וַתָּ֣שָׁב נָעֳמִ֗י וְר֨וּת הַמֹּואֲבִיָּ֤ה כַלָּתָהּ֙ עִמָּ֔הּ הַשָּׁ֖בָה מִשְּׂדֵ֣י מֹואָ֑ב וְהֵ֗מָּה בָּ֚אוּ בֵּ֣ית לֶ֔חֶם בִּתְחִלַּ֖ת קְצִ֥יר שְׂעֹרִֽים׃
(Ruth 1:22)
And Naʿomi returned, and Ruth the Moavite, her daughter-in-law, with her, the one returning from the fields of Moʾav, and they came to Beit-Leḥem at the beginning of the barley harvest.
What’s Hidden in a Return?
The closing verse of Ruth 1 is deceptively straightforward. On the surface, it narrates the return of two women to Beit-Leḥem. But beneath that return lies a rich tapestry of grammatical tension and narrative momentum, embedded in subtle choices of verb forms, word order, and apposition. In this article, we explore the layered structure of this verse, focusing on the participle הַשָּׁבָה and the pronoun-verb interplay between וַתָּשָׁב, עִמָּהּ, and בָּאוּ.
Grammatical Points of Interest
| Form | Root | Function |
|---|---|---|
| וַתָּשָׁב | שׁוּב | Wayyiqtol (waw-consecutive) 3rd fem. sg. — narrative past: “And she returned” |
| הַשָּׁבָה | שׁוּב | Definite feminine singular active participle — “the one returning” |
| בָּאוּ | בּוֹא | Qal perfect 3rd person common plural — “they came” |
The Participial Interruption: A Poetic Apposition
The phrase הַשָּׁבָה מִשְּׂדֵי מוֹאָב (“the one returning from the fields of Moʾav”) disrupts the surface reading of the sentence, and inserts a descriptive title of Ruth between verbs. This participial clause not only identifies Ruth grammatically—it reaffirms her symbolic identity. She is not merely walking alongside Naʿomi; she is the one returning, in her own right, from a foreign land. The participle here bears a present-continuous sense, but semantically overlaps with the past narrative by participating in the same journey as Naʿomi.
Syntax and Emphasis: Feminine Pairing and Plural Resolution
Note how וַתָּשָׁב נָעֳמִי initiates the return, but then רוּת הַמּוֹאֲבִיָּה כַלָּתָהּ עִמָּהּ is brought in as an extension, and finally הֵמָּה בָּאוּ concludes with a masculine plural subject. This final verb form may at first appear jarring—but in Hebrew grammar, mixed-gender plural subjects often default to masculine. More crucially, the verse moves from individual (Naʿomi), to paired (Naʿomi + Ruth), to collective subject (הֵמָּה)—subtly shifting from grief to unity and reintegration.
Harvest Markers and Narrative Timing
The concluding phrase, בִּתְחִלַּת קְצִיר שְׂעֹרִים, provides more than chronological setting. It signals hope and providence. Barley harvest was the time of first fruits and provision for the needy. In a narrative of return, loss, and loyalty, this closing note casts a forward-looking light that will blossom in the next chapter through the laws of gleaning and redemptive possibilities.
The Grammar of Redemption’s Beginning
This verse exemplifies the delicate layering of Hebrew grammar in narrative art. The use of wayyiqtol, participial insertion, and plural agreement weaves theological and emotional depth into a single sentence. Ruth is not just a passenger in Naʿomi’s return—she is an active participant, grammatically set apart yet integrally included. And in that small shift, the path toward redemption begins—not only for a widow, but for a nation.