路得记 1
Chinese Contemporary Bible (Simplified)
拿俄米和路得
1 在士师执政的时代，犹大发生了饥荒。有一个人带着妻子和两个儿子从犹大的伯利恒迁到摩押境内寄居。 2 这个人名叫以利米勒，妻子叫拿俄米，两个儿子分别叫玛伦和基连。他们都是犹大 伯利恒的以法他人。他们来到摩押，就在那里住了下来。 3 后来，拿俄米的丈夫以利米勒去世了，留下她和两个儿子。 4 这两个儿子都娶了摩押的女子为妻，一个名叫俄珥巴，一个名叫路得。他们在那里住了大约十年后， 5 玛伦和基连二人也相继去世，只剩下拿俄米，没有了丈夫，也没有了儿子。
6 后来，拿俄米在摩押听说耶和华眷顾祂的子民，使他们五谷丰登，就带着两个儿媳妇准备回故乡。 7 她们离开所居住的地方，启程返回犹大。 8 拿俄米对两个儿媳妇说：“你们还是各回娘家去吧！愿耶和华恩待你们，就好像你们恩待死去的丈夫和我一样。 9 愿耶和华使你们都有机会再嫁，找到好归宿。”拿俄米说完了，就亲吻她们。她们都放声大哭， 10 说：“不！我们要跟你一起回你的家乡。” 11 拿俄米说：“我的女儿啊，回娘家去吧！为什么要跟我去呢？难道我还能生儿子做你们的丈夫吗？ 12 回去吧！我的女儿啊，走吧！我已经老了，不可能再嫁人了。就算我还有指望，今晚能再结婚生子， 13 难道你们能一直不嫁，等到他们长大吗？不要这样，我的女儿啊！这样你们会很苦，我就更苦了，因为耶和华伸手惩罚我。” 14 她们又放声大哭，俄珥巴就亲吻婆婆，向她道别。然而，路得却依依不舍，不肯离去。
15 拿俄米说：“你看，你嫂嫂已经回她家乡和她拜的神明那里去了，你也跟着嫂嫂回去吧！” 16 路得说：“不要逼我撇你而去。你往哪里去，我也要往哪里去；你住在哪里，我也要住在哪里；你的同胞就是我的同胞，你的上帝就是我的上帝； 17 你死在哪里，我也死在哪里、葬在哪里。只有死才能把我们分开。否则，愿耶和华重重地惩罚我！” 18 拿俄米见路得坚决要跟她走，就不再劝阻她了。
19 于是，二人便一同回到伯利恒。她们进了伯利恒，全城惊动。妇女们问：“这不是拿俄米吗？” 20 拿俄米对她们说：“不要再叫我拿俄米[a]了，叫我玛拉[b]吧！因为全能者叫我过得好苦啊！ 21 我曾满满地离开这里，现在耶和华却使我空空地回来。既然耶和华叫我受苦，全能者使我遭遇不幸，为何还叫我拿俄米呢？”
22 拿俄米带着她的儿媳妇——摩押女子路得从摩押回到了伯利恒，那时正是开始收割大麦的季节。
Ruth 1
New American Bible (Revised Edition)
Chapter 1
Naomi in Moab. 1 Once back in the time of the judges[a] there was a famine in the land; so a man from Bethlehem of Judah left home with his wife and two sons to reside on the plateau of Moab. 2 The man was named Elimelech, his wife Naomi, and his sons Mahlon and Chilion; they were Ephrathites from Bethlehem of Judah. Some time after their arrival on the plateau of Moab, 3 Elimelech, the husband of Naomi, died, and she was left with her two sons. 4 They married Moabite women, one named Orpah, the other Ruth. When they had lived there about ten years, 5 both Mahlon and Chilion died also, and the woman was left with neither her two boys[b] nor her husband.
6 She and her daughters-in-law then prepared to go back from the plateau of Moab because word had reached her there that the Lord had seen to his people’s needs[c] and given them food. 7 She and her two daughters-in-law left the place where they had been living. On the road back to the land of Judah, 8 Naomi said to her daughters-in-law, “Go back, each of you to your mother’s house.[d] May the Lord show you the same kindness as you have shown to the deceased and to me. 9 (A)May the Lord guide each of you to find a husband and a home in which you will be at rest.” She kissed them good-bye, but they wept aloud, 10 crying, “No! We will go back with you, to your people.” 11 Naomi replied, “Go back, my daughters. Why come with me? Have I other sons in my womb who could become your husbands?[e] 12 Go, my daughters, for I am too old to marry again. Even if I had any such hope, or if tonight I had a husband and were to bear sons, 13 would you wait for them and deprive yourselves of husbands until those sons grew up? No, my daughters, my lot is too bitter for you, because the Lord has extended his hand against me.” 14 Again they wept aloud; then Orpah kissed her mother-in-law good-bye, but Ruth clung to her.
15 “See now,” she said, “your sister-in-law has gone back to her people and her god. Go back after your sister-in-law!” 16 [f]But Ruth said, “Do not press me to go back and abandon you!
Wherever you go I will go,
wherever you lodge I will lodge.
Your people shall be my people
and your God, my God.
17 Where you die I will die,
and there be buried.
May the Lord do thus to me, and more, if even death separates me from you!” 18 Naomi then ceased to urge her, for she saw she was determined to go with her.
The Return to Bethlehem. 19 So they went on together until they reached Bethlehem. On their arrival there, the whole town was excited about them, and the women asked: “Can this be Naomi?” 20 (B)But she said to them, “Do not call me Naomi [‘Sweet’]. Call me Mara [‘Bitter’], for the Almighty has made my life very bitter. 21 [g](C)I went away full, but the Lord has brought me back empty. Why should you call me ‘Sweet,’ since the Lord has brought me to trial, and the Almighty has pronounced evil sentence on me.” 22 Thus it was that Naomi came back with her Moabite daughter-in-law Ruth, who accompanied her back from the plateau of Moab. They arrived in Bethlehem at the beginning of the barley harvest.[h]
Footnotes
- 1:1–2 Back in the time of the judges: the story looks back three generations before King David (4:17) into the time of the tribal confederation described in the Book of Judges. David’s Moabite connections are implied in 1 Sm 22:3–4. Bethlehem of Judah: Bethlehem, a town in which part of the Judean clan-division called Ephrathah lived; cf. 1 Chr 2:50–51; 4:4; Mi 5:1. Jos 19:15 mentions a different Bethlehem in the north. The plateau of Moab: on the east side of the Jordan valley rift, where the hills facing west get more rain, and where agricultural conditions differ from those in Judah. Ephrathites: a reminder of David’s origins; cf. Mi 5:1.
- 1:5 Boys: the way the storyteller chooses certain words as guides is shown here; “boy” will not appear again until 4:16.
- 1:6 Had seen to his people’s needs: lit., “had visited his people.”
- 1:8 Mother’s house: the women’s part of the home, but also perhaps the proper location for arranging marriage; Sg 3:4; 8:2; Gn 24:28. Kindness: Hebrew hesed. The powerful relationship term used here will recur in 2:20 and 3:10; kindness operates on both the divine-human and human-human level in Ruth.
- 1:11 Other sons…husbands: a reference to a customary practice known from Dt 25:5–10, levirate marriage, which assigns responsibility to the brother-in-law to produce heirs in order to perpetuate the name and hold the patrimonial land of a man who died childless. How far the responsibility extended beyond blood brothers is unclear; cf. Gn 38:8 and the upcoming scene in Ru 4:5–6. Naomi imagines the impossible: were she to have more sons they could take Ruth and Orpah as their wives.
- 1:16–17 Ruth’s adherence to her mother-in-law in 1:14 is now expressed in a profound oath of loyalty, culminating in a formulary found frequently in Samuel and Kings; cf. especially 1 Sm 20:13. Even death: burial in Naomi’s family tomb means that not even death will separate them.
- 1:21 Naomi’s despair is made clear by her play on the meaning of her name in v. 20 and now by her accusation, like that in many psalms and in Job, that God has acted harshly toward her. The language belongs to the realm of judicial proceedings. By crying out in this way, the faithful Israelite opens the door to change, since the cry assumes that God hears and will do something about such seemingly unjust circumstances.
- 1:22 Barley and wheat harvests come in succession, from as early as April–May into June–July; Dt 16:9–12 suggests that the grain harvest lasts about seven weeks. The time reference leads effectively to the next episode.
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