Ruth 1 · Scripture · Fisherman's Friend

1

And it came to pass when the judges ruled, that there was a famine in the land: and a man went from Bethleem Juda to sojourn in the land of Moab, he, and his wife, and his two sons.

ΚΑΙ ἐγένετο ἐν τῷ κρίνειν τοὺς κριτὰς καὶ ἐγένετο λιμὸς ἐν τῇ γῇ, καὶ ἐπορεύθη ἀνὴρ ἀπὸ Βηθλεὲμ τῆς ᾿Ιούδα τοῦ παροικῆσαι ἐν ἀγρῷ Μωάβ, αὐτὸς καὶ ἡ γυνὴ αὐτοῦ καὶ οἱ δύο υἱοὶ αὐτοῦ.

И҆ бы́сть внегда̀ сꙋдѧ́хꙋ сꙋдїи̑, бы́сть гла́дъ на землѝ. И҆ и҆́де мꙋ́жъ ѿ виѳлее́ма і҆ꙋ́дина ѡ҆бита́ти въ селѣ̀ мѡа́вли, са́мъ и҆ жена̀ є҆гѡ̀, и҆ два̀ сы́ны є҆гѡ̀:

Ambrose of Milan †397

1–4
Therefore, if we acknowledge that Thamar is described in the genealogies on account of a mystery in the Lord's generations, we must also certainly not consider Ruth to be overlooked for the same reason: about whom the holy Apostle seems to have had an understanding, when he foresaw through the Spirit that the calling of the Gentiles was to be celebrated by the Gospel, saying that the Law is not made for the just, but for the unjust (1 Timothy 1:9). For how did Ruth, being a foreigner, marry a Jew? And by what reasoning did the evangelist think that the mention of a union should be made in the birth of Christ, which was forbidden by the series of laws? Therefore, did the Savior not originate from a legitimate generation (Deut. XXIII, 3)? It seems to be contrary unless we adhere to the apostolic belief, for the law was not established for the righteous, but for the unrighteous. And since she is a foreigner and a Moabite (especially since the law of Moses prohibited these marriages, and the Moabites were excluded from the Church; for it is written: Moabites shall not enter the Church of the Lord even to the third and fourth generation, and forever), how then did she enter into the Church if not because she was holy and blameless in her conduct, above the law? For if the Law was given to the impious and sinners, certainly Ruth, who surpassed the definition of the Law, and entered into the Church, and became an Israelite, and deserved to be counted among the greater ones of the Lord's family, because of the choice of her mind and not her body, is a great example for us, because in her the figure of our entrance into the Church of the Lord, who are gathered from the nations, preceded. Let us therefore imitate her; so that because she deserved this prerogative of being admitted into her society by her manners, as history teaches: we also, because of the choice of our manners, may be counted among the Church of the Lord, with the support of our merits.
For when the Israelites were afflicted by famine in the earlier days of the Judges, a man named Elimelech from the city of Bethlehem in Judah, where Christ was born, went to live in the land of Moab with his wife and two sons. His sons took Moabite wives, one named Orpah and the other named Ruth, and they lived there for about ten years before they died. But after her husband and sons died, the woman, left alone and without her own family, heard that God had visited Israel and she decided to return home. She urged her daughters-in-law to go back to their families as well. One concession: but Ruth stayed with her mother-in-law. When her mother-in-law said to her, 'Look, your sister-in-law has gone back to her people and her gods; go back with her,' Ruth replied, 'Do not press me to leave you and to turn back from following you. Where you go, I will go; where you lodge, I will lodge. Your people shall be my people, and your God my God. Where you die, I will die—there will I be buried.' (Ruth 1:15, 17). And so the two arrived at Bethlehem. Therefore, when Boaz, the great-grandfather of David, learned of these customs, as well as the respect towards the mother-in-law, the devotion towards the deceased, and the religiousness towards God, according to the law of Moses, in order to raise up the offspring of the deceased, he chose her as his wife.
Commentary on Luke

Jerome †420

1–2
The Hebrews’ tradition is that this is he in whose time the sun stood still, on account of those who did not keep the law, so that, when they had seen such a miracle, they should turn to the Lord God. And because they scorned to do such a thing, therefore the famine grew worse, and he who seemed foremost in the tribe of Judah not only was expelled from his native land with his wife and sons, made helpless by famine, but even continued in that same exile with his sons.
Hebrew Questions on Chronicles

1–5
You call to mind Blaesilla’s companionship, her conversation and her endearing ways; and you cannot endure the thought that you have lost them all. I pardon you the tears of a mother, but I ask you to restrain your grief. When I think of the parent, I cannot blame you for weeping, but when I think of the Christian and the recluse, the mother disappears from my view. Your wound is still fresh, and any touch of mine, however gentle, is more likely to inflame than to heal it. Yet why do you not try to overcome by reason a grief which time must inevitably assuage? Naomi, fleeing because of famine to the land of Moab, there lost her husband and her sons. Yet when she was thus deprived of her natural protectors, Ruth, a stranger, never left her side. And see what a great thing it is to comfort a lonely woman: Ruth, for her reward, is made an ancestor of Christ. Consider the great trials which Job endured, and you will see that you are over-delicate. Amid the ruins of his house, the pains of his sores, his countless bereavements, and, last of all, the snares laid for him by his wife, he still lifted up his eyes to heaven and maintained his patience unbroken. I know what you are going to say “All this befell him as a righteous man, to try his righteousness.” Well, choose which alternative you please. Either you are holy, in which case God is putting your holiness to the proof; or else you are a sinner, in which case you have no right to complain. For if so, you endure far less than your deserts.
Letter 39.5

2

And the man’s name [was] Elimelech, and his wife’s name Noemin, and the names of his two sons Maalon and Chelaion, Ephrathites of Bethleem of Juda: and they came to the land of Moab, and remained there.

καὶ ὄνομα τῷ ἀνδρὶ ᾿Ελιμέλεχ, καὶ ὄνομα τῇ γυναικὶ αὐτοῦ Νεωμίν, καὶ ὄνομα τοῖς δυσὶν υἱοῖς αὐτοῦ Μααλὼν καὶ Χελαιών, ᾿Εφραθαῖοι ἐκ Βηθλεὲμ τῆς ᾿Ιούδα· καὶ ἤλθοσαν εἰς ἀγρὸν Μωὰβ καὶ ἦσαν ἐκεῖ.

и҆́мѧ же мꙋ́жеви є҆лїмеле́хъ, и҆́мѧ же женѣ̀ є҆гѡ̀ ноеммі́нь и҆ и҆́мѧ двѣма̀ сыно́ма є҆гѡ̀ маалѡ́нъ и҆ хелеѡ́нъ, є҆фраѳе́йстїи ѿ виѳлее́ма і҆ꙋ́дина. И҆ прїидо́ша въ село̀ мѡа́вле, и҆ бѣ́ша та́мѡ.

3

And Elimelech the husband of Noemin died; and she was left, and her two sons.

και ἀπέθανεν ᾿Ελιμέλεχ ὁ ἀνὴρ τῆς Νεωμίν, καὶ κατελείφθη αὕτη καὶ οἱ δύο υἱοὶ αὐτῆς.

И҆ ᲂу҆́мре є҆лїмеле́хъ мꙋ́жъ ноеммі́нинъ, и҆ ѡ҆ста́сѧ ѻ҆на̀ и҆ ѻ҆́ба сы́ны є҆ѧ̀:

4

And they took to themselves wives, women of Moab; the name of the one [was] Orpha, and the name of the second Ruth; and they dwelt there about ten years.

καὶ ἐλάβοσαν ἑαυτοῖς γυναῖκας Μωαβίτιδας, ὄνομα τῇ μιᾷ ᾿Ορφά, καὶ ὄνομα τῇ δευτέρᾳ Ῥούθ· καὶ κατῴκησαν ἐκεῖ ὡς δέκα ἔτη.

и҆ поѧ́ста себѣ̀ жєны̀ мѡаві̑тскїѧ: и҆́мѧ є҆ди́нѣй ѻ҆рфа̀ и҆ и҆́мѧ вторѣ́й рꙋ́ѳь: и҆ жи́ша та́мѡ до десѧтѝ лѣ́тъ.

5

And both Maalon and Chelaion died also; and the woman was left of her husband and her two sons.

καὶ ἀπέθανον καί γε ἀμφότεροι, Μααλὼν καὶ Χελαιών, καὶ κατελείφθη ἡ γυνὴ ἀπὸ τοῦ ἀνδρὸς αὐτῆς καὶ ἀπὸ τῶν δύο υἱῶν αὐτῆς.

И҆ ᲂу҆мро́ста ѻ҆́ба сы́ны є҆ѧ̀, маалѡ́нъ и҆ хелеѡ́нъ, и҆ ѡ҆ста́сѧ жена̀ ѿ мꙋ́жа своегѡ̀ и҆ ѿ ѻ҆бои́хъ сынѡ́въ є҆ѧ̀.

6

And she rose up and her two daughters-in-law, and they returned out of the country of Moab, for she heard in the country of Moab that the Lord [had] visited his people to give them bread.

καὶ ἀνέστη αὕτη καὶ αἱ δύο νύμφαι αὐτῆς καὶ ἀπέστρεψαν ἐξ ἀγροῦ Μωάβ, ὅτι ἤκουσεν ἐν ἀγρῷ Μωὰβ ὅτι ἐπέσκεπται Κύριος τὸν λαὸν αὐτοῦ δοῦναι αὐτοῖς ἄρτους,

И҆ воста̀ ѻ҆на̀ и҆ ѻ҆́бѣ снѡхѝ є҆ѧ̀, и҆ возврати́шасѧ съ села̀ мѡа́влѧ: занѐ ᲂу҆слы́ша на селѣ̀ мѡа́вли, ꙗ҆́кѡ присѣтѝ гдⷭ҇ь люді́й свои́хъ да́ти и҆̀мъ хлѣ́бы.

7

And she went forth out of the place where she was, and her two daughters-in-law with her: and they went by the way to return to the land of Juda.

καὶ ἐξῆλθεν ἐκ τοῦ τόπου, οὗ ἦν ἐκεῖ, καὶ αἱ δύο νύμφαι αὐτῆς μετ᾿ αὐτῆς· καὶ ἐπορεύοντο ἐν τῇ ὁδῷ τοῦ ἐπιστρέψαι εἰς τὴν γῆν ᾿Ιούδα.

И҆ ѿи́де ѿ мѣ́ста, и҆дѣ́же бѣ̀, ѻ҆на̀ и҆ ѻ҆́бѣ снѡхѝ є҆ѧ̀ съ не́ю, и҆ и҆дѧ́хꙋ въ пꙋ́ть возврати́тисѧ въ зе́млю і҆ꙋ́динꙋ.

8

And Noemin said to her daughter-in-law, Go now, return each to the house of her mother: the Lord deal mercifully with you, as ye have dealt with the dead, and with me.

καὶ εἶπε Νωεμὶν ταῖς δυσὶ νύμφαις αὐτῆς· πορεύεσθαι δή, ἀποστράφητε ἑκάστη εἰς οἶκον μητρὸς αὐτῆς· ποιήσαι Κύριος μετ᾿ ὑμῶν ἔλεος, καθὼς ἐποιήσατε μετὰ τῶν τεθνηκότων καὶ μετ᾿ ἐμοῦ·

И҆ речѐ ноеммі́нь ѻ҆бѣ́ма сноха́ма свои́ма: и҆ди́те ᲂу҆̀бо, возврати́тесѧ ка́ѧждо въ до́мъ ѻ҆тца̀ своегѡ̀: да сотвори́тъ гдⷭ҇ь съ ва́ми ми́лость, ꙗ҆́коже сотвори́сте со ᲂу҆ме́ршими и҆ со мно́ю:

9

The Lord grant you that ye may find rest each of you in the house of her husband: and she kissed them; and they lifted up their voice, and wept.

δῴη Κύριος ὑμῖν καὶ εὕροιτε ἀνάπαυσιν ἑκάστη ἐν οἴκῳ ἀνδρὸς αὐτῆς· καὶ κατεφίλησεν αὐτάς, καὶ ἐπῇραν τὴν φωνὴν αὐτῶν καὶ ἔκλαυσαν.

да да́стъ гдⷭ҇ь бг҃ъ ва́мъ ѡ҆брѣстѝ поко́й ко́ейждо въ домꙋ̀ мꙋ́жа своегѡ̀. И҆ цѣлова̀ ѧ҆̀: ѻ҆ни́ же воздвиго́ша гла́сы своѧ̑ и҆ пла́кашасѧ,

10

And they said to her, We will return with thee to thy people.

καὶ εἶπαν αὐτῇ· μετὰ σοῦ ἐπιστρέφομεν εἰς τὸν λαόν σου.

и҆ реко́ша є҆́й: нѝ, но и҆́демъ съ тобо́ю въ лю́ди твоѧ̑.

11

And Noemin said, Return now, my daughters; and why do ye go with me? have I yet sons in my womb to be your husbands?

καὶ εἶπε Νωεμίν· ἐπιστράφητε δή, θυγατέρες μου· καὶ ἱνατί πορεύεσθε μετ᾿ ἐμοῦ; μὴ ἔτι μοι υἱοὶ ἐν τῇ κοιλίᾳ μου καὶ ἔσονται ὑμῖν εἰς ἄνδρας;

И҆ речѐ ноеммі́нь: ѡ҆брати́тесѧ ᲂу҆̀бо, дщє́ри моѝ, вскꙋ́ю и҆́дете со мно́ю; и҆лѝ є҆щѐ мнѣ̀ сы́нове во ᲂу҆тро́бѣ мое́й, и҆ бꙋ́дꙋтъ ва́мъ мꙋ̑жи;

12

Turn now, my daughters, for I am too old to be married: for I said, Suppose I were married, and should bear sons;

ἐπιστράφητε δή, θυγατέρες μου, διότι γεγήρακα τοῦ μὴ εἶναι ἀνδρί· ὅτι εἶπα, ὅτι ἔστι μοι ὑπόστασις τοῦ γενηθῆναί με ἀνδρὶ καὶ τέξομαι υἱούς,

возврати́тесѧ ᲂу҆̀бо, дщє́ри моѝ, и҆ ѿиди́те, ꙗ҆́кѡ состарѣ́хсѧ, и҆ не бꙋ́дꙋ мꙋ́жꙋ: а҆́ще же бы́хъ и҆ рекла̀, ꙗ҆́кѡ ᲂу҆ менє̀ є҆́сть наде́жда, да бꙋ́дꙋ мꙋ́жꙋ и҆ рождꙋ̀ сы́ны,

13

would ye wait for them till they should be grown? or would ye refrain from being married for their sakes? Not so, my daughters; for I am grieved for you, that the hand of the Lord has gone forth against me.

μὴ αὐτοὺς προσδέξεσθαι ἕως οὗ ἁδρυνθῶσιν; ἢ αὐτοῖς κατασχεθήσεσθε τοῦ μὴ γενέσθαι ἀνδρί; μὴ δή, θυγατέρες μου, ὅτι ἐπικράνθη μοι ὑπὲρ ὑμᾶς, ὅτι ἐξῆλθεν ἐν ἐμοὶ χεὶρ Κυρίου.

вы́ ли пожде́те и҆́хъ, до́ндеже возрастꙋ́тъ; и҆ вы́ ли ᲂу҆держите́сѧ, да не бꙋ́дете и҆но́мꙋ мꙋ́жꙋ; нѝ, дщє́ри моѝ, ꙗ҆́кѡ го́рько бы́сть мнѣ̀ па́че ва́съ, ꙗ҆́кѡ и҆зы́де на мѧ̀ рꙋка̀ гдⷭ҇нѧ.

14

And they lifted up their voice, and wept again; and Orpha kissed her mother-in-law and returned to her people; but Ruth followed her.

καὶ ἐπῇραν τὴν φωνὴν αὐτῶν καὶ ἔκλαυσαν ἔτι· καὶ κατεφίλησεν ᾿Ορφὰ τὴν πενθερὰν αὐτῆς καὶ ἐπέστρεψεν εἰς τὸν λαὸν αὐτῆς, Ῥοὺθ δὲ ἠκολούθησεν αὐτῇ.

И҆ воздвиго́ша гла́сы своѧ̑, и҆ пла́каша па́ки. И҆ цѣлова̀ ѻ҆рфа̀ свекро́вь свою̀, и҆ возврати́сѧ въ лю́ди своѧ̑, рꙋ́ѳь же послѣ́дова є҆́й.

15

And Noemin said to Ruth, Behold, thy sister-in-law has returned to her people and to her gods; turn now thou also after thy sister-in-law.

καὶ εἶπε Νωεμὶν πρὸς Ῥούθ· ἰδοὺ ἀνέστρεψεν ἡ σύννυμφός σου πρὸς λαὸν αὐτῆς καὶ πρὸς τοὺς θεοὺς αὐτῆς· ἐπιστράφηθι δὴ καὶ σὺ ὀπίσω τῆς συννύμφου σου.

И҆ речѐ ноеммі́нь къ рꙋ́ѳѣ: сѐ, возврати́сѧ ꙗ҆́тровь твоѧ̀ къ лю́демъ свои̑мъ и҆ къ богѡ́мъ свои̑мъ, возврати́сѧ ᲂу҆̀бо и҆ ты̀ в̾слѣ́дъ ꙗ҆́трове своеѧ̀.

16

And Ruth said, Intreat me not to leave thee, or to return from following thee; for whithersoever thou goest, I will go, and wheresoever thou lodgest, I will lodge; thy people [shall be] my people, and thy God my God.

εἶπε δὲ Ῥούθ· μὴ ἀπάντησαί μοι τοῦ καταλιπεῖν σε ἢ ἀποστρέψαι ὄπισθέν σου· ὅτι σὺ ὅπου ἐὰν πορευθῇς, πορεύσομαι, καὶ οὗ ἐὰν αὐλισθῇς, αὐλισθήσομαι· ὁ λαός σου λαός μου, καὶ ὁ Θεός σου Θεός μου·

И҆ речѐ рꙋ́ѳь: не срѧ́щи менѐ то̀, є҆́же ѡ҆ста́вити тебѐ и҆лѝ ѡ҆брати́тисѧ мнѣ̀ ѿ тебє̀, но и҆дѣ́же и҆́деши ты̀, и҆ а҆́зъ пойдꙋ̀, и҆ и҆дѣ́же водвори́шисѧ ты̀, водворю́сѧ и҆ а҆́зъ: лю́дїе твоѝ лю́дїе моѝ, и҆ бг҃ъ тво́й бг҃ъ мо́й:

Ambrose of Milan †397

Ruth, who surpassed the definition of the Law, and entered into the Church, and became an Israelite, and deserved to be counted among the greater ones of the Lord's family, because of the choice of her mind and not her body, is a great example for us, because in her the figure of our entrance into the Church of the Lord, who are gathered from the nations, preceded. Let us therefore imitate her; so that because she deserved this prerogative of being admitted into her society by her manners, as history teaches: we also, because of the choice of our manners, may be counted among the Church of the Lord, with the support of our merits... Therefore, Saint Matthew rightly mentioned in the Gospel that the Lord Himself, the author of the gathering of the gentiles, took on the generation of foreigners according to the flesh, so that even then there would be an indication that this generation would produce a caller of the gentiles, whom we all, gathered from foreigners, would follow, leaving behind our ancestral ways and saying to the one who would call us to the worship of God, for example, to Paul or to any bishop: Your people shall be my people, and your God my God (Ruth 1:16). Therefore, Ruth, like Leah and Rachel, forgetting her own people and her father's house, breaking the bond of the Law, entered into the Church.
Commentary on Luke

Jerome †420

Ruth, a foreigner, did not leave Naomi’s side. See how much merit there is in standing by the deserted in solace. From her seed, Christ is born.
Letter 39.5

Theodoret of Cyrus †458

The constancy of Ruth, who because of the piety of her spirit and the memory of her husband preferred to her parents a woman worn out in old age and laboring in poverty, is praiseworthy.
Questions on Ruth

Isidore of Seville †636

Now let us look at Ruth, for she is a type of the church. First she is a type because she is a stranger from the Gentile people who renounced her native land and all things belonging to it. She made her way to the land of Israel. And when her mother-in-law forbade her from coming with her she persisted, saying, “Wherever you go, I shall go; your people shall be my people; and your God shall be my God. Whichever land receives you as you die, there I too shall die.” This voice without doubt shows that she is a type of the church. For the church was called to God from the Gentiles in just this way: leaving her native land (which is idolatry) and giving up all earthly associations, she confessed that he in whom the saints believed is the Lord God; and that she herself will go where the flesh of Christ ascended after his passion; and that on account of his name she would suffer in this world unto death; and that she will unite with the community of the saints, that is, the patriarchs and the prophets. This company, by virtue of which she [Ruth] might be joined to the longed-for saints from the lineage of Abraham, Moses revealed to us in the canticle, saying, “Rejoice, you nations, with his people, (that is, people of the Gentiles), pour forth what you believe; exult with those who were first chosen for eternal joy.”
On Ruth

17

And wherever thou diest, I will die, and there will I be buried: the Lord do so to me, and more also, [if I leave thee], for death [only] shall divide between me and thee.

καὶ οὗ ἐὰν ἀποθάνῃς, ἀποθανοῦμαι, κἀκεῖ ταφήσομαι· τάδε ποιήσαι μοι Κύριος καὶ τάδε προσθείῃ, ὅτι θάνατος διαστελεῖ ἀναμέσον ἐμοῦ καὶ σοῦ.

и҆ и҆дѣ́же а҆́ще ᲂу҆́мреши, ᲂу҆мрꙋ̀ и҆ та́мѡ погребꙋ́сѧ: та́кѡ да сотвори́тъ мнѣ̀ гдⷭ҇ь, и҆ сїѧ̑ да приложи́тъ, ꙗ҆́кѡ сме́рть разлꙋчи́тъ междꙋ̀ мно́ю и҆ тобо́ю.

18

And Noemin seeing that she was determined to go with her, ceased to speak to her any more.

ἰδοῦσα δὲ Νωεμὶν ὅτι κραταιοῦται αὐτὴ τοῦ πορεύεσθαι μετ᾿ αὐτῆς, ἐκόπασε τοῦ λαλῆσαι πρὸς αὐτὴν ἔτι.

Ви́дѣвши же ноеммі́нь, ꙗ҆́кѡ ᲂу҆крѣпи́сѧ ѻ҆на̀ и҆тѝ съ не́ю, ᲂу҆молчѐ глаго́лати къ не́й ктомꙋ̀.

19

And they went both of them until they came to Bethleem: and it came to pass, when they arrived at Bethleem, that all the city rang with them, and they said, Is this Noemin?

ἐπορεύθησαν δὲ ἀμφότεραι, ἕως τοῦ παραγενέσθαι αὐτὰς εἰς Βηθλεέμ. καὶ ἐγένετο ἐν τῷ ἐλθεῖν αὐτάς εἰς Βηθλεέμ, καὶ ἤχησε πᾶσα ἡ πόλις ἐπ᾿ αὐταῖς καὶ εἶπον· εἰ αὕτη ἐστὶ Νωεμίν;

И҆до́стѣ же ѻ҆́бѣ, до́ндеже прїидо́стѣ въ виѳлее́мъ. И҆ бы́сть є҆гда̀ прїидо́стѣ ѻ҆нѝ въ виѳлее́мъ, и҆ возгласѝ ве́сь гра́дъ ѡ҆ ни́хъ, и҆ реко́ша: є҆да̀ сїѧ̀ є҆́сть ноеммі́нь;

20

And she said to them, Nay, do not call me Noemin; call me ’Bitter,’ for the Mighty One has dealt very bitterly with me.

καὶ εἶπε πρὸς αὐτάς· μὴ δὴ καλεῖτέ με Νωεμίν, καλέσατέ με Πικράν, ὅτι ἐπικράνθη ἐν ἐμοὶ ὁ ἱκανὸς σφόδρα·

И҆ речѐ къ ни̑мъ: не зови́те ᲂу҆̀бо менѐ ноеммі́нь, но зови́те менѐ горька̀: ꙗ҆́кѡ и҆спо́лни мѧ̀ го́рести Вседержи́тель ѕѣлѡ̀:

21

I went out full, and the Lord has brought me back empty: and why call ye me Noemin, whereas the Lord has humbled me and the Mighty One has afflicted me?

ἐγὼ πλήρης ἐπορεύθην, καὶ κενὴν ἀπέστρεψέ με ὁ Κύριος· καὶ ἱνατί καλεῖτέ με Νωεμίν; καὶ Κύριος ἐταπείνωσέ με, καὶ ὁ ἱκανὸς ἐκάκωσέ με.

а҆́зъ и҆спо́лнь ѿидо́хъ, и҆ нн҃ѣ тщꙋ̀ мѧ̀ возвратѝ гдⷭ҇ь: и҆ вскꙋ́ю мѧ̀ нарица́ете ноеммі́нь, гдⷭ҇ь смири́ мѧ и҆ Вседержи́тель ѡ҆ѕло́би мѧ̀;

22

So Noemin and Ruth the Moabitess, her daughter-in-law, returned from the country of Moab; and they came to Bethleem in the beginning of barley harvest.

καὶ ἐπέστρεψε Νωεμὶν καὶ Ῥοὺθ ἡ Μωαβῖτις ἡ νύμφη αὐτῆς ἐπιστρέφουσαι ἐξ ἀγροῦ Μωάβ· αὗται δὲ παρεγενήθησαν εἰς Βηθλεὲμ ἐν ἀρχῇ θερισμοῦ κριθῶν.

И҆ возврати́сѧ ноеммі́нь и҆ рꙋ́ѳь мѡаві́тїнѧ сноха̀ є҆ѧ̀ съ не́ю, ѡ҆браща́ющыѧсѧ съ села̀ мѡа́влѧ: и҆ прїидо́стѣ въ виѳлее́мъ въ нача́лѣ жа́твы ꙗ҆чме́нѧ.