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INDEX
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COLLECTIONS
Commentaries,
Word Studies, Devotionals, Sermons, Illustrations
Old and New Testament. |
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Ruth 1:9 "May the
LORD
grant that you may
find
rest,
each in the
house of her
husband." Then she
kissed them, and they
lifted up their
voices and
wept.
(NASB:
Lockman) |
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GWT: May the LORD repay each of you so that you may find
security in a home with a husband." When she kissed them goodbye, they
began to cry loudly
KJV: 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.
NLT: May the LORD bless you with the security of another
marriage." Then she kissed them good-bye, and they all broke down and
wept. (NLT
- Tyndale House)
Young's Literal: Jehovah doth grant to you, and find ye
rest each in the house of her husband;' and she kisseth them, and they
lift up their voice and weep. |
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Septuagint (LXX):
doe (3SAAO)
kurios
humin
kai
heuroite
(2PAAO)
anapausin
hekaste
en
oiko
andros
autes
kai
katephilesen
(3SAAI)
autas
kai
eperan
ten
phonen
auton
kai
eklausan
(3PAAI)
English of
Septuagint: The Lord grant you that ye may find rest each of you
in the house of her husband: and she kissed them; and they lifted up
their voice, and wept |
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MAY THE LORD GRANT THAT YOU
MAY FIND REST EACH IN THE HOUSE OF HER HUSBAND: (see
note
Ruth 3:1)
"May the Lord give each of you security in the home of a new husband!"
(NET)
"And may he bless you with another happy marriage" (TLB - Ed note: one
wonders how we know the first was "happy"?),
"Yahweh grant that you may each find happiness with a husband!" (NJB)
"The Lord grant that you may find a home and rest, each in the house
of her husband!" (Amplified
Bible)
"May the LORD grant each of you a husband and a home in which you will
find rest" (NAB)
"May the Lord repay each of you so that you may find security in a
home with a husband." (GWT)
"And may the LORD make it possible for each of you to marry again
and have a home" (TEV)
Again Naomi offers a prayer of blessing or benediction. "Jehovah grant
you that ye may find a resting-place, each one in the house of her
husband," i.e., that they may both be happily married again. Naomi
describes marriage as a place of "rest" which summarizes all
the qualities of an ideal marriage in which a godly woman can find
strength, security, material well-being and love.
"Rest" (4496)
(menuchah) means resting place (where repose and rest from
tiredness, with a focus on the space occupied) or quiet and is used in
several ways to denote places where peace, quiet, and trust are
present. The Hebrew root signifies not only absence of movement but
being settled in a particular place. It often refers to security (as
would be provided in marriage).
Menuchah
invariably conveys the idea of relief, for example David's thirst (He
makes me lie down in green pastures; He leads me beside quiet waters.
Ps. 23:2-note),
fatigue (He who said to them, "Here is rest, give rest to the weary,"
And, "Here is repose," but they would not listen. Isa. 28:12), hostile
nations ("Blessed be the LORD, who has given rest to His people
Israel, according to all that He promised; not one word has failed of
all His good promise, which He promised through Moses His servant. 1Ki
8:56), and sorrow ('You said, "Ah, woe is me! For the LORD has added
sorrow to my pain; I am weary with my groaning and have found no
rest."' Jer. 45:3). In this context (note "in the home of another
husband")
The
Septuagint (LXX)
translates menuchah with the Greek noun anapausis (372)
which conveys the idea of refreshing or of giving rest and
permitting one to cease from labour in order to recover and collect
strength. Anapausis is the most frequent Greek word used to
translate Sabbath rest.
The most famous
use of anapausis is by Jesus in his invitation to...
"Come
to Me, all who are weary and heavy-laden, and I will give you rest
(anapauo = related verb).
Take My yoke upon you, and learn from Me, for I am gentle and humble
in heart; and YOU SHALL FIND REST
(anapausis) FOR YOUR SOULS."
(Matthew 11:29)
The word "rest"
in the present
context
("in the house of her husband") pictures the godly marriage as if it
were a
"port or haven of young people, whose affections while unmarried are
continually floating and tossed to and fro like a ship upon the
waters, till they come into this happy harbour. There is a natural
propensity in most persons towards nuptial communion, as all created
beings have a natural tendency to their proper centre, and are
restless out of it." (Ness)
God has intended
that your marriage be a source of rest.
Is yours? Dear reader may
the LORD grant that it be so!
The concept of
rest also conveys the
idea of security found in a godly marriage. See the later
discussion of "rest" (Ru 3:1-note) where we find that Naomi
becomes part of the answer to her own prayer!
Nelson's
Illustrated Manners and Customs notes that...
When a young woman went to live
with her husband’s family, she did not give up all rights in her own
family. If her husband died and there were no more brothers-in-law for
her to marry, she might return to her father’s house. That is exactly
what Naomi encouraged her daughters-in-law to do, and Orpah followed
her suggestion (Ruth 1:8-18)...The
death of a husband always has far-reaching consequences for his
family. For people of biblical times this was true as well. After a
period of mourning, the widowed wife might follow one of several
courses of action. If she was childless, she was, according to the
levirate law, expected to continue living with her husband’s family
(Deut. 25:5, 6, 7, 8,9, 10). She was to marry one of her husband’s brothers or a
near kinsman. If these men were not available, she was free to marry
outside the clan (Ruth 1:9). (Packer,
J., Tenney, M. C., & White, W. Nelson's Illustrated Manners and
Customs of the Bible. Nashville: Thomas Nelson)
Lawson
comments on "rest in marriage" --
"If it is to be wished that wives may find rest in the houses of their
husbands, it must be the duty of husbands to do what they can to
procure them rest, not only by endeavoring to provide for them what
is necessary for their subsistence and comfortable accommodation, but
by such a kind behaviour as will promote their satisfaction and
comfort. Men and women may have affluence without rest, and rest
without affluence. But let women also contribute to procure rest for
themselves by frugality, by industry, by such behaviour to their
husbands as will merit constant returns of kindness."
THEN SHE KISSED THEM & THEY
LIFTED UP THEIR VOICES & WEPT: (Ge 27:27; 29:11; 45:15;
Acts 20:37)
The emotion
shown is evidence of the real relationship of love between Naomi and
her daughters-in-law.
I think Naomi
often gets what we would refer to today as a "bad rap" but careful
observation shows that she exhibits several traits of a woman of
"moral excellence" (2Pe 1:5-note):
First, we see that she held fast her allegiance to the one true
and living God in the midst of surrounding gross idolatry (for example
Moabite idol worship sometimes included child sacrifice), even holding
fast in the face of her bitterness! She believed in the One God, YHWH
(Jehovah) and recognized His sovereignty over all the tragedies she
had experienced.
Second,
Naomi exercised a godly influence on others who knew her most
intimately, those of her own household which is where godliness is
most often shown to be the sure thing or a sham. The two
daughter-in-laws had seen her godly character long enough to know it
was genuine.
Third,
she denied herself for the good of others. Some (like
Warren Wiersbe see his comment below
in Ru 1:11) say Naomi's encouragement to the daughter-in-laws to return
to their idolatrous gods was an ungodly action. Although that is
possible, I think self denial and putting others before oneself is
more in view - It would have been an advantage to Naomi to have these
two strong, active young women with her to work for her in her old
age. But a settlement would be easier for them (being alien Moabites)
in their own land than in Judah. So she begged them return, and was
willing to go home alone. Read the text for yourself and decide which
attitude you think Naomi exhibited. Also remember to keep the entire
context of the book in mind as you evaluate Naomi's motives.
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Ruth 1:10 And they
said to her, "No, but we will
surely
return with you to your
people."
(NASB:
Lockman) |
GWT: They said to her, "We are going back with you to your
people" (GWT)
KJV: And they said unto her,
Surely we will return with thee unto thy people.
Young's Literal: And
they say to her, 'Surely with thee we go back to thy people.' |
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Septuagint
(LXX):
kai
eipan
aute
meta
sou
epistrephomen
eis
ton
laon
sou kai eipan (3PAAI) aute meta sou epistrephomen (1PPAI)
eis ton laon sou
English of
Septuagint: And they said
to her, We will return with thee to thy people |
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AND THEY SAID TO HER "NO BUT
WE WILL SURELY RETURN WITH YOU TO YOUR PEOPLE:
(Ps 16:3-note;
Ps 119:63-note;
Zec 8:23) "No"
(kiy) means indeed, surely, truly and is marker of emphasis which
strengthens what follows and is thus almost equivalent to a
positive assurance. Their declaration reminds one of a time to
come in the future when God's hand of blessing is again clearly on the
Jews. Zechariah quoting
"the LORD of hosts" describes that
in those days 'ten men from all the nations (gentiles) will
grasp the garment of a Jew saying, "Let us go with you, for
we have heard that God is with you." (Zech 8:23)
Ness
commenting on Orpah's promise says that
"Purposes and promises
that proceed from passion, and not from principle, do soon dwindle
away into nothing. Thus did Orpah’s, who said with that son in the
parable, “I will, sir'; and he did not go." (Mt 21:28, 29 30) So
here, it is certain we will return with thee, was enough uncertain. It
is a maxim, second thoughts are better than first, but Orpah’s first
were better than her second; her purposes and promises do dwindle away
and vanish into smoke."
Cumming
adds
"The bright morning does not always shine into the perfect
day; the sweetest spring-bud of promise does not always ripen into
precious fruit. The seed that was cast on stony ground grew rapidly
up, but withered in a moment. Orpah’s decision was the decision of
impulsive feeling, of filial affection; it was strong suddenly, it
grew up in an instant, and in an instant it perished; and she resolved
to forsake Ruth and Naomi, and return to her gods, her people, and her
country."
Are they being too hard on Orpah? Or was
Orpah simply obeying the wishes of her mother-in-law? Someone has well
said we will all be surprised some day when we see who is and who is
not in heaven!
What does this say
about Ruth who proved her promise? Ruth sought to go with Naomi because
of loyalty to her and her God.
She counted the cost of possibly never having a husband. She put
other's interest before her own (Php 2:3, 4, 5 -see notes
Ph 2:3-4,
5). She had the attitude
of Christ! |
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Ruth 1:11 But
Naomi
said,
"Return, my
daughters.
Why should you
go with me? Have I
yet
sons in my
womb, that they may be your
husbands ?
(NASB:
Lockman) |
GWT: But Naomi said, "Go back, my
daughters. Why should you go with me? Do I have any more sons in my
womb who could be your husbands? (GWT)
ICB:
But Naomi said, "My daughters, go back to your own homes. Why do you
want to go with me? I cannot give birth to more sons to give you new
husbands. (ICB:
Nelson)
KJV:
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?
NLT:
But Naomi replied, "Why should you go on with me? Can I still give
birth to other sons who could grow up to be your husbands? (NLT
- Tyndale House)
Young's Literal: And Naomi saith, 'Turn back, my daughters; why do ye go with me?
are there yet to me sons in my bowels that they have been to you for
husbands? |
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Septuagint
(LXX):
kai
eipen (3SAAI) Noemin
epistraphete
(2PAPM)
de
thugateres
mou
kai
hina
ti
poreuesthe
(2PPMI)
met'
emou
me
eti
moi
huioi
en
te
koilia
mou
kai
esontai (3PFMI)
humin
eis
andras
English of
Septuagint: And Noemin
said, Return now, my daughters; and why do ye go with me? have I
yet sons in my womb to be your husbands |
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BUT NAOMI SAID "RETURN MY
DAUGHTERS WHY SHOULD YOU GO WITH ME?:
Warren Wiersbe in my opinion is a
bit hard on Naomi (see note
Ruth 1:9) commenting that
"If
it was right for Naomi to go to Bethlehem, where the true and living
God was worshiped, then it was right for Orpah and Ruth to accompany
her. Naomi should have said to them what Moses said to his
father-in-law, “Come thou with us, and we will do thee good; for the
Lord has spoken good concerning Israel” (Nu 10:29). Instead, Naomi tried to influence
the two women to go back to their families and their false gods."
HAVE I YET SONS IN MY WOMB
THAT THEY MAY BE YOUR HUSBANDS: (Ge 38:11; Dt 25:5)
Naomi is alluding to the
law of levirate marriage discussed in more detail below (click
here).
Expositors Bible Commentary
adds that this law
"provides for the marriage of a
childless widow to a brother-in-law. If the daughters-in-law went with
Naomi, as foreigners there would be little or no hope for them of
remarriage and homes of their own. Naomi reminded them that she was
not pregnant with sons who, as the younger brothers of Mahlon and Kilion, would be obligated to marry their widowed sisters-in-law
according to the levirate law. Naomi's rebuke of their offer was not
harsh but considerate. Observe her tender address: "my daughters." Her
unselfish placing of her daughters-in-law's welfare above her own
shows her noble character." (Gaebelein,
F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books:
Zondervan Publishing) |
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Ruth 1:12
"Return, my
daughters !
Go, for I
am
too
old to
have a
husband.
If I
said I
have
hope, if I should
even
have a
husband
tonight and
also
bear
sons
(NASB:
Lockman) |
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GWT: Go back, my daughters. Go, because
I am too old to get married again. If I said that I still have
hope.... And if I had a husband tonight.... And even if I gave birth
to sons (GWT)
KJV:
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
NET: Go back, my
daughters! Go! For I am too old to get married again. Suppose I were to
say, ‘I have hope!’ Suppose I got married this very night and had sons (NET
Bible)
NLT:
No, my daughters, return to your parents' homes, for I am too old to
marry again. And even if it were possible, and I were to get married
tonight and bear sons, then what? (NLT
- Tyndale House)
Young's Literal: Turn back, my daughters, go, for I
am too aged to be to a husband; though I had said, There is for me
hope, also, I have been to-night to a husband, and also I have borne
sons: |
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Septuagint
(LXX):
epistraphete
(2PAPM)
de
thugateres
mou
dioti
gegeraka
(1SRAI)
tou
me
einai
(PAI)
andri
hoti
eipa
hoti
estin (3SPAI)
moi
hupostasis
tou
genethenai (APN)
me
andri
kai
techomai (1SFAI)
huious
English of
Septuagint: Turn now, my
daughters, for I am too old to be married: for I said, Suppose I
were married, and should bear sons |
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RETURN MY DAUGHTERS! GO FOR
I AM TOO OLD TO HAVE A HUSBAND: (Ge 17:17; 1Ti 5:9)
"Go
back, my daughters! Go! For I am too old to get married again." (NET)
Naomi continues to explain why Ruth
and Orpah should depart to their people - she is too old to have a son
or sons that they could marry and perpetuate the line of Elimelech.
Even if she could find a husband and if she were still able to
bear sons (there are a lot of "ifs" in her declaration), the daughters
in law would have to wait too long to marry them.
IF I SAID I HAVE
HOPE:
"And even if I could offer any hopes" (NAB)
"Even
if I thought there was still hope"
(TEV)
"And
even if it were possible"
(NLT)
"Suppose I were to say, ‘I have hope!"
(NET)
Trapp comments that...
Without having a husband, she doth not once think of having children,
as many wantons and light-skirts do; making themselves whores, and
their children bastards, and all for satisfying the rage of present
lust, though after they repent with grief and shame.
Hope (8615)
(Click
study of
Blessed Hope) (tiqvah) first translated "cord" referring to the ''cord
of this SCARLET THREAD" (Jos 2:18,21) that Rahab was to hang out of
her window so that she and her household would be spared death when
Jericho fell. The root means to wait or to look for with
eager expectation.
IF I SHOULD EVEN HAVE A
HUSBAND TONIGHT AND ALSO BEAR SONS:
"But even if I had
another husband tonight and if I had more sons, it wouldn't help!"
(ICB)
"I were to get married tonight
and bear sons, then what?"
(NLT) |
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Ruth 1:13 would you
therefore
wait
until they were
grown? Would you
therefore
refrain from
marrying?
No, my
daughters; for it is
harder for me
than for you, for the
hand of the
LORD has
gone
forth against me."
(NASB:
Lockman) |
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BBE: Would you keep
yourselves till they were old enough? would you keep from having
husbands for them? No, my daughters; but I am very sad for you that
the hand of the Lord is against me.
GWT: would you wait until they grew up
and stay single just for them? No, my daughters. My bitterness is much
worse than yours because the LORD has sent me so much trouble." (GWT)
ICB:
Would you wait until the babies were grown into men? Would you live
for so many years without husbands? Don't do this thing. My life is
much too sad for you to share. This is because the Lord is against
me!" (ICB:
Nelson)
KJV: 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.
NET: Would you wait until
they were grown? Would you remain unmarried all that time? No, my
daughters, you must not come with me. For you should not have to
experience my intense suffering. After all, the Lord has attacked me (NET
Bible)
NJB: would you be prepared
to wait for them until they were grown up? Would you refuse to marry
for their sake? No, daughters, I am bitterly sorry for your sakes that
the hand of Yahweh should have been raised against me
NLT: Would you wait for them to grow up
and refuse to marry someone else? No, of course not, my daughters!
Things are far more bitter for me than for you, because the LORD
himself has caused me to suffer." (NLT
- Tyndale House)
TEV: would you wait until
they had grown up? Would this keep you from marrying someone else? No,
my daughters, you know that's impossible. The LORD has turned against
me, and I feel very sorry for you."
Young's Lit: for them do ye wait till that they grow up? for them do ye shut
yourselves up, not to be to a husband? nay, my daughters,
for more bitter to me than to you, for the hand of Jehovah hath gone
out against me.' |
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Septuagint
(LXX):
me
autous
prosdechesthe
(2PFMI)
eos
ou adrunthosin
(3PAPS)
e
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