Apologetics Bible
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Ruth is a masterpiece of biblical narrative set "in the days of the judges." The book's primary theological function is to introduce the Davidic line through a Moabite convert — demonstrating from the outset that redemption is not ethnic but covenantal, and that the Messiah's genealogy would include Gentiles.
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Connected primary witness
- Connected ID:
Ruth_1
- Primary Witness Text: 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. 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. And Elimelech Naomi’s husband died; and she was left, and her two sons. 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 Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband. 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. 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. 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. 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. And they said unto her, Surely we will return with thee unto thy people. And Naomi said, Turn agai...
Connected dataset overlay
- Connected ID:
Ruth_1
- Chapter Blob Preview: 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. 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 th...
Chapter frameStart here before opening notes.
Chapter frame
Ruth is a masterpiece of biblical narrative set "in the days of the judges." The book's primary theological function is to introduce the Davidic line through a Moabite convert — demonstrating from the outset that redemption is not ethnic but covenantal, and that the Messiah's genealogy would include Gentiles.
The goel (kinsman-redeemer) theology of Ruth is the OT's fullest narrative enactment of redemption: Boaz, as willing and able redeemer, is among the Scripture's clearest typological anticipations of Christ. Ruth's inclusion in Matthew 1:5 signals the Gospel's scope from its opening pages.
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Ruth 1:1
Hebrew
וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ וַיֵּלֶךְ אִישׁ מִבֵּית לֶחֶם יְהוּדָה לָגוּר בִּשְׂדֵי מוֹאָב הוּא וְאִשְׁתּוֹ וּשְׁנֵי בָנָֽיו׃vayehiy-viymey-shefot-hashofetiym-vayehiy-ra'av-va'aretz-vayelekhe-'iysh-miveyt-lechem-yehvdah-lagvr-vishedey-mvo'av-hv'-ve'ishetvo-vsheney-vanayv
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: And it cometh to pass, in the days of the judging of the judges, that there is a famine in the land, and there goeth a man from Beth-Lehem-Judah to sojourn in the fields of Moab, he, and his wife, and his two sons.
Exposition: Ruth 1:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:2
Hebrew
וְשֵׁם הָאִישׁ אֱֽלִימֶלֶךְ וְשֵׁם אִשְׁתּוֹ נָעֳמִי וְשֵׁם שְׁנֵֽי־בָנָיו ׀ מַחְלוֹן וְכִלְיוֹן אֶפְרָתִים מִבֵּית לֶחֶם יְהוּדָה וַיָּבֹאוּ שְׂדֵי־מוֹאָב וַיִּֽהְיוּ־שָֽׁם׃veshem-ha'iysh-'eliymelekhe-veshem-'ishetvo-na'omiy-veshem-sheney-vanayv- -machelvon-vekhileyvon-'eferatiym-miveyt-lechem-yehvdah-vayavo'v-shedey-mvo'av-vayiheyv-sham
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: And the name of the man is Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites from Beth-Lehem-Judah; and they come into the fields of Moab, and are there.
Commentary Witness (Generated)Ruth 1:2Generated editorial synthesis
Commentary Witness (Generated)
Ruth 1:2
Ruth 1:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 1:2
Named authorities or texts detected in the witness
- Elimelech
- Naomi
- Chilion
- Moab
Exposition: Ruth 1:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:3
Hebrew
וַיָּמָת אֱלִימֶלֶךְ אִישׁ נָעֳמִי וַתִּשָּׁאֵר הִיא וּשְׁנֵי בָנֶֽיהָ׃vayamat-'eliymelekhe-'iysh-na'omiy-vatisha'er-hiy'-vsheney-vaneyha
KJV: And Elimelech Naomi’s husband died; and she was left, and her two sons.
AKJV: And Elimelech Naomi’s husband died; and she was left, and her two sons.
ASV: And Elimelech, Naomi’s husband, died; and she was left, and her two sons.
YLT: And Elimelech husband of Naomi dieth, and she is left, she and her two sons;
Commentary Witness (Generated)Ruth 1:3Generated editorial synthesis
Commentary Witness (Generated)
Ruth 1:3
Ruth 1:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Elimelech Naomi’s husband died; and she was left, and her two sons.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 1:3
Exposition: Ruth 1:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Elimelech Naomi’s husband died; and she was left, and her two sons.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:4
Hebrew
וַיִּשְׂאוּ לָהֶם נָשִׁים מֹֽאֲבִיּוֹת שֵׁם הָֽאַחַת עָרְפָּה וְשֵׁם הַשֵּׁנִית רוּת וַיֵּשְׁבוּ שָׁם כְּעֶשֶׂר שָׁנִֽים׃vayishe'v-lahem-nashiym-mo'aviyvot-shem-ha'achat-'arefah-veshem-hasheniyt-rvt-vayeshevv-sham-khe'esher-shaniym
KJV: 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.
AKJV: 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.
ASV: 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 dwelt there about ten years.
YLT: and they take to them wives, Moabitesses: the name of the one is Orpah, and the name of the second Ruth; and they dwell there about ten years.
Commentary WitnessRuth 1:4Quoted commentary witness
Commentary Witness
Ruth 1:4
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Lord
Exposition: Ruth 1:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:5
Hebrew
וַיָּמוּתוּ גַם־שְׁנֵיהֶם מַחְלוֹן וְכִלְיוֹן וַתִּשָּׁאֵר הָֽאִשָּׁה מִשְּׁנֵי יְלָדֶיהָ וּמֵאִישָֽׁהּ׃vayamvtv-gam-sheneyhem-machelvon-vekhileyvon-vatisha'er-ha'ishah-misheney-yeladeyha-vme'iyshah
KJV: And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.
AKJV: And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband. ¶
ASV: And Mahlon and Chilion died both of them; and the woman was left of her two children and of her husband.
YLT: And they die also, both of them--Mahlon and Chilion--and the woman is left of her two children and of her husband.
Commentary WitnessRuth 1:5Quoted commentary witness
Commentary Witness
Ruth 1:5
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Lord
Exposition: Ruth 1:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:6
Hebrew
וַתָּקָם הִיא וְכַלֹּתֶיהָ וַתָּשָׁב מִשְּׂדֵי מוֹאָב כִּי שָֽׁמְעָה בִּשְׂדֵה מוֹאָב כִּֽי־פָקַד יְהוָה אֶת־עַמּוֹ לָתֵת לָהֶם לָֽחֶם׃vataqam-hiy'-vekhaloteyha-vatashav-mishedey-mvo'av-khiy-shame'ah-vishedeh-mvo'av-khiy-faqad-yehvah-'et-'amvo-latet-lahem-lachem
KJV: 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.
AKJV: 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.
ASV: 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 Jehovah had visited his people in giving them bread.
YLT: And she riseth, she and her daughters-in-law, and turneth back from the fields of Moab, for she hath heard in the fields of Moab that God hath looked after His people, --to give to them bread.
Commentary WitnessRuth 1:6Quoted commentary witness
Commentary Witness
Ruth 1:6
Verse 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 1Chr 4:22, where the Hebrew should be thus translated, and Joash and Saraph, who married in Moab, and dwelt in Lehem. See the Hebrew.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Chr 4:22
Named authorities or texts detected in the witness
- Targum
- Boaz
- Saraph
- Moab
- Lehem
Exposition: Ruth 1:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:7
Hebrew
וַתֵּצֵא מִן־הַמָּקוֹם אֲשֶׁר הָיְתָה־שָׁמָּה וּשְׁתֵּי כַלֹּתֶיהָ עִמָּהּ וַתֵּלַכְנָה בַדֶּרֶךְ לָשׁוּב אֶל־אֶרֶץ יְהוּדָֽה׃vatetze'-min-hamaqvom-'asher-hayetah-shamah-vshetey-khaloteyha-'imah-vatelakhenah-vaderekhe-lashvv-'el-'eretz-yehvdah
KJV: 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.
AKJV: Why 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 to the land of Judah.
ASV: 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.
YLT: And she goeth out from the place where she hath been, and her two daughters-in-law with her, and they go in the way to turn back unto the land of Judah.
Commentary Witness (Generated)Ruth 1:7Generated editorial synthesis
Commentary Witness (Generated)
Ruth 1:7
Ruth 1:7 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 1:7
Named authorities or texts detected in the witness
- Judah
Exposition: Ruth 1:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:8
Hebrew
וַתֹּאמֶר נָעֳמִי לִשְׁתֵּי כַלֹּתֶיהָ לֵכְנָה שֹּׁבְנָה אִשָּׁה לְבֵית אִמָּהּ יעשה יַעַשׂ יְהוָה עִמָּכֶם חֶסֶד כַּאֲשֶׁר עֲשִׂיתֶם עִם־הַמֵּתִים וְעִמָּדִֽי׃vato'mer-na'omiy-lishetey-khaloteyha-lekhenah-shovenah-'ishah-leveyt-'imah-y'shh-ya'ash-yehvah-'imakhem-chesed-kha'asher-'ashiytem-'im-hametiym-ve'imadiy
KJV: 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.
AKJV: And Naomi said to her two daughters in law, Go, return each to her mother’s house: the LORD deal kindly with you, as you have dealt with the dead, and with me.
ASV: And Naomi said unto her two daughters-in-law, Go, return each of you to her mother’s house: Jehovah deal kindly with you, as ye have dealt with the dead, and with me.
YLT: And Naomi saith to her two daughters-in-law, `Go, turn back, each to the house of her mother; Jehovah doth with you kindness as ye have done with the dead, and with me;
Commentary Witness (Generated)Ruth 1:8Generated editorial synthesis
Commentary Witness (Generated)
Ruth 1:8
Ruth 1:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 1:8
Named authorities or texts detected in the witness
- Go
Exposition: Ruth 1:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:9
Hebrew
יִתֵּן יְהוָה לָכֶם וּמְצֶאןָ מְנוּחָה אִשָּׁה בֵּית אִישָׁהּ וַתִּשַּׁק לָהֶן וַתִּשֶּׂאנָה קוֹלָן וַתִּבְכֶּֽינָה׃yiten-yehvah-lakhem-vmetze'na-menvchah-'ishah-veyt-'iyshah-vatishaq-lahen-vatishe'nah-qvolan-vativekheynah
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.
AKJV: The LORD grant you that you may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept.
ASV: Jehovah 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.
YLT: 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.
Commentary Witness (Generated)Ruth 1:9Generated editorial synthesis
Commentary Witness (Generated)
Ruth 1:9
Ruth 1:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 1:9
Exposition: Ruth 1:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:10
Hebrew
וַתֹּאמַרְנָה־לָּהּ כִּי־אִתָּךְ נָשׁוּב לְעַמֵּֽךְ׃vato'marenah-lah-khiy-'itakhe-nashvv-le'amekhe
KJV: And they said unto her, Surely we will return with thee unto thy people.
AKJV: And they said to her, Surely we will return with you to your people.
ASV: And they said unto her, Nay, but we will return with thee unto thy people.
YLT: And they say to her, `Surely with thee we go back to thy people.'
Commentary Witness (Generated)Ruth 1:10Generated editorial synthesis
Commentary Witness (Generated)
Ruth 1:10
Ruth 1:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And they said unto her, Surely we will return with thee unto thy people.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 1:10
Exposition: Ruth 1:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said unto her, Surely we will return with thee unto thy people.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:11
Hebrew
וַתֹּאמֶר נָעֳמִי שֹׁבְנָה בְנֹתַי לָמָּה תֵלַכְנָה עִמִּי הַֽעֽוֹד־לִי בָנִים בְּֽמֵעַי וְהָיוּ לָכֶם לַאֲנָשִֽׁים׃vato'mer-na'omiy-shovenah-venotay-lamah-telakhenah-'imiy-ha'vod-liy-vaniym-veme'ay-vehayv-lakhem-la'anashiym
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?
AKJV: And Naomi said, Turn again, my daughters: why will you go with me? are there yet any more sons in my womb, that they may be your husbands?
ASV: 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?
YLT: 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?
Commentary WitnessRuth 1:11Quoted commentary witness
Commentary Witness
Ruth 1:11
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:11
Source lane
Apologetics Bible source bundle
Exposition: Ruth 1:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:12
Hebrew
שֹׁבְנָה בְנֹתַי לֵכְןָ כִּי זָקַנְתִּי מִהְיוֹת לְאִישׁ כִּי אָמַרְתִּי יֶשׁ־לִי תִקְוָה גַּם הָיִיתִי הַלַּיְלָה לְאִישׁ וְגַם יָלַדְתִּי בָנִֽים׃shovenah-venotay-lekhena-khiy-zaqanetiy-miheyvot-le'iysh-khiy-'amaretiy-yesh-liy-tiqevah-gam-hayiytiy-halayelah-le'iysh-vegam-yaladetiy-vaniym
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;
AKJV: 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;
ASV: 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 even have a husband to-night, and should also bear sons;
YLT: 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:
Commentary Witness (Generated)Ruth 1:12Generated editorial synthesis
Commentary Witness (Generated)
Ruth 1:12
Ruth 1:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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;'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 1:12
Exposition: Ruth 1:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:13
Hebrew
הֲלָהֵן ׀ תְּשַׂבֵּרְנָה עַד אֲשֶׁר יִגְדָּלוּ הֲלָהֵן תֵּֽעָגֵנָה לְבִלְתִּי הֱיוֹת לְאִישׁ אַל בְּנֹתַי כִּֽי־מַר־לִי מְאֹד מִכֶּם כִּֽי־יָצְאָה בִי יַד־יְהוָֽה׃halahen- -teshaverenah-'ad-'asher-yigedalv-halahen-te'agenah-leviletiy-heyvot-le'iysh-'al-venotay-khiy-mar-liy-me'od-mikhem-khiy-yatze'ah-viy-yad-yehvah
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.
AKJV: Would you tarry for them till they were grown? would you stay for them from having husbands? no, my daughters; for it grieves me much for your sakes that the hand of the LORD is gone out against me.
ASV: 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 Jehovah is gone forth against me.
YLT: 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.'
Commentary Witness (Generated)Ruth 1:13Generated editorial synthesis
Commentary Witness (Generated)
Ruth 1:13
Ruth 1:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 1:13
Exposition: Ruth 1:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:14
Hebrew
וַתִּשֶּׂנָה קוֹלָן וַתִּבְכֶּינָה עוֹד וַתִּשַּׁק עָרְפָּה לַחֲמוֹתָהּ וְרוּת דָּבְקָה בָּֽהּ׃vatishenah-qvolan-vativekheynah-'vod-vatishaq-'arefah-lachamvotah-vervt-daveqah-vah
KJV: And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.
AKJV: And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth joined to her.
ASV: And they lifted up their voice, and wept again: and Orpah kissed her mother-in-law, but Ruth clave unto her.
YLT: And they lift up their voice, and weep again, and Orpah kisseth her mother-in-law, and Ruth hath cleaved to her.
Commentary WitnessRuth 1:14Quoted commentary witness
Commentary Witness
Ruth 1:14
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Vulgate
- The Vulgate
- Syrian
- Arabic
Exposition: Ruth 1:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:15
Hebrew
וַתֹּאמֶר הִנֵּה שָׁבָה יְבִמְתֵּךְ אֶל־עַמָּהּ וְאֶל־אֱלֹהֶיהָ שׁוּבִי אַחֲרֵי יְבִמְתֵּֽךְ׃vato'mer-hineh-shavah-yevimetekhe-'el-'amah-ve'el-'eloheyha-shvviy-'acharey-yevimetekhe
KJV: 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.
AKJV: And she said, Behold, your sister in law is gone back to her people, and to her gods: return you after your sister in law.
ASV: 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.
YLT: And she saith, `Lo, thy sister-in-law hath turned back unto her people, and unto her god, turn thou back after thy sister-in-law.'
Commentary WitnessRuth 1:15Quoted commentary witness
Commentary Witness
Ruth 1:15
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moabites
Exposition: Ruth 1:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:16
Hebrew
וַתֹּאמֶר רוּת אַל־תִּפְגְּעִי־בִי לְעָזְבֵךְ לָשׁוּב מֵאַחֲרָיִךְ כִּי אֶל־אֲשֶׁר תֵּלְכִי אֵלֵךְ וּבַאֲשֶׁר תָּלִינִי אָלִין עַמֵּךְ עַמִּי וֵאלֹהַיִךְ אֱלֹהָֽי׃vato'mer-rvt-'al-tifege'iy-viy-le'azevekhe-lashvv-me'acharayikhe-khiy-'el-'asher-telekhiy-'elekhe-vva'asher-taliyniy-'aliyn-'amekhe-'amiy-ve'lohayikhe-'elohay
KJV: 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:
AKJV: And Ruth said, Entreat me not to leave you, or to return from following after you: for where you go, I will go; and where you lodge, I will lodge: your people shall be my people, and your God my God:
ASV: 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;
YLT: And Ruth saith, `Urge me not to leave thee--to turn back from after thee; for whither thou goest I go, and where thou lodgest I lodge; thy people is my people, and thy God my God.
Commentary WitnessRuth 1:16Quoted commentary witness
Commentary Witness
Ruth 1:16
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Ruth
- Gentiles
- Bible
Exposition: Ruth 1:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:17
Hebrew
בַּאֲשֶׁר תָּמוּתִי אָמוּת וְשָׁם אֶקָּבֵר כֹּה יַעֲשֶׂה יְהוָה לִי וְכֹה יֹסִיף כִּי הַמָּוֶת יַפְרִיד בֵּינִי וּבֵינֵֽךְ׃va'asher-tamvtiy-'amvt-vesham-'eqaver-khoh-ya'asheh-yehvah-liy-vekhoh-yosiyf-khiy-hamavet-yaferiyd-veyniy-vveynekhe
KJV: 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.
AKJV: Where you die, will I die, and there will I be buried: the LORD do so to me, and more also, if anything but death part you and me.
ASV: where thou diest, will I die, and there will I be buried: Jehovah do so to me, and more also, if aught but death part thee and me.
YLT: Where thou diest I die, and there I am buried; thus doth Jehovah to me, and thus doth He add--for death itself doth part between me and thee.'
Commentary WitnessRuth 1:17Quoted commentary witness
Commentary Witness
Ruth 1:17
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Obed
Exposition: Ruth 1:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:18
Hebrew
וַתֵּרֶא כִּֽי־מִתְאַמֶּצֶת הִיא לָלֶכֶת אִתָּהּ וַתֶּחְדַּל לְדַבֵּר אֵלֶֽיהָ׃vatere'-khiy-mite'ametzet-hiy'-lalekhet-'itah-vatechedal-ledaver-'eleyha
KJV: When she saw that she was stedfastly minded to go with her, then she left speaking unto her.
AKJV: When she saw that she was steadfastly minded to go with her, then she left speaking to her. ¶
ASV: And when she saw that she was stedfastly minded to go with her, she left off speaking unto her.
YLT: And she seeth that she is strengthening herself to go with her, and she ceaseth to speak unto her;
Commentary Witness (Generated)Ruth 1:18Generated editorial synthesis
Commentary Witness (Generated)
Ruth 1:18
Ruth 1:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'When she saw that she was stedfastly minded to go with her, then she left speaking unto her.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 1:18
Exposition: Ruth 1:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'When she saw that she was stedfastly minded to go with her, then she left speaking unto her.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:19
Hebrew
וַתֵּלַכְנָה שְׁתֵּיהֶם עַד־בֹּאָנָה בֵּית לָחֶם וַיְהִי כְּבֹאָנָה בֵּית לֶחֶם וַתֵּהֹם כָּל־הָעִיר עֲלֵיהֶן וַתֹּאמַרְנָה הֲזֹאת נָעֳמִֽי׃vatelakhenah-sheteyhem-'ad-vo'anah-veyt-lachem-vayehiy-khevo'anah-veyt-lechem-vatehom-khal-ha'iyr-'aleyhen-vato'marenah-hazo't-na'omiy
KJV: 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?
AKJV: 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?
ASV: 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 the women said, Is this Naomi?
YLT: and they go both of them till their coming in to Beth-Lehem; and it cometh to pass at their coming in to Beth-Lehem, that all the city is moved at them, and they say, `Is this Naomi?'
Commentary WitnessRuth 1:19Quoted commentary witness
Commentary Witness
Ruth 1:19
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Bethlehem
Exposition: Ruth 1:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:20
Hebrew
וַתֹּאמֶר אֲלֵיהֶן אַל־תִּקְרֶאנָה לִי נָעֳמִי קְרֶאןָ לִי מָרָא כִּי־הֵמַר שַׁדַּי לִי מְאֹֽד׃vato'mer-'aleyhen-'al-tiqere'nah-liy-na'omiy-qere'na-liy-mara'-khiy-hemar-shaday-liy-me'od
KJV: And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.
AKJV: And she said to them, Call me not Naomi, call me Mara: for the Almighty has dealt very bitterly with me.
ASV: And she said unto them, Call me not Naomi, call me Mara; for the Almighty hath dealt very bitterly with me.
YLT: And she saith unto them, `Call me not Naomi; call me Mara, for the Almighty hath dealt very bitterly to me,
Commentary WitnessRuth 1:20Quoted commentary witness
Commentary Witness
Ruth 1:20
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Shaddai
Exposition: Ruth 1:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:21
Hebrew
אֲנִי מְלֵאָה הָלַכְתִּי וְרֵיקָם הֱשִׁיבַנִי יְהוָה לָמָּה תִקְרֶאנָה לִי נָעֳמִי וַֽיהוָה עָנָה בִי וְשַׁדַּי הֵרַֽע לִֽי׃'aniy-mele'ah-halakhetiy-vereyqam-heshiyvaniy-yehvah-lamah-tiqere'nah-liy-na'omiy-vayhvah-'anah-viy-veshaday-hera'-liy
KJV: 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?
AKJV: I went out full and the LORD has brought me home again empty: why then call you me Naomi, seeing the LORD has testified against me, and the Almighty has afflicted me?
ASV: I went out full, and Jehovah hath brought me home again empty; why call ye me Naomi, seeing Jehovah hath testified against me, and the Almighty hath afflicted me?
YLT: I went out full, and empty hath Jehovah brought me back, why do ye call me Naomi, and Jehovah hath testified against me, and the Almighty hath done evil to me?'
Commentary WitnessRuth 1:21Quoted commentary witness
Commentary Witness
Ruth 1:21
Verse 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moab
- Bethlehem
Exposition: Ruth 1:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 1:22
Hebrew
וַתָּשָׁב נָעֳמִי וְרוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ הַשָּׁבָה מִשְּׂדֵי מוֹאָב וְהֵמָּה בָּאוּ בֵּית לֶחֶם בִּתְחִלַּת קְצִיר שְׂעֹרִֽים׃vatashav-na'omiy-vervt-hamvo'aviyah-khalatah-'imah-hashavah-mishedey-mvo'av-vehemah-va'v-veyt-lechem-vitechilat-qetziyr-she'oriym
KJV: 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.
AKJV: 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.
ASV: So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the country of Moab: and they came to Beth-lehem in the beginning of barley harvest.
YLT: And Naomi turneth back, and Ruth the Moabitess her daughter-in-law with her, who hath turned back from the fields of Moab, and they have come in to Beth-Lehem at the commencement of barley-harvest.
Commentary WitnessRuth 1:22Quoted commentary witness
Commentary Witness
Ruth 1:22
Verse 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?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 1:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Nisan
- March
- Lord
- Ruth
- Mr
- Naomi
Exposition: Ruth 1:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
12
Generated editorial witnesses
10
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Ruth 1:1
- Ruth 1:2
- Ruth 1:3
- Ruth 1:4
- Ruth 1:5
- 1Chr 4:22
- Ruth 1:6
- Ruth 1:7
- Ruth 1:8
- Ruth 1:9
- Ruth 1:10
- Ruth 1:11
- Ruth 1:12
- Ruth 1:13
- Ruth 1:14
- Ruth 1:15
- Ruth 1:16
- Ruth 1:17
- Ruth 1:18
- Ruth 1:19
- Ruth 1:20
- Ruth 1:21
- Ruth 1:22
Named authorities or texts surfaced in commentary
- Moab
- Elimelech
- Naomi
- Chilion
- Targum
- Lord
- Boaz
- Saraph
- Lehem
- Judah
- Go
- Septuagint
- Vulgate
- The Vulgate
- Syrian
- Arabic
- Moabites
- Ruth
- Gentiles
- Bible
- Obed
- Bethlehem
- Shaddai
- Nisan
- March
- Mr
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Commentary Witness (Generated)
Ruth 1:1
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 1:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness