King James Version

What Does Ruth 1:13 Mean?

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. tarry: Heb. hope it grieveth: Heb. I have much bitterness

Ruth 1:13 · KJV


Context

11

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?

12

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; should have: or were with an husband

13

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. tarry: Heb. hope it grieveth: Heb. I have much bitterness

14

And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her.

15

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.


Commentary

KJV Study Commentary
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. Naomi completes her argument with two rhetorical questions expecting negative answers. "Would ye tarry for them till they were grown?" (hallahen tesabernah ad asher yigdalu, הֲלָהֵן תְּשַׂבֵּרְנָה עַד אֲשֶׁר יִגְדָּלוּ) uses the verb sabar (שָׂבַר), meaning "wait" or "hope"—asking whether they would realistically wait 15-20 years for hypothetical sons to reach marriageable age. The second question intensifies: "would ye stay for them from having husbands?" (hallahen te'agennah levilti heyot le'ish, הֲלָהֵן תֵּעָגֵנָה לְבִלְתִּי הֱיוֹת לְאִישׁ), asking whether they would forfeit marriage and motherhood during their prime childbearing years. Both questions obviously expect "No" as answer.

"Nay, my daughters" (al benotay, אַל בְּנֹתַי) literally means "No, my daughters" or "Don't, my daughters"—emphatic prohibition against such foolishness. Then comes Naomi's bitter theology: "it grieveth me much for your sakes" (mar-li me'od mikkhem, מַר־לִי מְאֹד מִכֶּם) uses the same root (marar, מָרַר, "bitter") she later applies to herself in verse 20 ("call me Mara"). The phrase "much more bitter to me than to you" suggests her grief exceeds theirs because she understands the full hopelessness.

Most significantly, she declares "the hand of the LORD is gone out against me" (yatse'ah vi yad-YHWH, יָצְאָה בִי יַד־יְהוָה). This is covenant language—God's "hand" represents His powerful intervention, usually for deliverance (Exodus 3:20; Deuteronomy 4:34) but sometimes for judgment (1 Samuel 5:6; 12:15). Naomi interprets her losses as divine opposition, not recognizing that God's hand "going out" would ultimately bring redemption. Her theology of suffering lacks the perspective that Romans 8:28 and Joseph's life (Genesis 50:20) later illustrate—God works all things, even apparent judgment, toward redemptive purposes. Naomi's bitter providential interpretation blinds her to God's hidden grace already at work.

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Historical & Cultural Context

Naomi's reference to "the hand of the LORD" going out against her reflects covenant theology. In Deuteronomy 28, God promises blessings for obedience (vv. 1-14) and curses for disobedience (vv. 15-68). Among the curses: loss of children (v. 32, 41), widowhood (v. 54), and famine (v. 23-24). Naomi's experience—famine in Israel, migration to enemy territory, death of husband and sons—could reasonably be interpreted through this covenant curse framework. Her theology wasn't entirely wrong; God does discipline His people (Hebrews 12:5-11).

However, Naomi's interpretation was incomplete. She couldn't yet see how God was working redemption through these very losses. The famine brought her family to Moab where Ruth became part of the family. The deaths created the situation allowing Ruth to glean in Boaz's field unmarried. The return to Bethlehem positioned Ruth to meet Boaz. Every element Naomi identified as God's hand against her was actually God's hand orchestrating redemption. This demonstrates the limits of human perspective in real-time versus God's comprehensive providence visible in retrospect.

Ancient Near Eastern cultures universally interpreted prosperity as divine favor and suffering as divine disfavor. Job's friends exemplified this theology, insisting suffering proves sin (Job 4:7-9; 8:3-6; 11:13-15). While God does discipline sin, not all suffering indicates judgment—sometimes it prepares for greater blessing, forms character, displays God's glory, or accomplishes purposes beyond human understanding. Naomi's bitter interpretation, though understandable, missed the redemptive narrative God was writing. Believers throughout history face similar challenges: trusting God's goodness when circumstances suggest His opposition.

Reflection Questions

  1. How do your interpretations of suffering shape your ability to recognize God's ongoing gracious purposes?
  2. What bitter providential interpretations might be blinding you to God's redemptive work in your circumstances?
  3. How can you hold together honest lament over losses while maintaining trust in God's ultimate goodness and wise purposes?

Original Language Analysis

Hebrew · 22 words
הֲלָהֵן֙1 of 22

for them

H3860

popularly for if; hence, therefore

תְּשַׂבֵּ֗רְנָה2 of 22

Would ye tarry

H7663

to scrutinize; by implication (of watching) to expect (with hope and patience)

עַ֚ד3 of 22
H5704

as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)

אֲשֶׁ֣ר4 of 22
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

יִגְדָּ֔לוּ5 of 22

till they were grown

H1431

to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride)

הֲלָהֵן֙6 of 22

for them

H3860

popularly for if; hence, therefore

תֵּֽעָגֵ֔נָה7 of 22

would ye stay

H5702

to debar, i.e., from marriage

לְבִלְתִּ֖י8 of 22
H1115

properly, a failure of, i.e., (used only as a negative particle, usually with a prepositional prefix) not, except, without, unless, besides, because n

הֱי֣וֹת9 of 22
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

לְאִ֑ישׁ10 of 22

from having husbands

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

אַ֣ל11 of 22
H408

not (the qualified negation, used as a deprecative); once (job 24:25) as a noun, nothing

בְּנֹתַ֗י12 of 22

nay my daughters

H1323

a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)

כִּֽי13 of 22
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

מַר14 of 22

for it grieveth

H4843

to be (causatively, make) bitter (literally or figuratively)

לִ֤י15 of 22
H0
מְאֹד֙16 of 22

me much

H3966

properly, vehemence, i.e., (with or without preposition) vehemently; by implication, wholly, speedily, etc. (often with other words as an intensive or

מִכֶּ֔ם17 of 22
H4480

properly, a part of; hence (prepositionally), from or out of in many senses

כִּֽי18 of 22
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

יָצְאָ֥ה19 of 22

is gone out

H3318

to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim

בִ֖י20 of 22
H0
יַד21 of 22

for your sakes that the hand

H3027

a hand (the open one [indicating power, means, direction, etc.], in distinction from h3709, the closed one); used (as noun, adverb, etc.) in a great v

יְהוָֽה׃22 of 22

of the LORD

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god


Study Guide

Historical Context

This verse is found in the book of Ruth. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Ruth 1:13 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Ruth 1:13 from Treasury of Scripture Knowledge

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