Hebrew Word Study

#1 Ruth 1:6… The basic meaning of dq'p; is "to attend to, visit, muster, appoint" (BDB 823). According to BDB it has a basic twofold range of meanings with multiple sub-categories of meanings in the Qal stem (which is used in Ruth 1:6).

First Category…

(1) "to pay attention to, observe"

(a) to attend to in order to see

(b) to seek with interest or desire

(2) Figuratively, "to visit"

(a) in a gracious way

(b) so as to search

(3) Figuratively, "to visit upon, punish sin"

(4) "Pass in review, muster or number (as in an army)"

Second category…

(1) "to appoint"

(a) As a participle, "appointed ones, officers"

(b) to appoint or assign as to officers

There are a handful of significant collocates associate with this term affecting its contextual meaning. dq'p is often used with various prepositions ( l, yk) and translated "in order to" whether it be "to punish or to visit."

Though BDB does not specifically classify dq'p in Ruth 1:6 as "to visit" (category 2a) this is the clear meaning from the context. God did not actually come down and have tea with the people of Judah, but Naomi was returning because God had "visited" them in order to give them bread (something they had been without). Obviously, the term is being used figuratively as God blessing them with food.

In surveying other contexts Genesis 21:1 is about God visiting Sarah and fulfilling His promise to her; in Gen. 50:24-25 Joseph prophecies that God will visit his brothers and deliver them to the land He promised; Ex. 13:19 is about God fulfilling what Joseph said would occur in Gen. 50; Jer. 15:15 is Jeremiah asking God to come to him so as to bring about His justice. In sum, dq'p , in this context, is about God coming to the aid in a gracious way for His people.

In interacting with TWOT, the word is said to have the basic meaning of exercising authority over a subordinate. This word is also said to be one of the most difficult to translate because though the root meaning is not completely clear the fact that most of its occurrences (55 times in this context) fit this context is reason enough to conclude its meaning from the text. When translated "to visit" TWOT notes that it almost always means "to make a visitation" and points to action that makes a great change. In the case of Ruth 1:6 the editors agree with the above conclusion that the visitation of God in Judah during the famine produces a beneficial result.

#2 Ruth 1:9… The basic meaning of hj;Wnm] is "a resting place, rest, quietness" (HALOT, 537 [abridged]). According to BDB it has a two-fold meaning in that it can be place of rest or rest in and of itself in whatever capacity.

resting-place;

(a) resting-place on journey;

(b) figuratively for security, assurance

rest, quietness;

(a) refreshment; rest (from enemies) = peace. To be a man of peace; relief from sorrow;

(b) condition of rest and security attained by marriage.

It is significant to note that in most uses of the term hj;Wnm it is the LORD who is either giving rest or receiving rest (as in rest of the Ark). In this sense hj;Wnm is most often collocated with hw:hyÒ It is He who is the instigator of the rest or of giving one a resting place.

As for the various options for this term in this context it is clear that "resting place" as a place to go from being tired is not in view here because the women are not tired; it is also clear that the women are not running for their lives, so rest here is not about safety from enemies. It could be a rest for security and assurance, but 2b seems to be the most likely from the context as a condition attained by marriage. The Moabite women are bereaved of their husbands, and only in marriage will they find the "rest" Naomi is speaking of here.

Other contexts of rest similar to Ruth 1:9 in the Bible are 2 Sam. 14:17 where a woman is seeking rest (in a decptive way) for her weary soul; 1 Kings 8:56 is Solomon speaking of the rest of the Israelites in their promised land; Psalm 95:11 speaks of God’s rest for His people being denied due to their disobedience; Jer. 45:3 speaks of this rest as unattainable due to the sorrow in one’s soul. In sum, the meaning in Ruth 1:9 is clear that it is speaking of a "soul rest," not rest in its literal sense. In this particular case it is the rest women find in marriage.

The TWOT denotes the root of this term as coming from jwn which has the basic meaning of "to rest or settle down." hj;Wnm is simply a "resting place." It is the place or state of jwn and occurs 21 times. This rest is a temporary state of rest as opposed to a more permanent dwelling as in Deut. 12:9 and the eternal soteriological resting place in heaven (Ps. 95:11).

#3 Ruth 1:14… The basic meaning of the term qb'D; is "to cling, cleave, keep close (BDB, 179 & HALOT, 199). According to BDB it has a twofold meaning with various sub-categories in the Qal form which is used in Ruth 1:14.

cling, cleave to

a. literally, followed by B]; so followed by l] and la,

b. so also of abiding on the land of one’s tribe.

c. remain with, close to followed by µ[I and B]

cling, cleave to,

a. figurative of loyalty, affection etc., sometimes with the idea of physical proximity retained.

b. of the opposite.

c. subj. disease, calamity, followed by B] person; followed by yrej}a'; followed by direct object; subj. sin (followed by B] person).

As for significant collocates with this term, mainly there are only prepositions following it (cf. 1a). There were no significant collocate other than that.

In the context of what’s going on in Ruth 1:14, 1b can be dismissed because Ruth is saying goodbye, not letting go. Though she would want to abide in the land of Naomi’s tribe this option is not supported by the context. 1c is possible but only as a byproduct of what Ruth desires; she was remaining with Naomi, but this is not the meaning intended. It could be used figuratively because Ruth is being loyal to Naomi in some sense, but the best use is in the literal sense (1a) because though both women clung to Naomi only Ruth stuck with her and would not let go. Ruth continued to cling to Naomi, so that the next narrative action (preterite) is Naomi’s further urging. Though both literal and figurative are acceptable, the best appears to be the literal 1a.

The term is used likewise in a number of other contexts. In 2 Samuel 23:10 it is used of David holding or "clinging" to his sword as he smote the Philistines. In Job 29:10 it is used of a tongue "clinging" to the roof of one’s mouth so as to remain silent. This word is used in very diverse contexts, but in these contexts it means to "cling to, cleave."

The TDOT lists this term as one that can be applied to fish that fasten themselves to the scales of a crocodile. It is also used in describing living creatures, even the cherubim on the lid of the Ark with their wings fastened together. Even a man’s waistcloth is said to "cling" to him in Jeremiah 13:11. This is consistent with the above findings.

TDOT also lists some of the figurative uses that have to do with human relationships (friendly or hostile). The relationships can be sexual as when a man cleaves to his wife, but TDOT sees the Ruth 1:14 passage as being figurative in that Ruth was clinging to Naomi in a figurative sense. This may be so, but in the context of Naomi attempting to say goodbye to her daughters-in-law, it is more likely that this term is to be used literally – Ruth is literally clinging to Naomi and not letting go.

TDOT also goes on to talk of the theological usage, in that the term can be used of man’s relationship to God. It does also have the connotation of God’s wrath "clinging" to man such as the plagues in Egypt, pestilence, and the devoted things.