Movatterモバイル変換

Naomi Becomes a Widow
1In the days when the judges ruled, there was a famine in the land. And a certain man from Bethlehem in Judah, with his wife and two sons, went to reside in the land of Moab.2The man’snamewas Elimelech,his wife’snamewas Naomi,and the namesof his twosonswere Mahlonand Chilion.They were EphrathitesfromBethlehemin Judah,and they enteredthe landof Moaband settledthere.3Then Naomi’s husband Elimelech died, and she was left with her two sons,…

Treasury of Scripture

And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehemjudah. And they came into the country of Moab, and continued there.

Naomi

Ruth 1:1
Now it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehemjudah went to sojourn in the country of Moab, he, and his wife, and his two sons.

1 Chronicles 4:22
And Jokim, and the men of Chozeba, and Joash, and Saraph, who had the dominion in Moab, and Jashubilehem. Andthese are ancient things.

Ephrathites

Genesis 35:19
And Rachel died, and was buried in the way to Ephrath, whichis Bethlehem.

1 Samuel 1:1
Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his namewas Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:

1 Samuel 17:12
Now Davidwas the son of that Ephrathite of Bethlehemjudah, whose namewas Jesse; and he had eight sons: and the man went among menfor an old man in the days of Saul.

continued [heb] were

BethlehemBeth-LehemBethlehemjudahBeth-Lehem-JudahChilionChil'ionContinuedCountryElimelechElim'elechEnteredJudahMahlonMoabNamesNaomiNa'omiTimeWifeBethlehemBeth-LehemBethlehemjudahBeth-Lehem-JudahChilionChil'ionContinuedCountryElimelechElim'elechEnteredJudahMahlonMoabNamesNaomiNa'omiTimeWife1.Elimelech, driven by famine into Moab, dies there
4.Mahlon and Chilion, having married wives of Moab, die also
6.Naomi, returning homeward
8.dissuades her two daughters-in-law from going with her
14.Orpah leaves her, but Ruth with great constancy accompanies her
19.The two come to Bethlehem, where they are gladly received

The man’s name was Elimelech
Elimelech means "My God is King," which is significant given the context of the time of the Judges when Israel had no king and everyone did what was right in their own eyes (Judges 21:25). His name reflects a theocratic ideal, suggesting a family that acknowledges God's sovereignty.

his wife’s name was Naomi
Naomi means "pleasant" or "delightful." Her name contrasts with the bitterness she later experiences, as seen inRuth 1:20 when she asks to be called Mara, meaning "bitter." This change in name reflects her personal journey and the impact of the events in her life.

and the names of his two sons were Mahlon and Chilion
Mahlon and Chilion have names that suggest frailty or sickness, with Mahlon possibly meaning "sickly" and Chilion "wasting" or "pining." This foreshadows their early deaths and the subsequent challenges faced by Naomi and Ruth. Their names may also reflect the difficult circumstances of the famine in Bethlehem.

They were Ephrathites from Bethlehem in Judah
Ephrathites refers to the clan or family group from Ephrathah, an ancient name for Bethlehem (Genesis 35:19). Bethlehem, meaning "house of bread," is significant as the birthplace of King David and later Jesus Christ (Micah 5:2,Matthew 2:1). The mention of Judah situates the narrative within the tribal allotments of Israel, emphasizing the covenantal heritage.

and they entered the land of Moab and settled there
Moab was located east of the Dead Sea and was often in conflict with Israel (Judges 3:12-30). The decision to settle in Moab during a famine indicates desperation, as Moabites were descendants of Lot and often viewed with suspicion by Israelites (Deuteronomy 23:3-6). This move sets the stage for Ruth, a Moabite, to become part of the lineage of David and ultimately Jesus, highlighting themes of redemption and inclusion.

1.Elimelech
The husband of Naomi, whose name means "My God is King." He is a central figure in the opening of the Book of Ruth, representing a man who makes a significant decision to leave Bethlehem during a famine.

2.Naomi
The wife of Elimelech, whose name means "Pleasant." She experiences profound loss and transformation throughout the account.

3.Mahlon and Chilion
The sons of Elimelech and Naomi. Their names mean "Sickly" and "Wasting," respectively, which foreshadows their early deaths in the account.

4.Ephrathites
A term referring to the inhabitants of Bethlehem in Judah, indicating their lineage and heritage.

5.Moab
A region east of the Dead Sea, often seen as a place of refuge but also of foreign influence and potential spiritual danger for Israelites.Trust in God's Provision
Elimelech's decision to leave Bethlehem during a famine challenges us to consider how we respond to difficult circumstances. Do we trust in God's provision, or do we seek solutions outside of His will?

The Impact of Names
The meanings of the names in this passage (Elimelech, Naomi, Mahlon, Chilion) remind us that names in the Bible often carry significant meaning and can foreshadow events or character traits.

The Consequences of Decisions
Elimelech's choice to move to Moab had lasting consequences for his family. This teaches us to consider the long-term impact of our decisions, especially when they involve moving away from God's people or His promises.

Cultural and Spiritual Influence
Moving to Moab exposed Elimelech's family to a different culture and religion. This serves as a reminder of the importance of maintaining our faith and values in environments that may challenge them.1.What is the meaning of Ruth 1:2?

2.How does Elimelech's decision to leave Bethlehem reflect on his faith in God?

3.What can we learn from Elimelech's leadership in Ruth 1:2 for families today?

4.How does Ruth 1:2 connect with God's provision themes in other Scriptures?

5.What does Ruth 1:2 teach about trusting God during difficult circumstances?

6.How can we apply Elimelech's story to our decision-making processes today?

7.Why did Elimelech leave Bethlehem during a famine according to Ruth 1:2?

8.How does Ruth 1:2 reflect the historical context of Moab and Israelite relations?

9.What theological significance does the move to Moab hold in Ruth 1:2?

10.What are the top 10 Lessons from Ruth 1?

11.What lessons does Ruth's story teach about loyalty and faith?

12.Who was Boaz in the Bible?

13.Who were the Ephrathites in the Bible?

14.Who was Elimelech in the Bible?The man’s name was Elimelech

“The man’s name was Elimelech” (Ruth 1:2) introduces the head of the household whose choices shape the chapter.

• Scripture routinely holds a husband responsible for the spiritual direction of his family (Joshua 24:15;Ephesians 5:23), and Elimelech’s later decision to leave Bethlehem (Ruth 1:1) reminds us that leadership carries weighty consequences.

• Though “each man did what was right in his own eyes” during the era of the Judges (Judges 21:25), God still guided events for His purposes (Proverbs 16:9).

• Elimelech’s brief appearance signals how quickly earthly security can vanish (Ruth 1:3;James 4:14), underscoring the need to anchor our hope in the LORD.

---

his wife’s name was Naomi

Naomi (“pleasant”) steps forward as the narrative’s emotional center.

• Her life swings from fullness to emptiness, then back to fullness by God’s grace (Ruth 1:20–21; 4:14–17).

• Her faith, though shaken, never fully breaks; she eventually acknowledges, “The LORD has not forsaken His loving devotion” (Ruth 2:20).

• Like the “wife of noble character” who trusts God in every season (Proverbs 31:25–26), Naomi models honest lament yet persistent reliance on the covenant God (Psalm 13:1–6).

---

and the names of his two sons were Mahlon and Chilion

Including the sons’ names highlights the fragility of Elimelech’s family line.

• Both die in Moab (Ruth 1:5), leaving no heirs and raising the question of who will carry on the name—an issue later resolved through Boaz and Ruth (Ruth 4:9–10).

• Old-covenant law guarded a deceased brother’s lineage through kinsman-redeemer marriage (Deuteronomy 25:5–6), pointing ahead to Christ, our ultimate Redeemer (Titus 2:14).

• Their absence emphasizes that God can restore what seems permanently lost (Joel 2:25–26).

---

They were Ephrathites from Bethlehem in Judah

Their roots place them in the very town where God would one day bring forth David and, ultimately, the Messiah.

• Bethlehem (“house of bread”) ironically faces famine (Ruth 1:1), yet later becomes the birthplace of “the Bread of Life” (Micah 5:2;John 6:35;Luke 2:11).

• Being “Ephrathites” ties the family to an ancient clan (Genesis 35:19) and foreshadows David’s lineage (Ruth 4:22;1 Samuel 16:1), stressing God’s sovereign weaving of history.

• The verse affirms the literal geography of biblical events, grounding redemption in real places and real people.

---

and they entered the land of Moab and settled there

Leaving the Promised Land for Moab signals desperation—and risk.

• Moab sprang from Lot’s troubled lineage (Genesis 19:37) and later opposed Israel (Judges 3:12–14). God’s law even restricted Moabites from the assembly for ten generations (Deuteronomy 23:3).

• Famine tempted Elimelech to seek provision outside covenant territory, yetPsalm 37:3 urges God’s people to “dwell in the land and cultivate faithfulness.”

• Their move sets the stage for unexpected grace: a Moabite woman, Ruth, will choose Israel’s God and become an ancestor of Christ (Ruth 1:16;Matthew 1:5). What appears a detour is divinely directed.

---

summary

Ruth 1:2 spotlights a real family, in a real place, facing real hardship.

• Elimelech’s leadership, Naomi’s resilience, and the sons’ vulnerability frame a story of loss that God will turn to rejoicing.

• Their Ephrathite heritage places them squarely inside God’s unfolding plan for a royal—and messianic—line.

• Even a move to Moab cannot thwart the LORD’s purposes; instead, He redeems it to showcase steadfast love to Israel and the nations.

The verse reminds us that every name, every town, every decision matters in God’s sovereign tapestry, encouraging believers today to trust His hand even when circumstances seem contrary.

(2)Naomi.--The name is derived from the Hebrew root meaningto be pleasant(see below,Ruth 1:20). Mahlon and Chilion meansicknessandwasting,it may be in reference to their premature death, the names being given by reason of their feeble health. It is not certain which was the elder: Mahlon is mentioned first inRuth 1:2;Ruth 1:5, and Chilion inRuth 4:9. It is probable, however, that Mahlon was the elder.

Ephrathites.--See note onGenesis 35:19. Ephrath was the old name of Bethlehem. Why, in the present passage, the town is called Bethlehem-judah, and the inhabitants Ephrathites, does not appear. . . .

Verse 2. -And the name of the man was Elimelech. That is, "God is King," not, as the older critics were accustomed to interpret it, "My God is King." The intermediate i is not the possessive pronoun, but the vowel of union. The name would be originally significant of strong religious Sentiments, perhaps mingled with strong political principles. The imposition of it on a son would be something like a manifesto of the father's creed.And the name of his wife Naomi. Or rather "No-o-mi." The precise import of the word is not absolutely ascertained; but it is probable that it is somewhat abbreviated in its terraination, and means "God is sweet," or, very literally, "Jab is sweetness." It had been originally imposed as a name by some grateful and happy mother, who, by gracious providences, or by other gracious revelations, had been led to think that "sweet are the ways, sweet are the dealings, and sweet is the character of God." The word does not meanbeautiful, as some suppose; norgracious, as others suppose; normy delight, as others still suppose. It was not intended to describe the character of the person who was to bear the name. It was intended to signalize, in the spirit of a manifesto, a much-prized feature in the Divine character - that feature, namely, that is displayed when "he deals sweetly with men." Gesenius is doubtless right when he makessweetness the fundamental idea of the whole group of affiliated words (see his 'Thesaurus,'in voc.). The cognate Hebrew adjective is renderedsweet in2 Samuel 23:1 andProverbs 23:8 (comp.Proverbs 16:24 and the margin of2 Samuel 1:23). In the light of this interpretation, and of it alone, can the full significance of what Naomi said on her return to Bethlehem be apprehended: "Call me not Naomi, call meMara: forthe Almighty hath dealt very bitterly with me" (ver. 20).And the name of his two sons. In our idiom we should say, "and the names of his two sons." The two sons, however, were for the moment regarded as a unity among the other units of the household.Mahlon, or rather "Machlon,"and Chillon. We need not dip deeply into the etymological import of these names, or attach to them, as applied to Elimelech's children, any peculiar significance. The names, unlike those of the parents, are devoid of theological tinge, and, in these modern times at all events, their import is liable to endless debate. One would at the first blush of consideration suppose that the one meantsickliness, and the otherconsumptiveness, orconsumption - rather uninteresting and melancholy ideas. But they are peculiarly confounding when we consider that the individuals, so named in our story, had apparently inherited a delicate constitution, which developed in both of them into prematuresickliness and decay. The names have the aspect of being prophetic. And yet, even though we should assume that Elimelech, in virtue of some element of bodily delicacy, was afflicted with feelings of morbid despondency, it is hard to come to the conclusion that he would deliberately stereotype his most hypochondriacal anticipations in the names of his children. The probability is, that the names, as names, would originally have some other import, Dr. Cassel supposes that they meant, respectively,joy andornament; but he trusts to impossible etymologies. Raabe, taking his cue from Sanskrit roots, interprets the one thus "He who brings gifts with him;" and the other thus - "He who conceals his wife in his house." Warner, taking his cue from Chaldea cognates, interprets the former of the two names as meaningready to forgive, and the latter as holding forth the idea ofhopeful. All of them unlikely derivations. And yet something quite distinct from the ideas ofsickliness andconsumption, but lying so far on parallel lines of thought, may be conceived. The primary import ofמָחַל, the root ofMachlon, is apparentlyto be tender. Thence the word came by one line of thought to meanto be physically tender, that is,to be sick; and by another that runs out in Chaldea it came to meanto be morally teenier,to be mild or forgiving. Machlon may meanmildness ortender-heartedness. Again, the primary idea ofכָּלָה, the root of Chillon, isto complete. But, besides the completion that is realized inconsuming,consumption, orending, there is moralcompleteness, thecompleteness orfinish that is realized inperfection (seePsalm 119:96: "I have seen an end of allperfection"). This idea ofbeautiful completeness,or perfection, is more likely to be the meaning of the name than the idea ofconsumptiveness, orconsumption.Ephrathitas of Bethlehem Judah. It is not simply the two sons who are so designated. It is the whole group. They were Ephrathites, that is, Bethlehemites, for the old name of Bethlehem was Ephrath, or Ephratha. As, however, the word Ephrathite also meant Ephraimite (seeJudges 12:5;1 Samuel 1:1; and1 Kings 11:26), it gave precision to the designation, although at the expense of a little redundancy, to say "Ephrathites of Bethlehem Judah."And they came into the country of Moab. The Hebrew emigrants reached thefields orpastoral terrgtory of Moab.And continued there. The phrase in the original is of primitive simplicity - "and were there." It has been asked by theological critics whether Elimelech was justifiable in removing to an "idolatrous country" to avoid the inconveniences of a famine in the land of his nativity. It is enough to say in reply that there is no hint in the text itself that the step taken was blamable or blamed. "No man ought," says Lawson, "to be condemned, whether dead or alive, without proofs of guilt; and no certain proofs of guilt appear in the present case." "The beam of Elimelech's judgment," says Dr. Thomas Fuller, "isjustly weighed down togo from Bethlehem, Judah, into the land of Moab."

Parallel Commentaries ...


The man’s
הָאִ֣ישׁ(hā·’îš)
Article | Noun - masculine singular
Strong's 376:A man as an individual, a male person

name
וְשֵׁ֣ם(wə·šêm)
Conjunctive waw | Noun - masculine singular construct
Strong's 8034:A name

was Elimelech,
אֱ‍ֽלִימֶ֡לֶךְ(’ĕlî·me·leḵ)
Noun - proper - masculine singular
Strong's 458:Elimelech -- 'God is king', the husband of Naomi

his wife’s
אִשְׁתּ֨וֹ(’iš·tōw)
Noun - feminine singular construct | third person masculine singular
Strong's 802:Woman, wife, female

name
וְשֵׁם֩(wə·šêm)
Conjunctive waw | Noun - masculine singular construct
Strong's 8034:A name

was Naomi,
נָעֳמִ֜י(nā·‘o·mî)
Noun - proper - feminine singular
Strong's 5281:Naomi -- mother-in-law of Ruth

and the names
וְשֵׁ֥ם(wə·šêm)
Conjunctive waw | Noun - masculine singular construct
Strong's 8034:A name

of his two
שְׁנֵֽי־(šə·nê-)
Number - mdc
Strong's 8147:Two (a cardinal number)

sons
בָנָ֣יו ׀(ḇā·nāw)
Noun - masculine plural construct | third person masculine singular
Strong's 1121:A son

were Mahlon
מַחְל֤וֹן(maḥ·lō·wn)
Noun - proper - masculine singular
Strong's 4248:Mahlon -- the first husband of Ruth

and Chilion.
וְכִלְיוֹן֙(wə·ḵil·yō·wn)
Conjunctive waw | Noun - proper - masculine singular
Strong's 3630:Chilion -- a son of Naomi

They were Ephrathites
אֶפְרָתִ֔ים(’ep̄·rā·ṯîm)
Noun - proper - masculine plural
Strong's 673:Ephraimite -- a descendant of Ephraim, also an inhabitant of Ephrath

from
מִבֵּ֥ית(mib·bêṯ)
Preposition
Strong's Hebrew

Bethlehem
לֶ֖חֶם(le·ḥem)
Preposition | Noun - proper - feminine singular
Strong's 1035:Bethlehem -- 'place of bread', a city in Judah, also a city in Zebulun

in Judah,
יְהוּדָ֑ה(yə·hū·ḏāh)
Noun - proper - masculine singular
Strong's 3063:Judah -- 'praised', a son of Jacob, also the southern kingdom, also four Israelites

and they entered
וַיָּבֹ֥אוּ(way·yā·ḇō·’ū)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural
Strong's 935:To come in, come, go in, go

the land
שְׂדֵי־(śə·ḏê-)
Noun - masculine plural construct
Strong's 7704:Field, land

of Moab
מוֹאָ֖ב(mō·w·’āḇ)
Noun - proper - feminine singular
Strong's 4124:Moab -- a son of Lot,also his descendants and the territory where they settled

and settled
וַיִּֽהְיוּ־(way·yih·yū-)
Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural
Strong's 1961:To fall out, come to pass, become, be

there.
שָֽׁם׃(šām)
Adverb
Strong's 8033:There, then, thither


Ruth 1:2 NIV
Ruth 1:2 NLT
Ruth 1:2 ESV
Ruth 1:2 NASB
Ruth 1:2 KJV

Ruth 1:2 BibleApps.com
Ruth 1:2 Biblia Paralela
Ruth 1:2 Chinese Bible
Ruth 1:2 French Bible
Ruth 1:2 Catholic Bible

OT History: Ruth 1:2 The name of the man was Elimelech (Ru Rut.)