Changes

The depth and language of Ruth's commitment in expressing her decision to stay may be indeed likened to marriage commitment, but the Bible substantiates that love and commitment itself is not marriage, and that faith in God and commitment such as Ruth expressed is akin to what Jesus required of His disciples, (Lk. 9:57-62; 14:33; Jn. 21:18,19) and which they expressed to Him (Mk. 10:28; 14:31; Jn. 11:16), who would never leave them (Mt. 28:20) In contrast, when marriage is in view then the Bible makes it evident, with descriptions and elements<ref>Albert Barnes, Judges 14:10</ref><ref>Sketches of Jewish Social Life. Cp. 9 (Edersheim)</ref>which set it in contrast to platonic commitments.<ref>Grenz, ibid. p. 138]</ref>  As Gagnon notes, "Sexual bonds have their own distinct set of requirements".<ref>Gagnon, A Book Not To Be Embraced: A Critical Review Essay on Stacy Johnson’s A Time to Embrace 2008 Scottish Journal of Theology Ltd.</ref>  

The depth and language of Ruth's commitment in expressing her decision to stay may be indeed likened to marriage commitment, but the Bible substantiates that love and commitment itself is not marriage, and that faith in God and commitment such as Ruth expressed is akin to what Jesus required of His disciples, (Lk. 9:57-62; 14:33; Jn. 21:18,19) and which they expressed to Him (Mk. 10:28; 14:31; Jn. 11:16), who would never leave them (Mt. 28:20) In contrast, when marriage is in view then the Bible makes it evident, with descriptions and elements<ref>Albert Barnes, Judges 14:10</ref><ref>Sketches of Jewish Social Life. Cp. 9 (Edersheim)</ref>which set it in contrast to platonic commitments.<ref>Grenz, ibid. p. 138]</ref>  As Gagnon notes, "Sexual bonds have their own distinct set of requirements".<ref>Gagnon, A Book Not To Be Embraced: A Critical Review Essay on Stacy Johnson’s A Time to Embrace 2008 Scottish Journal of Theology Ltd.</ref>  

Relative to that distinction, the Bible provides no sanction for sexual relations outside marriage, nor of celibacy within marriage if able, (Prov. 5:15-19; 1Cor. 7:2-5) and the story here lacks the phrases that the Bible elsewhere uses to describe sexual relations. In addition, out of the many euphemisms used for such ("know/knew/known, "in unto her", "bed of love" "lay with her") only the Hebrew word ''dâbaq'' (cleave) occurs here, but as with multitude other single words, it requires context for its meaning.  In its sixty occurrences in the old Testament, dâbaq is only used sexually three times, with a clear description denoting such a use. (Gn. 2:24; 34:3; 1Ki. 11:2) Moreover, if dâbaq is held as being sexual in 1:14, then it could also be held as such in Ruth 2:8,21,28, which, along with the proposed homosex perception of Ruth and Naomi, would render her utterly contrary to the ''virtuous'' women Boaz declares her to be. (Ruth 3:11) It may also be considered that if Naomi was married to Ruth, then she would not only be committing incest, (Lv. 18:6,15; 20:13) and possibly adultery or polyandry when later marrying Boaz, further rendering any such idea untenable.

Relative to that distinction, the Bible provides no sanction for sexual relations outside marriage, nor of celibacy within marriage if able, (Prov. 5:15-19; 1Cor. 7:2-5) and the story here lacks the phrases that the Bible elsewhere uses to describe sexual relations. In addition, out of the many euphemisms used for such ("know/knew/known, "in unto her", "bed of love" "lay with her") only the Hebrew word ''dâbaq'' (cleave) occurs here, but as with multitude other single words, it requires context for its meaning.  In its sixty occurrences in the old Testament, dâbaq is only used sexually three times, with a clear description denoting such a use. (Gn. 2:24; 34:3; 1Ki. 11:2) Moreover, if dâbaq is held as being sexual in 1:14, then it could also be held as such in Ruth 2:8,21,28, which, along with the proposed homosex perception of Ruth and Naomi, would render her utterly contrary to the ''virtuous women'' Boaz declares her to be. (Ruth 3:11) It may also be considered that if Naomi was married to Ruth, then she would not only be committing incest, (Lv. 18:6,15; 20:13) but possibly adultery or polyandry when later marrying Boaz, further rendering any such idea untenable.

===David and Jonathan===

===David and Jonathan===