The man's name was Elimelech, his wife's name was Naomi, and the names of his two sons were Mahlon and Chilion. They were Ephrathites from Bethlehem in Judah, and they entered the land of Moab and settled there. The man’s name was ElimelechThe name "Elimelech" in Hebrew means "My God is King." This name is significant as it reflects a deep theological truth about the sovereignty of God, even during the time of the Judges when "everyone did what was right in his own eyes" ( Judges 21:25). Elimelech's name serves as a reminder of God's ultimate authority and kingship over Israel, despite the nation's spiritual and moral decline. his wife’s name was Naomi
"Naomi" means "pleasant" or "delightful" in Hebrew. Her name is a poignant contrast to the bitterness she later expresses due to the hardships she faces. Naomi's journey from pleasantness to bitterness and back to joy is a powerful narrative of God's redemptive work in the lives of His people, illustrating how He can transform sorrow into joy. the names of his two sons were Mahlon and Chilion
"Mahlon" and "Chilion" are names that carry meanings of "sickness" and "wasting" respectively. These names foreshadow the fate of Elimelech's family in Moab, where both sons die prematurely. The choice of these names may reflect the dire circumstances and the spiritual and physical challenges faced by the family, serving as a narrative device to highlight the need for divine intervention and redemption. They were Ephrathites from Bethlehem in Judah
"Ephrathites" refers to the clan or family group from Ephrathah, an ancient name for Bethlehem. Bethlehem, meaning "house of bread," is significant as it later becomes the birthplace of King David and Jesus Christ. This connection underscores the providential unfolding of God's plan through seemingly ordinary events and people, emphasizing the importance of Bethlehem in redemptive history. And they entered the land of Moab and settled there
The decision to enter Moab, a land often at odds with Israel, reflects the desperation caused by famine in Judah. Moab's historical enmity with Israel (Numbers 22-25) adds tension to the narrative, as Elimelech's family seeks refuge among a people with whom they share a complicated relationship. This move sets the stage for the unfolding of God's grace and the inclusion of Ruth, a Moabitess, into the lineage of David and ultimately Jesus, highlighting the theme of God's inclusive love and redemption. Persons / Places / Events 1. ElimelechThe 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. NaomiThe wife of Elimelech, whose name means "Pleasant." She experiences profound loss and transformation throughout the account. 3. Mahlon and ChilionThe sons of Elimelech and Naomi. Their names mean "Sickly" and "Wasting," respectively, which foreshadows their early deaths in the account. 4. EphrathitesA term referring to the inhabitants of Bethlehem in Judah, indicating their lineage and heritage. 5. MoabA region east of the Dead Sea, often seen as a place of refuge but also of foreign influence and potential spiritual danger for Israelites. Teaching Points Trust in God's ProvisionElimelech'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 NamesThe 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 DecisionsElimelech'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 InfluenceMoving 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. Bible Study Questions 1. What can we learn from Elimelech's decision to leave Bethlehem during a famine, and how does this apply to our own decision-making processes in times of crisis? 2. How do the meanings of the names in Ruth 1:2 (Elimelech, Naomi, Mahlon, Chilion) enhance our understanding of the account, and what significance do names hold in our own lives? 3. In what ways does the account of Elimelech's family in Moab parallel other biblical accounts of famine and migration, and what lessons can we draw from these parallels? 4. How can we ensure that our faith remains strong when we find ourselves in environments that challenge our beliefs, as Elimelech's family did in Moab? 5. Reflect on a time when a decision you made had unforeseen consequences. How can the account of Elimelech and his family inform your future choices? Connections to Other Scriptures The decision of Elimelech to move to Moab can be connected to the account of Abraham, who also left his homeland during a famine. This highlights themes of faith and reliance on God's provision. The mention of Bethlehem, which means "House of Bread," is significant as it later becomes the birthplace of Jesus, connecting Ruth's account to the lineage of Christ. The concept of leaving one's land due to famine can be related to the account of Joseph in Egypt, where God uses famine to bring about His purposes. People Chilion, Elimelech, Ephrathites, Mahlon, Mara, Naomi, Orpah, RuthPlaces Bethlehem, MoabTopics Bethlehem, Beth-lehem, Bethlehemjudah, Bethlehem-judah, Beth-lehem-judah, Chilion, Chil'ion, Continued, Elimelech, Elim'elech, Entered, Ephrathites, Eph'rathites, Field, Fields, Judah, Kilion, Mahlon, Moab, Names, Naomi, Na'omi, Sons, Wife, Wife'sDictionary of Bible Themes Ruth 1:1 4823 famine, physical
5358 judges
5491 refugees
7212 exile Library A Gentle Heroine, a Gentile Convert
'And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: 17. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me. 18. When she saw that she was stedfastly minded to go with her, then she left speaking unto her. 19. So they two went until they came to Beth-lehem. And it …
Alexander Maclaren—Expositions of Holy ScriptureThe Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch: …
Thomas Watson—A Divine Cordial Bands of Love
P. G. Ruth i. 16, 17 A homeless Stranger amongst us came To this land of death and mourning; He walked in a path of sorrow and shame, Through insult, and hate, and scorning. A Man of sorrows, of toil and tears, An outcast Man and a lonely; But He looked on me, and through endless years Him must I love--Him only. Then from this sad and sorrowful land, From this land of tears He departed; But the light of His eyes and the touch of His hand Had left me broken-hearted. And I clave to Him as He turned …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others What is Thy Beloved, More than Another Beloved, O Thou Fairest among Women! what is Thy Beloved, More than Another Beloved, that Thou Dost So Charge Us?
The daughters of Jerusalem do not cease to call her the fairest among women, because her most painful wounds are hidden, and those which are exposed even add lustre to her beauty. They are astonished at beholding a love so strong, so constant and so faithful in the midst of so many disasters. They inquire, Who is this Well-beloved? For, say they, He must be of unequalled attraction, thus to engage His Spouse; for though these souls are spiritual, they are not yet sufficiently advanced to comprehend …
Madame Guyon—Song of Songs of Solomon Whether the Old Law Set Forth Suitable Precepts About the Members of the Household?
Objection 1: It would seem that the Old Law set forth unsuitable precepts about the members of the household. For a slave "is in every respect his master's property," as the Philosopher states (Polit. i, 2). But that which is a man's property should be his always. Therefore it was unfitting for the Law to command (Ex. 21:2) that slaves should "go out free" in the seventh year. Objection 2: Further, a slave is his master's property, just as an animal, e.g. an ass or an ox. But it is commanded (Dt. …
Saint Thomas Aquinas—Summa Theologica Epistle xxxii. To Narses the Patrician.
To Narses the Patrician. Gregory to Narses, &c. Your most sweet Charity has said much to me in your letters in praise of my good deeds, to all which I briefly reply, Call me not Noemi, that is beautiful; but call me Mara, that is bitter; for I am full of bitterness (Ruth i. 20). But as to the cause of the presbyters [1555] , which is pending with my brother and fellow-bishop, the most reverend Patriarch John, we have, as I think, for our adversary the very man whom you assert to be desirous of observing …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Epistle cxxi. To Leander, Bishop of Hispalis (Seville).
To Leander, Bishop of Hispalis (Seville). Gregory to Leander, Bishop of Spain. I have the epistle of thy Holiness, written with the pen of charity alone. For what the tongue transferred to the paper had got its tincture from the heart. Good and wise men were present when it was read, and at once their bowels were stirred with emotion. Everyone began to seize thee in his heart with the hand of love, for that in that epistle the sweetness of thy disposition was not to be heard, but seen. All severally …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Man.
THE IMAGE OF GOD. MAN is God's image, and to curse wickedly the image of God, is to curse God himself. Suppose that a man should say with his mouth, I wish that the king's picture were burned; would not this man's so saying render him as an enemy to the person of the king? Even so it is with them that by cursing wish evil to their neighbors or themselves; they contemn the image of God himself. This world, as it dropped from the fingers of God, was far more glorious than it is now. VALUE OF THE SOUL. …
John Bunyan—The Riches of Bunyan Epistle vi. To Narses, Patrician .
To Narses, Patrician [1305] . Gregory to Narses, &c. In describing loftily the sweetness of contemplation, you have renewed the groans of my fallen state, since I hear what I have lost inwardly while mounting outwardly, though undeserving, to the topmost height of rule. Know then that I am stricken with so great sorrow that I can scarcely speak; for the dark shades of grief block up the eyes of my soul. Whatever is beheld is sad, whatever is thought delightful appears to my heart lamentable. For …
Saint Gregory the Great—the Epistles of Saint Gregory the Great A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews Departure from Ireland. Death and Burial at Clairvaux.
[Sidenote: 1148, May (?)] 67. (30). Being asked once, in what place, if a choice were given him, he would prefer to spend his last day--for on this subject the brothers used to ask one another what place each would select for himself--he hesitated, and made no reply. But when they insisted, he said, "If I take my departure hence[821] I shall do so nowhere more gladly than whence I may rise together with our Apostle"[822]--he referred to St. Patrick; "but if it behoves me to make a pilgrimage, and …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Place of Jesus in the History of the World.
The great event of the History of the world is the revolution by which the noblest portions of humanity have passed from the ancient religions, comprised under the vague name of Paganism, to a religion founded on the Divine Unity, the Trinity, and the Incarnation of the Son of God. It has taken nearly a thousand years to accomplish this conversion. The new religion had itself taken at least three hundred years in its formation. But the origin of the revolution in question with which we have to do …
Ernest Renan—The Life of Jesus Christ the Mediator of the Covenant
'Jesus the Mediator of the New Covenant,' &c. Heb 12:24. Jesus Christ is the sum and quintessence of the gospel; the wonder of angels; the joy and triumph of saints. The name of Christ is sweet, it is as music in the ear, honey in the mouth, and a cordial at the heart. I shall waive the context, and only speak of that which concerns our present purpose. Having discoursed of the covenant of grace, I shall speak now of the Mediator of the covenant, and the restorer of lapsed sinners, Jesus the Mediator …
Thomas Watson—A Body of Divinity Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant). …
Alfred Edersheim—The Life and Times of Jesus the Messiah Meditations of the Blessed State of a Regenerate Man in Heaven.
Here my meditation dazzles, and my pen falls out of my hand; the one being not able to conceive, nor the other to describe, that most excellent bliss, and eternal weight of glory (2 Cor. iv. 17; Rom. viii. 18)--whereof all the afflictions of this present life are not worthy--which all the elect shall with the blessed Trinity enjoy, from that time that they shall be received with Christ, as joint-heirs (Rom. viii. 17) into that everlasting kingdom of joy. Notwithstanding, we may take a scantling thereof. …
Lewis Bayly—The Practice of Piety Ruth
Goethe has characterized the book of Ruth as the loveliest little idyll that tradition has transmitted to us. Whatever be its didactic purpose--and some would prefer to think that it had little or none-it is, at any rate, a wonderful prose poem, sweet, artless, and persuasive, touched with the quaintness of an older world and fresh with the scent of the harvest fields. The love--stronger than country--of Ruth for Naomi, the gracious figure of Boaz as he moves about the fields with a word of blessing …
John Edgar McFadyen—Introduction to the Old Testament Links Ruth 1:2 NIVRuth 1:2 NLTRuth 1:2 ESVRuth 1:2 NASBRuth 1:2 KJV
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