Naomi’s Family in Moab
1 During the time of the judges, a there was a famine in the land. b A man left Bethlehem ,c in Judah with his wife and two sons to stay in the territory of Moab for a while. 2 The man’s name was Elimelech, and his wife’s name was Naomi. The names of his two sons were Mahlon and Chilion. They were Ephrathites d from Bethlehem in Judah. They entered the fields of Moab and settled there. 3 Naomi’s husband Elimelech died, and she was left with her two sons. 4 Her sons took Moabite women as their wives: one was named Orpah and the second was named Ruth. After they lived in Moab about ten years, 5 both Mahlon and Chilion also died, and Naomi was left without her two children and without her husband.
Ruth’s Loyalty to Naomi
6 She and her daughters-in-law set out to return from the territory of Moab, because she had heard in Moab that the LORD had paid attention to his people’s need by providing them food. e 7 She left the place where she had been living, accompanied by her two daughters-in-law, and traveled along the road leading back to the land of Judah.
8 Naomi said to them, “Each of you go back to your mother’s home. f May the LORD show kindness to you as you have shown to the dead and to me. 9 May the LORD grant each of you rest g in the house of a new husband.” She kissed them, and they wept loudly.
10 They said to her, “We insist on returning with you to your people.”
11 But Naomi replied, “Return home, my daughters. Why do you want to go with me? Am I able to have any more sons who could become your husbands? h 12 Return home, my daughters. Go on, for I am too old to have another husband. Even if I thought there was still hope for me to have a husband tonight and to bear sons, 13 would you be willing to wait for them to grow up? Would you restrain yourselves from remarrying? No, my daughters, my life is much too bitter for you to share, because the LORD’S hand has turned against me.” i 14 Again they wept loudly, and Orpah kissed her mother-in-law, but Ruth clung to her. 15 Naomi said, “Look, your sister-in-law has gone back to her people and to her gods. j Follow your sister-in-law.”
16 But Ruth replied:
Don’t plead with me to abandon you
or to return and not follow you.
For wherever you go, I will go,
and wherever you live, I will live;
your people will be my people,
and your God will be my God.
17 Where you die, I will die,
and there I will be buried.
May the LORD punish me, ,k
and do so severely,
if anything but death separates you and me.
18 When Naomi saw that Ruth was determined to go with her, she stopped talking to her.
19 The two of them traveled until they came to Bethlehem. When they entered Bethlehem, the whole town was excited about their arrival ,l and the local women exclaimed, “Can this be Naomi? ”
20 “Don’t call me Naomi. Call me Mara,” she answered, “for the Almighty m has made me very bitter. n 21 I went away full, but the LORD has brought me back empty. o Why do you call me Naomi, since the LORD has opposed me, and the Almighty has afflicted me? ”
22 So Naomi came back from the territory of Moab with her daughter-in-law Ruth the Moabitess. They arrived in Bethlehem at the beginning of the barley harvest. p
1:1–2. The story of Ruth has a grim opening. It is neither a prosperous nor a fruitful time in the nation’s life, and the people of Israel face famine (1:1a). Together with the religious crisis dominating the landscape, this indicates an unpleasant visitation by the Lord on the land. The Lord has promised famine as one among many of his acts of judgment for covenantal waywardness (Lv 26:18–20; Dt 28:24; cf. Jr 24:10; 27:8–13; 29:17; 34:17; 38:2; Ezk 6:11; 7:15; 12:16). The writer now zooms in on one specific family and their attempt to deal with these circumstances. Elimelech, Naomi his wife, and their two sons, Mahlon and Chilion, relocate from Bethlehem (which means, ironically, “House of Bread”) to the neighboring fields of Moab in search of food (1:1b–2), suggesting that in spite of previous tumultuous relationships between Moab and Israel (Nm 22; 25), relative peace prevails (Jdg 3:11; 5:31). Although the stated motivation of finding food provides a logical rationale for moving, one wonders if it does not point to the fragile nature of Elimelech’s faith, much like the faith of Israel’s patriarchs who went to Egypt in time of famine (Gn 12:10; 26:1; 41:54–57). However one interprets their journey, the family attempts to face their crisis practically by securing necessary food.
1:3–5. After arriving on foreign soil, the family meets a series of tragedies. Elimelech dies and is survived by his wife and two sons (1:3). While this is tragic for Naomi, the widow could take a measure of comfort, and even hope, in the fact that she has two sons—heirs and people who could look after her in her old age (Dt 25:5–10; Lv 25:25). But this is not meant to be.
A. Back to Bethlehem (1:6–7). Against this grim setting Naomi learns that famine no longer threatens Judah (1:6). This indicates a pleasant visitation by the Lord on his land and people (Dt 28:3–5, 8, 11–12; cf. Lv 26:3–5). Thus, the news of food in Bethlehem is linked to the Lord’s favor, a connection that the writer implicitly emphasizes. With this bit of good news Naomi realizes that the way forward for all concerned is the way back to her home in Bethlehem. The three women set out for their trip to Judah (1:7). For Naomi it represents a return trip, but for Ruth and Orpah it entails a journey into the unknown.
1:8–10. In the first speech Naomi questions if it may not be better for each of them to return home, where each would be guaranteed to find the needed security and assistance (1:8–9a). Her speech includes a benediction asking the Lord to grant them reciprocating kindness. After the speech Naomi kisses them, and off they are supposed to go. Naomi’s resolve, however, is met with resistance at a deep level, something witnessed by the women’s tears and words (1:9b–10). Their statement reveals that their ties to Naomi are deeper than to their own mothers. Clearly Orpah and Ruth have a desire for Naomi’s well-being that mirrors their mother-in-law’s concern for them. They pledge their commitment not to abandon her and acknowledge the great cost involved. The use of the possessive “your people” in 1:10 identifies the level of risk for them in finding a new home in Judah.
1:11–13. Naomi retorts with an honest and humble confession, a second speech attempting to persuade them to keep their hope of a home in Moab rather than in Bethlehem. Naomi initially appeals to insurmountable practical difficulties, items the women cannot dispute. Naomi has nothing to offer them by way of future marriage options, so they face an empty and bleak future of widowhood. Naomi also appeals to a religious drawback. Naomi cautions her daughters-in-law that the Lord’s hand of disfavor may continue to affect them adversely and is a valid reason to reconsider.
1:14–15. Both women reach a final decision. Orpah departs, determined to make Moab her home once again (1:14a). There is little doubt that Naomi’s resolve should be characterized as selfless and genuinely concerned for the women’s physical well-being. But one wonders if Naomi is not too caught up in the practical (finding Ruth a home) to the neglect of the spiritual benefits these women might have accrued by going to Bethlehem (i.e., finding refuge in the Lord, the God of Israel).
C. Ruth’s resolve and confession (1:16–17). For the first time Ruth speaks. She asserts that to journey back to Moab (along with Orpah) would be abandonment of her mother-in-law (1:16). Her words, which are followed by an oath, indicate her relentless resolve to stay with Naomi and help the reader to grasp the profound sentiment behind Ruth’s physical gesture of clinging to Naomi (1:14).
D. In Bethlehem (1:18–22). After such a statement of loyalty and fidelity, Naomi’s pleas stop, and they set out for Judah as originally intended (1:18). When Naomi arrives in Bethlehem without Elimelech, Chilion, and Mahlon, she shocks the city on account of the great loss so apparent in her life (1:19). When confronted by the women in town, Naomi reveals the theological grid that informs her situation (1:20–21). She interprets her pitiful condition (once full but now empty) as caused by both “the Almighty” and “the LORD,” in personal opposition. This explains why she requests they no longer call her Naomi but refer to her as Mara, a name change that in Hebrew reflects the bitterness she has experienced.