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Ruth 1:10-14

A Verse-by-Verse Study

Ruth 1:10-14 continues Naomi's conversation with her daughters-in-law from the previous verses (Ruth 1:6-9). In this section, she continues trying to persuade Orpah and Ruth to return to their own families.

Before we begin make sure you 1) download the worksheet, 2) read the passage several times, 3) make your own observations, and then 4) watch the rest of this video or read the post and compare your notes.

Ruth 1:10-14 (NASB)

10 However, they said to her, “No, but we will return with you to your people.” 11 But Naomi said, “Return, my daughters. Why should you go with me? Do I still have sons in my womb, that they may be your husbands? 12 Return, my daughters! Go, for I am too old to have a husband. If I said I have hope, if I were even to have a husband tonight and also give birth to sons, 13 would you therefore wait until they were grown? Would you therefore refrain from marrying? No, my daughters; for it is much more bitter for me than for you, because the hand of the Lord has come out against me.” 14 And they raised their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her.

Ruth 1:10

**However, they said to her, “No, but we will return with you to your people**.”

In the previous verses, Naomi encouraged her daughters-in-law to return to their mother's houses. Sadly, Naomi knew that Orpah and Ruth would likely remain widows the rest of their lives if they continued to live with her. Their reply comes after they wept together.

Word placement in Hebrew can emphasize a point. In English, we translate this verse as "we will return with you." In Hebrew, it reads as "with you we will return." The structure of this sentence emphasizes the focus on Naomi.

When Orpah and Ruth choose to return with Naomi, they choose to adopt her people. Until this point, Naomi lived in their country, Moab. If the women returned to Judah, the situation would be reversed: Orpah and Ruth would be living in a foreign land. They choose this fate by acknowledging they will be with Naomi's people (i.e., "your people").

Ruth 1:11

But Naomi said, “Return, my daughters. Why should you go with me? Do I still have sons in my womb, that they may be your husbands?

Naomi repeats her instructions from verse 8. The first time she tried to send them away with a blessing. This time she enters into a series of rhetorical questions that highlights just how tragic her situation is.

Her first question plays on the fact that Naomi is beyond an age when she could get pregnant. Since the question is rhetorical, Naomi clearly thinks her appearance makes this fact obvious.

The idea that Naomi would somehow provide more husbands for Orpah and Ruth is based on a custom. Deuteronomy 25:5-10 describes the process by which a man would marry his brother's widow to ensure the dead man's family line continued. Naomi's question makes it clear that this is not an option for Orpah and Ruth.

Ruth 1:12

Return, my daughters! Go, for I am too old to have a husband. If I said I have hope, if I were even to have a husband tonight and also give birth to sons,

Naomi repeats her instructions for a third time. She wants the women to return to their mothers' houses. This time she adds an additional command: "Go."

While she used rhetorical questions in the previous verse, Naomi makes her thoughts clear in verse 12. She explains that she is too old to have a husband. The Hebrew makes it more explicit than is captured in the English. She describes herself as too old to "be with a man."

Finally, Naomi sets up a hypothetical situation that continues into the next verse. She frames it with three huge "ifs." If she could find a man... If she could get pregnant... and (if) the children were boys...

The whole sequence of "ifs" illustrates how absurd it would be for Orpah and Ruth to remain with Naomi. There is no hope for Naomi, therefore, there is no hope for her daughters-in-law if they stay with her.

Ruth 1:13

would you therefore wait until they were grown? Would you therefore refrain from marrying? No, my daughters; for it is much more bitter for me than for you, because the hand of the Lord has come out against me.”

To this point in her response to the women, Naomi has focused on the impossibility of her having more sons. In verse 13, Naomi turns her attention to the effect this would have on Orpah and Ruth. Her rhetorical questions emphasize the point that the two women would have to wait a long time before they could marry Naomi's hypothetical sons. In the mean time, they would be missing out on life by not marrying another man.

After pointing out the absurdity of continuing with her, Naomi finally gets to the point. This whole tragic situation is too bitter a pill for Naomi to swallow. In a few verses the word for "bitter" will appear again when Naomi tries to change her name.

Why is Naomi bitter? She explains it is because "the hand of the Lord has come out against me." While modern, Western Christians tend to rationalize events in life, ancient Israelites viewed everything as coming from God. Consequently, Naomi viewed the loss of her husband and sons as the "hand of God."

The phrase "the hand of God" was frequently used to refer to the idea of God striking people with death. The same imagery appears in Exodus 9:3 and 1 Samuel 5:6, 9.

Ruth 1:14

And they raised their voices and wept again; and Orpah kissed her mother-in-law, but Ruth clung to her.

After Naomi finishes her speech, the women weep again. This is the second time they have cried after Naomi speaks. In this way, the narrator emphasizes the tragedy.

Until this point in the story, Orpah and Ruth were treated as one. The narrator refers to them in the plural at almost every point. For example, Naomi speaks to both of them and they both reply. Even when Naomi's sons marry the women, we do not know which woman was married to which man.

This completely changes in Ruth 1:14. Orpah kisses her mother-in-law which indicates that she will be leaving. The conjunction "but" draws a sharp contrast between Orpah and Ruth. Ruth clings to Naomi.

The Hebrew word used for "cling" is the same word used in Genesis 2:24. It carries the idea of creating a new family unit. This is often done in the context of a husband and wife relationship. For Ruth, however, it means that she will leave behind the safety of her mother's house and join her mother-in-law's. Consequently, Ruth's fate is tied to Naomi's from this point forward. The two women will rise or fall together.

Conclusion

Ruth 1:10-14 represents Naomi's final attempt to convince her daughters-in-law to pursue a better life with their families. She successfully convinces Orpah to leave. Ruth, on the other hand, decides she will continue on with Naomi.

If we remember the meaning of their names (see the post on Ruth 1:1-5), their actions make sense. Orpah's name means "back of the neck." This image is what you get when you imagine Orpah leaving Naomi to return to her own people.

Ruth's name means "to be satisfied." As we turn our attention to the next section of the story, this will be an important question? How will Ruth and Naomi be satisfied in the wake of such tragedy?