Ruth 1:4
who took Moabite women as their wives, one named Orpah and the other named Ruth. And after they had lived in Moab about ten years,
They took Moabite women as their wives
This phrase highlights a significant cultural and religious decision. The Hebrew word for "took" (לָקַח, laqach) implies a deliberate choice, indicating that Mahlon and Chilion actively chose to marry women from Moab, a nation often at odds with Israel. The Moabites descended from Lot and were historically seen as outsiders to the Israelite community. This decision reflects the dire circumstances in which Elimelech's family found themselves, as they sought survival in a foreign land. It also sets the stage for the unfolding of God's providential plan, as these unions, particularly with Ruth, become pivotal in the lineage of David and ultimately Jesus Christ.

Moabite women
The Moabites were descendants of Moab, the son of Lot through an incestuous relationship with his daughter (Genesis 19:37). This origin account often cast a shadow over the Moabites in the eyes of the Israelites. Marrying Moabite women was controversial, as it risked religious and cultural assimilation into practices contrary to the worship of Yahweh. However, this narrative challenges preconceived notions of purity and inclusion, as Ruth, a Moabite, becomes a model of faithfulness and devotion.

one named Orpah and the other named Ruth
The naming of Orpah and Ruth is significant. Orpah's name is believed to mean "back of the neck" or "gazelle," possibly foreshadowing her eventual decision to return to her people. Ruth's name, on the other hand, is often associated with "friend" or "companion," which is fitting given her steadfast loyalty to Naomi. The mention of their names personalizes the story, inviting readers to consider the individual choices and destinies of these women within God's overarching plan.

And after they had lived in Moab about ten years
The duration of "about ten years" suggests a period of significant adjustment and integration into Moabite society. The number ten in biblical terms often symbolizes completeness or a full measure of time. This decade in Moab was marked by both loss and preparation, as it set the stage for Naomi's return to Bethlehem and Ruth's pivotal role in Israel's history. The time spent in Moab underscores the theme of God's sovereignty and timing, as He works through the ordinary and extraordinary circumstances of life to fulfill His purposes.

Persons / Places / Events
1. Ruth
A Moabite woman who becomes the daughter-in-law of Naomi. Her account is central to the Book of Ruth, highlighting themes of loyalty, faith, and redemption.

2. Orpah
Another Moabite woman and sister-in-law to Ruth. She initially sets out with Naomi but eventually returns to her people.

3. Naomi
An Israelite woman who moves to Moab with her family due to famine. She becomes the mother-in-law to Ruth and Orpah.

4. Moab
A region east of the Dead Sea, often in conflict with Israel. It is significant as the setting where Ruth and Orpah originate.

5. Elimelech
Naomi's husband, whose death sets the stage for the events in Ruth's life.
Teaching Points
Loyalty and Commitment
Ruth's decision to stay with Naomi demonstrates profound loyalty and commitment, serving as a model for our relationships with family and God.

God's Sovereignty in Unlikely Circumstances
Despite Ruth's Moabite background, God uses her in His redemptive plan, reminding us that God can work through any situation or person.

Cultural and Spiritual Integration
Ruth's integration into the Israelite community illustrates the possibility of cultural and spiritual transformation through faith.

Faithfulness in Adversity
The account encourages believers to remain faithful during difficult times, trusting in God's provision and plan.

The Role of Women in God's Plan
Ruth's account highlights the significant role women play in God's redemptive history, challenging cultural norms of the time.
Bible Study Questions
1. How does Ruth's decision to stay with Naomi reflect the biblical principle of loyalty, and how can we apply this in our own relationships?

2. In what ways does Ruth's account challenge the cultural and religious boundaries of her time, and what does this teach us about God's inclusivity?

3. How does the inclusion of Ruth in the genealogy of Jesus (Matthew 1) enhance our understanding of God's redemptive plan?

4. What can we learn from Naomi's response to her circumstances, and how can we apply this to our own experiences of loss and hardship?

5. How does the account of Ruth encourage us to trust in God's sovereignty, even when our circumstances seem unfavorable?
Connections to Other Scriptures
Genesis 19
The origin of the Moabites is traced back to Lot, providing context for the cultural and historical tensions between Moab and Israel.

Deuteronomy 23
Discusses the exclusion of Moabites from the assembly of the Lord, highlighting the significance of Ruth's inclusion in the lineage of David and ultimately Jesus.

Matthew 1
Ruth is mentioned in the genealogy of Jesus, emphasizing God's redemptive plan through unexpected means.
Alternation of Shadow and Sunshine in LifeW. Braden.Ruth 1:4
In the Country of MoabH. A. Hall, B. D.Ruth 1:4
MarriageJ.R. Thomson Ruth 1:4
Sinful MarriagesS. Cox, D. D.Ruth 1:4
A Foreign LandW.M. Statham Ruth 1:4, 5
People
Chilion, Elimelech, Ephrathites, Mahlon, Mara, Naomi, Orpah, Ruth
Places
Bethlehem, Moab
Topics
Abode, Dwell, Dwelled, Dwelt, Moab, Moabite, Moabitesses, Moabitish, Named, Orpah, Ruth, Ten, Themselves, Wives, Women
Dictionary of Bible Themes
Ruth 1:4

     1653   numbers, 6-10
     5711   marriage, restrictions

Ruth 1:3-5

     5901   loneliness

Ruth 1:3-13

     5117   Ruth

Ruth 1:3-17

     5674   daughters

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 Scripture

The 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 1:4 NIV
Ruth 1:4 NLT
Ruth 1:4 ESV
Ruth 1:4 NASB
Ruth 1:4 KJV

Ruth 1:4 Commentaries

Bible Hub
Ruth 1:3
Top of Page
Top of Page