Rth 1:1 And it came to be, in the days when the rulers ruled, that there was a scarcity of food in the land. And a man from Bĕyth Leḥem, Yahuḏah, went to sojourn in the fields of Mo’aḇ, he and his wife and his two sons.
Rth 1:2 And the name of the man was Alaymalak, and the name of his wife was Naamay, and the names of his two sons were Macḥlun and Kalyun – Ephrathites of Bĕyth Leḥem, Yehuḏah. And they went to the fields of Mo’aḇ and came to be there.
Rth 1:3 And Elimeleḵ, husband of Naʽomi, died. And she was left with her two sons.
Rth 1:4 And they took wives of the women of Mo’aḇ, the name of the one was Orpah, and the name of the other Ruth. And they dwelt there about ten years.
Rth 1:5 And Maḥlon and Kilyon also died, both of them, so the woman was bereaved of her two sons and of her husband.
Names in scripture are important and bear a spiritual significance. I find it amazing why sometimes parents would keep a name bearing a shameful or negative spiritual significance.
Here in these passages we will look at the names Machlun (Mahlon) and Kalyun (Kilyon) the sons of Alaymalak (Elimelek) and Naamay (Naomi)
The name 'Machlun' comes from the root word 'machalay' H4251 and means 'sick/disease'. It also has the root word 'chal' which means 'hole/pain' and 'chalah' H2470 which means 'weak/wounded/sick/infirmity/
The name 'Kalyun' H3630 comes from the word 'kalah' H3615 means 'waste/destroy/fail/faint'. 'Kalyun' H3630 is from H3631 which means 'destruction/failing'.
Why would the parents who have positive names 'Alaymalak' which means 'My Alahym is king' and 'Naamay' H5281 which means 'delight/beauty/pleasantness' from H5278 'naam' keep negative names for their sons?
Ruth 1:1 says that there was scarcity of food in the land, KJV and other translations use the word 'raab' H7458 and translate it as famine. They are correct to translate it as 'famine' but the same word 'raab' also means 'hunger'. Ruth 1:1 also begins with 'in the days when the rulers ruled', it is not possible to place the account of Ruth in the days of which judge ruled as a prominent one in Yasharal over the 12 tribes as scriptures are silent on this matter. So should we take the word 'raab' to mean 'famine or scarcity of food' to all of Yasharal in the land or only limited to Alaymalak and his family? If there was such a famine then all the tribes on this side of the Yarden would also cross over to the fields of Moab to sojourn there but again scripture is silent on this.
Hence we must seen the pattern in scripture to determine why the parents would name their sons negatively just as Alaymalak and Naamay did i.e. Machlun which means 'sick/disease' and 'Kalyun' which means 'destruction/failing'
In scripture whenever any pain or evil befell the mother or father in Yasharal would negatively name the child who was born.
1Ch 7:20 And the sons of Ephrayim: Shuthelaḥ, and Bereḏ his son, and Taḥath his son, and Elaḏah his son, and Taḥath his son,
1Ch 7:21 and Zaḇaḏ his son, and Shuthelaḥ his son, and Ezer and Elʽaḏ. But the men of Gath who were born in that land slew them because they came down to take their livestock.
1Ch 7:22 And Ephrayim their father mourned many days, and his brothers came to comfort him.
1Ch 7:23 And when he went in to his wife, she conceived and bore a son. And he called his name Barayah, because evil had come upon his house.
Barayah has root words 'bar' which means 'son' and 'raa' which means 'evil/calamity/adversity/grief/trouble'. Naming his son 'Barayah' i.e. a negative name reveals the pain of his father in the circumstances surrounding him.
Another example:
Gen 35:16 Then they set out from Bĕyth Ěl. And it came to be, when there was but a little distance to go to Ephrath, that Raḥĕl began to give birth, and had great difficulty giving birth.
Gen 35:17 And it came to be, as she was having great difficulty giving birth, that the midwife said to her, “Do not fear, for it is another son for you.”
Gen 35:18 And it came to be, as her life was going out – for she died – that she called his name Ben-Oni. But his father called him Binyamin.
Gen 35:19 So Raḥĕl died and was buried on the way to Ephrath, that is Bĕyth Leḥem.
Bayth Al means 'House of Al', Rachel was on her way from the 'House of Al' to the 'House of Bread' i.e. Bayth Lacham in Ephrath where 'Ephrath' means 'heap/abundance/fruitful' and she went into labor pain on the way to the 'House of Bread' where there is 'abundance' and having great difficulty in giving birth she named her son as she was dying as 'Banaunay' which means 'son of sorrow or affliction'. The word 'Ban' H1121 means 'son' and 'Aun' H205 means 'trouble/vanity/affliction/
But his father saw no evil in this and hence renamed him to 'Banyamyan' which means 'Son of the right hand'. In this instance his Father Yaaqob perfectly understood that this was designed by Yahuah as 'Banyamyan' was the 12th son and the final progenitor of the 12th tribe, spiritually the woman depicting the Heavenly Yerushalam was in birthpangs and delivered the male child who was to rule the nations with a rod of iron. He probably saw the 'basarah' and renamed him 'Banyamyan' which means 'Son of the right hand', is it coincidence that Yahusha ha Mashiyach was born in 'Bayth Lacham' of Ephrath? Which indicates that while the journey of the 12 tribes to the 'House of Bread/Bayth Lacham' of 'Abundance or fruitfulness/Ephrath' failed the true Son of the right hand i.e. Mashiyach would be the one who would be 'fruitful/abundant/ash heap or blessings' born in the 'House of Bread' as he is the 'Bread who came down from the hashamayam'
Rev 12:1 And a great sign was seen in the heaven: a woman clad with the sun, with the moon under her feet, and on her head a crown of twelve stars.
Rev 12:2 And being pregnant, she cried out in labour and in pain to give birth.
Rev 12:5 And she bore a male child who was to shepherd all nations with a rod of iron. And her child was caught away to Elohim and to His throne
The name 'Rachal' (Rachel) means 'ewe/sheep' . The name has a root word 'rach' which means 'travel' and 'chal' H2455 which means 'pain/common/profane/unholy'. Her name has hidden in it that when she would travel she would face the pain, experience the common/profane/unholy. While her name itself means 'ewe/sheep', the picture is of the flock of sheep experiencing the profane/common/unholy (chal) when in a journey or travel/rach to Bayth Lacham which is the House of Bread. It's a beautiful picture of the basarah hidden in the names and in the events surrounding the travel.
Another example:
1Sa 4:18 And it came to be, when he made mention of the ark of Elohim, that Ěli fell off the seat backward by the side of the gate. And his neck was broken and he died, for the man was old and heavy. And he ruled Yisra’ĕl forty years.
1Sa 4:19 And his daughter-in-law, Pineḥas’ wife, was pregnant, about to bear. And when she heard the news that the ark of Elohim was captured, and that her father-in-law and her husband were dead, she bowed herself and gave birth, because her pains came upon her.
1Sa 4:20 And about the time of her death the women who stood by her said to her, “Do not fear, for you have borne a son.” But she did not answer, nor did she set her heart to it.
1Sa 4:21 And she called the child Iḵaḇoḏ, saying, “The esteem has departed from Yisra’ĕl!” because the ark of Elohim was taken and because of her father-in-law and her husband.
On hearing the ark of the covenant being captured by the Philistines and the death of her father-in-law Eli and her husband Phineas, she named her son 'Ikabod' H350 which actually is a question 'Ay/where is the glory/kabod?'
There are other examples in scripture but we can't go over them all. These three are enough to witness to the subject in hand.
In the Alayamalak, Naamay and their two sons journey, their journey was away from 'Bayth Lacham' i.e. the House of Bread in 'Ephrath' i.e. the house of abundance/fruitfulness to the other side of Yarden in the land of Moab which the children of Yasharal had taken from the king of the Amorites who formerly had made war with the king of Moab and acquired this land from him.
Num 21:25 And Yisra’ĕl took all these cities, and Yisra’ĕl dwelt in all the cities of the Amorites – in Ḥeshbon and in all its villages,
Num 21:26 for Ḥeshbon was the city of Siḥon the sovereign of the Amorites, who had fought against the former sovereign of Mo’aḇ, and had taken all his land from his hand as far as the Arnon.
Num 21:27 That is why those who speak in proverbs say, “Come to Ḥeshbon, let the city of Siḥon be built and established.
Masha gave this land to Reubenites,to the Gadites and to half the tribe of Menashsheh
Num 32:33 So Mosheh gave to the children of Gaḏ, to the children of Re’uḇĕn, and to half the tribe of Menashsheh, son of Yosĕph, the reign of Siḥon sovereign of the Amorites and the reign of Oḡ sovereign of Bashan, the land with its cities within the borders, the cities of the land round about.
Num 32:37 And the children of Re’uḇĕn built Ḥeshbon and Elʽalĕh and Qiryathayim,
Jos 13:15 And Mosheh gave to the tribe of the children of Re’uḇĕn, for their clans:
Jos 13:16 and their border was from Aroʽĕr, which is on the bank of the wadi Arnon, and the city that is in the middle of the wadi, and all the plain by Mĕyḏeḇa,
Jos 13:17 Ḥeshbon and all its cities that are in the plain: Diḇon, and Bamoth Baʽal, and Bĕyth Baʽal Meʽon,
Jos 13:18 and Yahtsah, and Qeḏĕmoth, and Mĕphaʽath,
Jos 13:19 and Qiryathayim, and Siḇmah, and Tsereth Shaḥar on the mountain of the valley,
Jos 13:20 and Bĕyth Peʽor, and the slopes of Pisgah, and Bĕyth Yeshimoth;
Jos 13:21 and all the cities of the tableland, and all the reign of Siḥon sovereign of the Amorites, who reigned in Ḥeshbon, whom Mosheh had smitten with the princes of Miḏyan: Ewi, and Reqem, and Tsur, and Ḥur, and Reḇa, princes of Siḥon dwelling in the land.
Jos 13:22 And the sons of Yisra’ĕl killed with the sword Bilʽam son of Beʽor, the diviner, among those who were killed by them.
This place was called 'fields of Moab' and it was in this place that Alaymalak and Naomi turned to, to find their bread. It's interesting to see that they named their children who were already born to them in 'Bayth Lalachm' of 'Ephrath' and naming them negatively is a proof that 'Alaymalak's' hand failed him in the land of his inheritance because of which they had to move to the 'fields of Moab'. There was no one from the tribes of Yasharal on this side of the land to lift this family from poverty.
Rth 4:7 And this was formerly done in Yisra’ĕl concerning redeeming and exchanging, to confirm every word: one man took off his sandal and gave it to the other, and this was a witness in Yisra’ĕl.
Rth 4:8 So the redeemer said to Boʽaz, “Buy it for yourself.” Then he took off his sandal.
Rth 4:9 And Boʽaz said to the elders and to all the people, “You are witnesses this day that I have bought all that was Elimeleḵ’s, and all that was Kilyon’s and Maḥlon’s, from/mem the hand/yad of Naʽomi.
Rth 4:10 “And also, Ruth the Mo’aḇitess, the wife of Maḥlon, I have acquired as my wife, to raise up the name of the dead on his inheritance, so that the name of the dead should not be cut off from among his brothers and from the gate of his place. You are witnesses today.”
Rth 4:3 He then said to the redeemer, “Naʽomi, who has come back from the fields of Mo’aḇ, sold/makarah H4376 the piece of land which belonged to our brother Elimeleḵ.
Rth 4:4 “And I thought that I should disclose it to you, saying, ‘Buy it back in the presence of the inhabitants and the elders of my people. If you do redeem it, redeem it. But if you do not redeem it, inform me, so that I know. For there is no one but you to redeem it, and I am next after you.’ ” And he said, “I redeem it.”
The prefix 'mem' usually means 'from' but it also means 'out of' implying that the actual redeeming was not from her hand but from the one to whom it was sold to. We must see Genesis 1:1 to understand that Yahuah separated 'waters' OUT OF 'waters' and mem is the 'waters'. Hence the mem as a prefix before the yad/hand of Naamay (Naomi) doesn't mean the buying was from her hand or else why was there a need of redemption? The next verse Ruth 4:4 'Buy it back...' shows that the property was already sold and it was not in her hand but was 'out of her hand' and the rendering in English should be correctly understood as stated below.
Rth 4:9 And Boʽaz said to the elders and to all the people, “You are witnesses this day that I have bought all that was Elimeleḵ’s, and all that was Kilyon’s and Maḥlon’s, 'which was' out of/mem Noami's hand/yad.
****which was is an emphasis added to show what the mem before the yad/hand means*****
The other point should be understood is that the selling of the piece of land was before they moved to the fields of Moab to sojourn there, In Ruth 4:3 Boaz tells the supposed kinsman redeemer that Naamay/Naomi sold the piece of land which belonged to Alaymalak which is a probable quote from Boaz not naming the dead man Alaymalak who may have actually sold the property but he and neither his sons were alive when Naamay/Naomi came back and hence she has been quoted of having sold the piece of land while the actual selling was done by Alaymalak.
Rth 4:3 He then said to the redeemer, “Naʽomi, who has come back from the fields of Mo’aḇ, sold the piece of land which belonged to our brother Elimeleḵ.
It is not clear to whom was the piece of land sold to and who was the nearest kinsman redeemer that was supposed to redeem the piece of land.
The Turah portions clearly show the selling of the piece of land and these passages reveal to us the poverty of Alaymalak, Naamay/Naomi and their two sons.
Lev 25:23 ‘And the land is not to be sold perpetually, for the land is Mine, for you are sojourners and settlers with Me.
Lev 25:24 ‘And provide for a redemption for the land, in all the land of your possession.
Lev 25:25 ‘When your brother becomes poor, and has sold some of his possession, and his redeemer, a close relative comes to redeem it, then he shall redeem what his brother sold.
Lev 25:26 ‘And when the man has no one to redeem it, but he himself becomes able to redeem it,
Lev 25:27 then let him count the years since its sale, and return the remainder to the man to whom he sold it, that he shall return to his possession.
Lev 25:28 ‘And if his hand has not found enough to give back to him, then what was sold shall remain in the hand of him who bought it until the Year of Jubilee. And it shall be released in the Jubilee, and he shall return to his possession.
Lev 25:29 And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; within a full year may he redeem it.
Lev 25:30 And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubilee.
The Turah portion says that if the land outside a walled city (village/country side) sold by a brother in poverty can be redeemed by the closest kinsman, or in the year of the Jubilee it will be returned automatically back to him. The Turah portion also says (please see verse 30 of Lev 25) that if the house is in a walled city then it had to be redeemed within a space of a year and if not it would not return to the owner even in the jubilee. So it's evident that this piece of land sold was not in the walled city of Bayth Lacham of Yahudah because Bayth Lacham was only a fortified city (walled city) built by Shelemoh's son Rehaboam and we are speaking of a time two to three generations before king Daud/David.
2Ch 11:5 And Reḥaḇʽam dwelt in Yerushalayim, and built cities for a defence in Yehuḏah.
2Ch 11:6 And he built Bĕyth Leḥem, and Ěytam, and Teqowa,
The other thing to be noted is the English translation with the words of Naamay/Naomi ''I went out filled'' The English translation seems to say she went out to the fields of Moab in abundance i.e. rich but came back in poverty. The Abary word translated as 'filled' is 'mala' H4392 where the fullness denotes 'she that was with children' when she went out
Rth 1:19 And both of them went until they came to Bĕyth Leḥem. And it came to be, when they had come to Bĕyth Leḥem, that all the city was moved because of them, and they said, “Is this Naʽomi?”
Rth 1:20 And she said to them, “Do not call me Naʽomi, call me Mara, for the Almighty has dealt very bitterly with me.
Rth 1:21 “I went out filled/mala H4392, and יהוה has brought me back empty. Why do you call me Naʽomi, since יהוה has witnessed against me, and the Almighty has done evil to me?”
Rth 1:22 Thus Naʽomi returned, and Ruth the Mo’aḇitess her daughter-in-law with her, who returned from the fields of Mo’aḇ, and they came to Bĕyth Leḥem at the beginning of barley harvest.
H4392 מָלֵא mala : From H4390; full (literally or figuratively) or filling (literally); also (concretely) fulness; adverbially fully: - X she that was with child, fill (-ed, -ed with), full (-ly), multitude, as is worth.
The word also means 'of value/worth or multitude'
Ecc 11:5 As you do not know what is the way of the wind, or how the bones grow in the womb of her who is with child/mala H4392, so you do not know the works of Elohim who makes all.
In Ecclesiates 11:5 they translated the word 'mala' as 'child' because the word itself means 'of a filling' as in the verse itself the child fills the womb. The mother of a child is of value/worth/is full
The word 'malah' H4395 is feminine of 'mala' H4392 and means 'ripe fruit, fruit, fullnes of fruit'
Psa 127:4 As arrows in the hand of a mighty man, So are the children of one’s youth.
Psa 127:5 Blessed is the man Who has filled/mala H4390 his quiver with them. They are not ashamed, When they speak with their enemies in the gate.
So when Naamay/Naomi said "I went out filled/mala and Yahuah brought me back empty'' is no way talking about that she went out rich and came back poor in a literal sense but in a figurative sense that she went out with worth of having children but Yahuah brought her back empty. She tells the inhabitants of Bayth Lacham who were moved (as in sorrow) to know her state of loosing her husband and sons, to call her 'mara' H4755 from H4751 which means 'bitter'
The Turah portion shows that those who sell their inherited piece of land can do it out of poverty. To a Yasharalite or a Yahudite their ancestral inherited property means all to them because it was Yahuah who gave them the inheritance in the land. They just wouldn't sell and move around when in abundance but would only sell in poverty and Yahuah made a provision in Turah of a buy back by the nearest kinsman.
One other interesting point to be noted is that they were Ephrathites of Bayth Lacham, Yahudah. The inheritance of Ephrayim son of Yoseph was beyond the Yarden so how did they have an inheritance in Bayth Lacham a city of Yahudah?
Jos 17:6 because the daughters of Menashsheh received an inheritance among his sons. And the rest of Menashsheh’s sons had the land of Gilʽaḏ.
Jos 17:7 And the border of Menashsheh was from Ashĕr to Miḵmethath, which is on the face of Sheḵem. And the border went up to the right to the inhabitants of Ěn Tappuwaḥ.
Jos 17:8 The land of Tappuwaḥ belonged to Menashsheh, but Tappuwaḥ on the border of Menashsheh belonged to the children of Ephrayim.
Rth 1:2 And the name of the man was Elimeleḵ, and the name of his wife was Naʽomi, and the names of his two sons were Maḥlon and Kilyon – Ephrathites of Bĕyth Leḥem, Yehuḏah. And they went to the fields of Mo’aḇ and came to be there.
It is interesting to see Kaleb a descendant of the tribe of Yahudah (not Kaleb the son of Yephunneh who also was a Yahudite but this Kaleb was son of Hetsron who was the son of Yahudah) married Ephrathah who bore him Hur, Shobal, Salma (the father of Bayth Lacham...1 Chr 2:51) & Hareph whereas Yĕsher, Shoḇaḇ, and Ardon were his sons through Azubah his first wife (1 Chr 2:18).
1Ch 2:50 These were the descendants of Kalĕḇ: The son Ḥur, the first-born of Ephrathah: Shoḇal the father of Qiryath Yeʽarim,
1Ch 2:51 Salma the father of Bĕyth Leḥem, Ḥarĕph the father of Bĕyth Gaḏer.
1Ch 2:52 And Shoḇal the father of Qiryath Yeʽarim had descendants: Haro’eh, half of the Menuḥothites.
1Ch 2:53 And the clans of Qiryath Yeʽarim: the Yithrites, and the Puthites, and the Shumathites, and the Mishraites. From these came the Tsorʽathites and the Eshta’olites.
1Ch 2:54 The sons of Salma: Bĕyth Leḥem, the Netophathites, Atroth Bĕyth Yo’aḇ, and half of the Menaḥtites, and the Tsorʽites.
1Ch 2:55 And the clans of the scribes who dwelt at Yaḇĕts: the Tirathites, the Shimʽathites, the Suḵathites. These were the Qĕynites who came from Ḥammath, the father of the house of Rĕḵaḇ.
In 1Chronicles 2:19 her name is written in a short form 'Ephrath'
1Ch 2:18 And Kalĕḇ son of Ḥetsron brought forth children by Azuḇah, his wife, and by Yeriyoth. Now these were her sons: Yĕsher, and Shoḇaḇ, and Ardon.
1Ch 2:19 And Azuḇah died, and Kalĕḇ took Ephrath as his wife, who bore him Ḥur.
1Ch 2:20 And Ḥur brought forth Uri, and Uri brought forth Betsal’ĕl.
1Ch 2:21 And afterward Ḥetsron went in to the daughter of Maḵir the father of Gilʽaḏ, whom he took when he was sixty years old. And she bore him Seḡuḇ.
1Sa 25:3 And the name of the man was Naḇal, and the name of his wife Aḇiḡayil. And she was a woman of good understanding and good-looking. But the man was hard and evil in his doings. And he was of the house of Kalĕḇ.
Nabal the husband of Abigayil was from the house of Kaleb. This Kaleb was the great-grandfather of the architect Betsal’ĕl
Exo 35:30 And Mosheh said to the children of Yisra’ĕl, “See, יהוה has called by name Betsal’ĕl son of Uri, son of Ḥur, of the tribe of Yehuḏah,
1Ch 4:1 The sons of Yahuḏah: Perets, Ḥetsron, and Karmi, and Ḥur, and Shoḇal.
1Ch 4:2 And Re’ayah son of Shoḇal brought forth Yaḥath, and Yaḥath brought forth Aḥumai and Lahaḏ. These were the clans of the Tsorʽathites.
1Ch 4:3 And these were of the father of Ěytam: Yizreʽĕl, and Yishma, and Yiḏbash. And the name of their sister was Hatselelponi;
1Ch 4:4 and Penu’ĕl was the father of Geḏor, and Ězer was the father of Ḥushah. These were the sons of Ḥur, the first-born of Ephrathah the father of Bĕyth Leḥem.
1Ch 4:5 And Ashḥur the father of Teqowa had two wives, Ḥelah and Naʽarah.
Hur and Shobal were the sons of Kaleb but in 1 Chr 4:1 Kaleb's name is not mentioned but his sons Hur and Shobal are mentioned as sons of Yahudah (not to be understood as direct sons but Yahudah's descendants or great grand children, hence we must link all the scriptures to see the beautiful picture)
1Ch 2:3 The sons of Yahuḏah: Ěr, and Onan, and Shĕlah, the three born to him by the daughter of Shuwa, the Kenaʽanitess. And Ěr, the first-born of Yehuḏah, was evil in the eyes of יהוה, and He slew him.
1Ch 2:4 And Tamar, his daughter-in-law, bore him Perets and Zeraḥ. All the sons of Yehuḏah were five.
1Ch 2:5 The sons of Perets: Ḥetsron and Ḥamul.
1Ch 2:6 And the sons of Zeraḥ: Zimri, and Ěythan, and Hĕman, and Kalkol, and Dara, five of them in all.
1Ch 2:7 And the son of Karmi was Aḵar, the troubler of Yisra’ĕl, who trespassed in that which was under the ban.
1Ch 2:8 And the son of Ěythan was Azaryah.
1Ch 2:9 And the sons of Ḥetsron who were born to him: Yeraḥme’ĕl, and Ram, and Keluḇai
Hetsron who was the father of this Kaleb was son of Perets whom Tamar the daughter-in-law of Yahudah bore for Yahudah. 1 Chr 2:21 records Ḥetsron went in to the daughter of Maḵir the father of Gilʽaḏ, whom he took when he was sixty years old. Makir was the son of Menashsheh son of Yoseph.
Gen 50:23 And Yosĕph saw Ephrayim’s children to the third generation. The children of Maḵir, son of Menashsheh, were also brought up on Yosĕph’s knees.
Num 26:29 Sons of Menashsheh: of Maḵir, the clan of the Maḵirites. And Maḵir brought forth Gilʽaḏ; of Gilʽaḏ, the clan of the Gilʽaḏites.
Now let's see the lineage as mentioned in the book of Ruth:
Rth 4:18 And this is the genealogy of Perets: Perets brought forth Ḥetsron.
Rth 4:19 And Ḥetsron brought forth Ram, and Ram brought forth Amminaḏaḇ.
Rth 4:20 And Amminaḏaḇ brought forth Naḥshon, and Naḥshon brought forth Salmon.
Rth 4:21 And Salmon brought forth Boʽaz, and Boʽaz brought forth Oḇĕḏ.
Rth 4:22 And Oḇĕḏ brought forth Yishai, and Yishai brought forth Dawiḏ.
1Ch 2:9 And the sons of Ḥetsron who were born to him: Yeraḥme’ĕl, and Ram, and Keluḇai (Kaleb).
1Ch 2:10 Ram brought forth Amminaḏaḇ, and Amminaḏaḇ brought forth Naḥshon, leader of the children of Yehuḏah;
1Ch 2:11 Naḥshon brought forth Salma, and Salma brought forth Boʽaz;
1Ch 2:12 Boʽaz brought forth Oḇĕḏ, and Oḇĕḏ brought forth Yishai;
1Ch 2:13 Yishai brought forth Eliyaḇ his first-born, and Aḇinaḏaḇ the second, and Shimʽa the third,
1Ch 2:14 Nethanĕ’l the fourth, Raddai the fifth,
1Ch 2:15 Otsem the sixth, Dawiḏ the seventh.
Kelubai is a variant spelling of Kaleb (son of Hetsron who married Ephratah of the daughters of Ephrayim the son of Yoseph ) and he was the brother of Ram. Boaz came from the lineage of Hetsron through Ram and Kaleb the son of Hetsron through marriage to Ephrathah brought forth the Ephrathites who became permanent dwellers in Bayth Lacham which formerly was called 'Ephrath' when the Canaanites dwelt in the land,hence we see Alaymalak, Naamay and their two sons called as Ephrathites. They are called in Ruth 1:2 as Ephrathites of Bĕyth Leḥem, Yehuḏah.
Mic 5:2 “But you, Bĕyth Leḥem Ephrathah, you who are little among the clans of Yehuḏah, out of you shall come forth to Me the One to become Ruler in Yisra’ĕl. And His comings forth are of old, from everlasting.
Since Ram and Kaleb were blood brothers (1 Chr 2;9) Boaz was the relative on her husband's side but there was one more closer than Boaz to Alaymalak who has not been named who definitely would be from the lineage of Kaleb the son of Hetsron and he was given the first preference to redeem Naamay/Naomi's land and take Ruth to be his wife to give the dead man (Machlun) a name in Yasharal, but since he refused Boaz the Yahudite the next near kinsman redeemed both the land as well as Ruth.
Rth 2:1 And Naʽomi had a relative on her husband’s side, a man of great wealth, of the family of Elimeleḵ, and his name was Boʽaz.
Hence 1 Sam 17:12 records Daud/David as the son of Yishai of the son of that Ephrathite of Bayth Lacham probably referring to both the wife of Kaleb 'Ephrathah' whom he married as well as Ruth who became an Ephrathite in marriage to Machlun from earlier being a Reubenite and was redeemed by Boaz in keeping the name of her dead husband alive in Yasharal.
1Sa 17:12 Now Dawiḏ was the son of that Ephrathite of Bĕyth Leḥem in Yehuḏah, whose name was Yishai, and he had eight sons, and in the days of Sha’ul the man was old among men.
Even Ruth was given the blessing to do worthily IN EPHRATHAH and proclaim the name in Bayth Lacham. The Ephrathah to be worthily in is in reference to the wife of Kaleb who brought forth Ephrathites in Bayth Lacham of Yahudah just as Rachel and Leah built the house of Yasharal.
Rut 4:11 All the people who were in the gate, and the elders, said,
We are witnesses. May Yahuah make the woman who is coming into your house
like Rach’El and like Leah, both of whom built the house of Yisra’El;
and may you do worthily in Ephrathah and proclaim the name in Beyth lechem.
1Ch 2:50 These were the descendants of Kalĕḇ: The son Ḥur, the first-born of Ephrathah: Shoḇal the father of Qiryath Yeʽarim,
1Ch 2:51 Salma the father of Bĕyth Leḥem, Ḥarĕph the father of Bĕyth Gaḏer.
The names 'Ephrath' and 'Bayth Lacham' existed hundreds of years before even Kaleb the son of Hetsron was born. Rachel was the mother of Yoseph and she had died on the way to Ephrath i.e. Bayth Lacham and this may have influenced Yoseph to name his younger son Ephrayim which is after the name of the city Ephrath where his mother did not reach to give birth to his younger brother Banyamyan/Benjamin. Yahuah who works in the hearts of men ordained this to happen according to the good pleasure of his will.
Ephrayim the younger son to Yoseph was given the first-born blessing. The Ephrathite tribe partly was assimilated into the tribe of Yahudah through marriage between Kaleb and Ephrathah whereas Bayth Lacham of Yahudah would have been allotted to both the tribes Ephrayim and Yahudah.
Many say that there is a difference between 'Ephramite' and 'Ephrathite' and that 'Ephrathites' are actually Yahudites only called by the name 'Ephrath' which is Bayth Lacham. Since we have no lineage mentioned of Ephrathah, no allocation record of Bayth Lacham to a tribe in the book of Yahushua (Joshua) we must look at the blessing given by witnesses to Ruth, also we must look at evidence whether Ephramites were called Ephrathites.
We already saw Daud/David being called the son of Yishai the Ephrathite (1 Sam 17:12). Now let's see who else were called 'Ephrathites'
1Sa 17:12 Now Dawiḏ was the son of that Ephrathite/H673 of Bĕyth Leḥem in Yahuḏah, whose name was Yishai, and he had eight sons, and in the days of Sha’ul the man was old among men.
Rth 1:2 And the name of the man was Elimeleḵ, and the name of his wife was Naʽomi, and the names of his two sons were Maḥlon and Kilyon – Ephrathites/H673 of Bĕyth Leḥem, Yahuḏah. And they went to the fields of Mo’aḇ and came to be there.
1Ki 11:26 And a servant of Shelomoh, Yaroḇʽam son of Neḇat, an Ephrathite/H673 from Tserĕḏah/H6868, whose mother’s name was Tseruʽah, a widow, also lifted up a hand against the sovereign.
1Sa 1:1 And there was a certain man of Ramathayim Tsophim, of the mountains of Ephrayim, and his name was Elqanah son of Yeroḥam, son of Elihu, son of Tohu, son of Tsuph, an Ephrathite/H673.
If you notice carefully the Ephrathites with their geographical location is mentioned, examples: The Alaymalak family and Yishai father of Daud are mentioned as Ephrathites of Bethlehem in Yahudah. We already saw where Bayth Lacham was.
Yaroboam son of Nebat is mentioned an Ephrathite from Tseredah.
Where was Tseredah?
2Ch 4:16 and the pots, and the shovels, and the forks. And all their vessels Ḥuram his master craftsman made of polished bronze for Sovereign Shelomoh for the House of יהוה.
2Ch 4:17 On the plain of Yardĕn the sovereign had them cast in clay moulds, between Sukkoth and Tserĕḏathah/H6868.
Tseredah is named as Tseredathah in 2 Chr 4:17 and was on the other side of the Yarden where Gad got his inheritance as Sukkoth belonged to him
Jos 13:24 And Mosheh gave to the tribe of Gaḏ, to the children of Gaḏ for their clans:
Jos 13:25 and their border was Yaʽzĕr, and all the cities of Gilʽaḏ, and half the land of the children of Ammon as far as Aroʽĕr, which is before Rabbah,
Jos 13:26 and from Ḥeshbon to Ramath Mitspeh and Betonim, and from Maḥanayim to the border of Deḇir,
Jos 13:27 and in the valley Bĕyth Haram, and Bĕyth Nimrah, and Sukkoth, and Tsaphon, the rest of the reign of Siḥon sovereign of Ḥeshbon, the Yardĕn being its border, as far as the edge of the Sea of Kinnereth, beyond the Yardĕn eastward.
Jos 13:28 This is the inheritance of the children of Gaḏ for their clans, the cities and their villages.
Jos 13:29 And Mosheh gave to half the tribe of Menashsheh, and it was for half the tribe of the children of Menashsheh for their clans:
Jos 13:30 and their border was from Maḥanayim, all Bashan, all the reign of Oḡ sovereign of Bashan, and all the small towns of Ya’ir which are in Bashan, sixty cities;
Jos 13:31 and the half of Gilʽaḏ, and Ashtaroth and Eḏreʽi, cities of the reign of Oḡ in Bashan, were for the children of Maḵir son of Menashsheh, to the half of the children of Maḵir for their clans.
Jos 13:32 These Mosheh gave as an inheritance in the desert plains of Mo’aḇ beyond the Yardĕn, by Yeriḥo eastward.
King Shelemoh made clay moulds between Sukkoth and Tseredah and we saw above that Sukkoth was given to the tribe Gad on the other side of the Yarden where even Ephraim, half tribe of Menashsheh got their inheritance. This shows Yeroboam the son of Nebat originally from the tribe of Ephraim and called as Ephrathite whose dwelling was in the inheritance of Ephraim from Tseredah.
1Sam 1:1 ..Elqanah was from the Levite family who did not have any inheritance in Yasharal but his clan was given Ramathayim Tsophim in the mountains of Ephraim as a dwelling place for him and his family. Since he is called Ephrathite in 1Sam 1:1, he is both from Ephrayim and from the tribe of the Levites.
Here is how:
1Ch 6:16 The sons of Lĕwi: Gĕreshom, Qehath, and Merari.
1Ch 6:17 And these are the names of the sons of Gĕreshom: Liḇni and Shimʽi.
1Ch 6:18 And the sons of Qehath: Amram, and Yitshar, and Ḥeḇron, and Uzzi’ĕl.
1Ch 6:19 The sons of Merari: Maḥli and Mushi. And these are the clans of the Lĕwites according to their fathers:
1Ch 6:20 Of Gĕreshom were Liḇni his son, Yaḥath his son, Zimmah his son,
1Ch 6:21 Yo’aḥ his son, Iddo his son, Zeraḥ his son, Ye’atherai his son.
1Ch 6:22 The sons of Qehath: Amminaḏaḇ his son, Qoraḥ his son, Assir his son,
1Ch 6:23 Elqanah his son, Eḇyasaph his son, Assir his son,
1Ch 6:24 Taḥath his son, Uri’ĕl his son, Uzziyah his son, and Sha’ul his son.
1Ch 6:25 And the sons of Elqanah: Amasai and Aḥimoth.
1Ch 6:26 Elqanah – the sons of Elqanah: Tsuphay/Tsuph his son, and Naḥath his son,
1Ch 6:27 Eliyaḇ his son, Yeroḥam his son, Elqanah his son.
1Ch 6:28 And the sons of Shemu’ĕl: the first-born, and Aḇiyah the second.
1Sa 1:1 And there was a certain man of Ramathayim Tsophim, of the mountains of Ephrayim, and his name was Elqanah son of Yeroḥam, son of Elihu, son of Tachu, son of Tsuph, an Ephrathite.
If you compare 1 Sam 1:1 with 1Chr 6:27-28 you will see the name Tachu not mentioned in 1 Chr 6:27-28 but Tsuph is mentioned as Tsuphay. Both the names Tachu and Tsuph/Tusphay are mentioned in 1 Sam 1:1 and in 1Chr 6:33-38 (the Qehathites whom Daud appointed over the service of song in the House of יהוה, after the ark came to rest 1Chr 6:31)
1Ch 6:33 And these are the ones who stood with their sons: Of the sons of the Qehathites were Hĕman the singer, son of Yo’ĕl, son of Shemu’ĕl,
1Ch 6:34 son of Elqanah, son of Yeroḥam, son of Eli’ĕl, son of Tuach,
1Ch 6:35 son of Tsuph, son of Elqanah, son of Maḥath, son of Amasai,
1Ch 6:36 son of Elqanah, son of Yo’ĕl, son of Azaryah, son of Tsephanyah,
1Ch 6:37 son of Taḥath, son of Assir, son of Eḇyasaph, son of Qoraḥ,
1Ch 6:38 son of Yitshar, son of Qehath, son of Lĕwi, son of Yisra’ĕl.
The Ephrathite linage can be seen from Tsuph as 1 Sam 1:1 says And there was a certain man of Ramathayim Tsuphim, of the mountains of Ephrayim
Jdg 4:4 And Deḇorah, a prophetess, the wife of Lappiḏoth, was ruling Yisra’ĕl at that time.
Jdg 4:5 And she was dwelling under the palm tree of Deḇorah between Ramah and Bĕyth Ěl in the mountains of Ephrayim. And the children of Yisra’ĕl came up to her for right-ruling.
1Sa 1:1 And there was a certain man of Ramathayim Tsophim, of the mountains of Ephrayim, and his name was Elqanah son of Yeroḥam, son of Elihu/Eliel, son of Tachu, son of Tsuph, an Ephrathite.
Ramathayim is plural of Ramah, a place on the mountains of Ephrayim and Tsophim plural of Tsuph referring to Ramah in which one of its probable prominent head Tsuph an Ephrathite lived after whose name the place was called and he is named as one of the fathers of Elqanah. This Ramah shouldn't be confused with the Ramah in Yahudah where Matthew 2:16-17 shows Herod killing all children from two years and under in Bayth Lacham and all its coasts.
Now in understanding the genealogy of Elqanah in 1 Chr 6:27 Elqanah's immediate father is named as Yeroham son of Eliyab son of Nahath son of Tsuphay/Tsuph son of Elqanah (great grandfather of Elqanah father of Shemuel).
In 1 Chr 6:34 Elqanah's immediate father is named as Yeroham son of Eliel son of Tuach son of Tsuph (who was an Ephrathite as per 1 Sam 1:1) son of Elqanah (great grand father of Shemuel).
How is this possible?
According to the Turah of Masha if a man in Yasharal dies childless his brother/closest relative redeems the dead brother's wife and the seed born to her will be called after the dead man so that the dead mans name remains alive in Yasharal.
1Chr 6:26-27 Elqanah---two sons Tsuph/Tsuphay and Nahath
Elqanah---Nahath---Eliyab H446 (1Chr 6:27) or Eliel H447 (1 Chr 6:34) or Elihu H453 (1 Sam 1:1)---Yeroham---Elaqanah---Shemuel
This same person is mentioned with three name variants showing us that he was the seed given to keep the name of the dead man alive in Yasharal
Eliyab means -Al/Alahym is Ahb/Father ---Alahym is Father
Eliel means- Alay/My Alahym is Al/Alahym----My Alahym is Alahym
Elihu means- Alay/My Alahym of him/hu---My Alahym of him
1 Chr 6:34-35 Elqanah---Tsuph---Tuach-----Eliel/Eliyab/Elihu----Yeroham---Elqanah---Shemuel
It is evident that Elqanah (great grandfather of Elqanah father of Shemuel) had two sons Nahath and Tsuph from different wives (one a Levite and one an Ephrathite). This can be seen in 1 Chr 6:25-26 the two sets of sons are mentioned separately and not clubbed together i.e. 1) Amasai & Ahimoth 2) Tsuph & Nahath.
The only possibility of Elqanah and his son the prophet Shemuel are called Ephrathite's if we see Nahath being the son of Elqanah from his Levite wife and Tsuph being the son of Elqanah from his Ephrathite wife.
Nahath would have died childless and Tsuph of the Ephrathite mother would have given his son Tuach to give Nahath's wife a seed Eliyab/Eliel/Elihu who would be called after the dead man Nahath to keep his name as a Levite alive in Yasharal. In this way in Yahuah's description they would be both Levi as well as Ephrathites. Ephrayim was given the greater blessing than his younger brother Menashsheh and if Menashsheh's daughters also received an inheritance with their brothers, the Ephrathite women would have received a double portion as the name Eprath/Ephratah itself means 'ash heap'
Ephrathite (Abary Ephrathay H673) means ashiness/fruitfulness
Jos 17:6 because the daughters of Menashsheh received an inheritance among his sons. And the rest of Menashsheh’s sons had the land of Gileaḏ.
We see a beautiful picture of Deborah an prophetess and an Ephrathite ruling Yasharal indicating that the women of Ephrayim had in them the strength to bear a spiritual seed as promised to Yoseph while the daughters Menashsheh got a physical inheritance among their brothers. Yaaqob had told Yoseph that his seed would be great in Yasharal, moreover Mashiyach was also to come from Yoseph as the stone of Yasharal.
Coming back to Elqanah....
1Ch 6:25 And the sons of Elqanah: Amasai and Aḥimoth.
1Ch 6:26 Elqanah – the sons of Elqanah: Tsophai/Tsuph his son, and Naḥath his son,
The sons of Eḇyasaph with Elqanah in 1Chr 6:34-37 are mixed up because of the multiple Elqanah's in the texts. Korah had three sons 1) Elqanah 2) Ebyasaph 3) Assir
Exo 6:24 And the sons of Qoraḥ: Assir, Elqanah, and Ebyasaph/Aḇiyasaph. These are the clans of the Qorḥites
1Ch 6:33 And these are the ones who stood with their sons: Of the sons of the Qehathites were Hĕman the singer, son of Yo’ĕl, son of Shemu’ĕl,
1Ch 6:34 son of Elqanah, son of Yeroḥam, son of Eli’ĕl, son of Towaḥ,
1Ch 6:35 son of Tsuph, son of Elqanah, son of Maḥath, son of Amasai,
1Ch 6:36 son of Elqanah, son of Yo’ĕl, son of Azaryah, son of Tsephanyah,
1Ch 6:37 son of Taḥath, son of Assir, son of Eḇyasaph, son of Qoraḥ,
The lineage mentioned in 1Chr 6:36-37 is of Ebyasaph as follows:
Qorah---Ebyasaph---Assir---Tahath---Tsephanyah---Azaryah---Yoel---Elqanah (another Elqanah from Ebyasaph lineage). This Elqanah from Ebyasaph has no connection with Amasai and Mahath/Ahimoth who were sons of Elqanah a direct son of Qorah. Moreover Amasai was not son of Mahath/Ahimoth but his brother. Some things we need to closely look at when comparing all the texts.
Now that we have determined the correct lineage of Qorah through Elqanah...the lineage of Assir the direct son of Qorah is as follows:
1 Chr 6:24 Qorah---Assir---Taḥath---Uri’ĕl---Uzziyah---Sha’ul his son.
A quick recap of all 3 sons of Qorah's genealogy:
1) Elqanah:
1Chr 6:26-27 Elqanah---two sons Tsuph and Nahath
Nahath---Eliyab/Eliel/Elihu---Yeroham---Elaqanah---Shemuel
1 Chr 6:34-35 Elqanah---Tsuph---Tuach-----Eliyab/Eliel/Elihu----Yeroham---Elqanah---Shemuel
2) Ebyasaph:
Qorah---Ebyasaph---Assir---Tahath---Tsephanyah---Azaryah---Yoel---Elqanah (another Elqanah from Ebyasaph lineage).
3) Assir:
1 Chr 6:24 Qorah---Assir---Taḥath---Uri’ĕl---Uzziyah---Sha’ul his son
Why were Amasai and Ahimoth other sons not considered to give seed to their step brother Nahath's wife?
The name Amasai H6022 means 'burdensome/impose a burden' (from H6006 amas)
The name Ahimoth H287 means 'ach/brother' 'muth/death' i.e. 'brother of death'. His name is also mentioned as 'Mahath' H4287 which means 'erasure' from H4229 'to blot out/abolish/wipe out'
1Ch 6:35 son of Tsuph, son of Elqanah, son of Maḥath H4287, son of Amasai,
Their names itself tells us that they were named by their father Elqanah for an unknown reason to us as a seed of burden and a seed of death/an erasure.
The son of Tsuph, Tuach H8430 means 'humble' and his father's name Tsuph H6689 means 'honey comb as in dripping honey' (from H6688)
This shows us names are very significant in scripture and gives us a clear picture why parents would name their children positively and negatively.
Why would Tsuph not take his brother Nahath's wife to give the dead brother a seed?
If Tsuph would have been the blood brother from the same father and mother to Nahath then he had to obey Turah by taking his brother's wife as his to give her a seed, but it seemed him good to give his son Tuach to redeem her. Notice the Turah portion says 'When brothers live together' indicating under one roof....as of the same parents.
Deu 25:5 “When brothers live together, and one of them has died, and has no son, the widow of the dead man shall not become a stranger’s outside. Her husband’s brother does go in to her, and shall take her as his wife, and perform the duty of a husband’s brother to her.
Deu 25:6 “And it shall be that the first-born son which she bears does rise up for the name of his dead brother, so that his name is not blotted out of Yisra’ĕl.
We can determine this from the genealogy or else it won't make sense. The proof of the text lies in the three variant spelling of the son Eliyab/Eliel/Elihu which shows us he was a borrowed son by right of redemption by the near kinsman. The word 'Nahath (Nachath)' comes from the primitive root word H5181 which means 'to sink, descend,go down'. The same word H5183 means 'quietness/descent/to rest' and his name spiritually shows him resting in the sleep of death where H2844 'khat' means 'crushed; also afraid; abstractly terror: - broken, dismayed, dread, fear'
1Ch 6:66 And some of the clans of the sons of Qehath had cities of their borders from the tribe of Ephrayim.
1 Chr 6:66 is further proof that Qehathites (Elqanah and Samuel were descendants of Qehath) had cities of their borders from the tribe of Ephrayim. The Tanak doesn't mention Bayth Lacham being alloted to which tribe but when we see both the Ephrathites and Yahudites dwelling there and the city being called 'Ephrathites of Bĕyth Leḥem, Yehuḏah', it is an evidence that they shared the city in the allotment or else an Ephrathite couldn't acquire a property in another tribe inheritance as mentioned in Turah.
Num 36:7 “And the inheritance of the children of Yisra’ĕl is not to change hands from tribe to tribe, for every one of the children of Yisra’ĕl is to cling to the inheritance of the tribe of his fathers.
Num 36:8 “And every daughter possessing an inheritance in any tribe of the children of Yisra’ĕl is to be the wife of one of the clan of her father’s tribe, so that the children of Yisra’ĕl possess each the inheritance of his fathers.
Num 36:9 “Thus the inheritance is not to change hands from one tribe to another, but every tribe of the children of Yisra’ĕl is to cling to its own inheritance.”
Coming back to Naamay/Naomi and Ruth, their deep poverty can be seen in Ruth gleaning the barley from Boaz's harvest for her and Naamay's survival.
Rth 2:2 And Ruth, the Mo’aḇitess, said to Naʽomi, “Please let me go to the field, and glean heads of grain after him in whose eyes I find favour.” So she said to her, “Go, my daughter.”
Rth 2:15 And she rose up to glean, and Boʽaz commanded his young men, saying, “Let her glean even among the sheaves, and do not embarrass her.
Rth 2:16 “Rather, draw out from the bundles for her, and leave it for her to glean, and do not restrain her.”
Rth 2:17 And she gleaned in the field until evening, and beat out that which she had gleaned, and it was about an ĕphah of barley.
Rth 2:18 And she took it up and went into the city, and her mother-in-law saw what she had gleaned. And she brought out and gave to her what she had left over after she was satisfied.
Thus we see Yahuah brought about his plan of bringing Ruth into his inheritance as an Ephrathite from Reubenite through Machlun and redeeming her by Boaz the Yahudite and from whose lineage Mashiyach came. In the Mashiyach genealogy we see her name mentioned
Mat 1:5 And Salmon brought forth Boʽaz by Raḥaḇ, and Boʽaz brought forth Oḇĕḏ by Ruth, and Oḇĕḏ brought forth Yishai.
Mat 1:6 And Yishai brought forth Dawiḏ the sovereign, and Dawiḏ the sovereign brought forth Shelomoh by Uriyah’s wife.
Reuben went up to his father's concubine and it was prophesied of him that he would not excel as the first-born and the birth right was given to Yoseph.
1Ch 5:1 As for the sons of Re’uḇĕn the first-born of Yisra’ĕl – he was the first-born, but because he profaned his father’s bed, his birthright was given to the sons of Yosĕph, son of Yisra’ĕl, so that the genealogy is not listed according to the birthright,
1Ch 5:2 for Yehuḏah prevailed over his brothers, and from him came a ruler, although the birthright was Yosĕph’s –
It's a beautiful picture we see from the Ephrathites of Bayth Lacham and Alaymalak, Naomi and their two sons Machlun and Kalyun went into deep poverty away from the House of Bread and through their poverty and sojourn Ruth was brought into the richness of Mashiyach by being 'doubly fruitful/Ephratah' and through her and Boaz the latter end of Naamay/Naomi was indeed pleasant/delight. While Alaymalak and his two sons died in poverty, the picture shows that Yahuah does everything according to the good pleasure of his will to bring his elect through trials and testings into being 'doubly fruitful'.
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