Ruth 1:11

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?

KJV (with Strong's)

And Naomi {H5281} said {H559}, Turn again {H7725}, my daughters {H1323}: why will ye go {H3212} with me? are there yet any more sons {H1121} in my womb {H4578}, that they may be your husbands {H582}?

Complete Jewish Bible

Na'omi said, "Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb who could become your husbands?

Berean Standard Bible

But Naomi replied, “Return home, my daughters. Why would you go with me? Are there still sons in my womb to become your husbands?

American Standard Version

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?

Commentary

### SUMMARY
Ruth 1:11 captures a pivotal and poignant moment in the narrative, as a grief-stricken Naomi, having lost her husband and two sons, urges her Moabite daughters-in-law, Orpah and Ruth, to abandon their journey with her and return to their own people. Her rhetorical question, "are there yet any more sons in my womb, that they may be your husbands?", powerfully conveys her profound despair, the stark reality of her inability to provide for them, and the grim societal expectations concerning the continuation of family lines through levirate marriage in ancient Israel.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in the opening chapter of the Book of Ruth. The narrative begins by establishing a period of famine in Judah, which forces Elimelech, Naomi's husband, to relocate his family from Bethlehem to Moab. After approximately ten years, tragedy strikes as Elimelech dies, followed by both of their sons, Mahlon and Chilion, leaving Naomi, Orpah, and Ruth as childless widows. Upon hearing that the Lord had "visited His people in giving them bread" in Judah ([Ruth 1:6](/ruth/1-6 "Ruth 1:6 - Naomi's Decision to Return to Bethlehem")), Naomi resolves to return home. As they embark on the journey, Naomi feels a deep obligation to release her daughters-in-law from any further commitment to her, recognizing the bleak prospects their future holds if they remain tied to an elderly, impoverished widow. Her initial plea in [Ruth 1:8](/ruth/1-8 "Ruth 1:8 - Naomi's First Plea to Her Daughters-in-Law"), where she blesses them and encourages them to return, is met with their tears and refusal to leave. Ruth 1:11 is Naomi's second, more forceful and reasoned attempt to persuade them, highlighting the practical impossibility of their situation with her.
* **Historical & Cultural Context:** The ancient Near East, including Israel, placed immense importance on family lineage, male heirs, and the continuation of a family's name and inheritance. Widows, especially childless ones, occupied an extremely vulnerable position in society, often lacking financial security, social standing, and protection without a male guardian. The custom of **levirate marriage** (from Latin *levir*, "husband's brother"), known in Hebrew as *yibbum*, was a legal and social institution designed to address this vulnerability and ensure the perpetuation of a deceased man's line. As outlined in [Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - The Law of Levirate Marriage"), if a man died without an heir, his brother (or a close male relative, as seen later in Ruth) was obligated to marry the widow and raise up offspring in the deceased's name. Naomi's rhetorical question directly references this custom, emphasizing her age and physical inability to bear more sons who could fulfill this obligation for Orpah and Ruth, thereby reinforcing the hopelessness of their situation from a human perspective.
* **Key Themes:** This verse powerfully underscores several key themes within the Book of Ruth and broader biblical narrative. Firstly, it highlights **Naomi's profound grief and realistic assessment** of her dire circumstances. Her words are not merely a statement of fact but an expression of deep sorrow and the perceived impossibility of her providing for her daughters-in-law through the culturally accepted means of levirate marriage. Secondly, it illuminates the **vulnerability of widows** in ancient society, whose security and future were intrinsically linked to male provision and the continuation of family lines. This precarious position sets the stage for God's providential care later in the narrative. Thirdly, despite her despair, Naomi demonstrates **selfless compassion**, prioritizing the well-being and future prospects of Orpah and Ruth over her own desperate need for companionship or support. Her plea, though born of sorrow, is an act of love. Finally, the verse subtly introduces the critical theme of **redemption and the kinsman-redeemer (go'el)**, as Naomi's seemingly insurmountable problem ultimately necessitates the intervention of a relative who can fulfill the levirate duty, foreshadowing God's greater redemptive plan.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Turn again (שׁוּבוּ, _shuvu'_):** This is an imperative verb, plural, from the root שׁוּב (shuv), meaning "to turn, return, restore." Naomi's repeated use of this word (Ruth 1:8, 1:11, 1:12) underscores the earnestness and desperation of her plea. It signifies a complete reversal of direction and intention, urging her daughters-in-law to abandon their path with her and return to their original homes and prospects in Moab. The repetition emphasizes her sincere desire for their welfare, even if it meant a painful parting.
* **Womb (בֶּטֶן, _beten'_):** Literally meaning "belly" or "womb," this noun is used here to denote the source of offspring. Naomi's rhetorical question, "are there yet any more sons in my womb?", highlights her advanced age and physical inability to bear more children. It is a stark statement of biological impossibility, reinforcing the futility of Orpah and Ruth remaining with her, as she cannot provide them with potential levirate husbands.
* **Husbands (אִישִׁים, _ishim'_):** This is the plural form of אִישׁ (ish), meaning "man" or "husband." In this context, it specifically refers to the potential role of new sons born to Naomi who could serve as levirate husbands for Orpah and Ruth, fulfilling the social and legal obligation to raise up an heir for their deceased husbands. The use of the plural emphasizes the need for *multiple* husbands, one for each widow, further highlighting the impossibility of Naomi's situation.

#### Verse Breakdown
* **"And Naomi said, Turn again, my daughters:"** This phrase reiterates Naomi's persistent and loving plea. The term "my daughters" conveys affection and a deep maternal bond, even as she urges them to leave her. Her instruction to "turn again" is a command born of perceived necessity and selflessness.
* **"why will ye go with me?"**: This is a rhetorical question that highlights the perceived futility and lack of benefit for Orpah and Ruth if they continue accompanying Naomi. She implies there is no logical or practical reason for them to stay, as she can offer them nothing.
* **"[are] there yet [any more] sons in my womb, that they may be your husbands?"**: This is the core of Naomi's argument and the crux of her despair. It directly references the levirate marriage custom and her physical inability to bear more children. The question is designed to elicit an obvious "no," thereby emphasizing the impossibility of her providing them with the means to secure their future and perpetuate their deceased husbands' names. It underscores her profound grief, her realistic assessment of her situation, and her selfless desire for their well-being.

#### Literary Devices
The verse is rich with **Rhetorical Question**, as Naomi asks, "are there yet any more sons in my womb, that they may be your husbands?" She knows the answer is a definitive "no," using the question not to seek information but to emphasize the utter impossibility of her bearing more sons who could fulfill the levirate duty for her daughters-in-law. This device powerfully conveys her despair and the bleakness of their prospects. **Repetition** is also evident in the repeated use of the imperative "Turn again" (שׁוּבוּ, _shuvu'_) throughout this chapter (Ruth 1:8, 1:11, 1:12). This repetition underscores Naomi's earnestness and the weight of her plea, highlighting her persistent desire for her daughters-in-law's welfare. Furthermore, the verse is imbued with profound **Pathos**, evoking deep sympathy for Naomi's tragic circumstances. Her words convey not only her logical reasoning but also her immense grief, powerlessness, and selfless love, drawing the reader into her emotional plight.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 1:11, though steeped in Naomi's despair and human impossibility, subtly sets the stage for the unfolding of God's sovereign providence. Naomi's words articulate a situation utterly without human solution, a vacuum into which divine intervention will ultimately flow. Her inability to provide "sons" for her daughters-in-law highlights humanity's inherent limitations and dependence on a higher power. This moment of profound human hopelessness is precisely where God's unexpected and miraculous plan begins to unfold, demonstrating that His ways are higher than our ways, and His ability to work is not limited by our perceived impossibilities. It foreshadows the truth that true redemption often comes from sources and in ways we cannot foresee or orchestrate.

* [Deuteronomy 25:5-10](/deuteronomy/25-5 "The Law of Levirate Marriage")
* [Proverbs 31:10](/proverbs/31-10 "The Virtuous Woman")
* [Isaiah 55:8-9](/isaiah/55-8 "God's Thoughts and Ways are Higher")

### REFLECTION AND APPLICATION
Naomi's selfless concern for her daughters-in-law, even in her own overwhelming grief and despair, offers a profound lesson in empathy and sacrificial love. In moments of personal crisis or perceived impossibility, it is easy to become consumed by our own suffering. Yet, Naomi, in her utter brokenness, prioritizes the well-being of others, demonstrating a remarkable capacity for compassion. This verse challenges us to consider how we respond when our carefully laid plans crumble, or when circumstances seem utterly bleak. Do we succumb to despair, or do we, like Naomi, confront harsh realities while still seeking the best for those around us? Ultimately, while Naomi saw no human solution, her very act of releasing her daughters-in-law creates the space for Ruth's unwavering loyalty and God's surprising provision. This reminds us that even in our deepest valleys of hopelessness, God is at work, often in ways we cannot comprehend, orchestrating circumstances for His redemptive purposes. Our task is to trust His providence, even when the path ahead seems utterly closed off.

#### Questions for Reflection
* **How does Naomi's selflessness in her own despair challenge my perspective on caring for others, especially when I am struggling?**
* **In what areas of my life am I tempted to rely solely on human solutions and my own limited understanding, forgetting God's sovereign hand?**
* **How can I cultivate a spirit of trust in God's providence, even when circumstances seem bleak or impossible from a human perspective?**

### FAQ

**What was the purpose of levirate marriage in ancient Israel?**

Answer: Levirate marriage was a custom (derived from [Deuteronomy 25:5-10](/deuteronomy/25-5 "The Law of Levirate Marriage")) designed to preserve the name and lineage of a man who died without an heir. If a man died childless, his brother (or a close male relative, as seen with Boaz in Ruth) was obligated to marry the widow. The first son born from this union would then be considered the legal heir of the deceased, ensuring the continuation of his family line, his name, and the retention of his property within the family. It also provided social and economic security for the widow, who would otherwise be highly vulnerable.

**Why did Naomi emphasize her inability to bear more sons?**

Answer: Naomi emphasized her inability to bear more sons to highlight the practical impossibility of fulfilling the levirate custom for Orpah and Ruth. By stating that she had no more sons in her womb, she was logically demonstrating that she could not provide them with new husbands who could raise up an heir for their deceased husbands. This stark reality was her strongest argument for why her daughters-in-law should return to Moab, where they might find new husbands and security within their own culture. It underscored her profound grief, her realistic assessment of their bleak prospects with her, and her selfless desire to release them from any perceived obligation.

**How does this verse relate to the overall theme of God's providence in the Book of Ruth?**

Answer: Ruth 1:11, with Naomi's despairing words, sets the stage for the powerful theme of God's hidden providence. From a human perspective, Naomi's situation is hopeless, and she sees no way for her or her daughters-in-law to find security or continuation of their family lines. However, this very moment of human impossibility creates the vacuum into which God's divine plan unfolds. Naomi's inability to provide a "redeemer" son for her daughters-in-law ultimately leads to Ruth's unwavering loyalty, their journey to Bethlehem, and the eventual intervention of Boaz, the kinsman-redeemer. Thus, Naomi's despair becomes the catalyst for God's miraculous provision, demonstrating that His sovereign hand is at work even when circumstances seem most bleak and human solutions are exhausted.

### CHRIST-CENTERED FULFILLMENT
Naomi's desperate rhetorical question in Ruth 1:11, highlighting her inability to provide "sons" for her daughters-in-law to continue their family lines, serves as a poignant foreshadowing of humanity's own inability to redeem itself. Just as Naomi could not produce a kinsman-redeemer from her own "womb," so too humanity, by its own efforts, is utterly incapable of overcoming the spiritual death and alienation caused by sin. The levirate custom, which Naomi references, points to the profound need for a "kinsman-redeemer" (Hebrew: *go'el*) to raise up a name and inheritance for the deceased. This concept finds its ultimate and perfect fulfillment in Jesus Christ. He is our true Kinsman-Redeemer, who, being fully God and fully man ([Hebrews 2:14-18](/hebrews/2-14 "Christ Our High Priest")), was born into humanity's lineage (a lineage that Ruth, by God's providence, helps establish) to redeem us from the curse of the law and the power of sin ([Galatians 4:4-5](/galatians/4-4 "Christ's Redemption")). Through His sacrificial death and resurrection, Christ "raises up seed" for us, not through physical offspring, but through spiritual rebirth, making us children of God ([John 1:12-13](/john/1-12 "Children of God")) and granting us an eternal inheritance in Him ([Ephesians 1:7](/ephesians/1-7 "Redemption Through His Blood")). Where Naomi saw only barrenness and impossibility, Christ offers abundant life and an everlasting family.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 25:5

¶ If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.

Genesis 38:11

Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren [did]. And Tamar went and dwelt in her father's house.