וְשֵׁ֣ם הָאִ֣ישׁ אֱֽלִימֶ֡לֶךְ וְשֵׁם֩ אִשְׁתּ֨וֹ נָעֳמִ֜י וְשֵׁ֥ם שְׁנֵֽי־בָנָ֣יו ׀ מַחְל֤וֹן וְכִלְיוֹן֙ אֶפְרָתִ֔ים מִבֵּ֥ית לֶ֖חֶם יְהוּדָ֑ה וַיָּבֹ֥אוּ שְׂדֵי־מוֹאָ֖ב וַיִּֽהְיוּ־שָֽׁם׃
그 사람의 이름은 엘리멜렉이요 그 아내의 이름은 나오미요 그 두 아들의 이름은 말론과 기룐이니 유다 베들레헴 에브랏 사람들이더라 그들이 모압 지방에 들어가서 거기 유하더니
Radak
An Efrati:. This is said about two facets. The one relates to the tribe, concerning one who is from the tribe of Ephraim, or someone who lives in the Land of Ephraim - as in, "Are you an Efrati" (Judges 12:5). And the [other] relates to Beit Lechem-Efrat - as in, "and David was an Efrati" (I Samuel 17:12); "Machlon and Khiliyon were Efrati" (Ruth 1:2). And this concerns Mount Ephraim, as it stated (here), "from Mount Ephraim." And that is why, it called him an Efrati. For we can not explain that he was an Efrati concerning the tribe of Ephraim, since he was a Levite. If so, that which it stated, "an Efrati," is that he was from Mount Ephraim. But it is a wonder - after it stated, "from Mount Ephraim," why did it state, "an Efrati," afterwards? And it is possible that it also said it because he and his forefathers lived there. So it stated, "Efrati," about Tzuf, not about Elkanah. For it already explained about Elkanah, "from Mount Ephraim." This is correct, according to the simple understanding. And that which it stated that he and his forefathers had lived in Mount Ephraim appears to be because their inheritance was there, as they were from the sons of Kehat. And the sons of Kehat had cities in Mount Ephraim, as it stated in the book of Yehoshua (Joshua 21:20), "And to the sons of Kehat, the Levites, etc. Shechem and its fields on Mount Ephraim." But the homiletical teaching explains it as an expression of greatness and importance:
Rashi
and Joash and Saraph Our Sages say that these were Mahlon and Chilion.
Or HaChaim
ולרבקה אח ושמו לבן, Rebeccah had a brother called Laban. Our sages observe that whenever the Bible mentions righteous people, their name precedes them, whereas the reverse is the case when the Bible mentions wicked people (Esther Rabbah 6,3). Examples are Ruth 2,1; 1,2. Samuel I 25,3. It is puzzling then that Laban is introduced here in the manner of the righteous. In order to understand this we must pay attention to the verse describing Laban as running. Our sages in Yalkut Shimoni 109 state that as soon as Laban saw the nose-ring on Rebeccah he became greedy for money. This does not throw any light on our problem. The Torah should have written: "As soon as he saw the nose-ring, etc., Laban ran," instead of mentioning the fact that Laban saw the nose-ring after he had already commenced to run towards Eliezer. Besides, why did the Torah repeat the words: "to the man outside at the well" in verse 29 and then again in verse 30?