TRV
Translation
King James Version
And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.
Complete Jewish Bible
Then Machlon and Kilyon died, both of them; and the woman was left with neither her two sons nor her husband.
Berean Standard Bible
both Mahlon and Chilion also died, and Naomi was left without her two sons and without her husband.
American Standard Version
And Mahlon and Chilion died both of them; and the woman was left of her two children and of her husband.
World English Bible Messianic
Mahlon and Chilion both died, and the woman was bereaved of her two children and of her husband.
Geneva Bible (1599)
And Mahlon and Chilion dyed also both twaine: so the woman was left destitute of her two sonnes, and of her husband.
Young's Literal Translation
And they die also, both of them--Mahlon and Chilion--and the woman is left of her two children and of her husband.
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Commentary on Ruth 1 verses 1–5
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.
2 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.
3 And Elimelech Naomi's husband died; and she was left, and her two sons.
4 And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years.
5 And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband.
The first words give all the date we have of this story. It was in the days when the judges ruled (Rut 1:1), not in those disorderly times when there was no king in Israel; but under which of the judges these things happened we are not told, and the conjectures of the learned are very uncertain. It must have been towards the beginning of the judges' time, for Boaz, who married Ruth, was born of Rahab, who received the spies in Joshua's time. Some think it was in the days of Ehud, others of Deborah; the learned bishop Patrick inclines to think it was in the days of Gideon, because in his days only we read of a famine by the Midianites' invasion, Jdg 6:3, Jdg 6:4. While the judges were ruling, some one city and some another, Providence takes particular cognizance of Bethlehem, and has an eye to a King, to Messiah himself, who should descend from two Gentile mothers, Rahab and Ruth. Here is,
I. A famine in the land, in the land of Canaan, that land flowing with milk and honey. This was one of the judgments which God had threatened to bring upon them for their sins, Lev 26:19, Lev 26:20. He has many arrows in his quiver. In the days of the judges they were oppressed by their enemies; and, when by that judgment they were not reformed, God tried this, for when he judges he will overcome. When the land had rest, yet it had not plenty; even in Bethlehem, which signifies the house of bread, there was scarcity. A fruitful land is turned into barrenness, to correct and restrain the luxury and wantonness of those that dwell therein.
II. An account of one particular family distressed in the famine; it is that of Elimelech. His name signifies my God a king, agreeable to the state of Israel when the judges ruled, for the Lord was their King, and comfortable to him and his family in their affliction, that God was theirs and that he reigns for ever. His wife was Naomi, which signifies my amiable or pleasant one. But his sons' names were Mahlon and Chilion, sickness and consumption, perhaps because weakly children, and not likely to be long-lived. Such are the productions of our pleasant things, weak and infirm, fading and dying.
III. The removal of this family from Bethlehem into the country of Moab on the other side Jordan, for subsistence, because of the famine, Rut 1:1, Rut 1:2. It seems there was plenty in the country of Moab when there was scarcity of bread in the land of Israel. Common gifts of providence are often bestowed in greater plenty upon those that are strangers to God than upon those that know and worship him. Moab is at ease from his youth, while Israel is emptied from vessel to vessel (Jer 48:11), not because God loves Moabites better, but because they have their portion in this life. Thither Elimelech goes, not to settle for ever, but to sojourn for a time, during the dearth, as Abraham, on a similar occasion, went into Egypt, and Isaac into the land of the Philistines. Now here, 1. Elimelech's care to provide for his family, and his taking his wife and children with him, were without doubt commendable. If any provide not for his own, he hath denied the faith, Ti1 5:8. When he was in his straits he did not forsake his house, go seek his fortune himself, and leave his wife and children to shift for their own maintenance; but, as became a tender husband and a loving father, where he went he took them with him, not as the ostrich, Job 39:16. But, 2. I see not how his removal into the country of Moab, upon this occasion, could be justified. Abraham and Isaac were only sojourners in Canaan, and it was agreeable to their condition to remove; but the seed of Israel were now fixed, and ought not to remove into the territories of the heathen. What reason had Elimelech to go more than any of his neighbours? If by any ill husbandry he had wasted his patrimony, and sold his land or mortgaged it (as it should seem, Rut 4:3, Rut 4:4), which brought him into a more necessitous condition than others, the law of God would have obliged his neighbours to relieve him (Lev 25:35); but that was not his case, for he went out full, Rut 1:21. By those who tarried at home it appears that the famine was not so extreme but that there was sufficient to keep life and soul together; and his charge was but small, only two sons. But if he could not be content with the short allowance that his neighbours took up with, and in the day of famine could not be satisfied unless he kept as plentiful a table as he had done formerly, if he could not live in hope that there would come years of plenty again in due time, or could not with patience wait for those years, it was his fault, and he did by it dishonour God and the good land he had given them, weaken the hands of his brethren, with whom he should have been willing to take his lot, and set an ill example to others. If all should do as he did Canaan would be dispeopled. Note, It is an evidence of a discontented, distrustful, unstable spirit, to be weary of the place in which God hath set us, and to be for leaving it immediately whenever we meet with any uneasiness or inconvenience in it. It is folly to think of escaping that cross which, being laid in our way, we ought to take up. It is our wisdom to make the best of that which is, for it is seldom that changing our place is mending it. Or, if he would remove, why to the country of Moab? If he had made enquiry, it is probable he would have found plenty in some of the tribes of Israel, those, for instance, on the other side Jordan, that bordered on the land of Moab; if he had had that zeal for God and his worship, and that affection for his brethren which became an Israelite, he would not have persuaded himself so easily to go and sojourn among Moabites.
IV. The marriage of his two sons to two of the daughters of Moab after his death, Rut 1:4. All agree that this was ill done. The Chaldee says, They transgressed the decree of the word of the Lord in taking strange wives. If they would not stay unmarried till their return to the land of Israel, they were not so far off but that they might have fetched themselves wives thence. Little did Elimelech think, when he went to sojourn in Moab, that ever his sons would thus join in affinity with Moabites. But those that bring young people into bad acquaintance, and take them out of the way of public ordinances, though they may think them well-principled and armed against temptation, know not what they do, nor what will be the end thereof. It does not appear that the women they married were proselyted to the Jewish religion, for Orpah is said to return to her gods (Rut 1:15); the gods of Moab were hers still. It is a groundless tradition of the Jews that Ruth was the daughter of Eglon king of Moab, yet the Chaldee paraphrast inserts it; but this and their other tradition, which he inserts likewise, cannot agree, that Boaz who married Ruth was the same with Ibzan, who judged Israel 200 years after Eglon's death, Jdg 12:1-15.
V. The death of Elimelech and his two sons, and the disconsolate condition Naomi was thereby reduced to. Her husband died (Rut 1:3) and her two sons (Rut 1:5) soon after their marriage, and the Chaldee says, Their days were shortened, because they transgressed the law in marrying strange wives. See here, 1. That wherever we go we cannot out-run death, whose fatal arrows fly in all places. 2. That we cannot expect to prosper when we go out of the way of our duty. He that will save his life by any indirect course shall lose it. 3. That death, when it comes into a family, often makes breach upon breach. One is taken away to prepare another to follow soon after; one is taken away, and that affliction is not duly improved, and therefore God sends another of the same kind. When Naomi had lost her husband she took so much the more complacency and put so much the more confidence in her sons. Under the shadow of these surviving comforts she thinks she shall live among the heathen, and exceedingly glad she was of these gourds; but behold they wither presently, green and growing up in the morning, cut down and dried up before night, buried soon after they were married, for neither of them left any children. So uncertain and transient are all our enjoyments here. It is therefore our wisdom to make sure of those comforts that will be made sure and of which death cannot rob us. But how desolate was the condition, and how disconsolate the spirit, of poor Naomi, when the woman was left of her two sons and her husband! When these two things, loss of children and widowhood, come upon her in a moment, come upon her in their perfection, by whom shall she be comforted? Isa 47:9; Isa 51:19. It is God alone who has wherewithal to comfort those who are thus cast down.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ruth 1:5 delivers the devastating news of the successive deaths of Naomi's two sons, Mahlon and Chilion, in Moab, following the earlier loss of her husband, Elimelech. This verse marks the nadir of Naomi's life, leaving her a childless widow stripped of all male support and provision in a foreign land. It plunges her into profound desolation, setting the stage for her desperate decision to return to Judah and initiating the narrative's journey from bitter emptiness toward divine providence and eventual redemption.
CONTEXT
Literary Context: This verse serves as the tragic culmination of the opening exposition of the book of Ruth, marking the ultimate point of Naomi's personal loss. It directly follows the initial migration of Elimelech's family from Bethlehem to Moab due to famine, as detailed in Ruth 1:1-2. The narrative then records the death of Naomi's husband, Elimelech, in Ruth 1:3, followed by the marriages of her sons, Mahlon and Chilion, to Moabite women, Orpah and Ruth, in Ruth 1:4. Ruth 1:5 delivers the final, crushing blow, emphasizing the completeness of her bereavement by stating that "both of them" died. This cumulative series of deaths leaves Naomi utterly bereft of male family members, a situation of extreme vulnerability that directly precipitates her decision to return to Judah, as narrated in Ruth 1:6. The verse thus functions as the narrative's lowest point, from which the subsequent themes of loyalty, divine providence, and restoration begin to emerge and unfold.
Historical & Cultural Context: In ancient Israelite society, a woman's security, social standing, and economic well-being were almost entirely dependent on her male relatives—initially her father, then her husband, and subsequently her sons. Widowhood was a profoundly precarious state, often leading to destitution, as women typically had no independent inheritance rights or means of support. The loss of sons, especially all sons, was even more catastrophic than the loss of a husband, as it signified the complete cessation of the family line, the absence of an heir to carry on the family name and inherit property, and the complete lack of future provision or protection. For Naomi, this desperate situation was compounded by her status as a foreigner in Moab, a land where she lacked the familial and communal safety nets that might have existed in her homeland of Judah. The cultural imperative for a family line to continue, particularly through male heirs, made the absence of sons a deep personal and social tragedy, emphasizing Naomi's profound vulnerability and despair.
Key Themes: Ruth 1:5 powerfully underscores several pivotal themes central to the book of Ruth and broader biblical narratives. Firstly, it highlights the theme of profound loss and grief, depicting the successive deaths that strip Naomi of her entire immediate male family, leaving her utterly desolate. This loss is not merely personal but also carries significant social and economic implications, emphasizing the theme of widowhood and vulnerability in ancient society. The phrase "was left" powerfully conveys Naomi's isolation and desolation, painting a stark picture of human suffering and the fragility of life. This verse also implicitly sets the stage for the overarching theme of divine providence; it is from this nadir that God's unseen hand begins to orchestrate events leading to Naomi's eventual restoration and the continuation of the lineage that would ultimately include King David and, centuries later, the Messiah. Naomi's later self-identification as "Mara" (bitter) in Ruth 1:20 directly stems from the cumulative tragedies recounted in this verse, underscoring the depth of her despair before God's redemptive work begins.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ruth 1:5 employs several potent literary devices to convey the profound tragedy of Naomi's situation. The most prominent is Repetition, as the verse echoes the theme of death introduced in Ruth 1:3. The phrase "died also both of them" reinforces the cumulative nature of Naomi's loss, amplifying the sense of sorrow and despair. There is also a strong element of Pathos, as the stark, factual reporting of death evokes deep sympathy and sorrow for Naomi's plight. Her being "left" is a powerful image of Isolation and Vulnerability, painting a vivid picture of a woman utterly alone and without support in a foreign land. The names of her sons, Mahlon ("sickly") and Chilion ("pining"), serve as a tragic form of Foreshadowing or Irony, as their names seem to prefigure their untimely deaths, adding a layer of poignant inevitability to the unfolding tragedy. The verse acts as a narrative Turning Point, marking the absolute low point from which the story's themes of hope, loyalty, and redemption will miraculously emerge.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 1:5 serves as a stark and sobering reminder of the reality of suffering, loss, and the fragility of human life in a fallen world, even for those who are outwardly faithful. Theologically, it presents a scenario where human plans and earthly security are utterly shattered, forcing a radical reliance on divine providence. While the immediate context is one of profound desolation and abandonment, the broader biblical narrative consistently demonstrates how God works through such profound emptiness to bring about unexpected redemption and blessing. Naomi's radical loss here is a necessary precursor to the unfolding of God's redemptive plan through the loyalty of Ruth and the gracious provision of Boaz, ultimately leading to the continuation of the lineage that would include King David and, centuries later, the Messiah. This verse highlights the biblical theme of God's special care for the vulnerable, particularly widows and orphans, even when their circumstances seem most dire and God's presence appears hidden.
REFLECTION AND APPLICATION
Ruth 1:5 confronts us with the raw reality of profound loss and the deep sorrow that accompanies it. Naomi's experience reminds us that life is unpredictable, and even the most carefully laid plans can be shattered by unforeseen tragedy. In moments of such overwhelming desolation, it is natural to feel "left" and alone, stripped of all support and hope, just as Naomi was. This verse invites us to acknowledge the validity of grief and the pain of loss, recognizing that the biblical narrative does not shy away from depicting human suffering in its starkest forms. However, it also subtly points to the truth that even in the deepest valleys of despair, God's sovereign hand is at work, often preparing the ground for unexpected blessings and redemptive turns. Naomi's story, beginning here in utter emptiness, ultimately becomes a powerful testament to God's faithfulness and ability to bring life out of death, and joy out of sorrow. It challenges us to trust in God's providence even when circumstances seem utterly bleak, and to remember that our lowest points can paradoxically be the prelude to God's greatest works of restoration and grace.
Questions for Reflection
FAQ
Why doesn't the Bible specify the cause of Mahlon and Chilion's deaths?
Answer: The Bible often focuses on the theological and narrative impact of events rather than providing exhaustive medical or circumstantial details. In Ruth 1:5, the cause of death is less important than the fact of their deaths and its devastating consequence for Naomi. The text emphasizes the completeness of her loss, highlighting her extreme vulnerability and setting the stage for the unfolding narrative of God's providence and the subsequent actions of Ruth and Boaz. The lack of detail amplifies the suddenness and finality of the tragedy, underscoring Naomi's immediate and profound desolation, which is the crucial point for the trajectory of the story.
CHRIST-CENTERED FULFILLMENT
Ruth 1:5, with its stark depiction of profound loss and desolation, lays crucial groundwork for understanding the greater redemptive work of Christ. Naomi's utter emptiness—bereft of husband and sons, without an heir or a redeemer—foreshadows humanity's desperate need for a divine Kinsman-Redeemer. Her bitter cry, "Call me Mara, for the Almighty has dealt very bitterly with me" (Ruth 1:20), echoes the deep sorrow and brokenness of a world separated from God, experiencing the consequences of sin and death. Yet, it is precisely from this place of profound loss that God's redemptive plan begins to unfold, culminating in the birth of Obed, who becomes part of the lineage of David (Ruth 4:18-22) and ultimately, Jesus Christ. Christ, our ultimate Kinsman-Redeemer, entered into the depths of human suffering and loss, experiencing abandonment and death on the cross (Matthew 27:46). He became "left" for our sake, enduring the ultimate separation, so that we might never be truly abandoned. Through His sacrificial death, He conquered death and brought forth new life, transforming our spiritual desolation into abundant spiritual inheritance and adoption into God's family (John 11:25; Ephesians 1:3-14). Naomi's story of emptiness leading to fullness, through the selfless love of Ruth and the gracious provision of Boaz, is a beautiful, albeit partial, picture of the greater redemption found in the Lamb of God, who takes away the sin of the world!.