; now she will go to Canaan again. Thus God takes away from us the comforts we stay ourselves too much upon and solace ourselves too much in, here in the land of our sojourning, that we may think more of our home in the other world, and by faith and hope may hasten towards it. Earth is embittered to us, that heaven may be endeared.
II. The good affection which her daughters-in-law, and one of them especially, bore to her, and her generous return of their good affection.
1. They were both so kind as to accompany her, some part of the way at least, when she returned towards the land of Judah. Her two daughters-in-law did not go about to persuade her to continue in the land of Moab, but, if she was resolved to go home, would pay her all possible civility and respect at parting; and this was one instance of it: they would bring her on her way, at least to the utmost limits of their country, and help her to carry her luggage as far as they went, for it does not appear that she had any servant to attend her, v. 7. By this we see both that Naomi, as became an Israelite, had been very kind and obliging to them and had won their love, in which she is an example to all mothers-in-law, and that Orpah and Ruth had a just sense of her kindness, for they were willing to return it thus far. It was a sign they had dwelt together in unity, though those were dead by whom the relation between them came. Though they retained an affection for the gods of Moab (v. 15), and Naomi was still faithful to the God of Israel, yet that was no hindrance to either side from love and kindness, and all the good offices that the relation required. Mothers-in-law and daughters-in-law are too often at variance (Matt. x. 35), and therefore it is the more commendable if they live in love; let all who sustain this relation aim at the praise of doing so.
2. When they had gone a little way with her Naomi, with a great deal of affection, urged them to go back (v. 8, 9): Return each to her mother's house. When they were dislodged by a sad providence from the house of their husbands it was a mercy to them that they had their parents yet living, that they had their houses to go to, where they might be welcome and easy, and were not turned out to the wide world. Naomi suggests that their own mothers would be more agreeable to them than a mother-in-law, especially when their own mothers had houses and their mother-in-law was not sure she had a place to lay her head in which she could call her own. She dismisses them,
(1.) With commendation. This is a debt owing to those who have conducted themselves well in any relation, they ought to have the praise of it: You have dealt kindly with the dead and with me, that is, "You were good wives to your husbands that are gone, and have been good daughters to me, and not wanting to your duty in either relation." Note, When we and our relations are parting, by death or otherwise, it is very comfortable if we have both their testimony and the testimony of our own consciences for us that while we were together we carefully endeavoured to do our duty in the relation. This will help to allay the bitterness of parting; and, while we are together, we should labour so to conduct ourselves as that when we part we may not have cause to reflect with regret upon our miscarriages in the relation.
(2.) With prayer. It is very proper for friends, when they part, to part with prayer. She sends them home with her blessing; and the blessing of a mother-in-law is not to be slighted. In this blessing she twice mentions the name Jehovah, Israel's God, and the only true God, that she might direct her daughters to look up to him as the only fountain of all good. To him she prays in general that he would recompense to them the kindness they had shown to her and hers. It may be expected and prayed for in faith that God will deal kindly with those that have dealt kindly with their relations. He that watereth shall be watered also himself. And, in particular, that they might be happy in marrying again: The Lord grant that you may find rest, each of you in the house of her husband. Note, [1.] It is very fit that, according to the apostle's direction (1 Tim. v. 14), the younger women, and he speaks there of young widows, should marry, bear children, and guide the house. And it is a pity that those who have approved themselves good wives should not again be blessed with good husbands, especially those that, like these widows, have no children. [2.] The married state is a state of rest, such rest as this world affords, rest in the house of a husband, more than can be expected in the house of a mother or a mother-in-law. [3.] This rest is God's gift. If any content and satisfaction be found in our outward condition, God must be acknowledged in it. There are those that are unequally yoked, that find little rest even in the house of a husband. Their affliction ought to make those the more thankful to whom the relation is comfortable. Yet let God be the rest of the soul, and no perfect rest thought of on this side heaven.
(3.) She dismissed them with great affection: She kissed them, wished she had somewhat better to give them, but silver and gold she had none. However, this parting kiss shall be the seal of such a true friendship as (though she never see them more) she will, while she lives, retain the pleasing remembrance of. If relations must part, let them thus part in love, that they may (if they never meet again in this world) meet in the world of everlasting love.
3. The two young widows could not think of parting with their good mother-in-law, so much had the good conversation of that pious Israelite won upon them. They not only lifted up their voice and wept, as loth to part, but they professed a resolution to adhere to her (v. 10): "Surely we will return with thee unto thy people, and take our lot with thee." It is a rare instance of affection to a mother-in-law and an evidence that they had, for her sake, conceived a good opinion of the people of Israel. Even Orpah, who afterwards went back to her gods, now seemed resolved to go forward with Naomi. The sad ceremony of parting, and the tears shed on that occasion, drew from her this protestation, but it did not hold. Strong passions, without a settled judgment, commonly produce weak resolutions.
4. Naomi sets herself to dissuade them from going along with her, v. 11-13.
(1.) Naomi urges her afflicted condition. If she had had any sons in Canaan, or any near kinsmen, whom she could have expected to marry the widows, to raise up seed to those that were gone, and to redeem the mortgaged estate of the family, it might have been some encouragement to them to hope for a comfortable settlement at Bethlehem. But she had no sons, nor could she think of any near kinsman likely to do the kinsman's part, and therefore argues that she was never likely to have any sons to be husbands for them, for she was too old to have a husband; it became here age to think of dying and going out of the world, not of marrying and beginning the world again. Or, if she had a husband, she could not expect to have children, nor, if she had sons, could she think that these young widows would stay unmarried till her sons that should yet be born would grow up to be marriageable. Yet this was not all: she could not only not propose to herself to marry them like themselves, but she knew not how to maintain them like themselves. The greatest grievance of that poor condition to which she was reduced was that she was not in a capacity to do for them as she would: It grieveth me more for your sakes than for my own that the hand of the Lord has gone out against me. Observe, [1.] She judges herself chiefly aimed at in the affliction, that God's quarrel was principally with her: "The hand of the Lord has gone out against me. I am the sinner; it is with me that God has a controversy; it is with me that he is contending; I take it to myself." This well becomes us when we are under affliction; though many others share in the trouble, yet we must hear the voice of the rod as if it spoke only against us and to us, not billeting the rebukes of it at other people's houses, but taking them to ourselves. [2.] She laments most the trouble that redounded to them from it. She was the sinner, but they were the sufferers: It grieveth me much for your sakes. A gracious generous spirit can better bear its own burden than it can bear to see it a grievance to others, or others in any way drawn into trouble by it. Naomi could more easily want herself than see her daughters want. "Therefore turn again, my daughters, for, alas! I am in no capacity to do you any kindness." But,
(2.) Did Naomi do well thus to discourage her daughters from going with her, when, by taking them with her, 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 so. But, [1.] If they did come with her, she would not have them to come upon her account. Those that take upon them a profession of religion only in complaisance to their relations, to oblige their friends, or for the sake of company, will be converts of small value and of short continuance. [2.] If they did come with her, she would have them to make it their deliberate choice, and to sit down first and count the cost, as it concerns those to do that may take up a profession of religion. It is good for us to be told the worst. Our Saviour took this course with him who, in the heat of zeal, spoke that bold word, Master, I will follow thee whithersoever thou goest. "Come, come," says Christ, "canst thou fare as I fare? The Son of man has not where to lay his head; know this, and then consider whether thou canst find in thy heart to take thy lot with him," Matt. viii. 19, 20. Thus Naomi deals with her daughters-in-law. Thoughts ripened into resolves by serious consideration are likely to be kept always in the imagination of the heart, whereas what is soon ripe is soon rotten.
5. Orpah was easily persuaded to yield to her own corrupt inclination, and to go back to her country, her kindred, and her father's house, now when she stood fair for an effectual call from it. They both lifted up their voice and wept again (v. 14), being much affected with the tender things that Naomi had said. But it had a different effect upon them: to Orpah it was a savour of death unto death; the representation Naomi had made of the inconveniences they must count upon if they went forward to Canaan sent her back to the country of Moab, and served her as an excuse for her apostasy; but, on the contrary, it strengthened Ruth's resolution, and her good affection to Naomi, with whose wisdom and goodness she was never so charmed as she was upon this occasion; thus to her it was a savour of life unto life. (1.) Orpah kissed her mother-in-law, that is, took an affectionate leave of her, bade her farewell for ever, without any purpose to follow her hereafter, as he that said he would follow Christ when he had buried his father or bidden those farewell that were at home. Orpah's kiss showed she had an affection for Naomi and was loth to part from her; yet she did not love her well enough to leave her country for her sake. Thus many have a value and affection for Christ, and yet come short of salvation by him, because they cannot find in their hearts to forsake other things for him. They love him and yet leave him, because they do not love him enough, but love other things better. Thus the young man that went away from Christ went away sorrowful, Matt. xix. 22. But, (2.) Ruth clave unto her. Whether, when she came from home, she was resolved to go forward with her or no does not appear; perhaps she was before determined what to do, out of a sincere affection for the God of Israel and to his law, of which, by the good instructions of Naomi, she had some knowledge.
6. Naomi persuades Ruth to go back, urging, as a further inducement, her sister's example (v. 15): Thy sister-in-law has gone back to her people, and therefore of course gone back to her gods; for, whatever she might do while she lived with her mother-in-law, it would be next to impossible for her to show any respect to the God of Israel when she went to live among the worshippers of Chemosh. Those that forsake the communion of saints, and return to the people of Moab, will certainly break off their communion with God, and embrace the idols of Moab. Now, return thou after thy sister, that is, "If ever thou wilt return, return now. This is the greatest trial of thy constancy; stand this trial, and thou art mine for ever." Such offences as that of Orpah's revolt must needs come, that those who are perfect and sincere may be made manifest, as Ruth was upon this occasion.
7. Ruth puts an end to the debate by a most solemn profession of her immovable resolution never to forsake her, nor to return to her own country and her old relations again, v. 16, 17.
(1.) Nothing could be said more fine, more brave, than this. She seems to have had another spirit, and another speech, now that her sister had gone, and it is an instance of the grace of God inclining the soul to the resolute choice of the better part. Draw me thus, and we will run after thee. Her mother's dissuasions made her the more resolute; as when Joshua said to the people, You cannot serve the Lord, they said it with the more vehemence, Nay, but we will. [1.] She begs of her mother-in-law to say no more against her going: "Entreat me not to leave thee, or to return from following after thee; for all thy entreaties now cannot shake that resolution which thy instructions formerly have wrought in me, and therefore let me hear no more of them." Note, It is a great vexation and uneasiness to those that are resolved for God and religion to be tempted and solicited to alter their resolution. Those that would not think of it would not hear of it. Entreat me not. The margin reads it, Be not against me. Note, We are to reckon those against us, and really our enemies, that would hinder us in our way to the heavenly Canaan. Our relations they may be, but they cannot be our friends, that would dissuade us from and discourage us in the service of God and the work of religion. [2.] She is very particular in her resolution to cleave to her and never to forsake her; and she speaks the language of one resolved for God and heaven. She is so in love, not with her mother's beauty, or riches, or gaiety (all these were withered and gone), but with her wisdom, and virtue, and grace, which remained with her, even in her present poor and melancholy condition, that she resolves to cleave to her. First, She will travel with her: Whither thou goest I will go, though to a country I never saw and in a low and ill opinion of which I have been trained up; though far from my own country, yet with thee every road shall be pleasant. Secondly, She will dwell with her: "Where thou lodgest I will lodge, though it be in a cottage, nay, though it be no better a lodging than Jacob had when he had the stones for his pillow. Where thou settest up thy staff I will set up mine, be it where it may." Thirdly, She will twist interest with her: Thy people shall be my people. From Naomi's character she concludes certainly that the great nation was a wise and an understanding people. She judges of them all by her good mother, who, wherever she went, was a credit to her country (as all those should study to be who profess relation to the better country, that is, the heavenly), and therefore she will think herself happy if she may be reckoned one of them. "Thy people shall be mine to associate with, to be conformable to, and to be concerned for." Fourthly, She will join in religion with her. Thus she determined to be hers usque ad aras--to the very altars: "Thy God shall be my God, and farewell to all the gods of Moab, which are vanity and a lie. I will adore the God of Israel, the only living and true God, trust in him alone, serve him, and in every thing be ruled by him;" this is to take the Lord for our God. Fifthly, She will gladly die in the same bed: Where thou diest will I die. She takes it for granted they must both die, and that in all probability Naomi, as the elder, would die first, and resolves to continue in the same house, if it might be, till her days also were fulfilled, intimating likewise a desire to partake of her happiness in death; she wishes to die in the same place, in token of her dying after the same manner. "Let me die the death of righteous Naomi, and let my last end be like hers." Sixthly, She will desire to be buried in the same grave, and to lay her bones by hers: There will I be buried, not desiring to have so much as her dead body carried back to the country of Moab, in token of any remaining kindness for it; but, Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and being together for ever in the other world. [3.] She backs her resolution to adhere to Naomi with a solemn oath: The Lord do so to me, and more also (which was an ancient form of imprecation), if aught but death part thee and me. An oath for confirmation was an end of this strife, and would leave a lasting obligation upon her never to forsake that good way she was now making choice of. First, It is implied that death would separate between them for a time. She could promise to die and be buried in the same place, but not at the same time; it might so happen that she might die first, and this would part them. Note, Death parts those whom nothing else will part. A dying hour is a parting hour, and should be so thought of by us and prepared for. Secondly, It is resolved that nothing else should part them; not any kindness from her own family and people, nor any hope of preferment among them, not any unkindness from Israel, nor the fear of poverty and disgrace among them. "No, I will never leave thee." Now,
(2.) This is a pattern of a resolute convert to God and religion. Thus must we be at a point. [1.] We must take the Lord for our God. "This God is my God for ever and ever; I have avouched him for mine." [2.] When we take God for our God we must take his people for our people in all conditions; though they be a poor despised people, yet, if they be his, they must be ours. [3.] Having cast in our lot among them, we must be willing to take our lot with them and to fare as they fare. We must submit to the same yoke and draw in it faithfully, take up the same cross and carry it cheerfully, go where God will have us to go, though it should be into banishment, and lodge where he will have us to lodge, though it be in a prison, die where he will have us die, and lay our bones in the graves of the upright, who enter into peace and rest in their beds, though they be but the graves of the common people. [4.] We must resolve to continue and persevere, and herein our adherence to Christ must be closer than that of Ruth to Naomi. She resolved that nothing but death should separate them; but we must resolve that death itself shall not separate us from our duty to Christ, and then we may be sure that death itself shall not separate us from our happiness in Christ. [5.] We must bind our souls with a bond never to break these pious resolutions, and swear unto the Lord that we will cleave to him. Fast bind, fast find. He that means honestly does not startle at assurances.
8. Naomi is hereby silenced (v. 18): When she saw that Ruth was stedfastly minded to go with her (which was the very thing she aimed at in all that she had said, to make her of a stedfast mind in going with her), when she saw that she had gained her point, she was well satisfied, and left off speaking to her. She could desire no more than that solemn protestation which Ruth had just now made. See the power of resolution, how it puts temptation to silence. Those that are unresolved, and go in religious ways without a stedfast mind, tempt the tempter, and stand like a door half open, which invites a thief; but resolution shuts and bolts the door, resists the devil, and forces him to flee.
The Chaldee paraphrase thus relates the debate between Naomi and Ruth:--Ruth said, Entreat me not to leave thee, for I will be a proselyte. Naomi said, We are commanded to keep sabbaths and good days, on which we may not travel above 2000 cubits--a sabbath-day's journey. Well, said Ruth, whither thou goest I will go. Naomi said, We are commanded not to tarry all night with Gentiles. Well, said Ruth, where thou lodgest I will lodge. Naomi said, We are commanded to keep 613 precepts. Well, said Ruth, whatever thy people keep I will keep, for they shall be my people. Naomi said, We are forbidden to worship any strange god. Well, said Ruth, thy God shall be my God. Naomi said, We have four sorts of deaths for malefactors, stoning, burning, strangling, and slaying with the sword. Well, said Ruth, where thou diest I will die. We have, said Naomi, houses of sepulchre. And there, said Ruth, will I be buried.
Adam Clarke: Commentary on the Bible - 1831
1:6: She had heard - By the mouth of an angel, says the Targum.
The Lord had visited his people - "Because of the righteousness of Ibzan the judge, and because of the supplications of pious Boaz." - Targum.
It is imagined, and not without probability, that Mahlon and Chilion are the same with Joash and Saraph, mentioned Ch1 4:22, where the Hebrew should be thus translated, and Joash and Saraph, who married in Moab, and dwelt in Lehem. See the Hebrew.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: visited: Gen 21:1, Gen 50:25; Exo 3:16, Exo 4:31; Sa1 2:21; Luk 1:68, Luk 19:44; Pe1 2:12
in giving: Gen 28:20, Gen 48:15; Exo 16:4-6; Psa 104:14, Psa 104:15, Psa 111:5, Psa 132:15, Psa 145:15; Psa 146:7, Psa 147:14; Pro 30:8; Isa 55:10; Mat 6:11; Ti1 6:8
Carl Friedrich Keil and Franz Delitzsch
1:6
After the loss of her husband and her two sons, Naomi rose up out of the fields of Moab to return into the land of Judah, as she had heard that Jehovah had visited His people, i.e., had turned His favour towards them again to give them bread. From the place where she had lived Naomi went forth, along with her two daughters-in-law. These three went on the way to return to the land of Judah. The expression "to return," if taken strictly, only applies to Naomi, who really returned to Judah, whilst her daughters-in-law simply wished to accompany her thither.
Geneva 1599
1:6 Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had (d) visited his people in giving them bread.
(d) By sending them plenty again.
John Gill
1:6 Then she arose with her daughters in law, that she might return from the country of Moab,.... After the death of her two sons, and having heard of the ceasing of the famine in Israel, she had a desire to go into her own country, where she would have better opportunities of serving the Lord; and having no heart to stay in Moab, an idolatrous country, where she had lost her husband, and her two sons; and therefore prepared for her journey, and set forward, and her two daughters-in-law with her, to accompany her some part of the way; for it does not appear to be their intention, at least at first setting out, to go with her into the land of Canaan; and therefore it is only said, that they arose
that she might return, &c.
for she had heard in the country of Moab: which was near the land of Israel, the borders of it reaching to the salt sea; the Targum says she heard it by the mouth of an angel, but it is highly probable it was by common fame:
that the Lord had visited his people in giving them bread; that he had been kind and gracious to the people of Israel, by granting them plenty of provisions; which might be their happy case after Gideon had vanquished the Midianites, who came yearly, and destroyed and carried off the fruits of the earth, which had caused a famine; see Judg 6:3. It seems as if the famine had continued ten years, see Ruth 1:4 nor need this be thought incredible, since there was a famine in Lydia, which lasted eighteen years (b).
(b) Herodot Clio, sive, l. 1. c. 94.
John Wesley
1:6 Bread - That is, food; so she staid no longer there than necessity forced her.
Robert Jamieson, A. R. Fausset and David Brown
1:6 NAOMI RETURNING HOME, RUTH ACCOMPANIES HER. (Ruth 1:6-18)
Then she arose with her daughters-in-law, that she might return from the country of Moab--The aged widow, longing to enjoy the privileges of Israel, resolved to return to her native land as soon as she was assured that the famine had ceased, and made the necessary arrangements with her daughters-in-law.
1:71:7: Եւ ել ՚ի տեղւոջէն ուր էր, եւ երկոքին նուանք նորա ընդ նմա. եւ գնացին ճանապարհ դառնա՛լ յերկիրն Յուդայ։
7 Նա իր երկու հարսների հետ դուրս եկաւ այն տեղից, որտեղ ապրում էր, եւ նրանք ճանապարհ ընկան Յուդայի երկիրը վերադառնալու համար:
7 Անիկա իր եղած տեղէն իր երկու հարսերուն հետ ելաւ եւ Յուդայի երկիրը դառնալու համար ճամբորդեց։
Եւ ել ի տեղւոջէն ուր էր, եւ երկոքին նուանք նորա ընդ նմա, եւ գնացին ճանապարհ` դառնալ յերկիրն Յուդայ:

1:7: Եւ ել ՚ի տեղւոջէն ուր էր, եւ երկոքին նուանք նորա ընդ նմա. եւ գնացին ճանապարհ դառնա՛լ յերկիրն Յուդայ։
7 Նա իր երկու հարսների հետ դուրս եկաւ այն տեղից, որտեղ ապրում էր, եւ նրանք ճանապարհ ընկան Յուդայի երկիրը վերադառնալու համար:
7 Անիկա իր եղած տեղէն իր երկու հարսերուն հետ ելաւ եւ Յուդայի երկիրը դառնալու համար ճամբորդեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7: И вышла она из того места, в котором жила, и обе снохи ее с нею. Когда они шли по дороге, возвращаясь в землю Иудейскую,
1:7 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality οὗ ου.1 where ἦν ειμι be ἐκεῖ εκει there καὶ και and; even αἱ ο the δύο δυο two νύμφαι νυμφη bride; daughter-in-law αὐτῆς αυτος he; him μετ᾿ μετα with; amid αὐτῆς αυτος he; him καὶ και and; even ἐπορεύοντο πορευομαι travel; go ἐν εν in τῇ ο the ὁδῷ οδος way; journey τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return εἰς εις into; for τὴν ο the γῆν γη earth; land Ιουδα ιουδα Iouda; Iutha
1:7 וַ wa וְ and תֵּצֵ֗א ttēṣˈē יצא go out מִן־ min- מִן from הַ ha הַ the מָּקֹום֙ mmāqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיְתָה־ hāyᵊṯā- היה be שָׁ֔מָּה šˈāmmā שָׁם there וּ û וְ and שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two כַלֹּתֶ֖יהָ ḵallōṯˌeʸhā כַּלָּה bride עִמָּ֑הּ ʕimmˈāh עִם with וַ wa וְ and תֵּלַ֣כְנָה ttēlˈaḵnā הלך walk בַ va בְּ in † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way לָ lā לְ to שׁ֖וּב šˌûv שׁוב return אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:7. egressa est itaque de loco peregrinationis suae cum utraque nuru et iam in via posita revertendi in terram IudaWherefore she went forth out of the place of her sojournment, with both her daughters in law: and being now in the way to return into the land of Juda,
7. And she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah.
1:7. And so she departed from the place of her sojourn, with both her daughters-in-law, and having set out upon the way, she was about to return to the land of Judah.
1:7. Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah.
Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah:

1:7: И вышла она из того места, в котором жила, и обе снохи ее с нею. Когда они шли по дороге, возвращаясь в землю Иудейскую,
1:7
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
οὗ ου.1 where
ἦν ειμι be
ἐκεῖ εκει there
καὶ και and; even
αἱ ο the
δύο δυο two
νύμφαι νυμφη bride; daughter-in-law
αὐτῆς αυτος he; him
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
καὶ και and; even
ἐπορεύοντο πορευομαι travel; go
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
Ιουδα ιουδα Iouda; Iutha
1:7
וַ wa וְ and
תֵּצֵ֗א ttēṣˈē יצא go out
מִן־ min- מִן from
הַ ha הַ the
מָּקֹום֙ mmāqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיְתָה־ hāyᵊṯā- היה be
שָׁ֔מָּה šˈāmmā שָׁם there
וּ û וְ and
שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two
כַלֹּתֶ֖יהָ ḵallōṯˌeʸhā כַּלָּה bride
עִמָּ֑הּ ʕimmˈāh עִם with
וַ wa וְ and
תֵּלַ֣כְנָה ttēlˈaḵnā הלך walk
בַ va בְּ in
הַ the
דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way
לָ לְ to
שׁ֖וּב šˌûv שׁוב return
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:7. egressa est itaque de loco peregrinationis suae cum utraque nuru et iam in via posita revertendi in terram Iuda
Wherefore she went forth out of the place of her sojournment, with both her daughters in law: and being now in the way to return into the land of Juda,
1:7. And so she departed from the place of her sojourn, with both her daughters-in-law, and having set out upon the way, she was about to return to the land of Judah.
1:7. Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. И вышла она из того места, в котором жила, и обе снохи ее с нею. Когда они шли по дороге, возвращаясь в землю Иудейскую,

6–7. После смерти Махлона и Xилеона семья обеднела. Тогда Ноеминь узнает, что Иегова, по мере верности или неверности Ему Израиля посылавший ему плодородие и голод (Втор XXVIII: 47–48: [ 43: ]), «посетил» («пакад», ср. Быт XXI: 1: [ 44: ]; Исх IV: 31: [ 45: ]; 1: Цар II: 21: [ 46: ]), т. е. милостью - дарованием урожая хлеба, и немедленно оставляет моавитскую землю и направляется, в сопровождении обеих невесток, в Иудею.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: she went: Kg2 8:3
they went: Rut 1:10, Rut 1:14; Exo 18:27
John Gill
1:7 Wherefore she went forth out of the place where she was,.... What part of Moab she had dwelt in, and now removed from, is not said; it is called the country or field of Moab, she returned from; hence some have thought, that she and her husband, and her sons, did not live in any of the cities of Moab, but in a field; either because the Moabites would not suffer them to dwell in their cities, only allowed them to pitch their tents in their fields; or they chose to dwell there, that they might as much as possible avoid conversation with them, and be preserved from their idolatry, and other corruptions:
and her two daughters in law with her; who, out of respect to her, accompanied her some part of the way, as relations and friends usually did:
and they went on the way to return unto the land of Judah; they went along with her to the border of the land of Judah, in her return thither; for returning can only be said of her with any propriety, because her two daughters had never been there; that was not the country from whence they came, and therefore could not be said to return thither.
1:81:8: Եւ ասէ Նոոմին ցերկոսին նուանս իւր. Երթա՛յք դարձարո՛ւք յիւրաքանչիւր տուն հօր իւրոյ. եւ արասցէ ընդ ձեզ Տէր ողորմութիւն, որպէս արարէք ընդ մեռեա՛լսն եւ ընդ իս[2779]։ [2779] Ոմանք. Իւրաքանչիւր ՚ի տուն։
8 Նոոմինը իր երկու հարսներին ասաց. «Գնացէ՛ք, վերադարձէ՛ք ամէն մէկդ ձեր հօր տունը. Տէրը թող ձեզ ողորմութիւն անի, ինչպէս որ դուք այն մեռածներին եւ ինձ էք արել:
8 Նոեմի իր երկու հարսերուն ըսաւ. «Գացէ՛ք եւ ամէն մէկդ թող իր մօրը տունը դառնայ ու Տէրը ձեզի ողորմութիւն ընէ, ինչպէս դուք մեռածներուն ու ինծի ըրիք.
Եւ ասէ Նոոմին ցերկոսին նուանս իւր. Երթայք դարձարուք յիւրաքանչիւր տուն [5]հօր իւրոյ. եւ արասցէ ընդ ձեզ Տէր ողորմութիւն, որպէս արարէք ընդ մեռեալսն եւ ընդ իս:

1:8: Եւ ասէ Նոոմին ցերկոսին նուանս իւր. Երթա՛յք դարձարո՛ւք յիւրաքանչիւր տուն հօր իւրոյ. եւ արասցէ ընդ ձեզ Տէր ողորմութիւն, որպէս արարէք ընդ մեռեա՛լսն եւ ընդ իս[2779]։
[2779] Ոմանք. Իւրաքանչիւր ՚ի տուն։
8 Նոոմինը իր երկու հարսներին ասաց. «Գնացէ՛ք, վերադարձէ՛ք ամէն մէկդ ձեր հօր տունը. Տէրը թող ձեզ ողորմութիւն անի, ինչպէս որ դուք այն մեռածներին եւ ինձ էք արել:
8 Նոեմի իր երկու հարսերուն ըսաւ. «Գացէ՛ք եւ ամէն մէկդ թող իր մօրը տունը դառնայ ու Տէրը ձեզի ողորմութիւն ընէ, ինչպէս դուք մեռածներուն ու ինծի ըրիք.
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8: Ноеминь сказала двум снохам своим: пойдите, возвратитесь каждая в дом матери своей; да сотворит Господь с вами милость, как вы поступали с умершими и со мною!
1:8 καὶ και and; even εἶπεν επω say; speak Νωεμιν νωεμιν the νύμφαις νυμφη bride; daughter-in-law αὐτῆς αυτος he; him πορεύεσθε πορευομαι travel; go δὴ δη in fact ἀποστράφητε αποστρεφω turn away; alienate ἑκάστη εκαστος each εἰς εις into; for οἶκον οικος home; household μητρὸς μητηρ mother αὐτῆς αυτος he; him ποιήσαι ποιεω do; make κύριος κυριος lord; master μεθ᾿ μετα with; amid ὑμῶν υμων your ἔλεος ελεος mercy καθὼς καθως just as / like ἐποιήσατε ποιεω do; make μετὰ μετα with; amid τῶν ο the τεθνηκότων θνησκω die; departed καὶ και and; even μετ᾿ μετα with; amid ἐμοῦ εμου my
1:8 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say נָעֳמִי֙ noʕᵒmˌî נָעֳמִי Naomi לִ li לְ to שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two כַלֹּתֶ֔יהָ ḵallōṯˈeʸhā כַּלָּה bride לֵ֣כְנָה lˈēḵᵊnā הלך walk שֹּׁ֔בְנָה ššˈōvᵊnā שׁוב return אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house אִמָּ֑הּ ʔimmˈāh אֵם mother יַ֣עַשׂיעשׂה *yˈaʕaś עשׂה make יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH עִמָּכֶם֙ ʕimmāḵˌem עִם with חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty כַּ ka כְּ as אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] עֲשִׂיתֶ֛ם ʕᵃśîṯˈem עשׂה make עִם־ ʕim- עִם with הַ ha הַ the מֵּתִ֖ים mmēṯˌîm מות die וְ wᵊ וְ and עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
1:8. dixit ad eas ite in domum matris vestrae faciat Dominus vobiscum misericordiam sicut fecistis cum mortuis et mecumShe said to them: Go ye home to your mothers, the Lord deal mercifully with you, as you have dealt with the dead and with me.
8. And Naomi said unto her two daughters in law, Go, return each of you to her mother’s house: the LORD deal kindly with you as ye have dealt with the dead, and with me.
1:8. She said to them, “Go to the home of your mother. May the Lord deal mercifully with you, just as you have dealt with the dead and with me.
1:8. And Naomi said unto her two daughters in law, Go, return each to her mother’s house: the LORD deal kindly with you, as ye have dealt with the dead, and with me.
And Naomi said unto her two daughters in law, Go, return each to her mother' s house: the LORD deal kindly with you, as ye have dealt with the dead, and with me:

1:8: Ноеминь сказала двум снохам своим: пойдите, возвратитесь каждая в дом матери своей; да сотворит Господь с вами милость, как вы поступали с умершими и со мною!
1:8
καὶ και and; even
εἶπεν επω say; speak
Νωεμιν νωεμιν the
νύμφαις νυμφη bride; daughter-in-law
αὐτῆς αυτος he; him
πορεύεσθε πορευομαι travel; go
δὴ δη in fact
ἀποστράφητε αποστρεφω turn away; alienate
ἑκάστη εκαστος each
εἰς εις into; for
οἶκον οικος home; household
μητρὸς μητηρ mother
αὐτῆς αυτος he; him
ποιήσαι ποιεω do; make
κύριος κυριος lord; master
μεθ᾿ μετα with; amid
ὑμῶν υμων your
ἔλεος ελεος mercy
καθὼς καθως just as / like
ἐποιήσατε ποιεω do; make
μετὰ μετα with; amid
τῶν ο the
τεθνηκότων θνησκω die; departed
καὶ και and; even
μετ᾿ μετα with; amid
ἐμοῦ εμου my
1:8
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
נָעֳמִי֙ noʕᵒmˌî נָעֳמִי Naomi
לִ li לְ to
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
כַלֹּתֶ֔יהָ ḵallōṯˈeʸhā כַּלָּה bride
לֵ֣כְנָה lˈēḵᵊnā הלך walk
שֹּׁ֔בְנָה ššˈōvᵊnā שׁוב return
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
אִמָּ֑הּ ʔimmˈāh אֵם mother
יַ֣עַשׂיעשׂה
*yˈaʕaś עשׂה make
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
עִמָּכֶם֙ ʕimmāḵˌem עִם with
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
כַּ ka כְּ as
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
עֲשִׂיתֶ֛ם ʕᵃśîṯˈem עשׂה make
עִם־ ʕim- עִם with
הַ ha הַ the
מֵּתִ֖ים mmēṯˌîm מות die
וְ wᵊ וְ and
עִמָּדִֽי׃ ʕimmāḏˈî עִמָּד company
1:8. dixit ad eas ite in domum matris vestrae faciat Dominus vobiscum misericordiam sicut fecistis cum mortuis et mecum
She said to them: Go ye home to your mothers, the Lord deal mercifully with you, as you have dealt with the dead and with me.
1:8. She said to them, “Go to the home of your mother. May the Lord deal mercifully with you, just as you have dealt with the dead and with me.
1:8. And Naomi said unto her two daughters in law, Go, return each to her mother’s house: the LORD deal kindly with you, as ye have dealt with the dead, and with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Ноеминь сказала двум снохам своим: пойдите, возвратитесь каждая в дом матери своей; да сотворит Господь с вами милость, как вы поступали с умершими и со мною!
Albert Barnes: Notes on the Bible - 1834
1:8: 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 Rut 2:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Go: Jos 24:15-28; Luk 14:25-33
the Lord: Phi 4:18, Phi 4:19; Ti2 1:16-18
the dead: Rut 1:5, Rut 2:20; Eph 5:22, Eph 6:2, Eph 6:3; Col 3:18, Col 3:24
Carl Friedrich Keil and Franz Delitzsch
1:8
"On the way," i.e., when they had gone a part of the way, Naomi said to her two daughters-in-law, "Go, return each one to her mother's house," - not her father's, though, according to Ruth 2:11, Ruth's father at any rate was still living, but her mother's, because maternal love knows best how to comfort a daughter in her affliction. "Jehovah grant you that ye may find a resting-place, each one in the house of her husband," i.e., that ye may both be happily married again. She then kissed them, to take leave of them (vid., Gen 31:28). The daughters-in-law, however, began to weep aloud, and said, "We will return with thee to thy people" כּי before a direct statement serves to strengthen it, and is almost equivalent to a positive assurance.
John Gill
1:8 And Naomi said to her two daughters in law,.... When they were come, as it is very probable, to the utmost limits of the land of Moab, and to the borders of the land of Israel:
go, return each unto her mother's house: the mother's house is mentioned, and not the father's, not because they had no father living; for it is certain Ruth had a father as well as a mother, Ruth 2:11 but because mothers are most affectionate to their daughters, and they most conversant together; and because women in those times had apartments to themselves, and who used to take their daughters to them when become widows; though such was the strong love of those young widows to their mother-in-law, that they chose rather to dwell with her, while she lived in Moab, than with their own mothers:
the Lord deal kindly with you, as ye have dealt with the dead, and with me; that is, with their husbands, who were dead; as the Targum is, that they refused to marry men after their death; or rather it respects their affectionate care of their husbands, and behaviour towards them when living, as well as the respect they showed to their memory, at and since their death; and also their filial duty to her, both before and since; and particularly, as the Targum expresses it, in that they had fed and supported her.
John Wesley
1:8 Mother's house - Because daughters used to converse more frequently with their mothers, and to dwell in the same apartments with them, which then were distinct from those parts of the house where the men dwelt. The dead - With my sons, your husbands, while they lived.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Naomi said unto her two daughters-in-law, Go, return each to her mother's house--In Eastern countries women occupy apartments separate from those of men, and daughters are most frequently in those of their mother.
the Lord deal kindly with you, as ye have dealt with the dead--that is, with my sons, your husbands, while they lived.
1:91:9: Տացէ՛ ձեզ Տէր՝ եւ գտջիք հանգի՛ստ իւրաքանչիւր ՚ի տան հօր իւրոյ։ Եւ համբուրեա՛ց զնոսա։ Ամբարձին զձայնս իւրեանց եւ լացին[2780], [2780] Ոմանք. Իւրաքանչիւրոք ՚ի տան առն իւրոյ... եւ ամբարձին։
9 Աստուած տայ, որ ամէն մէկդ հանգիստ գտնէք ձեր հօր տանը[1]»: Եւ համբուրեց նրանց:[1] 1. Եբրայերէնում՝ ամուսնու տանը:
9 Տէրը ձեզի տայ, որ ամէն մէկդ իր էրկանը տունը հանգստութիւն գտնէ»։ Զանոնք համբուրեց եւ անոնք ձայներնին վերցնելով լացին
Տացէ ձեզ Տէր եւ գտջիք հանգիստ իւրաքանչիւր ի տան առն իւրոյ: Եւ համբուրեաց զնոսա. ամբարձին զձայնս իւրեանց եւ լացին:

1:9: Տացէ՛ ձեզ Տէր՝ եւ գտջիք հանգի՛ստ իւրաքանչիւր ՚ի տան հօր իւրոյ։ Եւ համբուրեա՛ց զնոսա։ Ամբարձին զձայնս իւրեանց եւ լացին[2780],
[2780] Ոմանք. Իւրաքանչիւրոք ՚ի տան առն իւրոյ... եւ ամբարձին։
9 Աստուած տայ, որ ամէն մէկդ հանգիստ գտնէք ձեր հօր տանը[1]»: Եւ համբուրեց նրանց:
[1] 1. Եբրայերէնում՝ ամուսնու տանը:
9 Տէրը ձեզի տայ, որ ամէն մէկդ իր էրկանը տունը հանգստութիւն գտնէ»։ Զանոնք համբուրեց եւ անոնք ձայներնին վերցնելով լացին
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9: да даст вам Господь, чтобы вы нашли пристанище каждая в доме своего мужа! И поцеловала их. Но они подняли вопль и плакали
1:9 δῴη διδωμι give; deposit κύριος κυριος lord; master ὑμῖν υμιν you καὶ και and; even εὕροιτε ευρισκω find ἀνάπαυσιν αναπαυσις respite; relief ἑκάστη εκαστος each ἐν εν in οἴκῳ οικος home; household ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even κατεφίλησεν καταφιλεω show affection; affectionate αὐτάς αυτος he; him καὶ και and; even ἐπῆραν επαιρω lift up; rear up τὴν ο the φωνὴν φωνη voice; sound αὐτῶν αυτος he; him καὶ και and; even ἔκλαυσαν κλαιω weep; cry
1:9 יִתֵּ֤ן yittˈēn נתן give יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לָכֶ֔ם lāḵˈem לְ to וּ û וְ and מְצֶ֣אןָ mᵊṣˈenā מצא find מְנוּחָ֔ה mᵊnûḥˈā מְנוּחָה resting place אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman בֵּ֣ית bˈêṯ בַּיִת house אִישָׁ֑הּ ʔîšˈāh אִישׁ man וַ wa וְ and תִּשַּׁ֣ק ttiššˈaq נשׁק kiss לָהֶ֔ן lāhˈen לְ to וַ wa וְ and תִּשֶּׂ֥אנָה ttiśśˌenā נשׂא lift קֹולָ֖ן qôlˌān קֹול sound וַ wa וְ and תִּבְכֶּֽינָה׃ ttivkˈeʸnā בכה weep
1:9. det vobis invenire requiem in domibus virorum quos sortiturae estis et osculata est eas quae elevata voce flere coeperuntMay he grant you to find rest in the houses of the husbands whom you shall take. And she kissed them. And they lifted up their voice, and began to weep,
9. The LORD grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.
1:9. May he grant you to find rest in the houses of the husbands, whom you will obtain by lot.” And she kissed them. They lifted up their voice, and began to weep,
1:9. The LORD grant you that ye may find rest, each [of you] in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.
The LORD grant you that ye may find rest, each [of you] in the house of her husband. Then she kissed them; and they lifted up their voice, and wept:

1:9: да даст вам Господь, чтобы вы нашли пристанище каждая в доме своего мужа! И поцеловала их. Но они подняли вопль и плакали
1:9
δῴη διδωμι give; deposit
κύριος κυριος lord; master
ὑμῖν υμιν you
καὶ και and; even
εὕροιτε ευρισκω find
ἀνάπαυσιν αναπαυσις respite; relief
ἑκάστη εκαστος each
ἐν εν in
οἴκῳ οικος home; household
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
καὶ και and; even
κατεφίλησεν καταφιλεω show affection; affectionate
αὐτάς αυτος he; him
καὶ και and; even
ἐπῆραν επαιρω lift up; rear up
τὴν ο the
φωνὴν φωνη voice; sound
αὐτῶν αυτος he; him
καὶ και and; even
ἔκλαυσαν κλαιω weep; cry
1:9
יִתֵּ֤ן yittˈēn נתן give
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לָכֶ֔ם lāḵˈem לְ to
וּ û וְ and
מְצֶ֣אןָ mᵊṣˈenā מצא find
מְנוּחָ֔ה mᵊnûḥˈā מְנוּחָה resting place
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
בֵּ֣ית bˈêṯ בַּיִת house
אִישָׁ֑הּ ʔîšˈāh אִישׁ man
וַ wa וְ and
תִּשַּׁ֣ק ttiššˈaq נשׁק kiss
לָהֶ֔ן lāhˈen לְ to
וַ wa וְ and
תִּשֶּׂ֥אנָה ttiśśˌenā נשׂא lift
קֹולָ֖ן qôlˌān קֹול sound
וַ wa וְ and
תִּבְכֶּֽינָה׃ ttivkˈeʸnā בכה weep
1:9. det vobis invenire requiem in domibus virorum quos sortiturae estis et osculata est eas quae elevata voce flere coeperunt
May he grant you to find rest in the houses of the husbands whom you shall take. And she kissed them. And they lifted up their voice, and began to weep,
1:9. May he grant you to find rest in the houses of the husbands, whom you will obtain by lot.” And she kissed them. They lifted up their voice, and began to weep,
1:9. The LORD grant you that ye may find rest, each [of you] in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. да даст вам Господь, чтобы вы нашли пристанище каждая в доме своего мужа! И поцеловала их. Но они подняли вопль и плакали

8–9. По мере приближения к границе Моавитской земли с Иудейской Ноеминь пытается советовать невесткам возвратиться в родительские дома (по LXX, слав., «дом отца своего» , но евр., рус.: «дом матери своей»: указание на особенное значение матери в первобытном строе жизни, ср. Быт XXIV: 28: [ 47: ]; Песн III: 4: [ 4: ] [ 48: ]; отец, по крайней мере, Руфи был жив еще тогда II: 11: ). Вся вообще речь Ноемини и ответы невесток открывают существование таких отношений между ними и свекровью, которые могут быть названы не иначе как идеальными. С твердой верой в промысел Божий (вера эта проходит через всю нить повествования книги Руфь) Ноеминь выражает признательность невесткам своим за их добрые отношения к умершим мужьям и свекрови, желает им милостей Иеговы, высказывая, таким образом, веру, что сила и действие Иеговы не ограничиваются пределами Израиля и его земли, а простираются и на другие народы, на весь мир и великодушно советует им вступить в новые браки, желая «покоя» (евр. «menuchah», ст. 9) им в домах будущих мужей (ср. III: 2: ).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: rest: Rut 3:1
she kissed: Gen 27:27, Gen 29:11, Gen 45:15; Act 20:37
Geneva 1599
1:9 The LORD grant you that ye may find (e) rest, each [of you] in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.
(e) By this it appears that Naomi by dwelling among idolaters, had become cold to the true zeal of God, having more respect for the comfort of the body than the comfort of the soul.
John Gill
1:9 The Lord grant you,.... Some make a supplement here, the Targum a perfect reward, Aben Ezra an husband; and so Josephus says (c), she wished them happier marriages than they had with her sons, who were so soon taken from them; but a supplement seems needless, for what follows is connected with the wish, and contains the sum of it:
that you may find rest; each of you:
in the house of her husband; that is, that they might each of them be blessed with a good husband, with whom they might live free from brawls and contentions, as well as from the distressing cares of life, having husbands to provide all things necessary for them, and so from all the sorrows and distresses of a widowhood estate:
then she kissed them; in token of her affection for them, and in order to part with them; it being usual then as now for relations and friends to kiss at parting:
and they lifted up their voice and wept; to think they must part, and never see one another more; their passions worked vehemently, and broke out in sobs, and sighs, and tears, and loud crying.
(c) Antiqu. l. 5. c. 9. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
1:9 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.
1:101:10: եւ ասեն ցնա. Ո՛չ այդպէս, այլ ընդ քե՛զ դարձցուք ՚ի ժողովուրդ քո։
10 Նրանք բարձրացրին իրենց ձայնը, լաց եղան եւ ասացին նրան. «Այդպէս չի լինի, մենք քեզ հետ կը վերադառնանք դէպի քո ժողովուրդը»:
10 Ու անոր ըսին. «Մենք անպատճառ քեզի հետ քու ժողովուրդիդ պիտի դառնանք»։
Եւ ասեն ցնա. Ոչ այդպէս, այլ ընդ քեզ դարձցուք ի ժողովուրդ քո:

1:10: եւ ասեն ցնա. Ո՛չ այդպէս, այլ ընդ քե՛զ դարձցուք ՚ի ժողովուրդ քո։
10 Նրանք բարձրացրին իրենց ձայնը, լաց եղան եւ ասացին նրան. «Այդպէս չի լինի, մենք քեզ հետ կը վերադառնանք դէպի քո ժողովուրդը»:
10 Ու անոր ըսին. «Մենք անպատճառ քեզի հետ քու ժողովուրդիդ պիտի դառնանք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10: и сказали: нет, мы с тобою возвратимся к народу твоему.
1:10 καὶ και and; even εἶπαν επω say; speak αὐτῇ αυτος he; him μετὰ μετα with; amid σοῦ συ you ἐπιστρέφομεν επιστρεφω turn around; return εἰς εις into; for τὸν ο the λαόν λαος populace; population σου συ you
1:10 וַ wa וְ and תֹּאמַ֖רְנָה־ ttōmˌarnā- אמר say לָּ֑הּ llˈāh לְ to כִּי־ kî- כִּי that אִתָּ֥ךְ ʔittˌāḵ אֵת together with נָשׁ֖וּב nāšˌûv שׁוב return לְ lᵊ לְ to עַמֵּֽךְ׃ ʕammˈēḵ עַם people
1:10. et dicere tecum pergemus ad populum tuumAnd to say: We will go on with thee to thy people.
10. And they said unto her, Nay, but we will return with thee unto thy people.
1:10. and to say, “We will journey with you to your people.”
1:10. And they said unto her, Surely we will return with thee unto thy people.
And they said unto her, Surely we will return with thee unto thy people:

1:10: и сказали: нет, мы с тобою возвратимся к народу твоему.
1:10
καὶ και and; even
εἶπαν επω say; speak
αὐτῇ αυτος he; him
μετὰ μετα with; amid
σοῦ συ you
ἐπιστρέφομεν επιστρεφω turn around; return
εἰς εις into; for
τὸν ο the
λαόν λαος populace; population
σου συ you
1:10
וַ wa וְ and
תֹּאמַ֖רְנָה־ ttōmˌarnā- אמר say
לָּ֑הּ llˈāh לְ to
כִּי־ kî- כִּי that
אִתָּ֥ךְ ʔittˌāḵ אֵת together with
נָשׁ֖וּב nāšˌûv שׁוב return
לְ lᵊ לְ to
עַמֵּֽךְ׃ ʕammˈēḵ עַם people
1:10. et dicere tecum pergemus ad populum tuum
And to say: We will go on with thee to thy people.
1:10. and to say, “We will journey with you to your people.”
1:10. And they said unto her, Surely we will return with thee unto thy people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. и сказали: нет, мы с тобою возвратимся к народу твоему.

9b-10. Однако Руфь и Орфа выражают желание следовать за любимой свекровью в Иудею.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Surely: Psa 16:3, Psa 119:63; Zac 8:23
John Gill
1:10 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.
1:111:11: Եւ ասէ Նոոմին. Դարձարո՛ւք դստերք իմ. ընդէ՞ր գայցէք ընդ իս. միթէ դարձեալ որդի՞ք իցեն յորովայնի իմում, եւ լինիցին ձեզ յա՞րս[2781]. [2781] Ոմանք. Ընդէ՞ր գայցէք առ իս։
11 Նոոմինն ասաց. «Ե՛տ դարձէք, աղջիկնե՛րս, ինչո՞ւ գաք ինձ հետ, միթէ դարձեալ իմ որովայնում որդինե՞ր կան, եւ նրանք ձեզ համար ամուսի՞ն կը լինեն:
11 Բայց Նոեմի ըսաւ. «Ո՛վ իմ աղջիկներս, ե՛տ դարձէք. ինչո՞ւ համար ինծի հետ պիտի երթաք. միթէ իմ արգանդիս մէջ ուրիշ տղաքներ կա՞ն, որ ձեզի այր ըլլան։
Եւ ասէ Նոոմին. Դարձարուք, դստերք իմ. ընդէ՞ր գայցէք ընդ իս. միթէ դարձեալ որդի՞ք իցեն յորովայնի իմում, եւ լինիցին ձեզ յա՞րս:

1:11: Եւ ասէ Նոոմին. Դարձարո՛ւք դստերք իմ. ընդէ՞ր գայցէք ընդ իս. միթէ դարձեալ որդի՞ք իցեն յորովայնի իմում, եւ լինիցին ձեզ յա՞րս[2781].
[2781] Ոմանք. Ընդէ՞ր գայցէք առ իս։
11 Նոոմինն ասաց. «Ե՛տ դարձէք, աղջիկնե՛րս, ինչո՞ւ գաք ինձ հետ, միթէ դարձեալ իմ որովայնում որդինե՞ր կան, եւ նրանք ձեզ համար ամուսի՞ն կը լինեն:
11 Բայց Նոեմի ըսաւ. «Ո՛վ իմ աղջիկներս, ե՛տ դարձէք. ինչո՞ւ համար ինծի հետ պիտի երթաք. միթէ իմ արգանդիս մէջ ուրիշ տղաքներ կա՞ն, որ ձեզի այր ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11: Ноеминь же сказала: возвратитесь, дочери мои; зачем вам идти со мною? Разве еще есть у меня сыновья в моем чреве, которые были бы вам мужьями?
1:11 καὶ και and; even εἶπεν επω say; speak Νωεμιν νωεμιν turn around; return δή δη in fact θυγατέρες θυγατηρ daughter μου εγω I καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? πορεύεσθε πορευομαι travel; go μετ᾿ μετα with; amid ἐμοῦ εμου my μὴ μη not ἔτι ετι yet; still μοι εγω I υἱοὶ υιος son ἐν εν in τῇ ο the κοιλίᾳ κοιλια insides; womb μου εγω I καὶ και and; even ἔσονται ειμι be ὑμῖν υμιν you εἰς εις into; for ἄνδρας ανηρ man; husband
1:11 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say נָעֳמִי֙ noʕᵒmˌî נָעֳמִי Naomi שֹׁ֣בְנָה šˈōvᵊnā שׁוב return בְנֹתַ֔י vᵊnōṯˈay בַּת daughter לָ֥מָּה lˌāmmā לָמָה why תֵלַ֖כְנָה ṯēlˌaḵnā הלך walk עִמִּ֑י ʕimmˈî עִם with הַֽ hˈa הֲ [interrogative] עֹֽוד־ ʕˈôḏ- עֹוד duration לִ֤י lˈî לְ to בָנִים֙ vānîm בֵּן son בְּֽ bᵊˈ בְּ in מֵעַ֔י mēʕˈay מֵעִים bowels וְ wᵊ וְ and הָי֥וּ hāyˌû היה be לָכֶ֖ם lāḵˌem לְ to לַ la לְ to אֲנָשִֽׁים׃ ʔᵃnāšˈîm אִישׁ man
1:11. quibus illa respondit revertimini filiae mi cur venitis mecum num ultra habeo filios in utero meo ut viros ex me sperare possitisBut she answered them: Return, my daughters: why come ye with me? have I any more sons in my womb, that you may hope for husbands of me?
11. And Naomi said, Turn again, my daughters: why will ye go with me? have I yet sons in my womb, that they may be your husbands?
1:11. But she answered them, “Return, my daughters. Why come with me? Do I have any more sons in my womb, so that you could hope for husbands from me?
1:11. And Naomi said, Turn again, my daughters: why will ye go with me? [are] there yet [any more] sons in my womb, that they may be your husbands?
And Naomi said, Turn again, my daughters: why will ye go with me? [are] there yet [any more] sons in my womb, that they may be your husbands:

1:11: Ноеминь же сказала: возвратитесь, дочери мои; зачем вам идти со мною? Разве еще есть у меня сыновья в моем чреве, которые были бы вам мужьями?
1:11
καὶ και and; even
εἶπεν επω say; speak
Νωεμιν νωεμιν turn around; return
δή δη in fact
θυγατέρες θυγατηρ daughter
μου εγω I
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
πορεύεσθε πορευομαι travel; go
μετ᾿ μετα with; amid
ἐμοῦ εμου my
μὴ μη not
ἔτι ετι yet; still
μοι εγω I
υἱοὶ υιος son
ἐν εν in
τῇ ο the
κοιλίᾳ κοιλια insides; womb
μου εγω I
καὶ και and; even
ἔσονται ειμι be
ὑμῖν υμιν you
εἰς εις into; for
ἄνδρας ανηρ man; husband
1:11
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
נָעֳמִי֙ noʕᵒmˌî נָעֳמִי Naomi
שֹׁ֣בְנָה šˈōvᵊnā שׁוב return
בְנֹתַ֔י vᵊnōṯˈay בַּת daughter
לָ֥מָּה lˌāmmā לָמָה why
תֵלַ֖כְנָה ṯēlˌaḵnā הלך walk
עִמִּ֑י ʕimmˈî עִם with
הַֽ hˈa הֲ [interrogative]
עֹֽוד־ ʕˈôḏ- עֹוד duration
לִ֤י lˈî לְ to
בָנִים֙ vānîm בֵּן son
בְּֽ bᵊˈ בְּ in
מֵעַ֔י mēʕˈay מֵעִים bowels
וְ wᵊ וְ and
הָי֥וּ hāyˌû היה be
לָכֶ֖ם lāḵˌem לְ to
לַ la לְ to
אֲנָשִֽׁים׃ ʔᵃnāšˈîm אִישׁ man
1:11. quibus illa respondit revertimini filiae mi cur venitis mecum num ultra habeo filios in utero meo ut viros ex me sperare possitis
But she answered them: Return, my daughters: why come ye with me? have I any more sons in my womb, that you may hope for husbands of me?
1:11. But she answered them, “Return, my daughters. Why come with me? Do I have any more sons in my womb, so that you could hope for husbands from me?
1:11. And Naomi said, Turn again, my daughters: why will ye go with me? [are] there yet [any more] sons in my womb, that they may be your husbands?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Ноеминь же сказала: возвратитесь, дочери мои; зачем вам идти со мною? Разве еще есть у меня сыновья в моем чреве, которые были бы вам мужьями?
Adam Clarke: Commentary on the Bible - 1831
1:11: Are there yet any more sons - This was spoken in allusion to the custom, that when a married brother died without leaving posterity, his brother should take his widow; and the children of such a marriage were accounted the children of the deceased brother. There is something very persuasive and affecting in the address of Naomi to her daughters-in-law. Let us observe the particulars: -
1. She intimates that she had no other sons to give them.
2. That she was not with child; so there could be no expectation.
3. That she was too old to have a husband.
4. That though she should marry that night, and have children, yet they could not wait till such sons were marriageable; she therefore begs them to return to their own country where they might be comfortably settled among their own kindred.
Albert Barnes: Notes on the Bible - 1834
1:11: See marginal references and notes. The Levirate law probably existed among the Moabites, and in Israel extended beyond the brother in the strict sense, and applied to the nearest relations, since Boaz was only the kinsman of Elimelech Rut 3:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: are there: This alludes to the custom that when a married brother died, without leaving posterity, his brother should take his widow; and the children of such marriages were accounted those of the deceased brother. This address of Naomi to her daughter-in-law is exceedingly tender, persuasive, and affecting.
that they: Gen 38:11; Deu 25:5
Carl Friedrich Keil and Franz Delitzsch
1:11
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 (Deut 25:5; Gen 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 = לכן, as in Chaldee (e.g., Dan 2:6, Dan 2:9,Dan 2:24, etc.). תּעגנה (vid., Is 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 Gen 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 2Kings 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.
John Gill
1:11 And Naomi said, turn again, my daughters,.... Supposing this resolution of theirs only arose from a natural affection, and not from any love to the God or people of Israel; at least doubting whether it was so or not, and willing to try whether anyone, or both of them, were really from a principle of religion inclined to go with her; and desirous that they would thoroughly consider what they did, lest they should repent and apostatize, and bring a reproach upon the true religion:
why will ye go with me? what reason can you give? this she said in order to get out of them if there was any real inclination in them to the true worship and service of God; though she keeps out that from her own questions put to them as follows, that it might come purely from themselves:
are there yet any more sons in my womb, that they may be your husbands? is there any likelihood that I should ever have any sons to be instead of husbands, or really husbands to you? can it be thought that at my age, supposing I had an husband, or an husband's brother to marry me, that there is in me a natural power of conceiving and bearing children? this therefore can surely be no inducement to you to go along with me; for some, as Jarchi, think she refers to the law of a husband's brother marrying his widow, and raising up seed to him, which was known among the Gentiles before it was given to Israel; see Gen 38:8, to which Aben Ezra rightly objects, that that law respects a brother by the father's side, and not by the mother's only; to which may be added, that this law was not binding on a brother unborn, but on one that was living before the death of his brother; besides if this law had been in her mind, it would rather have furnished out an encouraging reason them to go with her, since there were kinsmen of her sons, to whom they might be married, as one of them afterwards was.
John Wesley
1:11 Your husbands - According to the ancient custom, Gen 38:8, and the express law of God, Deut 25:5, which doubtless she had acquainted them with before, among other branches of the Jewish religion.
Robert Jamieson, A. R. Fausset and David Brown
1:11 are there yet any more sons in my womb, that they may be your husbands?--This alludes to the ancient custom (Gen 38:26) afterwards expressly sanctioned by the law of Moses (Deut 25:5), which required a younger son to marry the widow of his deceased brother.
1:121:12: դարձարո՛ւք դստերք իմ եւ երթա՛յք, զի ես ծերացեալ եմ, եւ չե՛մ լինելոյ առն. եթէ ասիցեմ թէ կայցէ ինչ ինձ աղե՛րս՝ եւ լինիցիմ առն աշխարհականացեալ եւ ծնանիցիմ որդիս[2782]. [2782] Ոմանք. Վասն զի ես ծերա՛՛։
12 Վերադարձէ՛ք, աղջիկնե՛րս, եւ գնացէ՛ք, որովհետեւ ես պառաւել եմ, էլ մարդու չեմ գնալու. եթէ ասէի էլ, թէ յոյս ունեմ եւ կ’ամուսնանամ ու որդիներ կը ծնեմ,
12 Ե՛տ դարձէք, իմ աղջիկներս ու գացէ՛ք. քանզի ես պառաւեր եմ ու նորէն պիտի չկարգուիմ։ Եթէ յոյս ունենալով՝ այս գիշեր կարգուելու ըլլայի ու տղաքներ ալ ծնանէի,
Դարձարուք, դստերք իմ, եւ երթայք, զի ես ծերացեալ եմ, եւ չեմ լինելոյ առն. եթէ ասիցեմ` եթէ կայցէ ինչ ինձ աղերս եւ լինիցիմ առն [6]աշխարհականացեալ, եւ ծնանիցիմ որդիս:

1:12: դարձարո՛ւք դստերք իմ եւ երթա՛յք, զի ես ծերացեալ եմ, եւ չե՛մ լինելոյ առն. եթէ ասիցեմ թէ կայցէ ինչ ինձ աղե՛րս՝ եւ լինիցիմ առն աշխարհականացեալ եւ ծնանիցիմ որդիս[2782].
[2782] Ոմանք. Վասն զի ես ծերա՛՛։
12 Վերադարձէ՛ք, աղջիկնե՛րս, եւ գնացէ՛ք, որովհետեւ ես պառաւել եմ, էլ մարդու չեմ գնալու. եթէ ասէի էլ, թէ յոյս ունեմ եւ կ’ամուսնանամ ու որդիներ կը ծնեմ,
12 Ե՛տ դարձէք, իմ աղջիկներս ու գացէ՛ք. քանզի ես պառաւեր եմ ու նորէն պիտի չկարգուիմ։ Եթէ յոյս ունենալով՝ այս գիշեր կարգուելու ըլլայի ու տղաքներ ալ ծնանէի,
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12: Возвратитесь, дочери мои, пойдите, ибо я уже стара, чтоб быть замужем. Да если б я и сказала: >, и даже если бы я сию же ночь была с мужем и потом родила сыновей,~---
1:12 ἐπιστράφητε επιστρεφω turn around; return δή δη in fact θυγατέρες θυγατηρ daughter μου εγω I διότι διοτι because; that γεγήρακα γηρασκω get old τοῦ ο the μὴ μη not εἶναι ειμι be ἀνδρί ανηρ man; husband ὅτι οτι since; that εἶπα επω say; speak ὅτι οτι since; that ἔστιν ειμι be μοι εγω I ὑπόστασις υποστασις essence; substructure τοῦ ο the γενηθῆναί γινομαι happen; become με εγω I ἀνδρὶ ανηρ man; husband καὶ και and; even τέξομαι τικτω give birth; produce υἱούς υιος son
1:12 שֹׁ֤בְנָה šˈōvᵊnā שׁוב return בְנֹתַי֙ vᵊnōṯˌay בַּת daughter לֵ֔כְןָ lˈēḵᵊnā הלך walk כִּ֥י kˌî כִּי that זָקַ֖נְתִּי zāqˌantî זקן be old מִ mi מִן from הְיֹ֣ות hᵊyˈôṯ היה be לְ lᵊ לְ to אִ֑ישׁ ʔˈîš אִישׁ man כִּ֤י kˈî כִּי that אָמַ֨רְתִּי֙ ʔāmˈartî אמר say יֶשׁ־ yeš- יֵשׁ existence לִ֣י lˈî לְ to תִקְוָ֔ה ṯiqwˈā תִּקְוָה hope גַּ֣ם gˈam גַּם even הָיִ֤יתִי hāyˈîṯî היה be הַ ha הַ the לַּ֨יְלָה֙ llˈaylā לַיְלָה night לְ lᵊ לְ to אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and גַ֖ם ḡˌam גַּם even יָלַ֥דְתִּי yālˌaḏtî ילד bear בָנִֽים׃ vānˈîm בֵּן son
1:12. revertimini filiae mi abite iam enim senectute confecta sum nec apta vinculo coniugali etiam si possem hac nocte concipere et parere filiosReturn again, my daughters, and go your ways: for I am now spent with age, and not fit for wedlock. Although I might conceive this night, and bear children,
12. Turn again, my daughters, go your way; for I am too old to have an husband. If I should say, I have hope, if I should even have an husband to-night, and should also bear sons;
1:12. Return, my daughters, go forth. For I am now exhausted by old age, and not fit for the bond of marriage. Even if I were to conceive on this night, and bear sons,
1:12. Turn again, my daughters, go [your way]; for I am too old to have an husband. If I should say, I have hope, [if] I should have an husband also to night, and should also bear sons;
Turn again, my daughters, go [your way]; for I am too old to have an husband. If I should say, I have hope, [if] I should have an husband also to night, and should also bear sons:

1:12: Возвратитесь, дочери мои, пойдите, ибо я уже стара, чтоб быть замужем. Да если б я и сказала: <<есть мне еще надежда>>, и даже если бы я сию же ночь была с мужем и потом родила сыновей,~---
1:12
ἐπιστράφητε επιστρεφω turn around; return
δή δη in fact
θυγατέρες θυγατηρ daughter
μου εγω I
διότι διοτι because; that
γεγήρακα γηρασκω get old
τοῦ ο the
μὴ μη not
εἶναι ειμι be
ἀνδρί ανηρ man; husband
ὅτι οτι since; that
εἶπα επω say; speak
ὅτι οτι since; that
ἔστιν ειμι be
μοι εγω I
ὑπόστασις υποστασις essence; substructure
τοῦ ο the
γενηθῆναί γινομαι happen; become
με εγω I
ἀνδρὶ ανηρ man; husband
καὶ και and; even
τέξομαι τικτω give birth; produce
υἱούς υιος son
1:12
שֹׁ֤בְנָה šˈōvᵊnā שׁוב return
בְנֹתַי֙ vᵊnōṯˌay בַּת daughter
לֵ֔כְןָ lˈēḵᵊnā הלך walk
כִּ֥י kˌî כִּי that
זָקַ֖נְתִּי zāqˌantî זקן be old
מִ mi מִן from
הְיֹ֣ות hᵊyˈôṯ היה be
לְ lᵊ לְ to
אִ֑ישׁ ʔˈîš אִישׁ man
כִּ֤י kˈî כִּי that
אָמַ֨רְתִּי֙ ʔāmˈartî אמר say
יֶשׁ־ yeš- יֵשׁ existence
לִ֣י lˈî לְ to
תִקְוָ֔ה ṯiqwˈā תִּקְוָה hope
גַּ֣ם gˈam גַּם even
הָיִ֤יתִי hāyˈîṯî היה be
הַ ha הַ the
לַּ֨יְלָה֙ llˈaylā לַיְלָה night
לְ lᵊ לְ to
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
גַ֖ם ḡˌam גַּם even
יָלַ֥דְתִּי yālˌaḏtî ילד bear
בָנִֽים׃ vānˈîm בֵּן son
1:12. revertimini filiae mi abite iam enim senectute confecta sum nec apta vinculo coniugali etiam si possem hac nocte concipere et parere filios
Return again, my daughters, and go your ways: for I am now spent with age, and not fit for wedlock. Although I might conceive this night, and bear children,
1:12. Return, my daughters, go forth. For I am now exhausted by old age, and not fit for the bond of marriage. Even if I were to conceive on this night, and bear sons,
1:12. Turn again, my daughters, go [your way]; for I am too old to have an husband. If I should say, I have hope, [if] I should have an husband also to night, and should also bear sons;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Возвратитесь, дочери мои, пойдите, ибо я уже стара, чтоб быть замужем. Да если б я и сказала: «есть мне еще надежда», и даже если бы я сию же ночь была с мужем и потом родила сыновей, -
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: too old: Gen 17:17; Ti1 5:9
I should have: or, I were with
John Gill
1:12 Turn again, my daughters, go your way,.... This she repeated still to try their affections to her, and especially whether there was any real love to the God of Israel, his people, and worship, but still proceeds upon the same topic:
for I am too old to have an husband; and can never think of marrying again on account of age, nor can you surely ever think I should, at these years I am now arrived to:
if I should say I have hope; of marrying, and bearing children; suppose that:
if I should have a husband also tonight; be married to a man directly, suppose that:
and should also bear sons; conceive and bear, not female but male children, allow that; all which are mere suppositions, and, could they be admitted, would not furnish out any reason why you should be desirous of going with me.
Robert Jamieson, A. R. Fausset and David Brown
1:12 Turn again, my daughters, go your way--That Naomi should dissuade her daughters-in-law so strongly from accompanying her to the land of Israel may appear strange. But it was the wisest and most prudent course for her to adopt: first, because they might be influenced by hopes which could not be realized; second, because they might be led, under temporary excitement, to take a step they might afterwards regret; and, third, because the sincerity and strength of their conversion to the true religion, which she had taught them, would be thoroughly tested.
1:131:13: եւ նոցա՛ սպասիցէք մինչեւ զարգանայցեն, եւ ՚ի նոսա գրաւիցիք չլինել առն. մի՛ դստերք իմ. զի առաւե՛լ քան զձեզ դառնացեալ եմ, զի ե՛լ ընդ իս ձեռն Տեառն։
13 դուք նրանց պիտի սպասէի՞ք, մինչեւ որ մեծանան, եւ նրանցով գրաւուելով՝ պիտի զրկուէի՞ք ամուսնանալուց: Ո՛չ, աղջիկնե՛րս, ես ձեզանից աւելի եմ դառնացած, որովհետեւ Տիրոջ ձեռքը ծանրացաւ ինձ վրայ»:
13 Դուք մինչեւ անոնց մեծնալը պիտի սպասէի՞ք եւ դուք ասոր համար պիտի չկարգուէի՞ք ու այսպէ՞ս պիտի մնայիք։ Ո՛չ, աղջիկներս, քանզի ձեզի համար շատ* կը ցաւիմ. որովհետեւ Տէրոջը ձեռքը իմ վրաս ծանրացաւ*»։
եւ նոցա սպասիցէ՞ք մինչեւ զարգանայցեն, եւ ի նոսա գրաւիցի՞ք չլինել առն. մի՛, դստերք իմ. զի առաւել քան զձեզ դառնացեալ եմ, զի ել ընդ իս ձեռն Տեառն:

1:13: եւ նոցա՛ սպասիցէք մինչեւ զարգանայցեն, եւ ՚ի նոսա գրաւիցիք չլինել առն. մի՛ դստերք իմ. զի առաւե՛լ քան զձեզ դառնացեալ եմ, զի ե՛լ ընդ իս ձեռն Տեառն։
13 դուք նրանց պիտի սպասէի՞ք, մինչեւ որ մեծանան, եւ նրանցով գրաւուելով՝ պիտի զրկուէի՞ք ամուսնանալուց: Ո՛չ, աղջիկնե՛րս, ես ձեզանից աւելի եմ դառնացած, որովհետեւ Տիրոջ ձեռքը ծանրացաւ ինձ վրայ»:
13 Դուք մինչեւ անոնց մեծնալը պիտի սպասէի՞ք եւ դուք ասոր համար պիտի չկարգուէի՞ք ու այսպէ՞ս պիտի մնայիք։ Ո՛չ, աղջիկներս, քանզի ձեզի համար շատ* կը ցաւիմ. որովհետեւ Տէրոջը ձեռքը իմ վրաս ծանրացաւ*»։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13: то можно ли вам ждать, пока они выросли бы? можно ли вам медлить и не выходить замуж? Нет, дочери мои, я весьма сокрушаюсь о вас, ибо рука Господня постигла меня.
1:13 μὴ μη not αὐτοὺς αυτος he; him προσδέξεσθε προσδεχομαι welcome; wait for ἕως εως till; until οὗ ος who; what ἁδρυνθῶσιν αδρυνω or; than αὐτοῖς αυτος he; him κατασχεθήσεσθε κατεχω retain; detain τοῦ ο the μὴ μη not γενέσθαι γινομαι happen; become ἀνδρί ανηρ man; husband μὴ μη not δή δη in fact θυγατέρες θυγατηρ daughter μου εγω I ὅτι οτι since; that ἐπικράνθη πικραινω embitter μοι εγω I ὑπὲρ υπερ over; for ὑμᾶς υμας you ὅτι οτι since; that ἐξῆλθεν εξερχομαι come out; go out ἐν εν in ἐμοὶ εμοι me χεὶρ χειρ hand κυρίου κυριος lord; master
1:13 הֲ hᵃ הֲ [interrogative] לָהֵ֣ן׀ lāhˈēn לָהֵן therefore תְּשַׂבֵּ֗רְנָה tᵊśabbˈērᵊnā שׂבר examine עַ֚ד ˈʕaḏ עַד unto אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִגְדָּ֔לוּ yiḡdˈālû גדל be strong הֲ hᵃ הֲ [interrogative] לָהֵן֙ lāhˌēn לָהֵן therefore תֵּֽעָגֵ֔נָה tˈēʕāḡˈēnā עגן withdraw לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure הֱיֹ֣ות hᵉʸˈôṯ היה be לְ lᵊ לְ to אִ֑ישׁ ʔˈîš אִישׁ man אַ֣ל ʔˈal אַל not בְּנֹתַ֗י bᵊnōṯˈay בַּת daughter כִּֽי־ kˈî- כִּי that מַר־ mar- מרר be bitter לִ֤י lˈî לְ to מְאֹד֙ mᵊʔˌōḏ מְאֹד might מִכֶּ֔ם mikkˈem מִן from כִּֽי־ kˈî- כִּי that יָצְאָ֥ה yāṣᵊʔˌā יצא go out בִ֖י vˌî בְּ in יַד־ yaḏ- יָד hand יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:13. si eos expectare velitis donec crescant et annos impleant pubertatis ante eritis vetulae quam nubatis nolite quaeso filiae mi quia vestra angustia me magis premit et egressa est manus Domini contra meIf you would wait till they were grown up, and come to man's estate, you would be old women before you marry. Do not so, my daughters, I beseech you: for I am grieved the more for your distress, and the hand of the Lord is gone out against me.
13. would ye therefore tarry till they were grown? would ye therefore stay from having husbands? nay, my daughters; for it grieveth me much for your sakes, for the hand of the LORD is gone forth against me.
1:13. if you were willing to wait until they were grown and had completed the years of adolescence, you would be elderly before you could marry. Do not do so, I beg you, my daughters. For your difficulties weigh upon me greatly, and the hand of the Lord has been set against me.”
1:13. Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me.
Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me:

1:13: то можно ли вам ждать, пока они выросли бы? можно ли вам медлить и не выходить замуж? Нет, дочери мои, я весьма сокрушаюсь о вас, ибо рука Господня постигла меня.
1:13
μὴ μη not
αὐτοὺς αυτος he; him
προσδέξεσθε προσδεχομαι welcome; wait for
ἕως εως till; until
οὗ ος who; what
ἁδρυνθῶσιν αδρυνω or; than
αὐτοῖς αυτος he; him
κατασχεθήσεσθε κατεχω retain; detain
τοῦ ο the
μὴ μη not
γενέσθαι γινομαι happen; become
ἀνδρί ανηρ man; husband
μὴ μη not
δή δη in fact
θυγατέρες θυγατηρ daughter
μου εγω I
ὅτι οτι since; that
ἐπικράνθη πικραινω embitter
μοι εγω I
ὑπὲρ υπερ over; for
ὑμᾶς υμας you
ὅτι οτι since; that
ἐξῆλθεν εξερχομαι come out; go out
ἐν εν in
ἐμοὶ εμοι me
χεὶρ χειρ hand
κυρίου κυριος lord; master
1:13
הֲ hᵃ הֲ [interrogative]
לָהֵ֣ן׀ lāhˈēn לָהֵן therefore
תְּשַׂבֵּ֗רְנָה tᵊśabbˈērᵊnā שׂבר examine
עַ֚ד ˈʕaḏ עַד unto
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִגְדָּ֔לוּ yiḡdˈālû גדל be strong
הֲ hᵃ הֲ [interrogative]
לָהֵן֙ lāhˌēn לָהֵן therefore
תֵּֽעָגֵ֔נָה tˈēʕāḡˈēnā עגן withdraw
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
הֱיֹ֣ות hᵉʸˈôṯ היה be
לְ lᵊ לְ to
אִ֑ישׁ ʔˈîš אִישׁ man
אַ֣ל ʔˈal אַל not
בְּנֹתַ֗י bᵊnōṯˈay בַּת daughter
כִּֽי־ kˈî- כִּי that
מַר־ mar- מרר be bitter
לִ֤י lˈî לְ to
מְאֹד֙ mᵊʔˌōḏ מְאֹד might
מִכֶּ֔ם mikkˈem מִן from
כִּֽי־ kˈî- כִּי that
יָצְאָ֥ה yāṣᵊʔˌā יצא go out
בִ֖י vˌî בְּ in
יַד־ yaḏ- יָד hand
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:13. si eos expectare velitis donec crescant et annos impleant pubertatis ante eritis vetulae quam nubatis nolite quaeso filiae mi quia vestra angustia me magis premit et egressa est manus Domini contra me
If you would wait till they were grown up, and come to man's estate, you would be old women before you marry. Do not so, my daughters, I beseech you: for I am grieved the more for your distress, and the hand of the Lord is gone out against me.
1:13. if you were willing to wait until they were grown and had completed the years of adolescence, you would be elderly before you could marry. Do not do so, I beg you, my daughters. For your difficulties weigh upon me greatly, and the hand of the Lord has been set against me.”
1:13. Would ye tarry for them till they were grown? would ye stay for them from having husbands? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. то можно ли вам ждать, пока они выросли бы? можно ли вам медлить и не выходить замуж? Нет, дочери мои, я весьма сокрушаюсь о вас, ибо рука Гоcподня постигла меня.

11–13. В ответной речи Ноеминь выходит из того древнееврейского воззрения, что высшее назначение и счастье женщины - быть матерью (ср. Быт XXIV: 60: [ 49: ]; XXX: 1: [ 50: ]) и, кроме того, имеет в виду древнееврейский же (встречающийся и у других народов - индийцев, персов, черкесов и др.) обычай левиратного брака (см. Быт XXXVIII: 7–11: [ 12: ]; Втор XXV: 5–10: [ 11: ]; ср. И. Флавия Иуд. Древн. IV, 8, § 23), ср. гл. IV. С этой точки зрения следование невесток за Ноеминью признается ею бесцельным: у нее нет и не будет сыновей, которые бы могли заменить для Руфи и Орфы умерших Махлона и Xилеона, так что нет для них надежды в Израиле; однако, по словам Ноемини, ее собственное положение все же более горько (евр. mar, ст. 13), чем их, ибо они потеряли только мужей и могут иметь надежду на новые супружества, она же лишилась мужа, детей, имущества и притом не имеет в виду лучшего будущего: видимо, ее «постигла (карающая) рука Иеговы» (ст. 13).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: tarry: Heb. hope
it grieveth me much: Heb. I have much bitterness
the hand: Deu 2:15; Jdg 2:15; Sa1 5:11; Job 19:21; Psa 32:4, Psa 38:2, Psa 39:9, Psa 39:10
John Gill
1:13 Would you tarry for them till they were grown?.... It is not to be thought that they would tarry till she was married and had children, and then till these infants were grown up to men's estate, and be marriageable; for though Tamar tarried for Shelah, yet he was born, and of some years of age, though not a grown man, Gen 38:11.
would ye stay for them from having husbands? they were young widows, and it was fit they should marry again; and it could not be imagined that they would deny themselves having husbands, in expectation of any sons of her's:
nay, my daughters; I am well satisfied you will never tarry for them, nor deprive yourselves of such a benefit; it is unreasonable to suppose it:
for it grieveth me much for your sakes; that she could be of no manner of service to them, either to give them husbands, or to support and maintain them, should they go with her; or "I have exceedingly more bitterness than you" (d); her condition and circumstances were much worse than theirs; for though they had lost their husbands, she had lost both husband and children: or it was more bitter and grievous to her to be separated from them, than it was for them to be separated from her; her affection to them was as strong, or stronger than theirs to her; or they had friends in their own country that would be kind to them, but as for her, she was in deep poverty and distress, and when she came into her own country, knew not that she had any friends left to take any notice of her:
that the hand of the Lord is gone out against me; in taking away her husband and children, and reducing her to a low estate, penniless and friendless; so poor, as it appears, that her daughter-in-law, when come to the land of Canaan, was obliged to glean for the livelihood of them both, as in the next chapter.
(d) "amaritudo mihi (est) valde prae nobis", Montanus, Rambachius; so Pagninus, Junius & Tremellius, Piscator, Drusius.
John Wesley
1:13 It grieveth me - That you are left without the comfort of husbands or children; that I must part with such affectionate daughters; and that my circumstances are such, that I cannot invite you to go alone with me. For her condition was so mean at this time, that Ruth, when she came to her mother's city, was forced to glean for a living. It is with me, that God has a controversy. This language becomes us, when we are under affliction; tho' many others share in the trouble, yet we are to hear the voice of the rod, as if it spake only to us. But did not she wish to bring them to the worship of the God of Israel? Undoubtedly she did. But she would have them first consider upon what terms, lest having set their hand to the plow, they should look back.
Robert Jamieson, A. R. Fausset and David Brown
1:13 the hand of the Lord is gone out against me--that is, I am not only not in a condition to provide you with other husbands, but so reduced in circumstances that I cannot think of your being subjected to privations with me. The arguments of Naomi prevailed with Orpah, who returned to her people and her gods. But Ruth clave unto her; and even in the pages of Sterne, that great master of pathos, there is nothing which so calls forth the sensibilities of the reader as the simple effusion he has borrowed from Scripture--of Ruth to her mother-in-law [CHALMERS].
1:141:14: Եւ ամբարձին զձայնս իւրեանց միւսանգամ, եւ լացին. եւ համբուրեա՛ց Որփա զսկեսուր իւր, եւ դարձա՛ւ ՚ի ժողովուրդ իւր. բայց Հռո՛ւթ գնա՛ց զկնի նորա[2783]։ [2783] Ոմանք. Եւ Հռութ գնաց զհետ նորա։
14 Նրանք նորից բարձրացրին իրենց ձայնը եւ լաց եղան: Օրփան համբուրեց իր սկեսրոջը եւ վերադարձաւ իր ժողովրդի մօտ, բայց Հռութը գնաց սկեսրոջ յետեւից:
14 Ու անոնք նորէն ձայներնին վերցնելով լացին։ Եւ Որփա իր կեսուրը համբուրեց, բայց Հռութ անկէ չզատուեցաւ։
Եւ ամբարձին զձայնս իւրեանց միւսանգամ, եւ լացին. եւ համբուրեաց Որփա զսկեսուր իւր, [7]եւ դարձաւ ի ժողովուրդ իւր.`` բայց Հռութ գնաց զկնի նորա:

1:14: Եւ ամբարձին զձայնս իւրեանց միւսանգամ, եւ լացին. եւ համբուրեա՛ց Որփա զսկեսուր իւր, եւ դարձա՛ւ ՚ի ժողովուրդ իւր. բայց Հռո՛ւթ գնա՛ց զկնի նորա[2783]։
[2783] Ոմանք. Եւ Հռութ գնաց զհետ նորա։
14 Նրանք նորից բարձրացրին իրենց ձայնը եւ լաց եղան: Օրփան համբուրեց իր սկեսրոջը եւ վերադարձաւ իր ժողովրդի մօտ, բայց Հռութը գնաց սկեսրոջ յետեւից:
14 Ու անոնք նորէն ձայներնին վերցնելով լացին։ Եւ Որփա իր կեսուրը համբուրեց, բայց Հռութ անկէ չզատուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14: Они подняли вопль и опять стали плакать. И Орфа простилась со свекровью своею [и возвратилась к народу своему], а Руфь осталась с нею.
1:14 καὶ και and; even ἐπῆραν επαιρω lift up; rear up τὴν ο the φωνὴν φωνη voice; sound αὐτῶν αυτος he; him καὶ και and; even ἔκλαυσαν κλαιω weep; cry ἔτι ετι yet; still καὶ και and; even κατεφίλησεν καταφιλεω show affection; affectionate Ορφα ορφα the πενθερὰν πενθερα mother-in-law αὐτῆς αυτος he; him καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return εἰς εις into; for τὸν ο the λαὸν λαος populace; population αὐτῆς αυτος he; him Ρουθ ρουθ Ruth δὲ δε though; while ἠκολούθησεν ακολουθεω follow αὐτῇ αυτος he; him
1:14 וַ wa וְ and תִּשֶּׂ֣נָה ttiśśˈenā נשׂא lift קֹולָ֔ן qôlˈān קֹול sound וַ wa וְ and תִּבְכֶּ֖ינָה ttivkˌeʸnā בכה weep עֹ֑וד ʕˈôḏ עֹוד duration וַ wa וְ and תִּשַּׁ֤ק ttiššˈaq נשׁק kiss עָרְפָּה֙ ʕorpˌā עָרְפָּה Orpah לַ la לְ to חֲמֹותָ֔הּ ḥᵃmôṯˈāh חָמֹות mother-in-law וְ wᵊ וְ and ר֖וּת rˌûṯ רוּת Ruth דָּ֥בְקָה dˌāvᵊqā דבק cling, cleave to בָּֽהּ׃ bˈāh בְּ in
1:14. elevata igitur voce rursum flere coeperunt Orpha osculata socrum est ac reversa Ruth adhesit socrui suaeAnd they lifted up their voice, and began to weep again: Orpha kissed her mother in law, and returned: Ruth stuck close to her mother in law.
14. And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.
1:14. In response, they lifted up their voice and began to weep again. Orpah kissed her mother-in-law, and then turned back. Ruth clung to her mother-in-law.
1:14. And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.
And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her:

1:14: Они подняли вопль и опять стали плакать. И Орфа простилась со свекровью своею [и возвратилась к народу своему], а Руфь осталась с нею.
1:14
καὶ και and; even
ἐπῆραν επαιρω lift up; rear up
τὴν ο the
φωνὴν φωνη voice; sound
αὐτῶν αυτος he; him
καὶ και and; even
ἔκλαυσαν κλαιω weep; cry
ἔτι ετι yet; still
καὶ και and; even
κατεφίλησεν καταφιλεω show affection; affectionate
Ορφα ορφα the
πενθερὰν πενθερα mother-in-law
αὐτῆς αυτος he; him
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
εἰς εις into; for
τὸν ο the
λαὸν λαος populace; population
αὐτῆς αυτος he; him
Ρουθ ρουθ Ruth
δὲ δε though; while
ἠκολούθησεν ακολουθεω follow
αὐτῇ αυτος he; him
1:14
וַ wa וְ and
תִּשֶּׂ֣נָה ttiśśˈenā נשׂא lift
קֹולָ֔ן qôlˈān קֹול sound
וַ wa וְ and
תִּבְכֶּ֖ינָה ttivkˌeʸnā בכה weep
עֹ֑וד ʕˈôḏ עֹוד duration
וַ wa וְ and
תִּשַּׁ֤ק ttiššˈaq נשׁק kiss
עָרְפָּה֙ ʕorpˌā עָרְפָּה Orpah
לַ la לְ to
חֲמֹותָ֔הּ ḥᵃmôṯˈāh חָמֹות mother-in-law
וְ wᵊ וְ and
ר֖וּת rˌûṯ רוּת Ruth
דָּ֥בְקָה dˌāvᵊqā דבק cling, cleave to
בָּֽהּ׃ bˈāh בְּ in
1:14. elevata igitur voce rursum flere coeperunt Orpha osculata socrum est ac reversa Ruth adhesit socrui suae
And they lifted up their voice, and began to weep again: Orpha kissed her mother in law, and returned: Ruth stuck close to her mother in law.
1:14. In response, they lifted up their voice and began to weep again. Orpah kissed her mother-in-law, and then turned back. Ruth clung to her mother-in-law.
1:14. And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Они подняли вопль и опять стали плакать. И Орфа простилась со свекровью своею (и возвратилась к народу своему), а Руфь осталась с нею.
Adam Clarke: Commentary on the Bible - 1831
1:14: And Orpah kissed her mother-in-law - The Septuagint add, Και επεστρεψεν εις τον λαον αυτης, And returned to her own people. The Vulgate, Syrian, and Arabic, are to the same purpose.
Albert Barnes: Notes on the Bible - 1834
1:14: The kiss at parting as well as at meeting is the customary friendly and respectful salutation in the East. The difference between mere kindness of manner and self-sacrificing love is most vividly depicted in the words and conduct of the two women. Ruth's determination is stedfast to cast in her lot with the people of the Lord (compare the marginal references and Mat 15:22-28).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Orpah: Gen 31:28, Gen 31:55; Kg1 19:20; Mat 10:37, Mat 19:22; Mar 10:21, Mar 10:22; Ti2 4:10
but Ruth: The LXX add, και επεστρεψεν εις τον λαον αυτης, "and returned to her own people." The Vulgate, Syriac, and Arabic are to the same purpose. It seems a very natural addition, and agrees with the assertion in the next verse; and is accordingly adopted by Houbigant as a part of the text. Deu 4:4, Deu 10:20; Pro 17:17, Pro 18:24; Isa 14:1; Zac 8:23; Mat 16:24; Joh 6:66-69; Act 17:34; Heb 10:39
Carl Friedrich Keil and Franz Delitzsch
1:14
At these dissuasive words the daughters-in-law broke out into loud weeping again (תּשּׂנה with the א dropped for תּשּׂאנה, Ruth 1:9), and Orpah kissed her mother-in-law, and took leave of her to return to her mother's house; but Ruth clung to her (דּבק as in Gen 2:24), forsaking her father and mother to go with Naomi into the land of Judah (vid., Ruth 2:11).
Geneva 1599
1:14 And they lifted up their voice, and wept again: and Orpah (f) kissed her mother in law; but Ruth clave unto her.
(f) When she took leave and departed.
John Gill
1:14 And they lifted up their voice, and wept again,.... Not being able to bear the thought of parting, or that they must be obliged to it:
and Orpah kissed her mother in law; gave her the parting kiss, as the Jews (e) call it; and which was used by other people (f); but not without affection to her, and took her leave of her, as her kiss testified, since it must be so; and being moved by her reasons, and having a greater inclination to her own country than Ruth had; of the kiss at parting, see Gen 31:28.
but Ruth clave unto her; hung about her, would not part from her, but cleaved unto her in body and mind; forsaking her own people, and her father's house; neither the thought of them, nor of her native country, nor of not having an husband, or any likelihood of it, nor of poverty and distress, had any manner of influence upon her, but determined she was to go and abide with her.
(e) Bereshit Rabba, sect. 70. fol. 62. 4. Shemot, sect. 5. fol. 94. 4. (f) "----discedens oscula nulla dedi". Ovid. ep. 3. ver. 14.
John Wesley
1:14 Kissed - Departed from her with a kiss. Bade her farewell for ever. She loved Naomi, but she did not love her so well, as to quit her country for her sake. Thus many have a value for Christ, and yet come short of salvation by him, because they cannot find in their hearts, to forsake other things for him. They love him, and yet leave him, because they do not love him enough, but love other things better.
1:151:15: Եւ ասէ Նոոմին ցՀռութ. Ահա նէ՛ր քո դարձա՛ւ ՚ի ժողովուրդ իւր՝ եւ առ աստուածս իւր, դարձի՛ր եւ դու զհետ նիրի՛ն քոյ։
15 Նոոմինն ասաց Հռութին. «Ահա քո տագերակինը վերադարձաւ իր ժողովրդի եւ իր աստուածների մօտ, դու էլ ե՛տ դարձիր քո տագերակնոջ յետեւից»:
15 Սակայն Նոեմի ըսաւ. «Ահա քու ներդ իր ժողովուրդին ու իր աստուածներուն դարձաւ. դուն ալ ներոջդ ետեւէն դարձիր»։
Եւ ասէ Նոոմին ցՀռութ. Ահա ներ քո դարձաւ ի ժողովուրդ իւր եւ առ աստուածս իւր, դարձիր եւ դու զհետ նիրին քո:

1:15: Եւ ասէ Նոոմին ցՀռութ. Ահա նէ՛ր քո դարձա՛ւ ՚ի ժողովուրդ իւր՝ եւ առ աստուածս իւր, դարձի՛ր եւ դու զհետ նիրի՛ն քոյ։
15 Նոոմինն ասաց Հռութին. «Ահա քո տագերակինը վերադարձաւ իր ժողովրդի եւ իր աստուածների մօտ, դու էլ ե՛տ դարձիր քո տագերակնոջ յետեւից»:
15 Սակայն Նոեմի ըսաւ. «Ահա քու ներդ իր ժողովուրդին ու իր աստուածներուն դարձաւ. դուն ալ ներոջդ ետեւէն դարձիր»։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15: [Ноеминь] сказала [Руфи]: вот, невестка твоя возвратилась к народу своему и к своим богам; возвратись и ты вслед за невесткою твоею.
1:15 καὶ και and; even εἶπεν επω say; speak Νωεμιν νωεμιν to; toward Ρουθ ρουθ Ruth ἰδοὺ ιδου see!; here I am ἀνέστρεψεν αναστρεφω overturn; turn up / back ἡ ο the σύννυμφός συννυμφος you πρὸς προς to; toward λαὸν λαος populace; population αὐτῆς αυτος he; him καὶ και and; even πρὸς προς to; toward τοὺς ο the θεοὺς θεος God αὐτῆς αυτος he; him ἐπιστράφητι επιστρεφω turn around; return δὴ δη in fact καὶ και and; even σὺ συ you ὀπίσω οπισω in back; after τῆς ο the συννύμφου συννυμφος you
1:15 וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say הִנֵּה֙ hinnˌē הִנֵּה behold שָׁ֣בָה šˈāvā שׁוב return יְבִמְתֵּ֔ךְ yᵊvimtˈēḵ יְבֶמֶת brother's widow אֶל־ ʔel- אֶל to עַמָּ֖הּ ʕammˌāh עַם people וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֱלֹהֶ֑יהָ ʔᵉlōhˈeʸhā אֱלֹהִים god(s) שׁ֖וּבִי šˌûvî שׁוב return אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after יְבִמְתֵּֽךְ׃ yᵊvimtˈēḵ יְבֶמֶת brother's widow
1:15. cui dixit Noemi en reversa est cognata tua ad populum suum et ad deos suos vade cum eaAnd Noemi said to her: Behold thy kinswoman is returned to her people, and to her gods, go thou with her.
15. And she said, Behold, thy sister in law is gone back unto her people, and unto her god: return thou after thy sister in law.
1:15. Naomi said to her, “See, your kinswoman returns to her people, and to her gods. Hurry after her.”
1:15. And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.
And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law:

1:15: [Ноеминь] сказала [Руфи]: вот, невестка твоя возвратилась к народу своему и к своим богам; возвратись и ты вслед за невесткою твоею.
1:15
καὶ και and; even
εἶπεν επω say; speak
Νωεμιν νωεμιν to; toward
Ρουθ ρουθ Ruth
ἰδοὺ ιδου see!; here I am
ἀνέστρεψεν αναστρεφω overturn; turn up / back
ο the
σύννυμφός συννυμφος you
πρὸς προς to; toward
λαὸν λαος populace; population
αὐτῆς αυτος he; him
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
θεοὺς θεος God
αὐτῆς αυτος he; him
ἐπιστράφητι επιστρεφω turn around; return
δὴ δη in fact
καὶ και and; even
σὺ συ you
ὀπίσω οπισω in back; after
τῆς ο the
συννύμφου συννυμφος you
1:15
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
הִנֵּה֙ hinnˌē הִנֵּה behold
שָׁ֣בָה šˈāvā שׁוב return
יְבִמְתֵּ֔ךְ yᵊvimtˈēḵ יְבֶמֶת brother's widow
אֶל־ ʔel- אֶל to
עַמָּ֖הּ ʕammˌāh עַם people
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֱלֹהֶ֑יהָ ʔᵉlōhˈeʸhā אֱלֹהִים god(s)
שׁ֖וּבִי šˌûvî שׁוב return
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
יְבִמְתֵּֽךְ׃ yᵊvimtˈēḵ יְבֶמֶת brother's widow
1:15. cui dixit Noemi en reversa est cognata tua ad populum suum et ad deos suos vade cum ea
And Noemi said to her: Behold thy kinswoman is returned to her people, and to her gods, go thou with her.
1:15. Naomi said to her, “See, your kinswoman returns to her people, and to her gods. Hurry after her.”
1:15. And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. (Ноеминь) сказала (Руфи): вот, невестка твоя возвратилась к народу своему и к своим богам; возвратись и ты вслед за невесткою твоею.

14–15. Увещания Ноемини подействовали на Орфу, и она, убоявшись, может быть, ожидающих ее в обществе Ноемини лишений, предпочла возвратиться «к народу своему и к своим богам» (ст. 15), т. е. к почитанию Xамоса (Чис XXI: 29: [ 51: ]; Иер XIVIII: 13: [ 52: ]) и др. моавитских божеств (по Таргуму, «к богу» - единственное число, почему некоторые древние толкователи видели здесь Истинного Бога, что, однако, неверно ввиду того, что это усвояется, ст. 16, лишь Руфи, в очевидной противоположности с Орфою, ст. 15).
Adam Clarke: Commentary on the Bible - 1831
1:15: Gone back - unto her gods - They were probably both idolaters, their having been proselytes is an unfounded conjecture. Chemosh was the grand idol of the Moabites. The conversion of Ruth probably commenced at this time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: gone back: Psa 36:3, Psa 125:5; Zep 1:6; Mat 13:20, Mat 13:21; Heb 10:38; Jo1 2:19
and unto: They were probably both idolaters at this time. That they were proselytes is an unfounded conjecture; and the conversion of Ruth now only commenced.
her gods: Jdg 11:24
return: Jos 24:15, Jos 24:19; Sa2 15:19, Sa2 15:20; Kg2 2:2; Luk 14:26-33, Luk 24:28
Carl Friedrich Keil and Franz Delitzsch
1:15
To the repeated entreaty of Naomi that she would follow her sister-in-law and return to her people and her God, Ruth replied: "Entreat me not to leave thee, and to return away behind thee: for whither thou goest, I will go; and where thou stayest, I will stay; thy people is my people, and thy God my God! where thou diest, I will die, and there will I be buried. Jehovah do so to me, and more also (lit. and so may He add to do)! Death alone shall divide between me and thee." The words יסיף ... יעשׂה י כּה are a frequently recurring formula in connection with an oath (cf. 1Kings 3:17; 1Kings 14:44; 1Kings 20:13, etc.), by which the person searing called down upon himself a severe punishment in case he should not keep his word or carry out his resolution. The following כּי is not a particle used in swearing instead of אם in the sense of "if," equivalent to "surely not," as in 1Kings 20:12, in the oath which precedes the formula, but answer to ὅτι in the sense of quod introducing the declaration, as in Gen 22:16; 1Kings 20:13; 3Kings 2:23; 4Kings 3:14, etc., signifying, I swear that death, and nothing else than death, shall separate us. Naomi was certainly serious in her intentions, and sincere in the advice which she gave to Ruth, and did not speak in this way merely to try her and put the state of her heart to the proof, "that it might be made manifest whether she would adhere stedfastly to the God of Israel and to herself, despising temporal things and the hope of temporal possessions' (Seb. Schmidt). She had simply the earthly prosperity of her daughter-in-law in her mind, as she herself had been shaken in her faith in the wonderful ways and gracious guidance of the faithful covenant God by the bitter experience of her own life.
(Note: "She thought of earthly things alone; and as at that time the Jews almost universally were growing lax in the worship of God, so she, having spent ten years among the Moabites, though it of little consequence whether they adhered to the religion of their fathers, to which they had been accustomed from their infancy or went over to the Jewish religion." - Carpzov.)
With Ruth, however, it was evidently not merely strong affection and attachment by which she felt herself so drawn to her mother-in-law that she wished to live and die with her, but a leaning of her heart towards the God of Israel and His laws, of which she herself was probably not yet fully conscious, but which she had acquired so strongly in her conjugal relation and her intercourse with her Israelitish connections, that it was her earnest wish never to be separated from this people and its God (cf. Ruth 2:11).
Geneva 1599
1:15 And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: (g) return thou after thy sister in law.
(g) No persuasion can convince them to turn back from God, if he has chosen them to be his.
John Gill
1:15 And she said,.... That is, Naomi to Ruth, after Orpah was gone:
behold, thy sister in law is gone back unto her people, and unto her gods; meaning Orpah, who was the wife of her husband's brother, as the word used signifies; she was not only on the road turning back to her own country and people, but to the gods thereof, Baalpeor or Priapus, and Chemosh, Num 21:29 from whence Aben Ezra concludes, that she had been a proselyte to the true religion, and had renounced the gods of her nation, and retained the same profession while her husband lived, and unto this time, and now apostatized, since she is said to go back to her gods; and in this he is followed by some Christian interpreters (g), and not without reason:
return thou after thy sister in law: this she said, not that in good earnest she desired her to return, at least to her former religion, only relates, though not as approving of, the conduct of her sister, rather as upbraiding it; but to try her sincerity and steadfastness, when such an instance and example was before her.
(g) Clericus & Rambachius.
John Wesley
1:15 To her gods - Those that forsake the communion of saints, will certainly break off their communion with God. This she saith, to try Ruth's sincerity and constancy, and that she might intimate to her, that if she went with her, she must embrace the true religion.
1:161:16: Եւ ասէ Հռութ. Մի՛ պատահեսցէ ինձ թողուլ զքեզ եւ դառնալ ՚ի քէն. զի ուր դո՛ւ երթայցես՝ երթա՛յց, եւ ուր հանգչիցիս՝ հանգեա՛յց, ժողովուրդ քո՝ ժողովո՛ւրդ իմ. եւ Աստուած քո՝ Աստուած իմ[2784]. [2784] Ոմանք. Մի տացի թողուլ զքեզ։
16 Հռութն ասաց. «Ես չեմ թողնի քեզ եւ չեմ հեռանայ քեզնից. ուր էլ որ դու գնաս, ես էլ կը գնամ, որտեղ էլ որ մնաս, ես էլ կը մնամ: Քո ժողովուրդն իմ ժողովուրդն է, եւ քո Աստուածն իմ Աստուածն է:
16 Բայց Հռութ ըսաւ. «Զիս մի՛ համոզեր, որ քեզ թողում եւ քեզմէ հեռանամ, քանզի ո՛ւր որ երթաս՝ հոն պիտի երթամ եւ ո՛ւր որ մնաս՝ հոն պիտի մնամ։ Քու ժողովուրդդ իմ ժողովուրդս պիտի ըլլայ ու քու Աստուածդ իմ Աստուածս պիտի ըլլայ։
Եւ ասէ Հռութ. Մի՛ [8]պատահեսցէ ինձ`` թողուլ զքեզ եւ դառնալ ի քէն. զի ուր դու երթայցես` երթայց, եւ ուր հանգչիցիս` հանգեայց. ժողովուրդ քո` ժողովուրդ իմ, եւ Աստուած քո` Աստուած իմ:

1:16: Եւ ասէ Հռութ. Մի՛ պատահեսցէ ինձ թողուլ զքեզ եւ դառնալ ՚ի քէն. զի ուր դո՛ւ երթայցես՝ երթա՛յց, եւ ուր հանգչիցիս՝ հանգեա՛յց, ժողովուրդ քո՝ ժողովո՛ւրդ իմ. եւ Աստուած քո՝ Աստուած իմ[2784].
[2784] Ոմանք. Մի տացի թողուլ զքեզ։
16 Հռութն ասաց. «Ես չեմ թողնի քեզ եւ չեմ հեռանայ քեզնից. ուր էլ որ դու գնաս, ես էլ կը գնամ, որտեղ էլ որ մնաս, ես էլ կը մնամ: Քո ժողովուրդն իմ ժողովուրդն է, եւ քո Աստուածն իմ Աստուածն է:
16 Բայց Հռութ ըսաւ. «Զիս մի՛ համոզեր, որ քեզ թողում եւ քեզմէ հեռանամ, քանզի ո՛ւր որ երթաս՝ հոն պիտի երթամ եւ ո՛ւր որ մնաս՝ հոն պիտի մնամ։ Քու ժողովուրդդ իմ ժողովուրդս պիտի ըլլայ ու քու Աստուածդ իմ Աստուածս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16: Но Руфь сказала: не принуждай меня оставить тебя и возвратиться от тебя; но куда ты пойдешь, туда и я пойду, и где ты жить будешь, там и я буду жить; народ твой будет моим народом, и твой Бог~--- моим Богом;
1:16 εἶπεν επω say; speak δὲ δε though; while Ρουθ ρουθ Ruth μὴ μη not ἀπαντήσαι απανταω meet; plead ἐμοὶ εμοι me τοῦ ο the καταλιπεῖν καταλειπω leave behind; remain σε συ you ἢ η or; than ἀποστρέψαι αποστρεφω turn away; alienate ὄπισθέν οπισθεν from behind; in back of σου συ you ὅτι οτι since; that σὺ συ you ὅπου οπου where ἐὰν εαν and if; unless πορευθῇς πορευομαι travel; go πορεύσομαι πορευομαι travel; go καὶ και and; even οὗ ος who; what ἐὰν εαν and if; unless αὐλισθῇς αυλιζομαι spend the night αὐλισθήσομαι αυλιζομαι spend the night ὁ ο the λαός λαος populace; population σου συ you λαός λαος populace; population μου εγω I καὶ και and; even ὁ ο the θεός θεος God σου συ you θεός θεος God μου εγω I
1:16 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say רוּת֙ rûṯ רוּת Ruth אַל־ ʔal- אַל not תִּפְגְּעִי־ tifgᵊʕî- פגע meet בִ֔י vˈî בְּ in לְ lᵊ לְ to עָזְבֵ֖ךְ ʕāzᵊvˌēḵ עזב leave לָ lā לְ to שׁ֣וּב šˈûv שׁוב return מֵ mē מִן from אַחֲרָ֑יִךְ ʔaḥᵃrˈāyiḵ אַחַר after כִּ֠י kˌî כִּי that אֶל־ ʔel- אֶל to אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תֵּלְכִ֜י tēlᵊḵˈî הלך walk אֵלֵ֗ךְ ʔēlˈēḵ הלך walk וּ û וְ and בַ va בְּ in אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תָּלִ֨ינִי֙ tālˈînî לין lodge אָלִ֔ין ʔālˈîn לין lodge עַמֵּ֣ךְ ʕammˈēḵ עַם people עַמִּ֔י ʕammˈî עַם people וֵ wē וְ and אלֹהַ֖יִךְ ʔlōhˌayiḵ אֱלֹהִים god(s) אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
1:16. quae respondit ne adverseris mihi ut relinquam te et abeam quocumque perrexeris pergam ubi morata fueris et ego pariter morabor populus tuus populus meus et Deus tuus Deus meusShe answered: Be not against me, to desire that I should leave thee and depart: for whithersoever thou shalt go, I will go: and where thou shalt dwell, I also will dwell. Thy people shall be my people, and thy God my God.
16. And Ruth said, Entreat me not to leave thee, and 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:
1:16. She answered, “Do not be against me, as if I would abandon you and go away; for wherever you will go, I will go, and where you will stay, I also will stay with you. Your people are my people, and your God is my God.
1:16. 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:
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:

1:16: Но Руфь сказала: не принуждай меня оставить тебя и возвратиться от тебя; но куда ты пойдешь, туда и я пойду, и где ты жить будешь, там и я буду жить; народ твой будет моим народом, и твой Бог~--- моим Богом;
1:16
εἶπεν επω say; speak
δὲ δε though; while
Ρουθ ρουθ Ruth
μὴ μη not
ἀπαντήσαι απανταω meet; plead
ἐμοὶ εμοι me
τοῦ ο the
καταλιπεῖν καταλειπω leave behind; remain
σε συ you
η or; than
ἀποστρέψαι αποστρεφω turn away; alienate
ὄπισθέν οπισθεν from behind; in back of
σου συ you
ὅτι οτι since; that
σὺ συ you
ὅπου οπου where
ἐὰν εαν and if; unless
πορευθῇς πορευομαι travel; go
πορεύσομαι πορευομαι travel; go
καὶ και and; even
οὗ ος who; what
ἐὰν εαν and if; unless
αὐλισθῇς αυλιζομαι spend the night
αὐλισθήσομαι αυλιζομαι spend the night
ο the
λαός λαος populace; population
σου συ you
λαός λαος populace; population
μου εγω I
καὶ και and; even
ο the
θεός θεος God
σου συ you
θεός θεος God
μου εγω I
1:16
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
רוּת֙ rûṯ רוּת Ruth
אַל־ ʔal- אַל not
תִּפְגְּעִי־ tifgᵊʕî- פגע meet
בִ֔י vˈî בְּ in
לְ lᵊ לְ to
עָזְבֵ֖ךְ ʕāzᵊvˌēḵ עזב leave
לָ לְ to
שׁ֣וּב šˈûv שׁוב return
מֵ מִן from
אַחֲרָ֑יִךְ ʔaḥᵃrˈāyiḵ אַחַר after
כִּ֠י kˌî כִּי that
אֶל־ ʔel- אֶל to
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
תֵּלְכִ֜י tēlᵊḵˈî הלך walk
אֵלֵ֗ךְ ʔēlˈēḵ הלך walk
וּ û וְ and
בַ va בְּ in
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
תָּלִ֨ינִי֙ tālˈînî לין lodge
אָלִ֔ין ʔālˈîn לין lodge
עַמֵּ֣ךְ ʕammˈēḵ עַם people
עַמִּ֔י ʕammˈî עַם people
וֵ וְ and
אלֹהַ֖יִךְ ʔlōhˌayiḵ אֱלֹהִים god(s)
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
1:16. quae respondit ne adverseris mihi ut relinquam te et abeam quocumque perrexeris pergam ubi morata fueris et ego pariter morabor populus tuus populus meus et Deus tuus Deus meus
She answered: Be not against me, to desire that I should leave thee and depart: for whithersoever thou shalt go, I will go: and where thou shalt dwell, I also will dwell. Thy people shall be my people, and thy God my God.
1:16. She answered, “Do not be against me, as if I would abandon you and go away; for wherever you will go, I will go, and where you will stay, I also will stay with you. Your people are my people, and your God is my God.
1:16. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Но Руфь сказала: не принуждай меня оставить тебя и возвратиться от тебя; но куда ты пойдешь, туда и я пойду, и где ты жить будешь, там и я буду жить; народ твой будет моим народом, и твой Бог - моим Богом;
Adam Clarke: Commentary on the Bible - 1831
1:16: And Ruth said - A more perfect surrender was never made of friendly feelings to a friend: I will not leave thee - I will follow thee: I will lodge where thou lodgest - take the same fare with which thou meetest; thy people shall be my people - I most cheerfully abandon my own country, and determine to end my days in thine. I will also henceforth have no god but thy God, and be joined with thee in worship, as I am in affection and consanguinity. I will cleave unto thee even unto death; die where thou diest; and be buried, if possible, in the same grave. This was a most extraordinary attachment, and evidently without any secular motive.
The Targum adds several things to this conversation between Naomi and Ruth. I shall subjoin them: "And Ruth said, Entreat me not to leave thee," for I desire to become a proselyte. And Naomi said, We are commanded to keep the Sabbath and other holy days; and on it not to travel more than two thousand cubits. And Ruth said, "Whither thou goest, I will go." And Naomi said, We are commanded not to lodge with the Gentiles. Ruth answered, "Where thou lodgest, I will lodge." And Naomi said, We are commanded to observe the one hundred and thirteen precepts. Ruth answered, What thy people observe, that will I observe; as if they had been my people of old. And Naomi said, We are commanded not to worship with any strange worship. Ruth answered, "Thy God shall be my God." Naomi said, We have four kinds of capital punishment for criminals; stoning, burning, beheading, and hanging. Ruth answered, "In whatsoever manner thou diest, I will die." Naomi said, We have a house of burial. Ruth answered, "And there will I be buried."
It is very likely that some such conversation as this took place between the elders and those who were becoming proselytes. This verse is famous among those who strive to divine by the Bible. I should relate the particulars, but am afraid they might lead to a continuance of the practice. In my youth I have seen it done, and was then terrified.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Ruth: A more perfect surrender of friendly feelings to a friend was never made. This was a most extraordinary and disinterested attachment.
Entreat me not: or, Be not against me
to leave: Kg2 2:2-6; Luk 24:28, Luk 24:29; Act 21:13
whither: Sa2 15:21; Mat 8:19; Joh 13:37; Rev 14:4
thy people: Rut 2:11, Rut 2:12; Psa 45:10; Isa 14:1
thy God: Jos 24:18; Dan 2:47, Dan 3:29, Dan 4:37; Hos 13:4; Co2 6:16-18; Th1 1:9
John Gill
1:16 And Ruth said, entreat me not to leave thee, or to return from following after thee,.... Do not make use of any arguments to persuade me to go back: or "do not meet me", or "be against me" (h); do not meet me with objections, or be in my way, or an hinderance to me, in going along with thee; do not be against it, for to be against that was to be against her inclination, desires, and resolutions, and against her interest:
for whither thou goest I will go: let the country she was going to be what it would, though unknown to her, and though she should never see her own country any more:
and where thou lodgest I will lodge; though in ever so mean a cottage, or under the open air:
thy people shall be my people; whom I shall choose to dwell among, and converse with; whose religion, laws, and customs she should readily comply with, having heard much of them, their wisdom, goodness, and piety, of which she had a specimen and an example in Naomi, and by whom she judged of the rest:
and thy God my God; not Chemosh, nor Baalpeor, nor other gods of the Moabites, be they what they will, but Jehovah, the God of Naomi, and of the people of Israel. So a soul that is truly brought to Christ affectionately loves him, and heartily cleaves unto him, resolves in the strength of divine grace to follow him, the Lamb, whithersoever he goes or directs; and is desirous to have communion with none but him, and that he also would not be as a wayfaring man, that tarries but a night; his people are the excellent of the earth, whom to converse with is all his delight and pleasure; and Christ's God is his God, and his Father is his Father: and, in a word, he determines to have no other Saviour but him, and to walk in all his commands and ordinances.
(h) "ne occurras mihi", Vatablus, Rambachius; "ne obstes me", Tigurine version; "ne adverseris mihi", V. L. Drusius; so Junius & Tremellius, Piscator.
1:171:17: եւ ուր մեռանիցիս՝ մեռա՛յց, եւ ա՛նդ թաղեցայց. օնեւօն արասցէ ինձ Տէր՝ եւ օնեւօն յաւելցէ, բայց եթէ մա՛հ մեկնեսցէ ընդ իս եւ ընդ քեզ։
17 Որտեղ որ դու մեռնես, այնտեղ էլ ես կը մեռնեմ եւ կը թաղուեմ. թող Տէրը այսպէս եւ սրանից աւելին անի ինձ. միայն մահը կը բաժանի ինձ քեզանից»:
17 Ո՛ւր որ մեռնիս՝ ես ալ հոն պիտի մեռնիմ ու հոն թաղուիմ. Տէրը ինծի այսպէս ու ասկէ աւելին ընէ, եթէ զիս քեզմէ մահուանէ զատ ուրիշ բան մը զատէ»։
եւ ուր մեռանիցիս` մեռայց, եւ անդ թաղեցայց. օն եւ օն արասցէ ինձ Տէր եւ օն եւ օն յաւելցէ, բայց եթէ մահ մեկնեսցէ ընդ իս եւ ընդ քեզ:

1:17: եւ ուր մեռանիցիս՝ մեռա՛յց, եւ ա՛նդ թաղեցայց. օնեւօն արասցէ ինձ Տէր՝ եւ օնեւօն յաւելցէ, բայց եթէ մա՛հ մեկնեսցէ ընդ իս եւ ընդ քեզ։
17 Որտեղ որ դու մեռնես, այնտեղ էլ ես կը մեռնեմ եւ կը թաղուեմ. թող Տէրը այսպէս եւ սրանից աւելին անի ինձ. միայն մահը կը բաժանի ինձ քեզանից»:
17 Ո՛ւր որ մեռնիս՝ ես ալ հոն պիտի մեռնիմ ու հոն թաղուիմ. Տէրը ինծի այսպէս ու ասկէ աւելին ընէ, եթէ զիս քեզմէ մահուանէ զատ ուրիշ բան մը զատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17: и где ты умрешь, там и я умру и погребена буду; пусть то и то сделает мне Господь, и еще больше сделает; смерть одна разлучит меня с тобою.
1:17 καὶ και and; even οὗ ος who; what ἐὰν εαν and if; unless ἀποθάνῃς αποθνησκω die ἀποθανοῦμαι αποθνησκω die κἀκεῖ κακει and there ταφήσομαι θαπτω bury; have a funeral for τάδε οδε further; this ποιήσαι ποιεω do; make μοι εγω I κύριος κυριος lord; master καὶ και and; even τάδε οδε further; this προσθείη προστιθημι add; continue ὅτι οτι since; that θάνατος θανατος death διαστελεῖ διαστελλω enjoin; distinctly command ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἐμοῦ εμου my καὶ και and; even σοῦ συ you
1:17 בַּ ba בְּ in אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תָּמ֨וּתִי֙ tāmˈûṯî מות die אָמ֔וּת ʔāmˈûṯ מות die וְ wᵊ וְ and שָׁ֖ם šˌām שָׁם there אֶקָּבֵ֑ר ʔeqqāvˈēr קבר bury כֹּה֩ kˌō כֹּה thus יַעֲשֶׂ֨ה yaʕᵃśˌeh עשׂה make יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לִי֙ lˌî לְ to וְ wᵊ וְ and כֹ֣ה ḵˈō כֹּה thus יֹסִ֔יף yōsˈîf יסף add כִּ֣י kˈî כִּי that הַ ha הַ the מָּ֔וֶת mmˈāweṯ מָוֶת death יַפְרִ֖יד yafrˌîḏ פרד divide בֵּינִ֥י bênˌî בַּיִן interval וּ û וְ and בֵינֵֽךְ׃ vênˈēḵ בַּיִן interval
1:17. quae te morientem terra susceperit in ea moriar ibique locum accipiam sepulturae haec mihi faciat Deus et haec addat si non sola mors me et te separaveritThe 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.
17. 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.
1:17. Whichever land will receive you dying, in the same I will die, and there I will have the place of my burial. May God cause these things to happen to me, and add more also, if anything except death alone should separate you and I.”
1:17. 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.
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:

1:17: и где ты умрешь, там и я умру и погребена буду; пусть то и то сделает мне Господь, и еще больше сделает; смерть одна разлучит меня с тобою.
1:17
καὶ και and; even
οὗ ος who; what
ἐὰν εαν and if; unless
ἀποθάνῃς αποθνησκω die
ἀποθανοῦμαι αποθνησκω die
κἀκεῖ κακει and there
ταφήσομαι θαπτω bury; have a funeral for
τάδε οδε further; this
ποιήσαι ποιεω do; make
μοι εγω I
κύριος κυριος lord; master
καὶ και and; even
τάδε οδε further; this
προσθείη προστιθημι add; continue
ὅτι οτι since; that
θάνατος θανατος death
διαστελεῖ διαστελλω enjoin; distinctly command
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἐμοῦ εμου my
καὶ και and; even
σοῦ συ you
1:17
בַּ ba בְּ in
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
תָּמ֨וּתִי֙ tāmˈûṯî מות die
אָמ֔וּת ʔāmˈûṯ מות die
וְ wᵊ וְ and
שָׁ֖ם šˌām שָׁם there
אֶקָּבֵ֑ר ʔeqqāvˈēr קבר bury
כֹּה֩ kˌō כֹּה thus
יַעֲשֶׂ֨ה yaʕᵃśˌeh עשׂה make
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לִי֙ lˌî לְ to
וְ wᵊ וְ and
כֹ֣ה ḵˈō כֹּה thus
יֹסִ֔יף yōsˈîf יסף add
כִּ֣י kˈî כִּי that
הַ ha הַ the
מָּ֔וֶת mmˈāweṯ מָוֶת death
יַפְרִ֖יד yafrˌîḏ פרד divide
בֵּינִ֥י bênˌî בַּיִן interval
וּ û וְ and
בֵינֵֽךְ׃ vênˈēḵ בַּיִן interval
1:17. quae te morientem terra susceperit in ea moriar ibique locum accipiam sepulturae haec mihi faciat Deus et haec addat si non sola mors me et te separaverit
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.
1:17. Whichever land will receive you dying, in the same I will die, and there I will have the place of my burial. May God cause these things to happen to me, and add more also, if anything except death alone should separate you and I.”
1:17. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. и где ты умрешь, там и я умру и погребена буду; пусть то и то сделает мне Господь, и еще больше сделает; смерть одна разлучит меня с тобою.
Adam Clarke: Commentary on the Bible - 1831
1:17: The Lord do so to me, and more - May he inflict any of those punishments on me, and any worse punishment, if I part from thee till death. And it appears that she was true to her engagement; for Naomi was nourished in the house of Boaz in her old age, and became the fosterer and nurse of their son Obed, Rut 4:15, Rut 4:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: the lord: Sa1 3:17, Sa1 25:22; Sa2 3:9, Sa2 3:35, Sa2 19:13; Kg1 2:23, Kg1 19:2, Kg1 20:10; Kg2 6:31
but death: Act 11:23, Act 20:24
John Gill
1:17 Where thou diest will I die, and there will I be buried,.... She was determined to abide with her unto death, and not only was desirous to die as she did, but where she should die; in the same country, cottage, and bed, and be laid in the same grave, in hope of rising together at the resurrection of the just; having no regard at all to the sepulchres of her fathers, which people in all ages and countries have been fond of being laid in, as an honour and happiness. So with the Greeks and Romans, not only relations, but intimate friends, and such as had a strong affection for each other, were sometimes buried in the same grave, as Crates and Polemon (i), Paris and Oenome (k), and others (l); see Gal 2:20,
the Lord do so to me, and more also, if ought but death part thee and me; this is the form of oath she used for confirmation of what she had said, and to put an end to the debate on this subject; what she imprecates upon herself is not expressed, should she otherwise do than what she swears to; leaving Naomi to supply it in her own mind, and as being what was not fit to be named, and the greatest evil that could be thought to befall a perjured person.
(i) Lart. in Vita Cratet. (k) Strabo. Geograph. l. 13. p. 410. (l) Vid. Kirchman. de Funer. Roman. l. 3. c. 14. p. 433.
John Wesley
1:17 There will I be buried - Not desiring to have so much as her dead body carried back into the land of Moab: but Naomi and she having joined souls, she desires they may mingle dust, in hopes of rising together, and remaining together for ever.
1:181:18: Եւ իբրեւ ետես Նոոմին թէ պնդեա՛լ է երթալ նա ընդ նմա, դադարեա՛ց այնուհետեւ ՚ի խօսելոյ ընդ նմա։
18 Երբ Նոոմինը տեսաւ, որ նա հաստատ որոշել է գնալ իր հետ, այլեւս չխօսեց այդ մասին նրա հետ:
18 Երբ Նոեմի տեսաւ, որ անիկա միտքը դրեր է իրեն հետ երթալ, ա՛լ չխօսեցաւ անոր։
Եւ իբրեւ ետես Նոոմին եթէ պնդեալ է երթալ նա ընդ նմա, դադարեաց այնուհետեւ ի խօսելոյ ընդ նմա:

1:18: Եւ իբրեւ ետես Նոոմին թէ պնդեա՛լ է երթալ նա ընդ նմա, դադարեա՛ց այնուհետեւ ՚ի խօսելոյ ընդ նմա։
18 Երբ Նոոմինը տեսաւ, որ նա հաստատ որոշել է գնալ իր հետ, այլեւս չխօսեց այդ մասին նրա հետ:
18 Երբ Նոեմի տեսաւ, որ անիկա միտքը դրեր է իրեն հետ երթալ, ա՛լ չխօսեցաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18: [Ноеминь,] видя, что она твердо решилась идти с нею, перестала уговаривать ее.
1:18 ἰδοῦσα οραω view; see δὲ δε though; while Νωεμιν νωεμιν since; that κραταιοῦται κραταιοω have dominion αὐτὴ αυτος he; him τοῦ ο the πορεύεσθαι πορευομαι travel; go μετ᾿ μετα with; amid αὐτῆς αυτος he; him ἐκόπασεν κοπαζω exhausted; abate τοῦ ο the λαλῆσαι λαλεω talk; speak πρὸς προς to; toward αὐτὴν αυτος he; him ἔτι ετι yet; still
1:18 וַ wa וְ and תֵּ֕רֶא ttˈēre ראה see כִּֽי־ kˈî- כִּי that מִתְאַמֶּ֥צֶת miṯʔammˌeṣeṯ אמץ be strong הִ֖יא hˌî הִיא she לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk אִתָּ֑הּ ʔittˈāh אֵת together with וַ wa וְ and תֶּחְדַּ֖ל tteḥdˌal חדל cease לְ lᵊ לְ to דַבֵּ֥ר ḏabbˌēr דבר speak אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
1:18. videns ergo Noemi quod obstinato Ruth animo decrevisset secum pergere adversari noluit nec ultra ad suos reditum persuadereThen Noemi seeing that Ruth was steadfastly determined to go with her, would not be against it, nor persuade her any more to return to her friends:
18. And when she saw that she was stedfastly minded to go with her, she left speaking unto her.
1:18. Therefore, Naomi saw that Ruth, being firmly resolved in her soul, was determined to go with her, and that she was unwilling to be dissuaded, and that nothing further could convince her to return to her own.
1:18. When she saw that she was stedfastly minded to go with her, then she left speaking unto her.
When she saw that she was stedfastly minded to go with her, then she left speaking unto her:

1:18: [Ноеминь,] видя, что она твердо решилась идти с нею, перестала уговаривать ее.
1:18
ἰδοῦσα οραω view; see
δὲ δε though; while
Νωεμιν νωεμιν since; that
κραταιοῦται κραταιοω have dominion
αὐτὴ αυτος he; him
τοῦ ο the
πορεύεσθαι πορευομαι travel; go
μετ᾿ μετα with; amid
αὐτῆς αυτος he; him
ἐκόπασεν κοπαζω exhausted; abate
τοῦ ο the
λαλῆσαι λαλεω talk; speak
πρὸς προς to; toward
αὐτὴν αυτος he; him
ἔτι ετι yet; still
1:18
וַ wa וְ and
תֵּ֕רֶא ttˈēre ראה see
כִּֽי־ kˈî- כִּי that
מִתְאַמֶּ֥צֶת miṯʔammˌeṣeṯ אמץ be strong
הִ֖יא hˌî הִיא she
לָ לְ to
לֶ֣כֶת lˈeḵeṯ הלך walk
אִתָּ֑הּ ʔittˈāh אֵת together with
וַ wa וְ and
תֶּחְדַּ֖ל tteḥdˌal חדל cease
לְ lᵊ לְ to
דַבֵּ֥ר ḏabbˌēr דבר speak
אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
1:18. videns ergo Noemi quod obstinato Ruth animo decrevisset secum pergere adversari noluit nec ultra ad suos reditum persuadere
Then Noemi seeing that Ruth was steadfastly determined to go with her, would not be against it, nor persuade her any more to return to her friends:
1:18. Therefore, Naomi saw that Ruth, being firmly resolved in her soul, was determined to go with her, and that she was unwilling to be dissuaded, and that nothing further could convince her to return to her own.
1:18. When she saw that she was stedfastly minded to go with her, then she left speaking unto her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. (Ноеминь,) видя, что она твердо решилась идти с нею, перестала уговаривать ее.

16–18. Но совершенно обратное действие слова Ноемини произвели на Руфь. В ней заговорила теперь «крепкая, как смерть, любовь» (Песн VIII: 6: [ 53: ]): из любви к Ноемини она не только обещает неотлучно сопутствовать ей во всяком месте и при всяких обстоятельствах, но и со всей силой убеждения признает народ ее - Израиля - своим народом. Бога ее (Иегову) - своим Богом, т. е., по толкованию Мидраша (s. 24), объявляет себя прозелиткой, присоединяясь и к вере, и к народности Израиля (ср. Berthofet , SIeIIung der Isr. u Iuden zu den Fremden, s. 28). Только смерть может разлучить ее с Ноеминью, но все же прах обеих должен лежать в одной гробнице. Все это Руфь утвердила клятвенным выражением (обычным в книгах Царств, напр., 1: Цар III: 17: [ 54: ]; XIV: 44: [ 55: ]; XX: 13: [ 56: ]; 2: Цар III: 35: [ 57: ]), по славянскому тексту (более точно, чем русский перевод, передающему подлинный текст): «тако да сотворит мне Господь, и сия да прилож и т…» Тогда Ноеминь оставила свои увещания, молчаливо согласившись с нею.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: When: Act 21:14
was stedfastly minded: Heb. strengthened herself, Act 2:42; Eph 6:10
Carl Friedrich Keil and Franz Delitzsch
1:18
As she insisted strongly upon going with her (התאמּץ, to stiffen one's self firmly upon a thing), Naomi gave up persuading her any more to return.
John Gill
1:18 When she saw that she was steadfastly minded to go with her,.... That she was strong in her resolutions, and steadfast in her determinations not to go back to her own country, but to go forward with her; and nothing could move her from the firm purpose of her mind, which was what Naomi wanted to make trial of:
then she left speaking unto her: that is, upon that head of returning home; otherwise, no doubt, upon this a close, comfortable, religious conversation ensued, which made their journey the more pleasant and agreeable.
John Wesley
1:18 Left speaking unto her - See the power of resolution! Those who are half - resolved, are like a door a - jar, which invites a thief. But resolution shuts and bolts he door, and then the devil flees from us.
1:191:19: Եւ գնացին երկոքին մինչեւ գա՛լ նոցա ՚ի Բեթղեհէմ։ Եւ եղեւ ՚ի գալն նոցա ՚ի Բեթղեհէմ, հնչեա՛ց ամենայն քաղաքն զնովաւ, եւ ասեն՝ թէ սա՞ իցէ Նոոմին[2785]։ [2785] Ոմանք. Ամենայն քաղաքն նովաւ եւ ասեն եթէ։
19 Նրանք երկուսով գնացին, մինչեւ որ հասան Բեթղեհէմ: Երբ նրանք եկան Բեթղեհէմ, ամբողջ քաղաքը զրնգաց նրանց շուրջը: Ասում էին. «Սա՞ է Նոոմինը»:
19 Երկուքը մէկտեղ գացին, մինչեւ որ Բեթլեհէմ հասան։ Երբ Բեթլեհէմ մտան, իրենց պատճառով բոլոր քաղաքը շարժեցաւ ու կ’ըսէին. «Արդեօք Նոեմին ասիկա՞ է»։
Եւ գնացին երկոքին մինչեւ գալ նոցա ի Բեթղեհեմ. եւ եղեւ ի գալն նոցա ի Բեթղեհեմ, հնչեաց ամենայն քաղաքն [9]զնովաւ, եւ ասեն թէ` Սա՞ իցէ Նոոմին:

1:19: Եւ գնացին երկոքին մինչեւ գա՛լ նոցա ՚ի Բեթղեհէմ։ Եւ եղեւ ՚ի գալն նոցա ՚ի Բեթղեհէմ, հնչեա՛ց ամենայն քաղաքն զնովաւ, եւ ասեն՝ թէ սա՞ իցէ Նոոմին[2785]։
[2785] Ոմանք. Ամենայն քաղաքն նովաւ եւ ասեն եթէ։
19 Նրանք երկուսով գնացին, մինչեւ որ հասան Բեթղեհէմ: Երբ նրանք եկան Բեթղեհէմ, ամբողջ քաղաքը զրնգաց նրանց շուրջը: Ասում էին. «Սա՞ է Նոոմինը»:
19 Երկուքը մէկտեղ գացին, մինչեւ որ Բեթլեհէմ հասան։ Երբ Բեթլեհէմ մտան, իրենց պատճառով բոլոր քաղաքը շարժեցաւ ու կ’ըսէին. «Արդեօք Նոեմին ասիկա՞ է»։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19: И шли обе они, доколе не пришли в Вифлеем. Когда пришли они в Вифлеем, весь город пришел в движение от них, и говорили: это Ноеминь?
1:19 ἐπορεύθησαν πορευομαι travel; go δὲ δε though; while ἀμφότεραι αμφοτερος both ἕως εως till; until τοῦ ο the παραγενέσθαι παραγινομαι happen by; come by / to / along αὐτὰς αυτος he; him εἰς εις into; for Βαιθλεεμ βαιθλεεμ and; even ἤχησεν ηχεω sound πᾶσα πας all; every ἡ ο the πόλις πολις city ἐπ᾿ επι in; on αὐταῖς αυτος he; him καὶ και and; even εἶπον επω say; speak αὕτη ουτος this; he ἐστὶν ειμι be Νωεμιν νωεμιν Nōemin; Noemin
1:19 וַ wa וְ and תֵּלַ֣כְנָה ttēlˈaḵnā הלך walk שְׁתֵּיהֶ֔ם šᵊttêhˈem שְׁנַיִם two עַד־ ʕaḏ- עַד unto בֹּאָ֖נָה bōʔˌānā בוא come בֵּ֣ית לָ֑חֶם bˈêṯ lˈāḥem בֵּית לֶחֶם Bethlehem וַ wa וְ and יְהִ֗י yᵊhˈî היה be כְּ kᵊ כְּ as בֹאָ֨נָה֙ vōʔˈānā בוא come בֵּ֣ית לֶ֔חֶם bˈêṯ lˈeḥem בֵּית לֶחֶם Bethlehem וַ wa וְ and תֵּהֹ֤ם ttēhˈōm הום stir כָּל־ kol- כֹּל whole הָ hā הַ the עִיר֙ ʕîr עִיר town עֲלֵיהֶ֔ן ʕᵃlêhˈen עַל upon וַ wa וְ and תֹּאמַ֖רְנָה ttōmˌarnā אמר say הֲ hᵃ הֲ [interrogative] זֹ֥את zˌōṯ זֹאת this נָעֳמִֽי׃ noʕᵒmˈî נָעֳמִי Naomi
1:19. profectaeque sunt simul et venerunt in Bethleem quibus urbem ingressis velox apud cunctos fama percrebuit dicebantque mulieres haec est illa NoemiSo they went together, and came to Bethlehem. And when they were come into the city, the report was quickly spread among all: and the women said: This is that Noemi.
19. So they two went until they came to Beth-lehem. And it came to pass, when they were come to Beth-lehem, that all the city was moved about them, and said, Is this Naomi?
1:19. And so they set out together, and they came to Bethlehem. When they had entered the city, the news quickly spread among them all. And the women said, “This is that Naomi.”
1:19. So they two went until they came to Bethlehem. And it came to pass, when they were come to Bethlehem, that all the city was moved about them, and they said, [Is] this Naomi?
So they two went until they came to Beth- lehem. And it came to pass, when they were come to Beth- lehem, that all the city was moved about them, and they said, [Is] this Naomi:

1:19: И шли обе они, доколе не пришли в Вифлеем. Когда пришли они в Вифлеем, весь город пришел в движение от них, и говорили: это Ноеминь?
1:19
ἐπορεύθησαν πορευομαι travel; go
δὲ δε though; while
ἀμφότεραι αμφοτερος both
ἕως εως till; until
τοῦ ο the
παραγενέσθαι παραγινομαι happen by; come by / to / along
αὐτὰς αυτος he; him
εἰς εις into; for
Βαιθλεεμ βαιθλεεμ and; even
ἤχησεν ηχεω sound
πᾶσα πας all; every
ο the
πόλις πολις city
ἐπ᾿ επι in; on
αὐταῖς αυτος he; him
καὶ και and; even
εἶπον επω say; speak
αὕτη ουτος this; he
ἐστὶν ειμι be
Νωεμιν νωεμιν Nōemin; Noemin
1:19
וַ wa וְ and
תֵּלַ֣כְנָה ttēlˈaḵnā הלך walk
שְׁתֵּיהֶ֔ם šᵊttêhˈem שְׁנַיִם two
עַד־ ʕaḏ- עַד unto
בֹּאָ֖נָה bōʔˌānā בוא come
בֵּ֣ית לָ֑חֶם bˈêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כְּ kᵊ כְּ as
בֹאָ֨נָה֙ vōʔˈānā בוא come
בֵּ֣ית לֶ֔חֶם bˈêṯ lˈeḥem בֵּית לֶחֶם Bethlehem
וַ wa וְ and
תֵּהֹ֤ם ttēhˈōm הום stir
כָּל־ kol- כֹּל whole
הָ הַ the
עִיר֙ ʕîr עִיר town
עֲלֵיהֶ֔ן ʕᵃlêhˈen עַל upon
וַ wa וְ and
תֹּאמַ֖רְנָה ttōmˌarnā אמר say
הֲ hᵃ הֲ [interrogative]
זֹ֥את zˌōṯ זֹאת this
נָעֳמִֽי׃ noʕᵒmˈî נָעֳמִי Naomi
1:19. profectaeque sunt simul et venerunt in Bethleem quibus urbem ingressis velox apud cunctos fama percrebuit dicebantque mulieres haec est illa Noemi
So they went together, and came to Bethlehem. And when they were come into the city, the report was quickly spread among all: and the women said: This is that Noemi.
1:19. And so they set out together, and they came to Bethlehem. When they had entered the city, the news quickly spread among them all. And the women said, “This is that Naomi.”
1:19. So they two went until they came to Bethlehem. And it came to pass, when they were come to Bethlehem, that all the city was moved about them, and they said, [Is] this Naomi?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. И шли обе они, доколе не пришли в Вифлеем. Когда пришли они в Вифлеем, весь город пришел в движение от них, и говорили: это Ноеминь?
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Naomi's Reception at Bethlehem. B. C. 1312.

19 So they two went until they came to Bethlehem. And it came to pass, when they were come to Bethlehem, that all the city was moved about them, and they said, Is this Naomi? 20 And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me. 21 I went out full, and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me? 22 So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest.
Naomi and Ruth, after many a weary step (the fatigue of the journey, we may suppose, being somewhat relieved by the good instructions Naomi gave to her proselyte and the good discourse they had together), came at last to Bethlehem. And they came very seasonably, in the beginning of the barley-harvest, which was the first of their harvests, that of wheat following after. Now Naomi's own eyes might convince her of the truth of what she had heard in the country of Moab, that the Lord had visited his people in giving them bread, and Ruth might see this good land in its best state; and now they had opportunity to provide for winter. Our times are in God's hand, both the events and the time of them. Notice is here taken,
I. Of the discomposure of the neighbours upon this occasion (v. 19): All the city was moved about them. Her old acquaintance gathered about her, to enquire concerning her state, and to bid her welcome to Bethlehem again. Or perhaps they were moved about her, lest she should be a charge to the town, she looked so bare. By this it appears that she had formerly lived respectably, else there would not have been so much notice taken of her. If those that have been in a high and prosperous condition break, or fall into poverty or disgrace, their fall is the more remarkable. And they said, Is this Naomi? The women of the city said it, for the word is feminine. Those with whom she had formerly been intimate were surprised to see her in this condition; she was so much broken and altered with her afflictions that they could scarcely believe their own eyes, nor think that this was the same person whom they had formerly seen, so fresh, and fair, and gay: Is this Naomi? So unlike is the rose when it is withered to what it was when it was blooming. What a poor figure does Naomi make now, compared with what she made in her prosperity! If any asked this question in contempt, upbraiding her with her miseries ("is this she that could not be content to fare as her neighbours did, but must ramble to a strange country? see what she has got by it!"), their temper was very base and sordid. Nothing more barbarous than to triumph over those that are fallen. But we may suppose that the generality asked it in compassion and commiseration: "Is this she that lived so plentifully, and kept so good a house, and was so charitable to the poor? How has the gold become dim!" Those that had seen the magnificence of the first temple wept when they saw the meanness of the second; so these here. Note, Afflictions will make great and surprising changes in a little time. When we see how sickness and old age alter people, change their countenance and temper, we may think of what the Bethlehemites said: "Is this Naomi? One would not take it to be the same person." God, by his grace, fit us for all such changes, especially the great change!
II. Of the composure of Naomi's spirit. If some upbraided her with her poverty, she was not moved against them, as she would have been if she had been poor and proud; but, with a great deal of pious patience, bore that and all the other melancholy effects of her affliction (v. 20, 21): Call me not Naomi, call me Mara, &c. "Naomi signifies pleasant or amiable; but all my pleasant things are laid waste; call me Mara, bitter or bitterness, for I am now a woman of a sorrowful spirit." Thus does she bring her mind to her condition, which we all ought to do when our condition is not in every thing to our mind. Observe,
1. The change of her state, and how it is described, with a pious regard to the divine providence, and without any passionate murmurings or complaints. (1.) It was a very sad and melancholy change. She went out full; so she thought herself when she had her husband with her and two sons. Much of the fulness of our comfort in this world arises from agreeable relations. But she now came home again empty, a widow and childless, and probably had sold her goods, and of all the effects she took with her brought home no more than the clothes on her back. So uncertain is all that which we call fulness in the creature, 1 Sam. ii. 5. Even in the fulness of that sufficiency we may be in straits. But there is a fulness, a spiritual and divine fulness, which we can never be emptied of, a good part which shall not be taken from those that have it. (2.) She acknowledges the hand of God, his mighty hand, in the affliction. "It is the Lord that has brought me home again empty; it is the Almighty that has afflicted me." Note, Nothing conduces more to satisfy a gracious soul under an affliction than the consideration of the hand of God in it. It is the Lord, 1 Sam. iii. 18; Job i. 21. Especially to consider that he who afflicts us is Shaddai, the Almighty, with whom it is folly to contend and to whom it is our duty and interest to submit. It is that name of God by which he enters into covenant with his people: I am God Almighty, God All-sufficient, Gen. xvii. 1. He afflicts as a God in covenant, and his all-sufficiency may be our support and supply under all our afflictions. He that empties us of the creature knows how to fill us with himself. (3.) She speaks very feelingly of the impression which the affliction had made upon her: He has dealt very bitterly with me. The cup of affliction is a bitter cup, and even that which afterwards yields the peaceable fruit of righteousness, yet, for the present, is not joyous, but grievous, Heb. xii. 11. Job complains, Thou writest bitter things against me, Job xiii. 26. (4.) She owns the affliction to come from God as a controversy: The Lord hath testified against me. Note, When God corrects us he testifies against us and contends with us (Job x. 17), intimating that he is displeased with us. Every rod has a voice, the voice of a witness.
2. The compliance of her spirit with this change: "Call me not Naomi, for I am no more pleasant, either to myself or to my friends; but call me Mara, a name more agreeable to my present state." Many that are debased and impoverished yet affect to be called by the empty names and titles of honour they have formerly enjoyed. Naomi did not so. Her humility regards not a glorious name in a dejected state. If God deal bitterly with her, she will accommodate herself to the dispensation, and is willing to be called Mara, bitter. Note, It well becomes us to have our hearts humbled under humbling providences. When our condition is brought down our spirits should be brought down with it. And then our troubles are sanctified to us when we thus comport with them; for it is not an affliction itself, but an affliction rightly borne, that does us good. Perdidisti tot mala, si nondum misera esse didicisti--So many calamities have been lost upon you if you have not yet learned how to suffer. Sen. ad Helv. Tribulation works patience.
Adam Clarke: Commentary on the Bible - 1831
1:19: All the city was moved about them - It appears that Naomi was not only well known, but highly respected also at Bethlehem; a proof that Elimelech was of high consideration in that place.
Albert Barnes: Notes on the Bible - 1834
1:19: And they said - i. e. the women of Bethlehem said. "They" in the Hebrew is feminine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: all the city: From this it would appear that Naomi was not only well known, but also highly respected at Beth-lehem. a proof that Elimelech was of high consideration at that place. Mat 21:10
Is this Naomi: Isa 23:7; Lam 2:15
Carl Friedrich Keil and Franz Delitzsch
1:19
So they two went until they came to Bethlehem. When they arrived, the whole town was in commotion on their account (תּהם, imperf. Niph. of הוּם, as in 1Kings 4:5; 3Kings 1:45). They said, "Is this Naomi?" The subject to תּאמרנה is the inhabitants of the town, but chiefly the female portion of the inhabitants, who were the most excited at Naomi's return. This is the simplest way of explaining the use of the feminine in the verbs תּאמרנה and תּקראנה. In these words there was an expression of amazement, not so much at the fact that Naomi was still alive, and had come back again, as at her returning in so mournful a condition, as a solitary widow, without either husband or sons; for she replied (Ruth 1:20), "Call me not Naomi (i.e., gracious), but Marah" (the bitter one), i.e., one who has experienced bitterness, "for the Almighty has made it very bitter to me. I, I went away full, and Jehovah has made me come back again empty. Why do ye call me Naomi, since Jehovah testifies against me, and the Almighty has afflicted me? "Full," i.e., rich, not in money and property, but in the possession of a husband and two sons; a rich mother, but now deprived of all that makes a mother's heart rich, bereft of both husband and sons. "Testified against me," by word and deed (as in Ex 20:16; 2Kings 1:16). The rendering "He hath humbled me" (lxx, Vulg., Bertheau, etc.) is incorrect, as ענה with בּ and the construct state simply means to trouble one's self with anything (Eccles 1:13), which is altogether unsuitable here. - With Ruth 1:22 the account of the return of Naomi and her daughter-in-law is brought to a close, and the statement that "they came to Bethlehem in the time of the barley harvest" opens at the same time the way for the further course of the history. השּׁבה is pointed as a third pers. perf. with the article in a relative sense, as in Ruth 2:6 and Ruth 4:3. Here and at Ruth 2:6 it applies to Ruth; but in Ruth 4:3 to Naomi. המּה, the masculine, is used here, as it frequently is, for the feminine הנּה, as being the more common gender. The harvest, as a whole, commenced with the barley harvest (see at Lev 23:10-11).
Geneva 1599
1:19 So they two went until they came to Bethlehem. And it came to pass, when they were come to Bethlehem, that all the city was (h) moved about them, and they said, [Is] this Naomi?
(h) By which it appears that she was of a great family of good reputation.
John Gill
1:19 So they two went until they came to Bethlehem,.... Went on their way directly till they came to it, without lingering or staying by the way, at least not unnecessarily, and not for any time; and they kept together, though Ruth was a younger woman, and could have gone faster, yet she kept company with her ancient mother, and was no doubt very much edified and instructed by her pious conversation; and it seems that they were alone, only they two; for as they had no camels nor asses to ride on, but were obliged to travel on foot, so they had no servants to wait upon them, and assist them in their journey, such were their mean circumstances:
and it came to pass, when they were come to Bethlehem; had entered the city, and were seen by some that formerly had known Naomi, or at least to whom she made herself known:
that all the city was moved about them; the news of their arrival was soon spread throughout the place, and the whole city rang of it; so the Septuagint version, "all the city sounded"; it was all the talk every where, it was in everybody's mouth, that Naomi, who had been so long out of the land, and thought to be dead, and it was not expected she would never return again, was now come; and this drew a great concourse of people in a tumultuous manner, as the word signifies, to see her; and as it may denote a corporeal motion of them, so the inward moving and working of their passions about her; some having pity and compassion on her to see such a change in her person and circumstances; others treating her with scorn and contempt, and upbraiding her for leaving her native place, and not content to share the common affliction of her people, intimating that she was rightly treated for going out of the land at such a time into a strange country; and others were glad to see their old neighbour again, who had always behaved well among them; so the Syriac and Arabic versions, "all the city rejoiced"; many no doubt knew her not, and would be asking questions about her, and others answering them, which is commonly the case of a crowd of people on such an occasion:
and they said, is this Naomi? that is, the women of the place said so, for the word is feminine; and perhaps they were chiefly women that gathered about her, and put this question in a way of admiration; is this Naomi that was so beautiful, and used to look so pleasant and comely, and now so wrinkled and sorrowful, who used to dress so well, and now in so mean an habit! that used to be attended with maidens to wait on her, and now alone! for, as Aben Ezra observes, this shows that Elimelech and Naomi were great personages in Bethlehem formerly, people of rank and figure, or otherwise there would not have been such a concourse of people upon her coming, and such inquiries made and questions put, had she been formerly a poor woman.
John Wesley
1:19 Is this - Is this she that formerly lived in so much plenty and honour? How marvelously is her condition changed?
Robert Jamieson, A. R. Fausset and David Brown
1:19 THEY COME TO BETH-LEHEM. (Ruth 1:19-22)
all the city was moved about them--The present condition of Naomi, a forlorn and desolate widow, presented so painful a contrast to the flourishing state of prosperity and domestic bliss in which she had been at her departure.
1:201:20: Եւ ասէ ցնոսա. Մի՛ կոչէք զիս Նոոմին, այլ կոչեցէ՛ք զիս Դառնացեա՛լ, զի դառնացո՛յց զիս Բաւականն յոյժ։
20 Նա նրանց ասաց. «Ինձ Նոոմին մի՛ կոչէք, այլ կոչեցէ՛ք Դառնացած, որովհետեւ Ամենակարողը խիստ դառնացրեց ինձ:
20 Անիկա անոնց ըսաւ. «Զիս Նոեմի* մի՛ կոչէք, զիս Մարա* կոչեցէք. քանզի Ամենակարողը դառնութեամբ լեցուց զիս։
Եւ ասէ ցնոսա. Մի՛ կոչէք զիս [10]Նոոմին, այլ կոչեցէք զիս Դառնացեալ, զի դառնացոյց զիս Բաւականն յոյժ:

1:20: Եւ ասէ ցնոսա. Մի՛ կոչէք զիս Նոոմին, այլ կոչեցէ՛ք զիս Դառնացեա՛լ, զի դառնացո՛յց զիս Բաւականն յոյժ։
20 Նա նրանց ասաց. «Ինձ Նոոմին մի՛ կոչէք, այլ կոչեցէ՛ք Դառնացած, որովհետեւ Ամենակարողը խիստ դառնացրեց ինձ:
20 Անիկա անոնց ըսաւ. «Զիս Նոեմի* մի՛ կոչէք, զիս Մարա* կոչեցէք. քանզի Ամենակարողը դառնութեամբ լեցուց զիս։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20: Она сказала им: не называйте меня Ноеминью ns{Приятная.}, а называйте меня Марою ns{Горькая.}, потому что Вседержитель послал мне великую горесть;
1:20 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτάς αυτος he; him μὴ μη not δὴ δη in fact καλεῖτέ καλεω call; invite με εγω I Νωεμιν νωεμιν call; invite με εγω I Πικράν πικραν since; that ἐπικράνθη πικραινω embitter ἐν εν in ἐμοὶ εμοι me ὁ ο the ἱκανὸς ικανος adequate; sufficient σφόδρα σφοδρα vehemently; tremendously
1:20 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֲלֵיהֶ֔ן ʔᵃlêhˈen אֶל to אַל־ ʔal- אַל not תִּקְרֶ֥אנָה tiqrˌenā קרא call לִ֖י lˌî לְ to נָעֳמִ֑י noʕᵒmˈî נָעֳמִי Naomi קְרֶ֤אןָ qᵊrˈenā קרא call לִי֙ lˌî לְ to מָרָ֔א mārˈā מַר bitter כִּי־ kî- כִּי that הֵמַ֥ר hēmˌar מרר be bitter שַׁדַּ֛י šaddˈay שַׁדַּי Almighty לִ֖י lˌî לְ to מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
1:20. quibus ait ne vocetis me Noemi id est pulchram sed vocate me Mara hoc est amaram quia valde me amaritudine replevit OmnipotensBut she said to them: Call me not Noemi (that is, beautiful,) but call me Mara (that is, bitter), for the Almighty hath quite filled me with bitterness.
20. And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.
1:20. But she said to them, “Do not call me Naomi (that is, beautiful), but call me Mara (that is, bitter). For the Almighty has greatly filled me with bitterness.
1:20. And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.
And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me:

1:20: Она сказала им: не называйте меня Ноеминью ns{Приятная.}, а называйте меня Марою ns{Горькая.}, потому что Вседержитель послал мне великую горесть;
1:20
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτάς αυτος he; him
μὴ μη not
δὴ δη in fact
καλεῖτέ καλεω call; invite
με εγω I
Νωεμιν νωεμιν call; invite
με εγω I
Πικράν πικραν since; that
ἐπικράνθη πικραινω embitter
ἐν εν in
ἐμοὶ εμοι me
ο the
ἱκανὸς ικανος adequate; sufficient
σφόδρα σφοδρα vehemently; tremendously
1:20
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֲלֵיהֶ֔ן ʔᵃlêhˈen אֶל to
אַל־ ʔal- אַל not
תִּקְרֶ֥אנָה tiqrˌenā קרא call
לִ֖י lˌî לְ to
נָעֳמִ֑י noʕᵒmˈî נָעֳמִי Naomi
קְרֶ֤אןָ qᵊrˈenā קרא call
לִי֙ lˌî לְ to
מָרָ֔א mārˈā מַר bitter
כִּי־ kî- כִּי that
הֵמַ֥ר hēmˌar מרר be bitter
שַׁדַּ֛י šaddˈay שַׁדַּי Almighty
לִ֖י lˌî לְ to
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
1:20. quibus ait ne vocetis me Noemi id est pulchram sed vocate me Mara hoc est amaram quia valde me amaritudine replevit Omnipotens
But she said to them: Call me not Noemi (that is, beautiful,) but call me Mara (that is, bitter), for the Almighty hath quite filled me with bitterness.
1:20. But she said to them, “Do not call me Naomi (that is, beautiful), but call me Mara (that is, bitter). For the Almighty has greatly filled me with bitterness.
1:20. And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Она сказала им: не называйте меня Ноеминью, а называйте меня Марою, потому что Вседержитель послал мне великую горесть;
Adam Clarke: Commentary on the Bible - 1831
1:20: Call me not Naomi - That is, beautiful or pleasant.
Call me Mara - That is, bitter; one whose life is grievous to her.
The Almighty - שדי Shaddai, He who is self-sufficient, has taken away the props and supports of my life.
Albert Barnes: Notes on the Bible - 1834
1:20: See the margin. Similar allusions to the meaning of names are seen in Gen 27:36; Jer 20:3.
The Almighty - שׁדי shadday (see the Gen 17:1 note). The name "Almighty" is almost unique to the Pentateuch and to the Book of Job. It occurs twice in the Psalms, and four times in the Prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: Naomi: that is, Pleasant
Mara: that is, Bitter
the Almighty: Gen 17:1, Gen 43:14; Job 5:17, Job 11:7; Rev 1:8, Rev 21:22
dealt: Job 6:4, Job 19:6; Psa 73:14, Psa 88:15; Isa 38:13; Lam. 3:1-20; Heb 12:11
John Gill
1:20 And she said, call me not Naomi, call me Mara,.... The one signifying "prosperity", according to Josephus (m), and the other "grief"; but he is not always correct in his interpretation of Hebrew words, or to be depended on; by this indeed her different states are well enough expressed, and he rightly observes, that she might more justly be called the one than the other; but the words signify, the one "sweet" and pleasant, and the other "bitter", see Ex 15:23, and the reason she gives confirms it:
for the Almighty hath dealt very bitterly with me; had wrote bitter things against her, brought bitter afflictions on her, which were very disagreeable to the flesh, as the loss of her husband, her children, and her substance; see Lam 3:15.
(m) Antiqu. l. 5. c. 9. sect. 2.
John Wesley
1:20 Naomi - Which signifies pleasant, and chearful. Mara - Which signifies bitter or sorrowful.
1:211:21: Լի՛ չոգայ, եւ ունա՛յն դարձոյց զիս Տէր. եւ արդ՝ ընդէ՞ր կոչէք զիս Նոոմին, եւ Տէր նկո՛ւն արար զիս, եւ Բաւականն չարչարեա՛ց զիս[2786]։ [2786] Ոմանք. Ընդէ՞ր կոչիցէք զիս Նոովմին։
21 Լիքը գնացի, բայց Տէրը դատարկ վերադարձրեց ինձ. հիմա ինչո՞ւ էք ինձ Նոոմին կոչում: Տէրն ինձ նկուն դարձրեց, եւ Ամենակարողը չարչարեց ինձ»:
21 Ես լեցուն գացի ու Տէրը զիս պարապ դարձուց։ Ինչո՞ւ զիս Նոեմի կը կոչէք. քանզի Տէրը ինծի դէմ վկայութիւն տուաւ* ու Ամենակարողը զիս վշտացուց»։
լի չոգայ, եւ ունայն դարձոյց զիս Տէր. եւ արդ` ընդէ՞ր կոչէք զիս Նոոմին, եւ Տէր նկուն արար զիս, եւ Բաւականն չարչարեաց զիս:

1:21: Լի՛ չոգայ, եւ ունա՛յն դարձոյց զիս Տէր. եւ արդ՝ ընդէ՞ր կոչէք զիս Նոոմին, եւ Տէր նկո՛ւն արար զիս, եւ Բաւականն չարչարեա՛ց զիս[2786]։
[2786] Ոմանք. Ընդէ՞ր կոչիցէք զիս Նոովմին։
21 Լիքը գնացի, բայց Տէրը դատարկ վերադարձրեց ինձ. հիմա ինչո՞ւ էք ինձ Նոոմին կոչում: Տէրն ինձ նկուն դարձրեց, եւ Ամենակարողը չարչարեց ինձ»:
21 Ես լեցուն գացի ու Տէրը զիս պարապ դարձուց։ Ինչո՞ւ զիս Նոեմի կը կոչէք. քանզի Տէրը ինծի դէմ վկայութիւն տուաւ* ու Ամենակարողը զիս վշտացուց»։
zohrab-1805▾ eastern-1994▾ western am▾
1:211:21: я вышла отсюда с достатком, а возвратил меня Господь с пустыми руками; зачем называть меня Ноеминью, когда Господь заставил меня страдать, и Вседержитель послал мне несчастье?
1:21 ἐγὼ εγω I πλήρης πληρης full ἐπορεύθην πορευομαι travel; go καὶ και and; even κενὴν κενος hollow; empty ἀπέστρεψέν αποστρεφω turn away; alienate με εγω I ὁ ο the κύριος κυριος lord; master καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? καλεῖτέ καλεω call; invite με εγω I Νωεμιν νωεμιν and; even κύριος κυριος lord; master ἐταπείνωσέν ταπεινοω humble; bring low με εγω I καὶ και and; even ὁ ο the ἱκανὸς ικανος adequate; sufficient ἐκάκωσέν κακοω do bad; turn bad με εγω I
1:21 אֲנִי֙ ʔᵃnˌî אֲנִי i מְלֵאָ֣ה mᵊlēʔˈā מָלֵא full הָלַ֔כְתִּי hālˈaḵtî הלך walk וְ wᵊ וְ and רֵיקָ֖ם rêqˌām רֵיקָם with empty hands הֱשִׁיבַ֣נִי hᵉšîvˈanî שׁוב return יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לָ֣מָּה lˈāmmā לָמָה why תִקְרֶ֤אנָה ṯiqrˈenā קרא call לִי֙ lˌî לְ to נָעֳמִ֔י noʕᵒmˈî נָעֳמִי Naomi וַֽ wˈa וְ and יהוָה֙ [yhwˌāh] יְהוָה YHWH עָ֣נָה ʕˈānā ענה answer בִ֔י vˈî בְּ in וְ wᵊ וְ and שַׁדַּ֖י šaddˌay שַׁדַּי Almighty הֵ֥רַ֥ע hˌērˌaʕ רעע be evil לִֽי׃ lˈî לְ to
1:21. egressa sum plena et vacuam reduxit me Dominus cur igitur vocatis me Noemi quam humiliavit Dominus et adflixit OmnipotensI went out full and the Lord hath brought me back empty. Why then do you call me Noemi, whom the Lord hath humbled, and the Almighty hath afflicted?
21. I went out full, and the LORD hath brought me home again empty: why call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?
1:21. I went out full and the Lord led me back empty. So then, why call me Naomi, whom the Lord has humbled and the Almighty has afflicted?”
1:21. I went out full, and the LORD hath brought me home again empty: why [then] call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?
I went out full, and the LORD hath brought me home again empty: why [then] call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me:

1:21: я вышла отсюда с достатком, а возвратил меня Господь с пустыми руками; зачем называть меня Ноеминью, когда Господь заставил меня страдать, и Вседержитель послал мне несчастье?
1:21
ἐγὼ εγω I
πλήρης πληρης full
ἐπορεύθην πορευομαι travel; go
καὶ και and; even
κενὴν κενος hollow; empty
ἀπέστρεψέν αποστρεφω turn away; alienate
με εγω I
ο the
κύριος κυριος lord; master
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
καλεῖτέ καλεω call; invite
με εγω I
Νωεμιν νωεμιν and; even
κύριος κυριος lord; master
ἐταπείνωσέν ταπεινοω humble; bring low
με εγω I
καὶ και and; even
ο the
ἱκανὸς ικανος adequate; sufficient
ἐκάκωσέν κακοω do bad; turn bad
με εγω I
1:21
אֲנִי֙ ʔᵃnˌî אֲנִי i
מְלֵאָ֣ה mᵊlēʔˈā מָלֵא full
הָלַ֔כְתִּי hālˈaḵtî הלך walk
וְ wᵊ וְ and
רֵיקָ֖ם rêqˌām רֵיקָם with empty hands
הֱשִׁיבַ֣נִי hᵉšîvˈanî שׁוב return
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לָ֣מָּה lˈāmmā לָמָה why
תִקְרֶ֤אנָה ṯiqrˈenā קרא call
לִי֙ lˌî לְ to
נָעֳמִ֔י noʕᵒmˈî נָעֳמִי Naomi
וַֽ wˈa וְ and
יהוָה֙ [yhwˌāh] יְהוָה YHWH
עָ֣נָה ʕˈānā ענה answer
בִ֔י vˈî בְּ in
וְ wᵊ וְ and
שַׁדַּ֖י šaddˌay שַׁדַּי Almighty
הֵ֥רַ֥ע hˌērˌaʕ רעע be evil
לִֽי׃ lˈî לְ to
1:21. egressa sum plena et vacuam reduxit me Dominus cur igitur vocatis me Noemi quam humiliavit Dominus et adflixit Omnipotens
I went out full and the Lord hath brought me back empty. Why then do you call me Noemi, whom the Lord hath humbled, and the Almighty hath afflicted?
1:21. I went out full and the Lord led me back empty. So then, why call me Naomi, whom the Lord has humbled and the Almighty has afflicted?”
1:21. I went out full, and the LORD hath brought me home again empty: why [then] call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. я вышла отсюда с достатком, а возвратил меня Господь с пустыми руками; зачем называть меня Ноеминью, когда Господь заставил меня страдать, и Вседержитель послал мне несчастье?

19–21. Прибытие Ноемини в Вифлеем после десятилетней отлучки, притом без мужа и сыновей, естественно, произвело впечатление в немногочисленном, конечно, населении, и особенно женщины с удивлением говорили (евр. tomarnah, женского рода): ужели «это Ноеминь?» (греко-славянский перевод точнее, чем Vulg.: «haec, est iIIa Noemi» и русский). Евр Marah, арамейск. ор. Маrа (LXX: Πικρά, Vulg. Amara, слав. Горьк а ), родственное имени Мария, противоположно по значению имени Noomi, и эта противоположность выражена Ноеминью в применении к обстоятельствам ее жизни и страданиям по воле Вседержителя (евр. Schaddai).
Adam Clarke: Commentary on the Bible - 1831
1:21: I went out full - Having a husband and two sons.
The Lord hath brought me home again empty - Having lost all three by death. It is also likely that Elimelech took considerable property with him into the land of Moab; for as he fled from the face of the famine, he would naturally take his property with him; and on this Naomi subsisted till her return to Bethlehem, which she might not have thought of till all was spent.
Albert Barnes: Notes on the Bible - 1834
1:21: The Lord hath testified against me - The phrase is very commonly applied to a man who gives witness concerning (usually against) another in a court of justice Exo 20:16; Sa2 1:16; Isa 3:9. Naomi in the bitterness of her spirit complains that the Lord Himself turned against her, and was bringing her sins up for judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: and the: Sa1 2:7, Sa1 2:8; Job 1:21
the Lord: Job 10:17, Job 13:26, Job 16:8; Mal 3:5
John Gill
1:21 I went out full,.... Of my husband and children, as the Targum; of children and riches, as Aben Ezra and Jarchi; wherefore some Jewish writers blame her and her husband for going abroad at such a time, and ascribe it to a covetous disposition, and an unwillingness to relieve the poor that came to them in their distress, and therefore got out of the way of them, on account of which they were punished, so Jarchi on Ruth 1:1, see Judg 2:15 but this is said without any just cause or reason that appears:
and the Lord hath brought me home again empty: deprived of her husband, children, and substance; she acknowledges the hand of God in it, and seems not to murmur at it, but to submit to it quietly, and bear it patiently:
why then call ye me Naomi; when there is nothing pleasant and agreeable in me, nor in my circumstances:
seeing the Almighty hath testified against me, and the Almighty hath afflicted me? had bore witness that that was not a name suitable for her; or that she had sinned, and had not done what was well pleasing in his sight, as appeared by his afflicting her; she seemed therefore to be humbled under a sense of sin, and to consider afflictions as coming from the Lord on account of it, and submitted to his sovereign will; the affliction she means was the loss of her husband, children, and substance; see Job 10:17.
John Wesley
1:21 Full - With my husband and sons, and a plentiful estate for our support. Testified - That is, hath borne witness, as it were, in judgment, and given sentence against me.
1:221:22: Եւ դարձան Նոոմին եւ Հռութ Մովաբացի նո՛ւ իւր ընդ նմա՝ գնացեալ յագարակէն Մովաբայ. եւ եկին ՚ի Բեթղեհէմ ՚ի սկի՛զբն հնձոց գարւոյ[2787]։[2787] Ոմանք. Եւ գնաց եւ ել յագարա՛՛... եւ եկն ՚ի Բեդղէհեմ, յիսկզբան։
22 Եւ Նոոմինն ու իր հարսը՝ մովաբացի Հռութը, վերադարձան, գնացին Մովաբի դաշտից եւ գարու հնձի սկզբին եկան Բեթղեհէմ:
22 Այսպէս Նոեմի իր հարսին, Մովաբացի Հռութին հետ Մովաբի երկրէն ետ դարձաւ ու գարիի հունձքին սկիզբը Բեթլեհէմ հասան։
Եւ դարձան Նոոմին եւ Հռութ Մովաբացի նու իւր ընդ նմա` գնացեալ [11]յագարակէն Մովաբայ, եւ եկին ի Բեթղեհեմ ի սկզբան հնձոց գարւոյ:

1:22: Եւ դարձան Նոոմին եւ Հռութ Մովաբացի նո՛ւ իւր ընդ նմա՝ գնացեալ յագարակէն Մովաբայ. եւ եկին ՚ի Բեթղեհէմ ՚ի սկի՛զբն հնձոց գարւոյ[2787]։
[2787] Ոմանք. Եւ գնաց եւ ել յագարա՛՛... եւ եկն ՚ի Բեդղէհեմ, յիսկզբան։
22 Եւ Նոոմինն ու իր հարսը՝ մովաբացի Հռութը, վերադարձան, գնացին Մովաբի դաշտից եւ գարու հնձի սկզբին եկան Բեթղեհէմ:
22 Այսպէս Նոեմի իր հարսին, Մովաբացի Հռութին հետ Մովաբի երկրէն ետ դարձաւ ու գարիի հունձքին սկիզբը Բեթլեհէմ հասան։
zohrab-1805▾ eastern-1994▾ western am▾
1:221:22: И возвратилась Ноеминь, и с нею сноха ее Руфь Моавитянка, пришедшая с полей Моавитских, и пришли они в Вифлеем в начале жатвы ячменя.
1:22 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return Νωεμιν νωεμιν and; even Ρουθ ρουθ Ruth ἡ ο the Μωαβῖτις μωαβιτις the νύμφη νυμφη bride; daughter-in-law αὐτῆς αυτος he; him ἐπιστρέφουσα επιστρεφω turn around; return ἐξ εκ from; out of ἀγροῦ αγρος field Μωαβ μωαβ he; him δὲ δε though; while παρεγενήθησαν παραγινομαι happen by; come by / to / along εἰς εις into; for Βαιθλεεμ βαιθλεεμ in ἀρχῇ αρχη origin; beginning θερισμοῦ θερισμος harvest κριθῶν κριθη barley
1:22 וַ wa וְ and תָּ֣שָׁב ttˈāšov שׁוב return נָעֳמִ֗י noʕᵒmˈî נָעֳמִי Naomi וְ wᵊ וְ and ר֨וּת rˌûṯ רוּת Ruth הַ ha הַ the מֹּואֲבִיָּ֤ה mmôʔᵃviyyˈā מֹואָבִי Moabite כַלָּתָהּ֙ ḵallāṯˌāh כַּלָּה bride עִמָּ֔הּ ʕimmˈāh עִם with הַ ha הַ the שָּׁ֖בָה ššˌāvā שׁוב return מִ mi מִן from שְּׂדֵ֣י śśᵊḏˈê שָׂדֶה open field מֹואָ֑ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and הֵ֗מָּה hˈēmmā הֵמָּה they בָּ֚אוּ ˈbāʔû בוא come בֵּ֣ית לֶ֔חֶם bˈêṯ lˈeḥem בֵּית לֶחֶם Bethlehem בִּ bi בְּ in תְחִלַּ֖ת ṯᵊḥillˌaṯ תְּחִלָּה beginning קְצִ֥יר qᵊṣˌîr קָצִיר harvest שְׂעֹרִֽים׃ śᵊʕōrˈîm שְׂעֹרָה barley
1:22. venit ergo Noemi cum Ruth Moabitide nuru sua de terra peregrinationis suae ac reversa est in Bethleem quando primum hordea metebanturSo Noemi came with Ruth, the Moabitess, her daughter in law, from the land of her sojournment: and returned into Bethlehem, in the beginning of the barley harvest.
22. So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Beth-lehem in the beginning of barley harvest.
1:22. Therefore, Naomi went with Ruth, the Moabite, her daughter-in-law, from the land of her sojourn, and returned to Bethlehem, at the time of the first reaping of the barley.
1:22. So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest.
So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Beth- lehem in the beginning of barley harvest:

1:22: И возвратилась Ноеминь, и с нею сноха ее Руфь Моавитянка, пришедшая с полей Моавитских, и пришли они в Вифлеем в начале жатвы ячменя.
1:22
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
Νωεμιν νωεμιν and; even
Ρουθ ρουθ Ruth
ο the
Μωαβῖτις μωαβιτις the
νύμφη νυμφη bride; daughter-in-law
αὐτῆς αυτος he; him
ἐπιστρέφουσα επιστρεφω turn around; return
ἐξ εκ from; out of
ἀγροῦ αγρος field
Μωαβ μωαβ he; him
δὲ δε though; while
παρεγενήθησαν παραγινομαι happen by; come by / to / along
εἰς εις into; for
Βαιθλεεμ βαιθλεεμ in
ἀρχῇ αρχη origin; beginning
θερισμοῦ θερισμος harvest
κριθῶν κριθη barley
1:22
וַ wa וְ and
תָּ֣שָׁב ttˈāšov שׁוב return
נָעֳמִ֗י noʕᵒmˈî נָעֳמִי Naomi
וְ wᵊ וְ and
ר֨וּת rˌûṯ רוּת Ruth
הַ ha הַ the
מֹּואֲבִיָּ֤ה mmôʔᵃviyyˈā מֹואָבִי Moabite
כַלָּתָהּ֙ ḵallāṯˌāh כַּלָּה bride
עִמָּ֔הּ ʕimmˈāh עִם with
הַ ha הַ the
שָּׁ֖בָה ššˌāvā שׁוב return
מִ mi מִן from
שְּׂדֵ֣י śśᵊḏˈê שָׂדֶה open field
מֹואָ֑ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
הֵ֗מָּה hˈēmmā הֵמָּה they
בָּ֚אוּ ˈbāʔû בוא come
בֵּ֣ית לֶ֔חֶם bˈêṯ lˈeḥem בֵּית לֶחֶם Bethlehem
בִּ bi בְּ in
תְחִלַּ֖ת ṯᵊḥillˌaṯ תְּחִלָּה beginning
קְצִ֥יר qᵊṣˌîr קָצִיר harvest
שְׂעֹרִֽים׃ śᵊʕōrˈîm שְׂעֹרָה barley
1:22. venit ergo Noemi cum Ruth Moabitide nuru sua de terra peregrinationis suae ac reversa est in Bethleem quando primum hordea metebantur
So Noemi came with Ruth, the Moabitess, her daughter in law, from the land of her sojournment: and returned into Bethlehem, in the beginning of the barley harvest.
1:22. Therefore, Naomi went with Ruth, the Moabite, her daughter-in-law, from the land of her sojourn, and returned to Bethlehem, at the time of the first reaping of the barley.
1:22. So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest.
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jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. И возвратилась Ноеминь, и с нею сноха ее Руфь Моавитянка, пришедшая с полей Моавитских, и пришли они в Вифлеем в начале жатвы ячменя.

22. Прибытие Ноемини и Руфи в Вифлеем имело место «в начале жатвы ячменя» , или вообще жатвы (так как ячмень поспевает в Палестине раньше пшеницы) - около половины апреля (см. Ed. Robinson , PaIastina 2: Bd., s. 504, 522, 597, 620, 668) или около времени Пасхи (Таргум: «при наступлении дня Пасхи»), на второй день которой приносился в святилище первый сноп жатвы ячменя (Лев XXIII: 10–11: [ 58: ]; ср. Midr. 31). Дата прибытия может (по связи с последующим; гл. II–III) давать мысль о близости помощи Божией обеим женщинам: жатва дала повод для проявления милости Божией им через Вооза.
Adam Clarke: Commentary on the Bible - 1831
1:22: In the beginning of barley harvest - This was in the beginning of spring, for the barley harvest began immediately after the passover, and that feast was held on the 15th of the month Nisan, which corresponds nearly with our March.
The Targum says, "They came to Beth-lehem on that day in which the children of Israel began to mow the sheaf of barley which was to be waved before the Lord." This circumstance is the more distinctly marked, because of Ruth's gleaning, mentioned in the succeeding chapter.
1. The native, the amiable simplicity, in which the story of the preceding chapter is told, is a proof of its genuineness. There are several sympathetic circumstances recorded here which no forger could have invented. There is too much of nature to admit any thing of art.
2. On the marriage of Orpah and Ruth, and the wish of Naomi that they might find rest in the house of their husbands, there are some pious and sensible observations in Mr. Ness's History and Mystery of the Book of Ruth, from which I shall lay the following extract before my readers: -
"A married estate is a state of rest; so it is called here, and in Rut 3:1. Hence marriage is called portus juventutis, the port or haven of young people; whose affections, while unmarried, are continually floating or tossed to and fro, like a ship upon the waters, till they come into this happy harbour. There is a natural propension in most persons towards nuptial communion, as all created beings have a natural tendency towards their proper center, (leve sursum, et grave deorsum), and are restless out of it, so the rabbins say, Requiret vir costam suam, et requiret femina sedem suam, 'The man is restless while he misses his rib that was taken out of his side; and the woman is restless till she get under the man's arm, from whence she was taken.' O! look up to God then, ye unmarried ones, and cry with good Naomi, The Lord grant me rest for my roving affections in the house of some good consort, that I may live in peace and plenty, with content and comfort all my days. Know that your marriage is, of all your civil affairs, of the greatest importance, having an influence upon your whole life. It is either your making or marring in this world; 'tis like a stratagem in war, wherein a miscarriage cannot be recalled when we will, for we marry for life. I am thine, and thou art mine, brevis quidem cantiuncula est, 'is a short song;' sed longum habet epiphonema, 'but it hath a long undersong.' So an error here is irrecoverable; you have need of Argus's hundred eyes to look withal before you leap."
This is good advice; but who among the persons concerned will have grace enough to take it?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: in the beginning: At the beginning of Spring; for the barley harvest began immediately after the passover, and that festival was held on the 15th of Nisan, corresponding nearly with our March Rut 2:23; Exo 9:31, Exo 9:32; Sa2 21:9
Geneva 1599
1:22 So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Bethlehem in the beginning of (i) barley harvest.
(i) Which was in the month of Nisan, that is, part March and part April.
John Gill
1:22 So Naomi returned,.... Aben, Ezra thinks this is to be understood of her returning at another time; but it is only an observation of the writer of this history, to excite the attention of the reader to this remarkable event, and particularly to what follows:
and Ruth the Moabitess her daughter in law with her, which returned out of the country of Moab; to Bethlehem, the birth place of the Messiah, and who was to spring from her a Gentile; and which, that it might be the more carefully remarked, she is called a Moabitess, and said to return out of the country of Moab:
and they came to Bethlehem in the beginning of barley harvest; which began on the second day of the feast of unleavened bread, on the "sixteenth" of Nisan, which answers to our March, and part of April, when they offered the sheaf of the firstfruits to the Lord, and then, and not till then, might they begin their harvest; see Gill on Lev 23:10; see Gill on Lev 23:14, hence the Targum here is,"they came to Bethlehem at the beginning of the day of the passover, and on that day the children of Israel began to reap the wave sheaf, which was of barley.''So the Egyptians and Phoenicians, near neighbours of the Jews, went about cutting down their barley as soon as the cuckoo was heard, which was the same time of the year; hence the comedian (n) calls that bird the king of Egypt and Phoenicia. This circumstance is observed for the sake of the following account in the next chapter.
(n) Aristoph. in Avibus, p. 565.
Robert Jamieson, A. R. Fausset and David Brown
1:22 in the beginning of barley harvest--corresponding to the end of our March.