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Selected Verse: Ruth 1:11 - Strong Concordance

Verse	Translation	Text
Ru 1:11	Strong Concordance	And Naomi [05281] said [0559], Turn again [07725], my daughters [01323]: why will ye go [03212] with me? are there yet any more sons [01121] in my womb [04578], that they may be your husbands [0582]?
	King James	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?

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
are there yet any more sons in my womb, that they may be your husbands?--This alludes to the ancient custom (Gen 38:26) afterwards expressly sanctioned by the law of Moses (Deu 25:5), which required a younger son to marry the widow of his deceased brother.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

are there yet any more sons in my womb, that they may be your husbands?--This alludes to the ancient custom (Gen 38:26) afterwards expressly sanctioned by the law of Moses (Deu 25:5), which required a younger son to marry the widow of his deceased brother.

Notes on the Bible, by Albert Barnes, [1834]
See marginal references and notes. The Levirate law probably existed among the Moabites, and in Israel extended beyond the brother in the strict sense, and applied to the nearest relations, since Boaz was only the kinsman of Elimelech Rut 3:12.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Naomi endeavoured to dissuade them from this resolution, by setting before them the fact, that if they went with her, there would be no hope of their being married again, and enjoying the pleasures of life once more. "Have I yet sons in my womb, that they may be your husbands?" Her meaning is: I am not pregnant with sons, upon whom, as the younger brothers of Mahlon and Chilion, there would rest the obligation of marrying you, according to the Levitate law (Deu 25:5; Gen 38:8). And not only have I no such hope as this, but, continues Naomi, in Rut 1:12, Rut 1:13, I have no prospect of having a husband and being blessed with children: "for I am too old to have a husband;" year, even if I could think of this altogether improbable thing as taking place, and assume the impossible as possible; "If I should say, I have hope (of having a husband), yea, if I should have a husband to-night, and should even bear sons, would ye then wait till they were grown, would ye then abstain from having husbands?" The כּי (if) before אמרתּי refers to both the perfects which follow. להן is the third pers. plur. neuter suffix הן with the prefix ל, as in Job 30:24, where הן is pointed with seghol, on account of the toned syllable which follows, as here in pause in Rut 1:9 : lit. in these things, in that case, and hence in the sense of therefore = לכן, as in Chaldee (e.g., Dan 2:6, Dan 2:9,Dan 2:24, etc.). תּעגנה (vid., Isa 60:4, and Ewald, 195, a.), from עגן ἁπ. λεγ. in Hebrew, which signifies in Aramaean to hold back, shut in; hence in the Talmud עגוּנה, a woman who lived retired in her own house without a husband. Naomi supposes three cases in Rut 1:12, of which each is more improbable, or rather more impossible, than the one before; and even if the impossible circumstance should be possible, that she should bear sons that very night, she could not in that case expect or advise her daughters-in-law to wait till these sons were grown up and could marry them, according to the Levirate law. In this there was involved the strongest persuasion to her daughters-in-law to give up their intention of going with her into the land of Judah, and a most urgent appeal to return to their mothers' houses, where, as young widows without children, they would not be altogether without the prospect of marrying again. One possible case Naomi left without notice, namely, that her daughters-in-law might be able to obtain other husbands in Judah itself. She did not hint at this, in the first place, and perhaps chiefly, from delicacy on account of the Moabitish descent of her daughters-in-law, in which she saw that there would be an obstacle to their being married in the land of Judah; and secondly, because Naomi could not do anything herself to bring about such a connection, and wished to confine herself therefore to the one point of making it clear to her daughters that in her present state it was altogether out of her power to provide connubial and domestic happiness for them in the land of Judah. She therefore merely fixed her mind upon the different possibilities of a Levirate marriage. (Note: The objections raised by J. B. Carpzov against explaining Rut 1:12 and Rut 1:13 as referring to a Levirate marriage, - namely, that this is not to be thought of, because a Levirate marriage was simply binding upon brothers of the deceased by the same father and mother, and upon brothers who were living when he died, and not upon those born afterwards-have been overthrown by Bertheau as being partly without foundation, and partly beside the mark. In the first place, the law relating to the Levirate marriage speaks only of brothers of the deceased, by which, according to the design of this institution, we must certainly think of sons by one father, but not necessarily the sons by the same mother. Secondly, the law does indeed expressly require marriage with the sister-in-law only of a brother who should be in existence when her husband died, but it does not distinctly exclude a brother born afterwards; and this is the more evident from the fact that, according to the account in Gen 38:11, this duty was binding upon brothers who were not grown up at the time, as soon as they should be old enough to marry. Lastly, Naomi merely says, in Rut 1:12, that she was not with child by her deceased husband; and when she does take into consideration, in Rut 1:12 and Rut 1:13, the possibility of a future pregnancy, she might even then be simply thinking of an alliance with some brother of her deceased husband, and therefore of sons who would legally be regarded as sons of Elimelech. When Carpzov therefore defines the meaning of her words in this manner, "I have indeed no more children to hope for, to whom I could marry you in time, and I have no command over others," the first thought does not exhaust the meaning of the words, and the last is altogether foreign to the text.) בּנתי אל, "not my daughters," i.e., do not go with me; "for it has gone much more bitterly with me than with you." מרר relates to her mournful lot. מכּם is comparative, "before you;" not "it grieveth me much on your account," for which עליכם would be used, as in Sa2 1:26. Moreover, this thought would not be in harmony with the following clause: "for the hand of the Lord has gone out against me," i.e., the Lord has sorely smitten me, namely by taking away not only my husband, but also my two sons.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Naomi endeavoured to dissuade them from this resolution, by setting before them the fact, that if they went with her, there would be no hope of their being married again, and enjoying the pleasures of life once more. "Have I yet sons in my womb, that they may be your husbands?" Her meaning is: I am not pregnant with sons, upon whom, as the younger brothers of Mahlon and Chilion, there would rest the obligation of marrying you, according to the Levitate law (Deu 25:5; Gen 38:8). And not only have I no such hope as this, but, continues Naomi, in Rut 1:12, Rut 1:13, I have no prospect of having a husband and being blessed with children: "for I am too old to have a husband;" year, even if I could think of this altogether improbable thing as taking place, and assume the impossible as possible; "If I should say, I have hope (of having a husband), yea, if I should have a husband to-night, and should even bear sons, would ye then wait till they were grown, would ye then abstain from having husbands?" The כּי (if) before אמרתּי refers to both the perfects which follow. להן is the third pers. plur. neuter suffix הן with the prefix ל, as in Job 30:24, where הן is pointed with seghol, on account of the toned syllable which follows, as here in pause in Rut 1:9 : lit. in these things, in that case, and hence in the sense of therefore = לכן, as in Chaldee (e.g., Dan 2:6, Dan 2:9,Dan 2:24, etc.). תּעגנה (vid., Isa 60:4, and Ewald, 195, a.), from עגן ἁπ. λεγ. in Hebrew, which signifies in Aramaean to hold back, shut in; hence in the Talmud עגוּנה, a woman who lived retired in her own house without a husband. Naomi supposes three cases in Rut 1:12, of which each is more improbable, or rather more impossible, than the one before; and even if the impossible circumstance should be possible, that she should bear sons that very night, she could not in that case expect or advise her daughters-in-law to wait till these sons were grown up and could marry them, according to the Levirate law. In this there was involved the strongest persuasion to her daughters-in-law to give up their intention of going with her into the land of Judah, and a most urgent appeal to return to their mothers' houses, where, as young widows without children, they would not be altogether without the prospect of marrying again. One possible case Naomi left without notice, namely, that her daughters-in-law might be able to obtain other husbands in Judah itself. She did not hint at this, in the first place, and perhaps chiefly, from delicacy on account of the Moabitish descent of her daughters-in-law, in which she saw that there would be an obstacle to their being married in the land of Judah; and secondly, because Naomi could not do anything herself to bring about such a connection, and wished to confine herself therefore to the one point of making it clear to her daughters that in her present state it was altogether out of her power to provide connubial and domestic happiness for them in the land of Judah. She therefore merely fixed her mind upon the different possibilities of a Levirate marriage.

(Note: The objections raised by J. B. Carpzov against explaining Rut 1:12 and Rut 1:13 as referring to a Levirate marriage, - namely, that this is not to be thought of, because a Levirate marriage was simply binding upon brothers of the deceased by the same father and mother, and upon brothers who were living when he died, and not upon those born afterwards-have been overthrown by Bertheau as being partly without foundation, and partly beside the mark. In the first place, the law relating to the Levirate marriage speaks only of brothers of the deceased, by which, according to the design of this institution, we must certainly think of sons by one father, but not necessarily the sons by the same mother. Secondly, the law does indeed expressly require marriage with the sister-in-law only of a brother who should be in existence when her husband died, but it does not distinctly exclude a brother born afterwards; and this is the more evident from the fact that, according to the account in Gen 38:11, this duty was binding upon brothers who were not grown up at the time, as soon as they should be old enough to marry. Lastly, Naomi merely says, in Rut 1:12, that she was not with child by her deceased husband; and when she does take into consideration, in Rut 1:12 and Rut 1:13, the possibility of a future pregnancy, she might even then be simply thinking of an alliance with some brother of her deceased husband, and therefore of sons who would legally be regarded as sons of Elimelech. When Carpzov therefore defines the meaning of her words in this manner, "I have indeed no more children to hope for, to whom I could marry you in time, and I have no command over others," the first thought does not exhaust the meaning of the words, and the last is altogether foreign to the text.)

בּנתי אל, "not my daughters," i.e., do not go with me; "for it has gone much more bitterly with me than with you." מרר relates to her mournful lot. מכּם is comparative, "before you;" not "it grieveth me much on your account," for which עליכם would be used, as in Sa2 1:26. Moreover, this thought would not be in harmony with the following clause: "for the hand of the Lord has gone out against me," i.e., the Lord has sorely smitten me, namely by taking away not only my husband, but also my two sons.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Your husbands - According to the ancient custom, Gen 38:8, and the express law of God, Deu 25:5, which doubtless she had acquainted them with before, among other branches of the Jewish religion.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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⁵ If brethren [0251] dwell [03427] together [03162], and one [0259] of them die [04191], and have no child [01121], the wife [0802] of the dead [04191] shall not marry without [02351] unto a stranger [0376] [02114]: her husband's brother [02993] shall go in [0935] unto her, and take [03947] her to him to wife [0802], and perform the duty of an husband's brother [02992] unto her.

²⁶ And Judah [03063] acknowledged [05234] them, and said [0559], She hath been more righteous [06663] than I; because that I gave [05414] her not to Shelah [07956] my son [01121]. And he knew her [03045] again [03254] no more.

¹² And now it is true [0551] that I am thy near kinsman [01350]: howbeit there is [03426] a kinsman [01350] nearer [07138] than I.

²⁶ I am distressed [06887] for thee, my brother [0251] Jonathan [03083]: very [03966] pleasant [05276] hast thou been unto me: thy love [0160] to me was wonderful [06381], passing the love [0160] of women [0802].

¹³ Would ye tarry [07663] for them [03860] till they were grown [01431]? would ye stay [05702] for them [03860] from having husbands [0376]? nay, my daughters [01323]; for it grieveth [04843] me much [03966] for your sakes that the hand [03027] of the LORD [03068] is gone out [03318] against me.

¹² Turn again [07725], my daughters [01323], go [03212] your way; for I am too old [02204] to have an husband [0376]. If I should say [0559], I have [03426] hope [08615], if I should have an husband [0376] also to night [03915], and should also bear [03205] sons [01121];

¹¹ Then said [0559] Judah [03063] to Tamar [08559] his daughter in law [03618], Remain [03427] a widow [0490] at thy father's [01] house [01004], till Shelah [07956] my son [01121] be grown [01431]: for he said [0559], Lest peradventure he die [04191] also, as his brethren [0251] did. And Tamar [08559] went [03212] and dwelt [03427] in her father's [01] house [01004].

⁴ Lift up [05375] thine eyes [05869] round about [05439], and see [07200]: all they gather themselves together [06908], they come [0935] to thee: thy sons [01121] shall come [0935] from far [07350], and thy daughters [01323] shall be nursed [0539] at thy side [06654].

²⁴ Therefore [03606] [06903] [01836] Daniel [01841] went in [05954] unto [05922] Arioch [0746], whom the king [04430] had ordained [04483] to destroy [07] the wise [02445] men of Babylon [0895]: he went [0236] and said [0560] thus [03652] unto him; Destroy [07] not [0409] the wise [02445] men of Babylon [0895]: bring me in [05954] before [06925] the king [04430], and I will shew [02324] unto the king [04430] the interpretation [06591].

⁹ But if [02006] ye will not [03809] make known [03046] unto me the dream [02493], there is but one [01932] [02298] decree [01882] for you: for ye have prepared [02164] lying [03538] and corrupt [07844] words [04406] to speak [0560] before [06925] me, till [05705] the time [05732] be changed [08133]: therefore [03861] tell [0560] me the dream [02493], and I shall know [03046] that [01768] ye can shew [02324] me the interpretation [06591] thereof.

⁶ But if [02006] ye shew [02324] the dream [02493], and the interpretation [06591] thereof, ye shall receive [06902] of [04481] me [06925] gifts [04978] and rewards [05023] and great [07690] honour [03367]: therefore [03861] shew [02324] me the dream [02493], and the interpretation [06591] thereof.

⁹ The LORD [03068] grant [05414] you that ye may find [04672] rest [04496], each [0802] of you in the house [01004] of her husband [0376]. Then she kissed [05401] them; and they lifted up [05375] their voice [06963], and wept [01058].

²⁴ Howbeit he will not stretch out [07971] his hand [03027] to the grave [01164], though they cry [07769] in his destruction [06365].

⁸ And Judah [03063] said [0559] unto Onan [0209], Go in [0935] unto thy brother's [0251] wife [0802], and marry [02992] her, and raise up [06965] seed [02233] to thy brother [0251].