Ruth 1:2

KJV

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.

KJV (with Strong's)

And the name {H8034} of the man {H376} was Elimelech {H458}, and the name {H8034} of his wife {H802} Naomi {H5281}, and the name {H8034} of his two {H8147} sons {H1121} Mahlon {H4248} and Chilion {H3630}, Ephrathites {H673} of Bethlehemjudah {H1035}{H3063}. And they came {H935} into the country {H7704} of Moab {H4124}, and continued there.

Complete Jewish Bible

The man's name was Elimelekh, his wife's name was Na'omi, and his two sons were named Machlon and Kilyon; they were Efratim from Beit-Lechem in Y'hudah. They arrived in the plain of Mo'av and settled there.

Berean Standard Bible

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.

American Standard Version

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 Beth-lehem-judah. And they came into the country of Moab, and continued there.

Commentary

### SUMMARY
Ruth 1:2 introduces the central family of the narrative: Elimelech, his wife Naomi, and their two sons, Mahlon and Chilion. Identified as Ephrathites from Bethlehemjudah, this verse chronicles their migration from their homeland to the country of Moab, a drastic measure taken in response to the severe famine described in the preceding verse. It establishes the initial setting for the unfolding drama of loss, resilience, and eventual redemption, highlighting the family's desperate search for sustenance outside the promised land.

### CONTEXT
* **Literary Context:** Ruth 1:2 immediately follows Ruth 1:1, which establishes the historical period ("in the days when the judges ruled") and the precipitating crisis (a severe famine in Judah). Verse 2 then introduces the specific family unit—Elimelech, Naomi, Mahlon, and Chilion—whose journey and subsequent trials form the core of the book's narrative. This verse sets the stage for their departure from Bethlehem, a move that will lead to profound personal loss and ultimately, through God's sovereign hand, to the remarkable story of Ruth and the lineage of David. The phrase "and continued there" subtly foreshadows that what might have been intended as a temporary sojourn became a prolonged stay, leading to deeper entanglements and unforeseen consequences, including the deaths of Elimelech and his sons, as detailed in [Ruth 1:3-5](/ruth/1-3 "Ruth 1:3-5 - Deaths of Elimelech and Sons").
* **Historical & Cultural Context:** The period "when the judges ruled" (c. 1375-1050 BC) was characterized by spiritual apostasy, social instability, and frequent cycles of sin, judgment, repentance, and deliverance, as depicted throughout the [Book of Judges](/judges/1 "The Book of Judges - Cycles of Disobedience and Deliverance"). Famines were common divine judgments for Israel's disobedience (cf. [Deuteronomy 28:23-24](/deuteronomy/28-23 "Deuteronomy 28:23-24 - Curses for Disobedience")). Bethlehemjudah, meaning "house of bread" and located in the tribal territory of Judah, ironically suffers from a lack of food, forcing its inhabitants to seek sustenance elsewhere. The destination, Moab, was a Transjordanian kingdom east of the Dead Sea, historically antagonistic towards Israel. The Moabites were descendants of Lot, Abraham's nephew ([Genesis 19:37](/genesis/19-37 "Genesis 19:37 - Origin of Moab")), but their hostility during the Exodus led to a Mosaic prohibition against them entering the assembly of the Lord for ten generations ([Deuteronomy 23:3-6](/deuteronomy/23-3 "Deuteronomy 23:3-6 - Prohibition Against Moabites")). For an Israelite family to migrate to Moab, while a pragmatic response to famine, carried significant cultural and religious implications, suggesting a desperate situation that compelled them to cross a profound boundary.
* **Key Themes:** This verse introduces several pivotal themes. Firstly, **Providence in Crisis** is subtly present; while the famine is a judgment, it also serves as the catalyst for a series of events through which God's redemptive plan will unfold. Secondly, the theme of **Covenant Loyalty vs. Survival** is highlighted by the family's departure from the promised land to a pagan nation, raising questions about their trust in God's provision within the covenant. Thirdly, the **Significance of Names** is powerfully introduced. Elimelech ("My God is King"), Naomi ("My Pleasantness"), Mahlon ("Sickly"), and Chilion ("Pining" or "Failing") all bear names that will prove to be profoundly ironic or tragically prophetic in light of their future experiences in Moab, foreshadowing the sorrow and bitterness Naomi will express later in [Ruth 1:20-21](/ruth/1-20 "Ruth 1:20-21 - Naomi's Bitterness").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Elimelech (Hebrew, _ʼĔlîmeleḵ_):** Meaning "My God is King" or "God is my King." This name carries a profound irony. While it declares God's sovereignty, Elimelech's decision to leave the promised land due to famine, rather than trusting in God's provision within the covenant, might suggest a practical lapse in faith or a desperate act of survival that overrides theological conviction. His name stands in stark contrast to his actions, which lead his family away from the land where God is explicitly King.
* **Naomi (Hebrew, _Naʻŏmî_):** Meaning "My pleasantness" or "pleasant." This name establishes her initial character or the hope associated with her. However, her future experiences in Moab, marked by the deaths of her husband and sons, will lead her to a profound transformation, prompting her to request a change of name to "Mara" (bitter) in [Ruth 1:20](/ruth/1-20 "Ruth 1:20 - Naomi's Lament"), highlighting the tragic irony of her original name in light of her suffering.
* **Moab (Hebrew, _Môʼāb_):** The land east of the Dead Sea, historically antagonistic to Israel. The very act of migrating to Moab was a significant step for an Israelite family, given the Deuteronomic prohibition against Moabites entering the assembly of the Lord ([Deuteronomy 23:3](/deuteronomy/23-3 "Deuteronomy 23:3 - Exclusion of Moabites")). This geographical move signifies not just a physical relocation but a departure from the covenant land and its protections, placing the family in a potentially compromising spiritual environment.

#### Verse Breakdown
* **"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":** This opening clause immediately introduces the main characters and their family unit. The naming of each individual is significant, as discussed in the Key Word Analysis, foreshadowing their roles and fates within the narrative. The KJV's bracketed "was" correctly implies the verb "to be," making the identification clear.
* **"Ephrathites of Bethlehemjudah":** This phrase precisely identifies their origin. "Ephrathite" refers to an inhabitant of Ephrathah, an ancient name for Bethlehem ([Genesis 35:19](/genesis/35-19 "Genesis 35:19 - Rachel's Burial near Ephrath")). "Bethlehemjudah" further specifies its location within the territory of Judah, grounding the family firmly within the covenant land and its heritage, making their subsequent departure even more poignant.
* **"And they came into the country of Moab, and continued there":** This final clause describes their migration and the duration of their stay. "Came into" indicates their arrival as outsiders seeking refuge. The crucial phrase "and continued there" (Hebrew, _wayyihyû šām_) implies a prolonged residence beyond an initial temporary intent. This extended stay in Moab is critical, as it leads to the deaths of the men and the subsequent intermarriage of the sons with Moabite women, setting the stage for the book's central conflict and resolution.

#### Literary Devices
Ruth 1:2 employs several key literary devices. **Irony** is prominent, particularly in the names and the location. Bethlehem, meaning "house of bread," ironically experiences a famine, forcing its inhabitants to leave. The names Elimelech ("My God is King") and Naomi ("My Pleasantness") stand in stark contrast to the tragic events and bitter experiences that await them in Moab. Furthermore, the potential meanings of Mahlon ("sickly") and Chilion ("pining" or "failing") serve as powerful **Foreshadowing**, hinting at their premature deaths, which are quickly confirmed in subsequent verses. The simple phrase "and continued there" acts as a subtle but potent form of **Foreshadowing**, indicating that what began as a temporary sojourn became a prolonged stay with significant, unforeseen, and ultimately tragic consequences for the family, setting the stage for the dramatic return of Naomi and Ruth.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 1:2, while seemingly a simple statement of fact, is rich with theological implications. It highlights the human response to crisis, often leading to decisions that, while pragmatic for survival, may inadvertently lead one away from the covenant community or into compromising situations. The famine, a divine judgment, becomes the catalyst for a journey that tests faith and reveals God's overarching providence, even through human missteps. The family's departure from "Bethlehemjudah" to "Moab" symbolizes a move from the promised land of God's covenant presence to a land associated with paganism and hostility towards Israel. Yet, it is precisely in this "foreign" land that God begins to weave the threads of His redemptive plan, ultimately bringing a Moabite woman, Ruth, into the lineage of Israel's greatest king and, eventually, the Messiah.

* [Deuteronomy 28:15-24](/deuteronomy/28-15 "Deuteronomy 28:15-24 - Curses for Disobedience") - Describes famine as a consequence of disobedience, providing context for the famine in Judah.
* [Psalm 37:25](/psalms/37-25 "Psalm 37:25 - God's Provision for the Righteous") - Expresses trust in God's provision, contrasting with the immediate human reaction to famine seen in Elimelech's family.
* [Proverbs 16:9](/proverbs/16-9 "Proverbs 16:9 - God Directs Our Steps") - "The heart of man plans his way, but the Lord establishes his steps," a verse that resonates with Elimelech's decision and God's ultimate working through it.

### REFLECTION AND APPLICATION
Ruth 1:2 serves as a powerful reminder that life's crises often force us to make difficult decisions, sometimes leading us into unfamiliar or even challenging environments. Elimelech's family, facing a severe famine, chose to seek sustenance outside the promised land. While their move to Moab was a natural human response to hardship, it carried significant spiritual and cultural implications, ultimately leading to profound loss. This verse invites us to consider our own responses to adversity: Do we trust God's provision even when circumstances seem dire, or do we prioritize immediate survival at the expense of our spiritual grounding? The story of Ruth, beginning with this initial migration, ultimately demonstrates that even when we stray or face the consequences of difficult choices, God's sovereign hand can redeem our circumstances, bringing unexpected blessings and fulfilling His purposes in ways we could never foresee. It encourages us to seek God's wisdom in all decisions, especially in times of duress, recognizing that our choices have long-term ripple effects, yet also trusting in His unfailing grace to work all things for good.

#### Questions for Reflection
* **How do I typically respond when faced with severe hardship or crisis? Do I tend to rely on my own solutions or seek God's guidance first?**
* **What "famines" (spiritual, emotional, relational) might be prompting me to consider leaving my "Bethlehem" (place of spiritual nourishment or covenant community)?**
* **In what ways might my pragmatic choices, made for survival or comfort, inadvertently lead me to compromise my spiritual walk or values?**
* **How does the irony of the names (Elimelech, Naomi, Bethlehem) challenge my understanding of God's sovereignty versus human agency in times of suffering?**

### FAQ

**Why did Elimelech's family leave Bethlehemjudah for Moab?**

Answer: Ruth 1:2 states that they left Bethlehemjudah because of a severe famine in the land, as mentioned in [Ruth 1:1](/ruth/1-1 "Ruth 1:1 - Famine in Judah"). Their migration to Moab was a desperate measure to find food and sustain their lives in a period of great scarcity and hardship. While Bethlehem was known as the "house of bread," the famine rendered it incapable of providing for its inhabitants, forcing them to seek provision elsewhere.

**What was the significance of an Israelite family moving to Moab?**

Answer: Moving to Moab was a highly significant and potentially controversial decision for an Israelite family. Moab was a foreign, pagan nation with a long history of antagonism towards Israel, stemming from their lack of hospitality during the Exodus and their involvement in Balaam's attempt to curse Israel (cf. [Numbers 22-24](/numbers/22 "Numbers 22-24 - Balaam's Prophecies")). Furthermore, Mosaic Law explicitly prohibited Moabites from entering the assembly of the Lord for ten generations ([Deuteronomy 23:3-6](/deuteronomy/23-3 "Deuteronomy 23:3-6 - Exclusion of Moabites")). Therefore, Elimelech's family's move represented a departure from the covenant land and its spiritual protections, placing them in a culturally and religiously compromising environment, driven by extreme necessity.

### CHRIST-CENTERED FULFILLMENT
Ruth 1:2, by detailing the family's flight from famine in "Bethlehemjudah" to the foreign land of Moab, subtly foreshadows humanity's spiritual condition and God's redemptive plan in Christ. The famine in Bethlehem, the "house of bread," speaks to the spiritual emptiness and lack of true nourishment in a world separated from God, a condition that ultimately led humanity into spiritual exile. Elimelech's family's journey to Moab, a land of outsiders and historical enemies, mirrors the universal human experience of being alienated from God due to sin, dwelling in a "foreign land" of spiritual death. However, it is in this very foreign land that God's plan begins to unfold, as a Moabite woman, Ruth, is introduced. Her eventual return to Bethlehem and her inclusion into the lineage of David (and ultimately, Christ) powerfully prefigures the gospel's radical inclusivity. Jesus, the true [Bread of Life](/john/6-35 "John 6:35 - Jesus, the Bread of Life"), comes from Bethlehem, not to flee famine, but to satisfy the spiritual hunger of all humanity. He breaks down the wall of hostility between Jew and Gentile ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")), bringing those who were once "aliens and strangers" into the household of God ([Ephesians 2:19](/ephesians/2-19 "Ephesians 2:19 - Fellow Citizens with the Saints")). Just as Ruth, a Moabite, is grafted into Israel's covenant family, so too are Gentiles grafted into the spiritual family of God through faith in Christ, demonstrating God's boundless grace that transcends all human boundaries and brings those from the "country of Moab" into the eternal "Bethlehem" of His presence.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 35:19

And Rachel died, and was buried in the way to Ephrath, which [is] Bethlehem.

1 Samuel 17:21

For Israel and the Philistines had put the battle in array, army against army.

Micah 5:2

But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.

1 Samuel 1:1

¶ Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name [was] Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: