King James Version
Ruth 4
22 verses with commentary
Boaz Marries Ruth
Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.
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Public legal process begins: 'Then went Boaz up to the gate, and sat him down there'. The city gate served as ancient Israel's courthouse and public meeting place where business was conducted before witnesses. Boaz went immediately (fulfilling his promise to act 'this day'), demonstrating integrity and urgency. 'And, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down'. The nearer kinsman's arrival shows God's providence—Boaz didn't need to search for him. The phrase 'such a one' (literally 'so-and-so') indicates the narrator withholds his name, perhaps emphasizing his lesser significance or unwillingness to redeem.
And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.
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Witnesses assembled: 'And he took ten men of the elders of the city, and said, Sit ye down here'. Boaz gathered required witnesses—ten elders representing the community. This number ensured legal validity and demonstrated the transaction's public, official nature. The specific number 'ten' later became the minimum for Jewish legal proceedings (minyan). Boaz's careful assembly of proper witnesses shows his determination that the redemption be legally unassailable and publicly recognized.
And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's:
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The proposition: 'And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's'. Boaz reveals that Naomi has property rights to Elimelech's land, which she's selling (likely due to poverty necessitating liquidation). The phrase 'our brother Elimelech' emphasizes family connection and redemption responsibility. Boaz presents this first without mentioning Ruth, testing whether the kinsman will fulfill redemption duty for property alone. This strategic presentation shows wisdom in negotiations—presenting information sequentially to reveal true motivations.
And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it. I thought: Heb. I said, I will reveal in thine ear
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First offer: 'And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee'. Boaz formally presents the redemption opportunity, noting the kinsman's first rights and his own secondary position. The phrase 'buy it before the inhabitants and elders' emphasizes public accountability. Boaz's transparency demonstrates integrity—he could have concealed this closer kinsman but instead properly defers to legal priority. 'And he said, I will redeem it'. The kinsman agrees when redemption involves only property acquisition.
Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.
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Full disclosure: 'Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance'. Boaz reveals the complete obligation—redeeming property requires marrying Ruth to produce heir who will inherit the land, perpetuating Elimelech/Mahlon's name. This changes the calculation entirely—the redeemer wouldn't permanently add to his estate but would work land temporarily for another man's heir. The phrase 'Ruth the Moabitess' emphasizes her foreign origin, potentially making marriage additionally unappealing to the kinsman. Boaz's full disclosure demonstrates integrity—he could have concealed this requirement initially but instead ensured informed decision.
And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it.
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Refusal: 'And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it'. The kinsman refuses when he understands full obligation. His concern about marring 'mine own inheritance' means producing heir for Mahlon would complicate his estate—children from Ruth would compete with children from his existing wife for inheritance, creating family strife and diluting his children's portions. His calculation was purely financial and self-protective, lacking covenant loyalty. He transfers rights to Boaz, unwittingly facilitating God's redemptive plan. His namelessness in Scripture contrasts with Boaz's honored remembrance—selfishness earns forgetting, covenant loyalty earns memorial.
Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel.
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Legal custom: 'Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel'. The narrator explains ancient custom (no longer practiced in narrator's time—'former time') where sandal exchange confirmed transactions. This physical symbol sealed agreements before witnesses, similar to modern handshakes or signatures. The sandal possibly symbolized right to walk on/possess the land being transferred, or authority being transferred. Public witness plus physical symbol created legally binding transaction.
Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe.
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Transaction sealed: 'Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe'. The kinsman transfers redemption rights through sandal removal, formally relinquishing claim. Boaz now legally holds exclusive redemption right. This simple act changes Ruth's fate, Naomi's future, and ultimately enables Davidic and messianic lineage. God's sovereignty works through ordinary human transactions and legal processes to accomplish extraordinary redemptive purposes. What appeared merely as property transaction becomes pivot point in redemptive history.
And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi.
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Public declaration: 'And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi'. Boaz publicly declares property redemption before assembled witnesses. He specifies the comprehensive nature—'all' of Elimelech's, Chilion's, and Mahlon's property. Public declaration before 'elders and all the people' creates maximum witnesses and community awareness, ensuring legal validity and preventing future disputes. Boaz's careful legal procedure demonstrates that godly redemption follows proper channels, creating secure foundation rather than questionable claims.
Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.
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Marriage declaration: 'Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day'. Boaz publicly declares marriage to Ruth, using term 'purchased' in context of kinsman-redeemer law—not buying a person but undertaking legal marriage responsibility. His stated purpose—'raise up the name of the dead'—shows covenantal rather than selfish motivation. The phrase 'Ruth the Moabitess' emphasizes her foreign origin, making Boaz's public acceptance before the community remarkable—he proudly claims her despite ethnic difference, demonstrating that covenant relationship transcends ethnicity. The repeated 'ye are witnesses' ensures maximum legal validity.
And all the people that were in the gate, and the elders, said, We are witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem: do thou: or, get thee riches, or, power be famous: Heb. proclaim thy name
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Community blessing: 'And all the people that were in the gate, and the elders, said, We are witnesses'. The entire assembly affirms their witness role, creating legally unassailable transaction. Their blessing continues: 'The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel'. This remarkable blessing compares Ruth to the matriarchs who built Israel—high honor for a Moabite convert. The community recognizes God's hand in bringing Ruth to Israel and prays she'll be fruitful like the foundational mothers. 'And do thou worthily in Ephratah, and be famous in Bethlehem' prays for Boaz's prosperity and reputation in his hometown. The community's enthusiastic blessing shows acceptance of Ruth and joy at the redemption.
And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman.
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Prophetic prayer: 'And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman'. The blessing references Pharez (Perez), ancestor of Boaz's clan, born through unusual circumstances to Tamar and Judah (Genesis 38). Tamar, like Ruth, was foreigner who demonstrated covenant loyalty exceeding Israelites'. The comparison shows awareness that God's purposes often advance through unexpected people and circumstances. The prayer 'let thy house be like...Pharez' proved spectacularly prophetic—Boaz and Ruth's descendant David established Israel's royal dynasty, and their ultimate descendant Jesus Christ established eternal kingdom. God's providence wove together Tamar's story, Ruth's story, and ultimately Mary's story in the genealogical tapestry culminating in Christ.
The Genealogy of David
So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son.
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Marriage and conception: 'So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son'. The narrative economically states marriage consummation and pregnancy. The phrase 'the LORD gave her conception' emphasizes divine action—fertility is God's gift, not automatic natural process. This is particularly significant given Ruth's apparent barrenness during decade with Mahlon. Her previous childlessness could have resulted from God withholding conception until His appointed time and person. Now, in covenant marriage to Boaz, God opens her womb. This demonstrates that God's timing is perfect—delays aren't denials but divine scheduling for optimal fulfillment of redemptive purposes.
And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel. left: Heb. caused to cease unto thee kinsman: or, redeemer
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The women's blessing of Naomi—'Blessed be the LORD, who has not left you this day without a redeemer'—celebrates God's covenantal faithfulness through the kinsman-redeemer system. The Hebrew go'el (redeemer) refers to the family member responsible for protecting vulnerable relatives by redeeming land, marrying the widow (levirate marriage, Deuteronomy 25:5-10), and preserving the family line. Boaz's redemption of Ruth and Naomi's property, producing Obed (David's grandfather), demonstrates God's providential reversal: from emptiness (1:21) to fullness, from bitterness to joy, from barrenness to fruitfulness. Typologically, Boaz prefigures Christ, our kinsman-redeemer who paid the price for our redemption, taking us as His bride (the Church) and securing our eternal inheritance (Ephesians 1:7, 14).
And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him. a nourisher of: Heb. to nourish thine: Heb. thy gray hairs
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Ruth's value declared: 'And he shall be unto thee a restorer of thy life, and a nourisher of thine old age'. The women prophesy that the child will restore Naomi's vitality and provide for her in old age—promises that David's eventual care for his family would fulfill. Then the remarkable statement: 'For thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him'. This extraordinary declaration values Ruth above the hypothetically perfect family (seven sons representing completeness). The women recognize Ruth's chesed (covenant love) as surpassing biological family ties. Her faithful, sacrificial love demonstrated covenant loyalty exceeding natural obligations. This validates Ruth's incorporation into Israel—she's not merely tolerated foreigner but celebrated as Israel's ideal.
And Naomi took the child, and laid it in her bosom, and became nurse unto it.
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Naomi as nurse: 'And Naomi took the child, and laid it in her bosom, and became nurse unto it'. Naomi's taking the child demonstrates grandmother's joy and possibly legal adoption symbolism—the child would legally be considered heir to Elimelech through this act. Laying in bosom indicates intimate nurture and affection. The role of 'nurse' (omenet, אֹמֶנֶת) suggests both physical care and legal guardianship. Naomi, who returned 'empty,' now holds fullness itself—a grandson who will inherit and perpetuate her family line. God's redemptive transformation from emptiness to fullness is complete.
And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David.
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Naming and genealogy: 'And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed'. The community names the child 'Obed' (Oved, עוֹבֵד, meaning 'servant' or 'worshiper'), perhaps indicating 'servant of God' or noting his future service to family line. The statement 'son born to Naomi' legally establishes him as heir to Elimelech/Mahlon, not Boaz's primary heir. 'He is the father of Jesse, the father of David'—this genealogical note reveals the story's cosmic significance. Ruth's faithfulness positioned her as great-grandmother of Israel's greatest king and ancestress of Christ (Matthew 1:5).
Now these are the generations of Pharez: Pharez begat Hezron,
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Genealogy begins: 'Now these are the generations of Pharez: Pharez begat Hezron'. The formal genealogy connects Ruth's story to broader redemptive history, tracing from Pharez (Genesis 38) through Boaz to David. This literary inclusion demonstrates Ruth's canonical importance—not merely touching personal story but crucial link in messianic chain. The genealogy validates Davidic kingship and ultimately Christ's Davidic descent through legal lineage.
And Hezron begat Ram, and Ram begat Amminadab,
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Genealogy continues: 'And Hezron begat Ram, and Ram begat Amminadab'. These names connect Ruth's era (judges period) to earlier patriarchal period and later monarchy. Ram and Amminadab appear in Numbers 1:7; 2:3 as princes of Judah during wilderness wanderings, showing Ruth married into prominent lineage. The genealogy demonstrates God's providence positioning Ruth within the tribe and family destined for kingship and messianic fulfillment.
And Amminadab begat Nahshon, and Nahshon begat Salmon, Salmon: or, Salmah
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Genealogy progresses: 'And Amminadab begat Nahshon, and Nahshon begat Salmon'. Nahshon was prince of Judah during the Exodus (Numbers 1:7; 7:12), brother of Aaron's wife Elisheba (Exodus 6:23), making him Moses and Aaron's brother-in-law. This connection shows Ruth's integration into Israel's leadership families. Salmon married Rahab the Canaanite (Matthew 1:5), making Boaz son of another foreign woman of faith. This pattern—foreign women incorporated through faith and marriage into messianic line—demonstrates God's grace transcending ethnicity.
And Salmon begat Boaz, and Boaz begat Obed,
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Genealogy continues: 'And Salmon begat Boaz, and Boaz begat Obed'. This verse formally includes Boaz and his son Obed in the genealogical record, cementing Ruth's integration and Obed's legitimacy. The economy of expression—'begat'—emphasizes the biological and legal continuity across generations. Boaz, son of Rahab the Canaanite, married Ruth the Moabitess, showing his family's pattern of receiving faithful Gentiles.
And Obed begat Jesse, and Jesse begat David.
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Genealogy concludes: 'And Obed begat Jesse, and Jesse begat David'. The genealogy's climax reveals the story's ultimate human significance—Ruth is David's great-grandmother. This explains why her story was preserved and honored. David's Moabite ancestry might have been controversial (Deuteronomy 23:3), but Ruth's faithful conversion and the genealogy's careful documentation established legitimacy. More profoundly, this genealogy ultimately leads to Jesus Christ (Matthew 1:1-16; Luke 3:23-38), making Ruth ancestress of Messiah. Her faithfulness contributed directly to redemptive history's culmination.