Ruth 1:12

KJV

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;

KJV (with Strong's)

Turn again {H7725}, my daughters {H1323}, go {H3212} your way; for I am too old {H2204} to have an husband {H376}. If I should say {H559}, I have {H3426} hope {H8615}, if I should have an husband {H376} also to night {H3915}, and should also bear {H3205} sons {H1121};

Complete Jewish Bible

Go back, my daughters; go your way; for I'm too old to have a husband. Even if I were to say, 'I still have hope'; even if I had a husband tonight and bore sons;

Berean Standard Bible

Return home, my daughters. Go on, for I am too old to have another husband. Even if I thought there was hope for me to have a husband tonight and to bear sons,

American Standard Version

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 to-night, and should also bear sons;

Commentary

### SUMMARY
Ruth 1:12 encapsulates Naomi's profound despair and her selfless attempt to release her daughters-in-law, Orpah and Ruth, from any obligation to her. Having lost her husband and two sons, Naomi believes her future is utterly barren, devoid of any prospect for remarriage or the bearing of sons who could provide for or marry her widowed daughters-in-law. Her words, spoken from a place of deep grief and perceived destitution, highlight the cultural reliance on male heirs for security and continuity, while simultaneously revealing her own complete lack of human hope for such provision.

### CONTEXT
* **Literary Context:** Ruth 1:12 is a pivotal moment in the opening chapter of the Book of Ruth, following Naomi's initial decision to return to Judah after a decade of famine and loss in Moab. Her husband, Elimelech, and her two sons, Mahlon and Chilion, have all died, leaving her and her daughters-in-law, Orpah and Ruth, as childless widows. Naomi has already urged them to return to their mothers' homes, blessing them and praying for their future security and marriage ([Ruth 1:8-9](/ruth/1-8 "Ruth 1:8-9 - Naomi's Initial Blessing and Plea")). When Orpah and Ruth initially refuse, clinging to her, Naomi intensifies her argument in verse 12, presenting a stark, almost hyperbolic, assessment of her own hopeless situation. This serves to underscore the perceived impossibility of her providing for them, thereby strengthening her plea for them to leave her and seek their own futures. It sets the stage for Orpah's eventual departure and Ruth's unwavering commitment.
* **Historical & Cultural Context:** In ancient Israelite society, a woman's security, identity, and future were intrinsically linked to her family and, specifically, to male lineage. Widows, especially those without sons, were extremely vulnerable, often facing destitution. Marriage was not merely a romantic union but a societal and economic necessity, ensuring the continuation of the family line and the provision of heirs. While not a direct instance of levirate marriage as outlined in [Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - The Law of Levirate Marriage"), which typically involved a brother-in-law, Naomi's lament in Ruth 1:12 reflects the broader cultural expectation that a male relative would provide for a widow and ensure the family's continuity. Her argument that she could not possibly bear sons who would then grow up to marry her daughters-in-law highlights the patriarchal structure and the critical importance of male progeny for a woman's social and economic standing.
* **Key Themes:** This verse powerfully contributes to several key themes within the Book of Ruth. Primarily, it showcases **profound despair** and **human hopelessness** in the face of overwhelming tragedy, as Naomi believes God's hand is against her ([Ruth 1:20-21](/ruth/1-20 "Ruth 1:20-21 - Naomi's Bitter Lament")). Her declaration, "I am too old to have an husband," and the subsequent hypothetical about bearing sons "to night," illustrate her complete lack of any perceived human solution for her plight or that of her daughters-in-law. Secondly, it underscores the **cultural significance of family and lineage**, particularly the vital role of male heirs for security and continuity. Naomi's inability to provide new husbands, even hypothetically, is her primary reason for urging them to leave. Lastly, despite her despair, Naomi's plea is an act of **self-sacrifice** and **altruism**. She is willing to endure her sorrow alone if it means her daughters-in-law might find new lives and security among their own people, demonstrating a deep, albeit sorrowful, love for them.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Hope (Hebrew, _tiqvah_):** This word, derived from a root meaning "to stretch a cord," carries the connotation of an "expectation," a "line," or a "cord" that connects one to a future possibility or security. Naomi's declaration, "If I should say, I have hope," signifies not merely a lack of optimism, but a complete absence of any tangible, connecting "cord" to a viable future, particularly concerning marriage and family continuation. It emphasizes that her perceived desolation is a total void of future prospects from her human perspective.
* **Old (Hebrew, _zaqen_):** While literally meaning "to be old" or "aged," in this context, _zaqen_ emphasizes Naomi's perceived inability to bear children due to advanced age. It highlights her physical state as a barrier to fulfilling the cultural expectation of providing heirs, making her argument for her daughters-in-law's departure even more compelling from a pragmatic standpoint. Her age, combined with her widowhood, renders her an economic and social dead end in her own eyes.

#### Verse Breakdown
* **"Turn again, my daughters, go [your way];"**: Naomi reiterates her earnest plea for Orpah and Ruth to abandon their journey with her and return to Moab. The repetition underscores her conviction that this is the only sensible and beneficial path for them, given her own dire circumstances. It is a loving, yet desperate, command.
* **"for I am too old to have an husband."**: This clause provides the immediate and practical reason for Naomi's insistence. She states a biological reality: she is past childbearing age, meaning she cannot remarry and produce sons who could then provide for or marry her daughters-in-law. This statement grounds her argument in the harsh realities of her physical state and cultural expectations.
* **"If I should say, I have hope,"**: This introduces a hypothetical scenario, immediately dismissed by Naomi. She considers the mere possibility of having hope for a future husband, only to reject it as utterly unrealistic. This phrase highlights her profound sense of despair and the complete absence of any positive expectation for her future.
* **"[if] I should have an husband also to night,"**: This continues the hypothetical, pushing it to an extreme of impossibility. Naomi imagines an immediate, miraculous remarriage, emphasizing the absurdity of such a thought. The phrase "to night" serves as a hyperbole, underscoring the swiftness and unlikelihood of such a turn of events, let alone the subsequent bearing of children.
* **"and should also bear sons;"**: This final clause completes the chain of impossible events. Even if she were to remarry "to night," the subsequent act of bearing sons (who would then need to grow to maturity to marry) is presented as equally, if not more, fantastical. This highlights the multi-layered impossibility of her providing the necessary security for her daughters-in-law through her own means.

#### Literary Devices
Ruth 1:12 employs several potent literary devices to convey Naomi's emotional state and the cultural realities of her time. The most prominent is **Hyperbole**, particularly in the phrase "if I should have an husband also to night, and should also bear sons." This exaggeration underscores the utter impossibility of her situation from her perspective, making her argument for her daughters-in-law's departure more forceful. There is also a strong sense of **Irony**, though subtle, as Naomi's declaration of hopelessness stands in stark contrast to the divine providence that will soon unfold through Ruth's loyalty and the kinsman-redeemer, Boaz. Her words, intended to push her daughters-in-law away, inadvertently set the stage for Ruth's faithful commitment and the subsequent turning of Naomi's fortunes. Furthermore, the verse uses **Pathos**, appealing deeply to the reader's emotions by vividly portraying Naomi's raw grief, despair, and selfless love, eliciting sympathy for her plight.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 1:12 is a powerful testament to the depths of human despair when faced with overwhelming loss and a seemingly barren future. Naomi's lament reflects a common human experience of feeling utterly forsaken and without hope, believing that all avenues for provision and security are closed. Theologically, this verse sets the stage for the book's overarching theme of God's sovereign providence working behind the scenes, even when His people feel abandoned. Naomi's perceived hopelessness serves as a dark backdrop against which the light of God's faithfulness and unexpected provision will shine, demonstrating that His plans are not limited by human limitations or despair. It highlights the contrast between human perspective, which sees only impossibility, and divine reality, where God can bring life and hope out of the most desolate circumstances.

* [Psalm 42:5](/psalms/42-5 "Psalm 42:5 - Why are you cast down, O my soul?")
* [Jeremiah 29:11](/jeremiah/29-11 "Jeremiah 29:11 - God's Plans for Hope and a Future")
* [Romans 4:18](/romans/4-18 "Romans 4:18 - Abraham's Hope Against Hope")

### REFLECTION AND APPLICATION
Ruth 1:12 offers a poignant window into the human experience of profound loss and the subsequent feeling of utter hopelessness. Naomi's words resonate with anyone who has faced circumstances so overwhelming that the future appears completely closed off, devoid of any possibility for good. Her despair reminds us that even faithful individuals can experience moments of deep spiritual and emotional darkness, where God's hand seems to be against them, and all human avenues for resolution are exhausted. In such moments, it is natural to feel that "hope" – that connecting cord to a positive future – has been severed. However, the broader narrative of Ruth beautifully illustrates that God's providence often works through unexpected means and in ways that defy human logic. Naomi's despair, while real, is not the end of the story. This verse encourages us to cultivate empathy for those in the throes of grief and hopelessness, to listen to their pain without judgment, and to remember that even when we can see no way forward, God is at work, often through the faithfulness of others, to bring about His purposes and to provide hope and a future, even when all human hope seems lost. It challenges us to trust in God's unseen plan, even when our present circumstances seem to contradict any possibility of future blessing.

#### Questions for Reflection
* **When have you experienced a "Naomi moment" where all human hope seemed lost?**
* **How does Naomi's raw honesty about her despair encourage or challenge you in your own struggles?**
* **What does this verse, in the context of the entire Book of Ruth, teach us about God's providence in seemingly hopeless situations?**

### FAQ
**Was Naomi's despair a sign of a lack of faith?**

Answer: While Naomi's words in Ruth 1:12 and later in [Ruth 1:20-21](/ruth/1-20 "Ruth 1:20-21 - Naomi's Lament") express profound despair and a sense that the Lord has dealt bitterly with her, it is more accurately understood as a raw, honest expression of grief and human limitation rather than a complete absence of faith. The Bible often portrays faithful individuals grappling with intense suffering and questioning God's ways (e.g., Job, Jeremiah, the Psalmists). Naomi's lament is a testament to her deep pain and her perception that God's hand was against her, but it does not negate her underlying belief in Yahweh. Her willingness to return to Judah, the land of Israel, suggests a continued, albeit strained, connection to her heritage and God. The narrative ultimately demonstrates that God works through her despair to bring about His redemptive plan, highlighting that even in our darkest moments, His faithfulness endures.

### CHRIST-CENTERED FULFILLMENT
Naomi's desolate cry in Ruth 1:12, expressing a complete lack of human hope for a husband or sons, deeply foreshadows the ultimate hope found in Christ. Her perceived inability to provide a kinsman-redeemer for her family's line highlights humanity's own spiritual bankruptcy and inability to redeem itself. Just as Naomi was "too old" and "empty" to provide the necessary heir, so too is humanity incapable of bridging the chasm of sin and death. Yet, the narrative of Ruth, beginning in despair, culminates in the birth of Obed, the grandfather of King David, from whose lineage the ultimate Kinsman-Redeemer, Jesus Christ, would come. Christ is the one who, unlike any human husband or son, truly provides the ultimate "hope" ([Hebrews 6:19](/hebrews/6-19 "Hebrews 6:19 - Our Hope, an Anchor for the Soul"))—a hope that is "a sure and steadfast anchor of the soul." He is the divine Bridegroom who comes for His church ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for the Church")), and the Son who brings forth spiritual children, giving life to those who were "dead in trespasses and sins" ([Ephesians 2:1-5](/ephesians/2-1 "Ephesians 2:1-5 - Made Alive in Christ")). Where Naomi saw only barrenness and an end to her line, Christ offers abundant life and an eternal inheritance ([John 10:10](/john/10-10 "John 10:10 - Abundant Life in Christ")). He is the true Boaz, who, by his sacrifice, redeems not just a family line, but all who believe, bringing spiritual sons and daughters into God's eternal family, fulfilling the deepest longings for security, belonging, and an enduring future that Naomi could only dream of.

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

Genesis 17:17

Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?

1 Timothy 5:9

Let not a widow be taken into the number under threescore years old, having been the wife of one man,