Ruth 1:4
Ruth 1:4 in Multiple Translations
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,
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.
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 dwelt there about ten years.
And they took two women of Moab as their wives: the name of the one was Orpah, and the name of the other Ruth; and they went on living there for about ten years.
The sons married Moabite women. One was called Orpah, the other was called Ruth. After about ten years,
Which tooke them wiues of the Moabites: the ones name was Orpah, and the name of ye other Ruth: and they dwelled there about ten yeeres.
and they take to them wives, Moabitesses: the name of the one [is] Orpah, and the name of the second Ruth; and they dwell there about ten years.
They took for themselves wives of the women of Moab. The name of the one was Orpah, and the name of the other was Ruth. They lived there about ten years.
And they took to themselves wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelt there about ten years.
And they took wives of the women of Moab, of which one was called Orpha, and the other Ruth. And they dwelt there ten years.
They married women from Moab. One of them was named Orpah, and the other one was named Ruth. But after they had lived in that area for about ten years,
Berean Amplified Bible — Ruth 1:4
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Ruth 1:4 Interlinear (Deep Study)
BIB
HEB
וַ/יִּשְׂא֣וּ
לָ/הֶ֗ם
נָשִׁים֙
מֹֽאֲבִיּ֔וֹת
שֵׁ֤ם
הָֽ/אַחַת֙
עָרְפָּ֔ה
וְ/שֵׁ֥ם
הַ/שֵּׁנִ֖ית
ר֑וּת
וַ/יֵּ֥שְׁבוּ
שָׁ֖ם
כְּ/עֶ֥שֶׂר
שָׁנִֽים
וַ/יִּשְׂא֣וּ
nâsâʼ
H5375
to lift
Conj | V-Qal-ConsecImperf-3mp
לָ/הֶ֗ם
Prep | Suff
נָשִׁים֙
ʼishshâh
H802
woman
N-fp
מֹֽאֲבִיּ֔וֹת
Môwʼâbîy
H4125
Moabite
Ngfpa
שֵׁ֤ם
shêm
H8034
name
N-ms
הָֽ/אַחַת֙
ʼechâd
H259
one
Art | Adj
עָרְפָּ֔ה
ʻOrpâh
H6204
Orpah
N-proper
וְ/שֵׁ֥ם
shêm
H8034
name
Conj | N-ms
הַ/שֵּׁנִ֖ית
shênîy
H8145
second
Art | Adj
ר֑וּת
Rûwth
H7327
Ruth
N-proper
וַ/יֵּ֥שְׁבוּ
yâshab
H3427
to dwell
Conj | V-Qal-ConsecImperf-3mp
שָׁ֖ם
shâm
H8033
there
Adv
כְּ/עֶ֥שֶׂר
ʻeser
H6235
ten
Prep | Adj
שָׁנִֽים
shâneh
H8141
year
N-fp
Hebrew Word Study
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Hebrew Word Reference — Ruth 1:4
וַ/יִּשְׂא֣וּ
nâsâʼ
H5375
"to lift"
Conj | V-Qal-ConsecImperf-3mp
In the Bible, this Hebrew word means to lift or raise something, and it's used in many ways, like lifting a burden or raising someone's status. It appears in books like Genesis and Isaiah, often talking about God lifting people up. It's about supporting or carrying something or someone.
Definition: : raise/take_up 1) to lift, bear up, carry, take 1a) (Qal) 1a1) to lift, lift up 1a2) to bear, carry, support, sustain, endure 1a3) to take, take away, carry off, forgive 1b) (Niphal) 1b1) to be lifted up, be exalted 1b2) to lift oneself up, rise up 1b3) to be borne, be carried 1b4) to be taken away, be carried off, be swept away 1c) (Piel) 1c1) to lift up, exalt, support, aid, assist 1c2) to desire, long (fig.) 1c3) to carry, bear continuously 1c4) to take, take away 1d) (Hithpael) to lift oneself up, exalt oneself 1e) (Hiphil) 1e1) to cause one to bear (iniquity) 1e2) to cause to bring, have brought
Usage: Occurs in 609 OT verses. KJV: accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable ([phrase] man), lade, lay, lift (self) up, lofty, marry, magnify, [idiom] needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, [phrase] swear, take (away, up), [idiom] utterly, wear, yield. See also: Genesis 4:13; Numbers 4:2; 1 Samuel 14:3.
לָ/הֶ֗ם
""
Prep | Suff
נָשִׁים֙
ʼishshâh
H802
"woman"
N-fp
The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.
Definition: : woman 1) woman, wife, female 1a) woman (opposite of man) 1b) wife (woman married to a man) 1c) female (of animals) 1d) each, every (pronoun)
Usage: Occurs in 686 OT verses. KJV: (adulter) ess, each, every, female, [idiom] many, [phrase] none, one, [phrase] together, wife, woman. Often unexpressed in English. See also: Genesis 2:22; Genesis 34:4; Numbers 5:12.
מֹֽאֲבִיּ֔וֹת
Môwʼâbîy
H4125
"Moabite"
Ngfpa
A Moabite is a person from the land of Moab, descended from the son of Lot. In the book of Ruth, Ruth is a Moabite who marries an Israelite and becomes part of King David's ancestry.
Definition: Someone from Moab, a Moabite = "from father: what father?" 1) a citizen of Moab 2) an inhabitant of the land of Moab Another name of mo.av (מוֹאָב "Moab" H4124G)
Usage: Occurs in 16 OT verses. KJV: (woman) of Moab, Moabite(-ish, -ss). See also: Deuteronomy 2:11; Ruth 4:5; Nehemiah 13:23.
שֵׁ֤ם
shêm
H8034
"name"
N-ms
In the Bible, a name represents a person's identity, honor, and character, like God's name symbolizing His power and authority. It appears in Genesis and other books, often referring to God's name or a person's reputation. This concept is central to understanding biblical identity.
Definition: 1) name 1a) name 1b) reputation, fame, glory 1c) the Name (as designation of God) 1d) memorial, monument Aramaic equivalent: shum (שֻׁם "name" H8036)
Usage: Occurs in 771 OT verses. KJV: [phrase] base, (in-) fame(-ous), named(-d), renown, report. See also: Genesis 2:11; Exodus 3:15; Deuteronomy 16:6.
הָֽ/אַחַת֙
ʼechâd
H259
"one"
Art | Adj
In the Bible, this Hebrew word means one or united, and is used to describe something that is single or unique. It is often translated as one, first, or alone. For example, in Genesis 1:5, God calls the light day and the darkness night, and separates them into one thing from another.
Definition: 1) one (number) 1a) one (number) 1b) each, every 1c) a certain 1d) an (indefinite article) 1e) only, once, once for all 1f) one...another, the one...the other, one after another, one by one 1g) first 1h) eleven (in combination), eleventh (ordinal)
Usage: Occurs in 739 OT verses. KJV: a, alike, alone, altogether, and, any(-thing), apiece, a certain, (dai-) ly, each (one), [phrase] eleven, every, few, first, [phrase] highway, a man, once, one, only, other, some, together, See also: Genesis 1:5; Exodus 36:26; Numbers 7:70.
עָרְפָּ֔ה
ʻOrpâh
H6204
"Orpah"
N-proper
Orpah was a Moabite woman, wife of Chilion and sister-in-law of Ruth, living before Israel's monarchy, mentioned in the book of Ruth.
Definition: A woman of the Moabites living before Israel's Monarchy, first mentioned at Rut.1.4; married to Chilion (H3630) § Orpah = "gazelle" a Moabite woman, wife of Chilion, the son of Naomi, and sister-in- law of Ruth
Usage: Occurs in 2 OT verses. KJV: Orpah. See also: Ruth 1:4; Ruth 1:14.
וְ/שֵׁ֥ם
shêm
H8034
"name"
Conj | N-ms
In the Bible, a name represents a person's identity, honor, and character, like God's name symbolizing His power and authority. It appears in Genesis and other books, often referring to God's name or a person's reputation. This concept is central to understanding biblical identity.
Definition: 1) name 1a) name 1b) reputation, fame, glory 1c) the Name (as designation of God) 1d) memorial, monument Aramaic equivalent: shum (שֻׁם "name" H8036)
Usage: Occurs in 771 OT verses. KJV: [phrase] base, (in-) fame(-ous), named(-d), renown, report. See also: Genesis 2:11; Exodus 3:15; Deuteronomy 16:6.
הַ/שֵּׁנִ֖ית
shênîy
H8145
"second"
Art | Adj
In the Bible, this Hebrew word means second or again, like when Moses went up Mount Sinai a second time in Exodus 24:15-18. It can also mean another or something distinct.
Definition: 1) second 1a) second (the ordinal number) 1b) again (a second time) 1c) another, other (something as distinct from something else)
Usage: Occurs in 152 OT verses. KJV: again, either (of them), (an-) other, second (time). See also: Genesis 1:8; 1 Kings 6:1; Isaiah 11:11.
ר֑וּת
Rûwth
H7327
"Ruth"
N-proper
Ruth, a Moabite woman who married into an Israelite family and became part of the royal lineage, as described in the book of Ruth. She was the grandmother of King David and an ancestor of Jesus, as mentioned in Matthew 1:5.
Definition: A woman of the Moabites living before Israel's Monarchy, first mentioned at Rut.1.4; married to Mahlon (H4248) and Boaz (H1162); mother of: Obed (H5744) Also named: Rhouth (Ῥούθ "Ruth" G4503) § Ruth = "friendship" daughter-in-law of Naomi, wife of Boaz, and grandmother of David
Usage: Occurs in 12 OT verses. KJV: Ruth. See also: Ruth 1:4; Ruth 2:21; Ruth 4:13.
וַ/יֵּ֥שְׁבוּ
yâshab
H3427
"to dwell"
Conj | V-Qal-ConsecImperf-3mp
This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.
Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)
Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.
שָׁ֖ם
shâm
H8033
"there"
Adv
The Hebrew word sham means there or then, often used to describe a location or point in time. It can also mean thither or thence, indicating movement or direction. This word is used frequently in the Bible to provide context and clarify the setting of a story.
Definition: 1) there, thither 1a) there 1b) thither (after verbs of motion) 1c) from there, thence 1d) then (as an adverb of time) Aramaic equivalent: tam.mah (תַּמָּה "there" H8536)
Usage: Occurs in 732 OT verses. KJV: in it, [phrase] thence, there (-in, [phrase] of, [phrase] out), [phrase] thither, [phrase] whither. See also: Genesis 2:8; Exodus 21:33; Deuteronomy 19:4.
כְּ/עֶ֥שֶׂר
ʻeser
H6235
"ten"
Prep | Adj
This Hebrew word means the number ten, often used in combination with other numbers to describe larger quantities, such as in the story of the ten commandments in Exodus 20. It is commonly translated as 'ten' in the KJV.
Definition: 1) ten 1a) ten 1b) with other numbers Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Usage: Occurs in 157 OT verses. KJV: ten, (fif-, seven-) teen. See also: Genesis 5:14; 1 Kings 6:3; Isaiah 5:10.
שָׁנִֽים
shâneh
H8141
"year"
N-fp
This word also means a year, like when Abraham was 100 years old in Genesis 21. It is used to describe a period of time, age, or a lifetime.
Definition: 1) year 1a) as division of time 1b) as measure of time 1c) as indication of age 1d) a lifetime (of years of life) Aramaic equivalent: she.nah (שְׁנָה "year" H8140)
Usage: Occurs in 647 OT verses. KJV: [phrase] whole age, [idiom] long, [phrase] old, year([idiom] -ly). See also: Genesis 1:14; Genesis 47:28; Numbers 7:35.
Study Notes — Ruth 1:4
Show Verse Quote Highlights
- Context
- Cross References
- Ruth 1:4 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Ruth 1:4
- Jamieson-Fausset-Brown on Ruth 1:4
- Matthew Poole's Commentary on Ruth 1:4
- Trapp's Commentary on Ruth 1:4
- Ellicott's Commentary on Ruth 1:4
- Adam Clarke's Commentary on Ruth 1:4
- Cambridge Bible on Ruth 1:4
- Barnes' Notes on Ruth 1:4
- Whedon's Commentary on Ruth 1:4
- Sermons on Ruth 1:4
Context — Naomi Becomes a Widow
2The 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.
3Then Naomi’s husband Elimelech died, and she was left with her two sons,
4who took Moabite women as their wives, one named Orpah and the other named Ruth. And after they had lived in Moab about ten years,
5both Mahlon and Chilion also died, and Naomi was left without her two sons and without her husband. 6When Naomi heard in Moab that the LORD had attended to His people by providing them with food, she and her daughters-in-law prepared to leave the land of Moab.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 1:5 | Salmon was the father of Boaz by Rahab, Boaz the father of Obed by Ruth, Obed the father of Jesse, |
| 2 | 1 Kings 11:1–2 | King Solomon, however, loved many foreign women along with the daughter of Pharaoh—women of Moab, Ammon, Edom, and Sidon, as well as Hittite women. These women were from the nations about which the LORD had told the Israelites, “You must not intermarry with them, for surely they will turn your hearts after their gods.” Yet Solomon clung to these women in love. |
| 3 | Deuteronomy 23:3 | No Ammonite or Moabite or any of their descendants may enter the assembly of the LORD, even to the tenth generation. |
| 4 | Deuteronomy 7:3 | Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, |
Ruth 1:4 Summary
This verse tells us that Mahlon and Chilion, the sons of Naomi, married women from Moab, a neighboring country. They lived in Moab for about ten years, which shows that they had settled into the culture and way of life there (Ruth 1:4). This decision may have been influenced by the world around them, rather than seeking God's guidance, as we're warned against in Deuteronomy 7:3-4. We can learn from their example to prioritize our faith and values in our relationships, just like Ruth, who later became a part of the family of God (Matthew 1:5).
Frequently Asked Questions
Why did Mahlon and Chilion marry Moabite women?
The Bible doesn't give a specific reason, but it's possible they were influenced by the culture around them, as seen in other instances like Solomon's marriages to foreign women, which led to idolatry (1 Kings 11:1-3).
Is it wrong to marry someone from a different culture or faith?
The Bible teaches that believers should not be unequally yoked with unbelievers (2 Corinthians 6:14), but it's not necessarily wrong to marry someone from a different culture, as seen in the story of Ruth, a Moabite, who became part of the family of God (Ruth 1:4, Matthew 1:5).
What can we learn from the fact that Mahlon and Chilion took Moabite women as wives?
We can learn that our choices have consequences, and marrying someone who doesn't share our faith can lead to spiritual challenges, as seen in the story of Solomon (1 Kings 11:1-3) and the warnings in Deuteronomy 7:3-4.
How long did Mahlon and Chilion live in Moab?
According to Ruth 1:4, they lived in Moab for about ten years after taking Moabite women as their wives.
Reflection Questions
- What are some potential consequences of making decisions based on cultural or worldly influences rather than seeking God's guidance?
- How can we balance our desire for love and companionship with the need to prioritize our faith and values in our relationships?
- What does this verse reveal about the character of Mahlon and Chilion, and what can we learn from their example?
- In what ways can we apply the principle of being mindful of our associations and relationships, as seen in 2 Corinthians 6:14, to our own lives?
Gill's Exposition on Ruth 1:4
And they took them wives of the women of Moab,.... Not before they were proselyted to the Jewish religion, as Aben Ezra thinks, and which seems plainly to be the case of Ruth; at least she was so
Jamieson-Fausset-Brown on Ruth 1:4
And Elimelech Naomi's husband died; and she was left, and her two sons. No JFB commentary on these verses.
Matthew Poole's Commentary on Ruth 1:4
Of the women of Moab; either these were proselytes when they married them, which may well be doubted, from , or they sinned in marrying them, as appears from 23:3 ,2 Ne 13:23, and therefore were punished with short life and want of issue, ,19,21. About ten years; as long as the famine lasted.
Trapp's Commentary on Ruth 1:4
Rth 1:4 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.Ver. 4. And they took them wives of the women of Moab.] Which haply they had not been suffered to do if their father had lived: their mother, it may be, could as little hinder it, as Rebekah Esau’ s marrying those daughters of Heth. But God had a holy hand in it: he ordereth the disorders of men to his own glory. The name of the one was Orpah.] She was Chilion’ s wife, as Ruth was Mahlon’ s; whether they were sisters is uncertain, but sure enough they were not King Eglon’ s daughters, as the Chaldee Paraphrast thinketh. And they dwelt there about ten years.] A sore affliction to Naomi no doubt. See Psalms 120:5. Lord - said a certain good woman on her deathbed, and in trouble of mind, - send me not to hell among the wicked; for thou knowest I could never in all my life like their company.
Ellicott's Commentary on Ruth 1:4
(4) They took them wives.—This seems to have been after the father’s death. The fault of settling on a heathen soil begun by the father is carried on by the sons in marrying heathen women, for such we cannot doubt they must have been in the first instance. The Targum (or ancient Chaldee paraphrase) says: “They transgressed against the decree of the Word of the Lord, and took to themselves strange wives.” This act was to incur a further risk of being involved in idolatry, as King Solomon found. Ruth.—This name will mean either “comeliness” or “companion.” according to the spelling of which we suppose the present name to be a contraction. The Syriac spelling supports the latter view. Ruth was the wife of Mahlon (Rth 4:10), apparently the elder sou. The Targum calls Ruth the daughter of Eglon, king of Moab, obviously from the wish to exalt the dignity of Ruth.
Adam Clarke's Commentary on Ruth 1:4
Verse 4. And they took them wives] The Targum very properly observes, that they transgressed the decree of the word of the Lord, and took to themselves strange women.
Cambridge Bible on Ruth 1:4
4. took them wives] The idiom is a late one, 2 Chronicles 11:21, Ezra 9:2; Ezra 9:12, Nehemiah 13:25 etc.; see Introd. p. xv. It is uncertain whether the names of the two wives have any bearing upon the parts which they play in the story. The Midrash Rabbah on this Book explains that Orpah was so called ‘because she turned her neck (‘oreph) on her mother in law’; possibly the name may=‘obstinacy’ (cf. stiffnecked, Exodus 32:9 etc.). Equally doubtful is the significance of Ruth; if the name is shortened from re‘uth, as it is written in Syriac, it will be the fem. of Re’u (Genesis 11:18 ff.), and may mean ‘friendship.’ We cannot, therefore, feel sure that the writer invented the names; he may have derived them from tradition.
Barnes' Notes on Ruth 1:4
Marriages of Israelites with women of Ammon or Moab are nowhere in the Law expressly forbidden, as were marriages with the women of Canaan Deuteronomy 7:1-3.
Whedon's Commentary on Ruth 1:4
4. They took them wives — “A kind of phrase,” says Kitto, “which usually occurs in a bad sense, as done without the concurrence of their parents, or not left so entirely to them as custom required.”
Sermons on Ruth 1:4
| Sermon | Description | |
|---|---|---|
|
The Rewards of Hospitality by Clement of Rome | Clement of Rome highlights the story of Rahab the harlot, emphasizing her faith, hospitality, and role in the salvation of the spies sent by Joshua to Jericho. Rahab's courageous a |
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Ruth the Moabitess by Anton Bosch | Anton Bosch delves into the history of the Moabites, known for immorality, seduction, and leading Israel astray through incestuous relationships, idol worship, and schemes to draw |
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(Spiritual Dangers) Danger of Losing Your Passion for Christ by Don Currin | In this sermon, the speaker shares a personal experience of buying a movie for his family. However, upon previewing the movie, he discovers that it contains profanity and takes God |
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(Spiritual Dangers) the Danger of High Places by Don Currin | In this sermon, the speaker shares a personal experience of buying a movie for his family. However, upon previewing the movie, he discovers that it contains profanity and takes God |
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(1 Kings) the Wisdom of Solomon by David Guzik | In this sermon, the speaker discusses the importance of organization and order in the Bible. He uses the example of God organizing the Israelites in the book of Numbers to emphasiz |
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(Spiritual Dangers) Danger in the Way of Cain by Don Currin | In this sermon, the speaker shares a personal experience of buying a movie for his family. However, upon previewing the movie, he discovers that it contains profanity and takes God |
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(Through the Bible) 2 Chronicles 10-13 by Chuck Smith | In this sermon, the speaker discusses the history of Israel and their rebellion against God. He mentions how God had made a covenant with David that there would always be a king fr |