The World English Bible (WEB): Ruth — Key Ideas to Explore
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The source record for The World English Bible (WEB): Ruth — Key Ideas to Explore measures this digital text at 5,598 words, 25 min estimated reading time, and 1 detected text section.
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Read the Text
From www.ebible.org with slight reformatting by Martin Ward.
001:001 It happened in the days when the judges judged, that there
was a famine in the land. A certain man of Bethlehem Judah
went to sojourn in the country of Moab, he, and his wife,
001:002 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
Bethlehem Judah. They came into the country of Moab,
001:003 Elimelech, Naomi's husband, died; and she was left,
001:004 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 lived there about ten years.
001:005 Mahlon and Chilion died both of them; and the woman was left
of her two children and of her husband.
001:006 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 Yahweh had visited his people in giving them bread.
001:007 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.
001:008 Naomi said to her two daughters-in-law, Go, return each
of you to her mother's house: Yahweh deal kindly with you,
as you have dealt with the dead, and with me.
001:009 Yahweh 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.
001:010 They said to her, No, but we will return with you to your people.
001:011 Naomi said, Turn again, my daughters: why will you go with me?
have I yet sons in my womb, that they may be your husbands?
001:012 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 tonight, and should also bear sons;
001:013 would you therefore wait until they were grown? would you
therefore stay from having husbands? nay, my daughters,
for it grieves me much for your sakes, for the hand of Yahweh
is gone forth against me.
001:014 They lifted up their voice, and wept again: and Orpah kissed
her mother-in-law, but Ruth joined with her.
001:015 She said, Behold, your sister-in-law is gone back to her people,
and to her god: return you after your sister-in-law.
001:016 Ruth said, "Don't entreat me to leave you, and 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,
001:017 where you die, will I die, and there will I be buried:
Yahweh do so to me, and more also, if anything but death part
001:018 When she saw that she was steadfastly minded to go with her,
she left off speaking to her.
001:019 So they two went until they came to Bethlehem. It happened,
when they were come to Bethlehem, that all the city was moved
about them, and [the women] said, Is this Naomi?
001:020 She said to them, "Don't call me Naomi, call me Mara;
for the Almighty has dealt very bitterly with me.
001:021 I went out full, and Yahweh has brought me home again empty;
why do you call me Naomi, seeing Yahweh has testified against me,
and the Almighty has afflicted me?"
001:022 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 Bethlehem in the beginning of barley harvest.
002:001 Naomi had a kinsman of her husband's, a mighty man of wealth,
of the family of Elimelech, and his name was Boaz.
002:002 Ruth the Moabitess said to Naomi, Let me now go to the field,
and glean among the ears of grain after him in whose sight
I shall find favor. She said to her, Go, my daughter.
002:003 She went, and came and gleaned in the field after the reapers:
and she happened to come to the portion of the field belonging
to Boaz, who was of the family of Elimelech.
002:004 Behold, Boaz came from Bethlehem, and said to the reapers,
Yahweh be with you. They answered him, Yahweh bless you.
002:005 Then said Boaz to his servant who was set over the reapers,
Whose young lady is this?
002:006 The servant who was set over the reapers answered, It is the Moabite
lady who came back with Naomi out of the country of Moab:
002:007 She said, Please let me glean and gather after the reapers
among the sheaves. So she came, and has continued
The Book of Ruth, presented here in the World English Bible translation, unfolds in four compact chapters that move from famine to harvest, from death to lineage. The narrative opens with a stark setting: a famine in the land during the time of the judges, forcing a family from Bethlehem to seek refuge in Moab. Within the first five verses, the text dispatches the male figures—Elimelech, Mahlon, and Chilion—leaving three widows: Naomi and her daughters-in-law, Orpah and Ruth. This rapid elimination of the male line sets the stage for a story driven by women's choices and kinship bonds.
Structure and Pacing
The book's structure is economical, with each chapter marking a distinct phase. Chapter 1 establishes loss and departure; chapter 2 introduces the fields of Boaz; chapter 3 centers on a nighttime encounter at the threshing floor; chapter 4 resolves with redemption and a genealogy. The pacing is swift: the ten years in Moab are summarized in a single verse (1:4), while the harvest season unfolds in detailed scenes. The narrative alternates between dialogue and brief narration, with speeches carrying emotional weight—Ruth's pledge in 1:16-17 is the longest sustained speech. The final genealogy (4:18-22) abruptly shifts from story to list, linking Ruth to King David.
Recurring Images: Kinship and Land
Kinship terms recur throughout: daughter-in-law, mother-in-law, sister-in-law, brother, kinsman. The Hebrew concept of goel (redeemer) is central, embodied by Boaz as a near kinsman. The land itself is a character: famine drives the family to Moab, and the return to Bethlehem coincides with the barley harvest (1:22). Fields, grain, and threshing floors provide the backdrop for Ruth's gleaning and Boaz's notice. The phrase Yahweh visited his people in giving them bread (1:6) ties divine favor to agricultural abundance. Naomi's bitterness—she asks to be called Mara (1:20)—contrasts with the eventual fullness of harvest and offspring.
Movement Between Scenes
The narrative moves through distinct spaces: Moab (foreign land), the road to Judah, Bethlehem, Boaz's field, the threshing floor, and the city gate. Each shift carries thematic weight. The journey from Moab to Bethlehem is a physical and spiritual return. The field is a liminal space where Ruth, a foreigner, is protected by Boaz's instructions to his young men (2:8-9). The threshing floor at night (chapter 3) is a place of risk and ritual, where Ruth's request for Boaz to spread his cloak over her invokes marriage customs. The city gate (4:1-2) is the legal arena where Boaz negotiates redemption. These settings are not merely backdrops but active elements that shape the characters' actions.
Voice and Dialogue
The dialogue is direct and emotionally charged. Naomi's speeches are laced with grief and self-blame: the hand of Yahweh is gone forth against me (1:13). Ruth's famous declaration (1:16-17) uses parallel structure and repetition to bind her fate to Naomi's. Boaz speaks with formal courtesy, addressing Ruth as my daughter (2:8) and blessing her (2:12). The women of Bethlehem serve as a chorus, naming Naomi's grandson Obed (4:17) and affirming the restoration. The narrator's voice is spare, letting conversations carry the plot. The use of Yahweh throughout underscores a theological framework, yet the human emotions—loyalty, grief, hope—remain at the forefront.
Readers attentive to the book's structure will notice how each scene builds toward the resolution of Naomi's emptiness. The genealogy in 4:18-22, often seen as an appendix, actually completes the arc from death to legacy. The World English Bible translation preserves the rhythmic cadence of the original, making it suitable for both study and oral reading. Consider how the repeated motifs of kindness (hesed) and rest (1:9, 3:1) weave through the narrative, offering a lens for interpreting the characters' actions.
Reading the editorial notes on Ruth, I kept thinking about how quietly the story moves from famine back to harvest, almost like a breath held and released. It reminded me of spending long afternoons with The Gospel of John for Readers — Story, Setting & Ideas, where light and belonging feel just as unhurried. Both texts seem to wait patiently for the reader to catch up.
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