Ruth 1:14 — Word Study
WLCוַתִּשֶּׂ֣נָה קוֹלָ֔ן וַתִּבְכֶּ֖ינָה ע֑וֹד וַתִּשַּׁ֤ק עָרְפָּה֙ לַחֲמוֹתָ֔הּ וְר֖וּת דָּ֥בְקָה בָּֽהּ׃
BSAAgainʻôwd they weptbâkâh▸ [lifted up their voice and wept] aloudnâsâʼ▸ and OrpahʻOrpâh [the Moabite woman] kissednâshaq▸ her mother-in-law {goodbye}chămôwth [the husband's mother, a family relationship] ◂but RuthRûwth [a Moabite woman, part of the royal lineage] clungdâbaq■ [cleaved to, stuck to]
| Greek | English | Parsing |
|---|---|---|
| וַתִּשֶּׂ֣נָה | and they raised | Verb, Qal, sequential imperfect third person feminine plural |
| קוֹלָ֔ן | voice their | Noun common masculine singular construct, suffix |
| וַתִּבְכֶּ֖ינָה | and they wept | Verb, Qal, sequential imperfect third person feminine plural |
| ע֑וֹד | again | Adv |
| וַתִּשַּׁ֤ק | and she kissed | Verb, Qal, sequential imperfect third person feminine singular |
| עָרְפָּה֙ | Orpah | Noun proper feminine |
| לַחֲמוֹתָ֔הּ | mother-in-law her | Preposition, noun common feminine singular construct, suffix |
| וְר֖וּת | and Ruth | Conjunction, noun proper feminine |
| דָּ֥בְקָה | she clung | Verb, Qal, perfect third person feminine singular |
| בָּֽהּ׃ | to her | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Again they wept aloud, and Orpah kissed her mother-in-law goodbye, but Ruth clung to her. |
| KJV | And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto 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. |
| WEB | They lifted up their voices and wept again; then Orpah kissed her mother-in-law, but Ruth stayed with her. |
| BBE | Then again they were weeping; and Orpah gave her mother-in-law a kiss, but Ruth would not be parted from her. |
The translations agree on the essence of Ruth's action, emphasizing loyalty and commitment.
The sentence has a main action followed by two contrasting actions, highlighting the emotional responses of both Orpah and Ruth.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectעׇרְפָּה
verbנָשָׂא
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Ruth 1:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Farewell of Naomi and Her Daughters-in-Lawgenerated
Ruth 1:14 describes the emotional farewell between Naomi and her daughters-in-law, Orpah and Ruth. As Naomi encourages them to return to their own families, both women express their grief. Orpah ultimately chooses to leave, while Ruth's decision to stay with Naomi highlights her loyalty and dedication. This moment is pivotal in the narrative, setting the stage for Ruth's significant role in the lineage of David.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 31:28–55 | But you did not even let me kiss my grandchildren and my daughters goodbye. Now you have done a foolish thing. |
| 2 | 1 Kings 19:20 | So Elisha left the oxen, ran after Elijah, and said, “Please let me kiss my father and mother goodbye, and then I will follow you.” “Go on back,” Elijah replied, “for what have I done to you?” |
| 3 | Matthew 10:37 | Anyone who loves his father or mother more than Me is not worthy of Me; anyone who loves his son or daughter more than Me is not worthy of Me; |
| 4 | Matthew 19:22 | When the young man heard this, he went away in sorrow, because he had great wealth. |
| 5 | Mark 10:21–22 | Jesus looked at him, loved him, and said to him, “There is one thing you lack: Go, sell everything you own and give to the poor, and you will have treasure in heaven. Then come, follow Me. ” |
The Treasury of Scripture Knowledge — 16 references, hung on the phrase they belong to
The Key Word — דָּבְקָה, Da.ve.kahgenerated
The verb דָּבַק (dabaq) means to cling or adhere closely, emphasizing a strong emotional or physical bond. It is a perfect tense verb, indicating that Ruth's action of clinging to Naomi is a completed action, signifying her unwavering loyalty.
This word captures the essence of Ruth's commitment, as she chooses to remain with Naomi despite the option to return to her own family. It reflects a deep relational attachment, which is central to the themes of loyalty and devotion in the Book of Ruth.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verbs וַתִּשֶּׂ֣נָה and וַתִּבְכֶּ֖ינָה govern the main actions of the verse, with the phrases detailing the subjects and their actions. The structure emphasizes the emotional response of the women through the sequential actions of weeping and kissing, leading to Ruth's decisive action.
The Hebrew word order places emphasis on the actions of Orpah and Ruth, with their emotional responses preceding Ruth's commitment to Naomi, highlighting the contrast between the two women.
Septuagint Backgroundgenerated
The Septuagint translates וַתִּשֶּׂ֣נָה as ἐπῆραν, meaning 'they raised,' which conveys the lifting of their voices in mourning. This choice reflects a direct correspondence with the Hebrew meaning of expressing grief.
For דָּבְקָה, the LXX uses ἠκολούθησεν, meaning 'she followed closely,' which broadens the action to imply not just clinging but also a commitment to accompany Naomi, emphasizing Ruth's loyalty.
In plain words — the whole versegenerated
Ruth 1:14 tells us that both Orpah and Ruth were very sad and cried. Orpah kissed her mother-in-law goodbye and went back to her family, but Ruth chose to stay with Naomi, showing her strong loyalty.
Frequently Asked Questionsgenerated
Ruth's clinging to Naomi symbolizes her loyalty and commitment to stay with her mother-in-law, choosing family ties over returning to her own people.
Orpah chose to leave because Naomi encouraged her to return to her family, and she decided to follow that advice, reflecting a different response to the situation than Ruth.
Ruth's loyalty teaches us about the value of commitment and devotion in relationships, especially during difficult times.
This moment is crucial as it highlights Ruth's character and sets the foundation for her role in the lineage of David, showing how loyalty can lead to significant outcomes.
Reflection Questionsgenerated
- In what ways can I show loyalty to those I care about, like Ruth did?
- How do I respond to difficult decisions in my relationships?
- What does this passage teach me about the importance of family and commitment?
- How can I support those who are facing tough choices in their lives?
The early church on this verse — how the Fathers read it
An early commentary by Paulinus of Nola reflects on Ruth's significance, noting her role in bridging two eras in biblical history.
Next pass with eager eyes to Ruth, who with one short book separates eras—the end of the period of the judges and the beginning of Samuel.Early Church Fathers on Ruth 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Ruth 1:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they lifted up their voice, and wept again,.... Not being able to bear the thought of parting, or that they must be obliged to it: and Orpah kissed her mother in law; gave her the parting kiss,
Read John Gill on Ruth 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her. No JFB commentary on these verses.
Read Robert Jamieson on Ruth 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleOrpah kissed her mother-in-law, i.e. departed from with a kiss, as the manner was, .
Read Matthew Poole on Ruth 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsRth 1:14 And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.Ver. 14. And they lifted up their voice, and wept again.] As loath to part, for the old love’ s sake. Tears are no sign of an effeminate spirit, witness David, Paul, Peter, &c. Seneca, though a Stoic, saith, Flendum, non plorandum; men may weep, but not wail. And Orpah kissed her mother-in-law.] For a final farewell. Kαταφιλεινουκεστιφιλειν, saith Philo. Apostates betray Christ with a kiss: temporaries forsake him, and embrace this present world. So did Jehu, Judas, Demas, Henry IV of France, once Bonus orbi, afterwards Orbus boni, as one wittily anagrammatised his name…
Read John Trapp on Ruth 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(14) Kissed.—Orpah, though unwilling to leave her mother-in-law, and though warmly attached to her, still thinks of the hardships of the journey, of the hardships when the journey is done; and the comforts of home detain her.
Read Charles John Ellicott on Ruth 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 14. And Orpah kissed her mother-in-law] The Septuagint add, Καιεπεστρεψενειςτονλαοναυτης, And returned to her own people. The Vulgate, Syrian, and Arabic, are to the same purpose.
Read AdamClarke on Ruth 1 →CambridgeThe Cambridge Bible for Schools and Colleges14. Orpah kissed her mother in law] and, it is implied, said good-bye.
Read Cambridge on Ruth 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThe kiss at parting as well as at meeting is the customary friendly and respectful salutation in the East.
Read Albert Barnes on Ruth 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Again they wept aloud, and Orpah kissed her mother-in-law goodbye, but Ruth clung to her.
They lifted up their voices and wept again; then Orpah kissed her mother-in-law, but Ruth stayed with her.
Again they wept aloud, and Orpah kissed her mother-in-law goodbye, but Ruth clung to her.
Again they wept loudly. Then Orpah kissed her mother-in-law goodbye, but Ruth clung tightly to her.
Tyndale line
And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.
And they lifted up their voice, and wept again: and Orpah kissed her mother-in-law, but Ruth clave unto her.
And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.
And they lifted up their voice, and wept again. And Orpah kissed her mother-in-law; but Ruth cleaved to her.
Then they lift vp their voyce and wept againe, and Orpah kissed her mother in lawe, but Ruth abode still with her.
Strictly literal
And they lifted up their voice and wept again. And Orpah kissed her mother-in-law, but Ruth clave to her.
And they lift up their voice, and weep again, and Orpah kisseth her mother-in-law, and Ruth hath cleaved to her.
And they lift up their voice, and weep again, and Orpah kisses her mother-in-law, and Ruth has cleaved to her.
And they lifted up their voice and wept a long time; and Orpah kissed her mother-in-law; but Ruth cleaved unto her.
Then her daughters-in-law lifted up their voices and cried again. Orpah kissed her mother-in-law farewell, but Ruth held on to her.
From the Latin
And they lifted up their voice, and began to weep again: Orpha kissed her mother in law and returned: Ruth stuck close to her mother in law.
Simplified
They started crying loudly again. Then Orpah kissed her mother-in-law goodbye. But Ruth held on tightly to Naomi.
Then again they were weeping; and Orpah gave her mother-in-law a kiss, but Ruth would not be parted from her.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree closely, with a word-for-word correspondence. The Dead Sea Scrolls show some restoration but align with the Masoretic Text in meaning, affirming the loyalty expressed in this verse.
וַתִּשֶּׂ֣נָה קוֹלָ֔ן וַתִּבְכֶּ֖ינָה ע֑וֹד וַתִּשַּׁ֤ק עָרְפָּה֙ לַחֲמוֹתָ֔הּ וְר֖וּת דָּ֥בְקָה בָּֽהּ׃
10 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[ותשנה] [קול׳ן] [ותבכינה] [עוד] [ותשק] עורפה לחמות׳ה ורות [דבקה] [ב׳ה]
2 words on the leather — 1 partly restored, 7 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Ruth 1:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word נָשָׂא (nasa') means to lift, carry, or take, encompassing a wide range of applications both literal and figurative. It can refer to actions like bearing burdens, taking away, or being exalted. The entries indicate various forms and uses, including the ability to lift oneself up or cause others to bear iniquity. There is no significant disagreement among the lexicons regarding its meanings.
נָשָׂא 656 vb. lift, carry, take
Qal
lift, lift up
Bear, carry
Take, take away
Niph.
be lifted up
refl. lift oneself up = rise up, of י׳, to display power in judgment
be borne, carried
be taken away, carried off
Pi.
lift up = exalt
fig. = desire, long
carry, bear continuously
take, take away
Hithp. lift oneself up
Hiph.
cause one to bear iniquity
appar. cause to bring, have brought
base
H5375 נָשָׂא lift, carry, take .. lift, lift up
. Bear, carry
. Take, take away
. . be lifted up
. refl. lift oneself up = rise up, of י׳, to display power in judgment
. be borne, carried
. be taken away, carried off
. . lift up = exalt
. fig. = desire, long
. carry, bear continuously
. take, take away
. lift oneself up
. . cause one to bear iniquity
. appar. cause to bring, have brought
5375 nasa' naw-saw'
or nacah (Psalm 4 : 6 (7)) {naw-saw'}; a primitive root; to
lift, in a great variety of applications, literal and
figurative, absol. and rel. (as follows):--accept, advance,
arise, (able to, (armor), suffer to) bear(-er, up), bring
(forth), burn, carry (away), cast, contain, desire, ease,
exact, exalt (self), extol, fetch, forgive, furnish, further,
give, go on, help, high, hold up, honorable (+ man), lade,
lay, lift (self) up, lofty, marry, magnify, X needs, obtain,
pardon, raise (up), receive, regard, respect, set (up), spare,
stir up, + swear, take (away, up), X utterly, wear, yield.
see HEBREW for 04
see HEBREW for 06
see HEBREW for 07
נָשָׂא (na.sa) — to lift: raise.
: raise/take_up
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
1b2) to lift oneself up, rise up
1b3) to be borne, be carried
1b4) to be taken away, be carried off, be swept away
1c) (Piel)
1c1) to lift up, exalt, support, aid, assist
1c2) to desire, long (fig.)
1c3) to carry, bear continuously
1c4) to take, take away
1d) (Hithpael) to lift oneself up, exalt oneself
1e) (Hiphil)
1e1) to cause one to bear (iniquity)
1e2) to cause to bring, have brought
נָשָׂא (na.sa) — to lift: bear.
: look/lift(eyes)
1) to lift, bear up, carry, take
1a) (Qal)
1a1) to lift, lift up
1a2) to bear, carry, support, sustain, endure
1a3) to take, take away, carry off, forgive
1b) (Niphal)
1b1) to be lifted up, be exalted
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
קוֹל (qol) primarily means 'voice' or 'sound,' encompassing various contexts such as music, noise, and even thunder. It can also denote lightness or frivolity. The word is built from a root meaning to call aloud and appears in various forms throughout the Old Testament, including a reference in Jeremiah 3:9.
ref
H6963a קוֹל sound, voice H6963b קֹל lightness, frivolity
6963 qowl kole
or qol {kole}; from an unused root meaning to call aloud; a
voice or sound:--+ aloud, bleating, crackling, cry (+ out),
fame, lightness, lowing, noise, + hold peace, (pro-)claim,
proclamation, + sing, sound, + spark, thunder(-ing), voice, +
yell.
קוֹל (qol) — voice.
: voice/shout/loud
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קֹל (qol) — frivolity.
lightness, frivolity
קוֹל (qol) — voice: sound.
: sound/noise
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: thunder.
: thunder
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: message.
: message/proclaim
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: [sound of].
: [sound_of](THING)
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
קוֹל (qol) — voice: listen.
: listen
1) voice, sound, noise
1a) voice
1b) sound (of instrument)
HNcmsc/Sp3fp — Noun common masculine singular construct · suffixHNcmsc/Sp3fp
בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.
בָּכָה 114 vb. weep, bewail
Qal
weep
weep bitterly
weep upon
bewail
in sense of burden, annoy with weeping
of penitent weeping
Pi. lament; bewail
base
H1058 בָּכָה weep, bewail
1058 bakah baw-kaw'
a primitive root; to weep; generally to bemoan:--X at all,
bewail, complain, make lamentation, X more, mourn, X sore, X
with tears, weep.
בָּכָה (ba.khah) — to weep.
1) to weep, bewail, cry, shed tears
1a) (Qal)
1a1) to weep (in grief, humiliation, or joy)
1a2) to weep bitterly (with cognate acc.)
1a3) to weep upon (embrace and weep)
1a4) to bewail
1b) (Piel) participle
1b1) lamenting
1b2) bewailing
Conj | V-Qal-ConsecImperf-3fp — Verb · Qal · sequential imperfect third person feminine pluralHc/Vqw3fp
עוֹד (owd) primarily denotes a sense of iteration or continuance, functioning mostly as an adverb meaning 'still,' 'yet,' or 'again.' It can also imply addition or repetition, as in 'more' or 'besides.' The word appears in various contexts throughout the Old Testament, emphasizing persistence or continuation.
עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
base
H5750 עוֹד and (14 t.) עֹד subst. a going round, continuance, but used mostly as adv. acc. still, yet, again, besides
5750 `owd ode
or rod {ode}; from 5749; properly, iteration or continuance;
used only adverbially (with or without preposition), again,
repeatedly, still, more:--again, X all life long, at all,
besides, but, else, further(-more), henceforth, (any) longer,
(any) more(-over), X once, since, (be) still, when, (good,
the) while (having being), (as, because, whether, while) yet
(within).
see HEBREW for 05749
עוֹד (od) — still.
subst
1) a going round, continuance
adv
2) still, yet, again, besides
2a) still, yet (of continuance or persistence)
2b) still, yet, more (of addition or repetition)
2c) again
2d) still, moreover, besides
Aramaic equivalent: od (עוֹד "still" H5751)
Adv — AdvHAcmsa
a-gen': Advb. denoting repetition; in New Testament, generally for palin, "back," "once more." Occasionally, it has the force of a connective, synonymous with "moreover," as in Ro 15:10 ff; 1Co 3:20, etc. The expression "born again" of the King James Version, Joh 3:3,7; 1Pe 1:23, translating the Greek "anothen" and "ana" in composition, becomes in the Revised Version (British and American) "anew," i.e. "over again." As these particles mean "from above" and "up," their use as indicating repetition is sometimes disputed, but without further foundation than that "again" does not exhaust the meaning.
נָשַׁק (nashaq) primarily means 'to kiss,' with various forms indicating gentle touching or equipping with weapons. The exact meaning can be uncertain, possibly extending to handling or being equipped. It appears in contexts related to affection and attachment, as well as in descriptions of armed individuals.
נָשַׁק vb. kiss
Qal kiss
Pi. kiss
Hiph. of wings of cherubim, gently touching each other
base
[נָשַׁק] vb. exact meaning uncertain; prob. either handle or be equiped with
base
H5401a נָשַׁק kiss H5401b נָשַׁק exact meaning uncertain; prob. either handle or be equiped with
5401 nashaq naw-shak'
a primitive root (identical with 5400, through the idea of
fastening up; compare 2388, 2836); to kiss, literally or
figuratively (touch); also (as a mode of attachment), to equip
with weapons:--armed (men), rule, kiss, that touched.
see HEBREW for 05400
see HEBREW for 02388
see HEBREW for 02836
נָשַׁק (na.shaq) — to kiss.
1) to put together, kiss
1a) (Qal) to kiss
1b) (Piel) to kiss
1c) (Hiphil) to touch gently
נָשַׁק (na.shaq) — to handle.
1) to handle, be equipped with
1a) (Qal) to be equipped
Conj | V-Qal-ConsecImperf-3fs — Verb · Qal · sequential imperfect third person feminine singularHc/Vqw3fs
עָרְפָּה (Orpah) refers to a Moabite woman, specifically the sister-in-law of Ruth and wife of Chilion. The name is derived from a root meaning 'mane' and is associated with the meaning 'gazelle.' She is mentioned in the context of the Book of Ruth, particularly in Rut 1:4.
עָרְפָּה n.pr.f. sister-in-law of Ruth
base
H6204 עָרְפָּה sister-in-law of Ruth
6204 `Orpah or-paw'
feminine of 6203; mane; Orpah, a Moabites:--Orpah.
see HEBREW for 06203
עׇרְפָּה (or.pah) — Orpah.
A woman of the Moabites living before Israel's Monarchy, first mentioned at Rut.1.4; married to Chilion (H3630)
§ Orpah = "gazelle"
a Moabite woman, wife of Chilion, the son of Naomi, and sister-in- law of Ruth
N-proper — Noun proper feminineHNpf
or'-pa (`orpah; for meaning see below): A Moabitess, wife of Mahlon, son of Elimelech and Naomi. Unlike her sister Ru she returned to her own people after escorting Naomi on her way to Judah (Ru 1:4). Her name is supposed to be derived from the Hebrew word for "neck" (`oreph), and so to mean "stiff-necked" because of her turning-back from following her mother-in-law; others take it to mean "gazelle."
Orpah
Forelock or fawn, a Moabitess, the wife of Chilion (Ruth 1:4; 4:10). On the death of her husband she accompanied Naomi, her mother-in-law, part of the way to Bethlehem, and then returned to Moab.
(a gazelle), a Moabite woman wife of Chilion son of Naomi, and thereby sister-in-law to Ruth. (Ruth 2:4,14) (B.C. 1360.)
The Moabites, Naomi’s daughter-in-law, who remained with her people and gods, when Ruth followed Naomi and the Lord, Ru 1:4-14. The one was taken and the other left.
חֲמוֹת (chamowth) means 'husband’s mother' or 'mother-in-law.' It is a feminine noun derived from the root of another word, specifically H2524. The entries consistently define it as referring to a mother-in-law without any significant disagreement among the lexicons.
[חֲמוֹת] n.f. husband’s mother
base
H2545 [חֲמוֹת] husband’s mother
2545 chamowth kham-oth'
or (shortened) chamoth {kham-oth'}; feminine of 2524; a
mother-in-law:--mother in law.
see HEBREW for 02524
חֲמוֹת (cha.mot) — mother-in-law.
mother-in-law, husband's mother
Prep | N-fs | Suff — Preposition · noun common feminine singular construct · suffixHR/Ncfsc/Sp3fs
רוּת (Ruth) likely derives from a root meaning 'friendship.' It refers to a Moabite woman who is notable for her loyalty and familial connections, particularly as the wife of Boaz and grandmother of King David. The name appears in the context of her story in the Old Testament, specifically in the Book of Ruth.
רוּת n.pr.f. Ruth (for רְעוּת, i.e. friendship)
base
H7327 רוּת Ruth (for רְעוּת, i.e. friendship)
7327 Ruwth rooth
probably for 7468; friend; Ruth, a Moabitess:--Ruth.
see HEBREW for 07468
רוּת (rut) — Ruth.
A woman of the Moabites living before Israel's Monarchy, first mentioned at Rut.1.4; married to Mahlon (H4248) and Boaz (H1162);
mother of: Obed (H5744)
Also named: Rhouth (Ῥούθ "Ruth" G4503)
§ Ruth = "friendship"
daughter-in-law of Naomi, wife of Boaz, and grandmother of David
Conj | N-proper — Conjunction · noun proper feminineHC/Npf
rooth (ruth; Rhouth): The name Ru is found in the Old Testament only in the book which is so entitled. It is a contraction for re'uth perhaps signifying "comrade," "companion" (feminine; compare Ex 11:2, "every woman of her neighbor"). OHL, 946, explains the word as an abstract noun = "friendship." The Book of Ru details the history of the one decisive episode owing to which Ru became an ancestress of David and of the royal house of Judah. From this point of view its peculiar interest lies in the close friendship or alliance between Israel and Moab, which rendered such a connection possible. Not improbably also there is an allusion to this in the name itself.
1. History:
The history lies in the period of the Judges (Ru 1:1), at the close of a great famine in the land of Israel.…
Ruth
A friend, a Moabitess, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab. On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually married. She became the mother of Obed, the grandfather of David. Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5). The story of “the gleaner Ruth illustrates the friendly relations between the good Boaz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken…
(a female friend) a Moabitish woman, the wife, first of Mahlon, second of Boaz, the ancestress of David and Christ,and one of the four women who are named by St. Matthew in the genealogy of Christ. A severe famine in the land of Judah induced Elimelech, a native of Bethlehem --ephratah, to emigrate into the land of Moab, with his wife Naomi, and his two sons, Mahlon and Chilion. This was probably about the time of Gideon, B.C. 1250. At the end of ten years Naomi now left a widow and childless, having heard that there was plenty again in Judah, resolved to return to Bethlehem, and her daughter-in-law Ruth returned with her. They arrived at Bethlehem just at the beginning of barley harvest, and Ruth, going out to glean, chanced to go into the field of wheat, a wealthy man and a near kinsman of her father-in-law, Elimelech. Upon learning who the stranger was, Boaz treated her with the…
A Moabitess, who having returned with her mother-in-law Naomi to Judea, probably about the time of Gideon, soon afterwards married Boaz, a kinsman of Naomi. From this marriage descended David, and through him our Saviour Jesus Christ, Mt 1:5.
THE BOOK OF RUTH contains this history, told in a most simple and affecting manner. The object of the writer, no doubt, was to trace the genealogy of king David. At the outset, he says that these events took place when the judges ruled in Israel-an intimation that in the time of the writer they had ceased to rule. At the close of the book the name of David is introduced; which shows that it was not written before his day, B. C. 1060. This book is inserted in our Bibles after the book of Judges, as a sort of sequel to it. Many of the ancient fathers made but one book of Judges and Ruth. The story…
דָּבַק, transliterated as dabaq, is a Hebrew verb meaning to cling or cleave. It encompasses a range of actions such as adhering closely, pursuing, and being joined together. The word appears in various forms, including Qal, Pual, Hiphil, and Hophal, indicating different nuances of the action. Notably, it can describe both physical and metaphorical closeness.
דָּבַק, דָּבֵק vb. cling, cleave, keep close
Qal
cling, cleave to
cling, cleave to
Pu. of crocodile’s scales, they are joined together
Hiph.
cause to cling or cleave to
pursue closely
overtake
Hoph. and my tongue is made to cleave (to) my gums
base
H1692 דָּבַק, דָּבֵק cling, cleave, keep close
1692 dabaq daw-bak'
a primitive root; properly, to impinge, i.e. cling or adhere;
figuratively, to catch by pursuit:--abide fast, cleave (fast
together), follow close (hard after), be joined (together),
keep (fast), overtake, pursue hard, stick, take.
דָּבַק (da.vaq) — to cleave.
1) to cling, stick, stay close, cleave, keep close, stick to, stick with, follow closely, join to, overtake, catch
1a) (Qal)
1a1) to cling, cleave to
1a2) to stay with
1b) (Pual) to be joined together
1c) (Hiphil)
1c1) to cause to cleave to
1c2) to pursue closely
1c3) to overtake
1d) (Hophal) to be made to cleave
Aramaic equivalent: de.vaq (דְּבֵק "to cleave" H1693)
V-Qal-Perf-3fs — Verb · Qal · perfect third person feminine singularHVqp3fs
הָ (ha) — her.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person feminine singular
HRd/Sp3fs — Preposition · suffixHRd/Sp3fs