Ruth 4:10

KJV

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.

KJV (with Strong's)

Moreover Ruth {H7327} the Moabitess {H4125}, the wife {H802} of Mahlon {H4248}, have I purchased {H7069} to be my wife {H802}, to raise up {H6965} the name {H8034} of the dead {H4191} upon his inheritance {H5159}, that the name {H8034} of the dead {H4191} be not cut off {H3772} from among {H5973} his brethren {H251}, and from the gate {H8179} of his place {H4725}: ye are witnesses {H5707} this day {H3117}.

Complete Jewish Bible

Also I am acquiring as my wife Rut the woman from Mo'av, the wife of Machlon, in order to raise up in the name of the deceased an heir for his property; so that the name of the deceased will not be cut off from his kinsmen and from the gate of his place. You are witnesses today."

Berean Standard Bible

Moreover, I have acquired Ruth the Moabitess, Mahlon’s widow, as my wife, to raise up the name of the deceased through his inheritance, so that his name will not disappear from among his brothers or from the gate of his home. You are witnesses today.”

American Standard Version

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.

Commentary

### SUMMARY
Ruth 4:10 records Boaz's climactic public declaration at the city gate of Bethlehem, formally acquiring Ruth the Moabitess as his wife. This pivotal act not only secures the inheritance of Elimelech and Mahlon but, more crucially, ensures the perpetuation of Mahlon's name, preventing it from being "cut off" from his family and community. Boaz's selfless commitment to his role as kinsman-redeemer exemplifies profound covenant faithfulness and marks a significant turning point in the narrative, setting the stage for the lineage of King David and ultimately, the Messiah.

### CONTEXT
* **Literary Context:** Ruth 4:10 serves as the legal and narrative culmination of the book of Ruth, bringing its intricate plot to a decisive resolution. The preceding chapters meticulously detail Naomi's return to Bethlehem in despair, Ruth's unwavering loyalty to her mother-in-law, and the unfolding of divine providence through human faithfulness. Chapters [Ruth 2](/ruth/2 "Ruth 2 - Ruth Gleaning in Boaz's Field") and [Ruth 3](/ruth/3 "Ruth 3 - Ruth's Request to Boaz") establish Ruth's diligent gleaning in Boaz's fields and her bold, yet humble, request for him to act as kinsman-redeemer. Chapter [Ruth 4](/ruth/4 "Ruth 4 - Boaz at the Gate") opens with Boaz taking swift initiative to resolve the matter at the city gate, the designated venue for legal transactions. The immediate verses ([Ruth 4:1-9](/ruth/4-1-9 "Ruth 4:1-9 - Boaz and the Kinsman-Redeemer")) describe Boaz's encounter with the closer kinsman, who, after initially considering the land, declines the right of redemption when he learns it involves marrying Ruth and potentially jeopardizing his own inheritance. Boaz's declaration in [Ruth 4:10](/ruth/4-10 "Ruth 4:10 - Boaz's Declaration"), witnessed by the elders and the people, is the definitive public act that resolves all outstanding issues of land, lineage, and Ruth's future, bringing the narrative to its legal and emotional crescendo.
* **Historical & Cultural Context:** Ancient Israelite society placed immense value on family, lineage, and inheritance, particularly land, which was viewed as a divine gift and a perpetual possession within the tribal allotments (e.g., [Numbers 26:52-56](/numbers/26-52-56 "Numbers 26:52-56 - Allotment of Land by Lot")). The concept of the *go'el* (kinsman-redeemer) was a vital social institution, obligating the nearest male relative to protect the family's interests. This included redeeming land that had been sold ([Leviticus 25:25-34](/leviticus/25-25-34 "Leviticus 25:25-34 - Redemption of Land")), avenging bloodshed, or, as in this case, raising up an heir for a deceased relative. While not a strict levirate marriage (which applied specifically to a deceased brother's widow, as outlined in [Deuteronomy 25:5-10](/deuteronomy/25-5-10 "Deuteronomy 25:5-10 - Levirate Marriage Law")), Boaz's action served a similar purpose: to perpetuate the name and inheritance of the deceased Mahlon. The city gate was the central hub for legal, commercial, and social life in ancient Israel, functioning as a courthouse where elders served as judges and witnesses ensured the legitimacy of transactions. Boaz's public declaration at this venue, before the elders and the community, underscored the legal validity and communal acceptance of his actions, ensuring the new arrangement was beyond reproach.
* **Key Themes:** [Ruth 4:10](/ruth/4-10 "Ruth 4:10 - Boaz's Declaration") powerfully encapsulates several key themes woven throughout the book of Ruth. The theme of **Kinsman-Redeemer (Go'el)** reaches its full expression as Boaz fully embraces his responsibility, not merely acquiring land but also taking Ruth to ensure the continuity of Mahlon's line. This highlights a deep sense of covenant faithfulness and responsibility within the community. The **Preservation of Name and Inheritance** is explicitly stated as Boaz's primary motivation; in ancient Israel, the continuation of a family line and its associated land was paramount, as to be "cut off" meant a profound loss of identity, legacy, and memory. Boaz's act ensures Mahlon's name would not be forgotten, a testament to the importance of legacy. Furthermore, the **Inclusion and Redemption of Ruth** is central; Boaz explicitly states he has "purchased Ruth the Moabitess," publicly integrating a foreign woman into the covenant community as a legitimate wife. This act transcends social and ethnic barriers, showcasing God's expansive redemptive plan working through human faithfulness, foreshadowing the inclusion of Gentiles into God's family (as seen in [Isaiah 49:6](/isaiah/49-6 "Isaiah 49:6 - Light to the Gentiles")). Finally, the entire narrative, culminating in this verse, illustrates **Divine Providence**, demonstrating God's unseen hand guiding events through the faithful actions of individuals to achieve His purposes, ultimately leading to Ruth's place in the lineage of King David and Jesus Christ (as recorded in [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Ruth in Jesus' Genealogy")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Purchased (Hebrew, _qânâh'_):** From the root H7069, meaning "to erect, i.e. create; by extension, to procure, especially by purchase... by implication to own." In this context, Boaz's use of `qânâh` signifies a legal and binding acquisition of Ruth as his wife. It is not merely a commercial transaction for a person, but rather the formal establishment of a new legal and familial relationship, fulfilling a covenantal obligation. This "purchase" is for the purpose of fulfilling the levirate-like duty to "raise up the name of the dead," establishing her new status within the community's full knowledge and approval.
* **Name (Hebrew, _shêm'_):** From the root H8034, meaning "an appellation, as a mark or memorial of individuality; by implication honor, authority, character." In ancient Israelite thought, a "name" was far more than a mere label; it encompassed a person's entire identity, reputation, legacy, and very existence. To "raise up the name" meant to ensure the continuity of a family line, preventing its extinction and preserving its memory and inheritance within the community. This was achieved by producing an heir who would carry on the deceased's name and inherit their property, thus maintaining their presence in the land and among their people.
* **Cut off (Hebrew, _kârath'_):** From the root H3772, meaning "to cut (off, down or asunder); by implication, to destroy or consume." In a familial context, to be "cut off" signified the ultimate tragedy: the complete cessation of a family line, the loss of inheritance, and the erasure of memory. It implied that no heir would bear the deceased's name, and their portion of the land would eventually pass to others, effectively obliterating their legacy. This phrase emphasizes the dire consequences Boaz's action prevents, highlighting the profound importance of his redemptive act in preserving the identity and heritage of Mahlon.

#### Verse Breakdown
* **"Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife":** Boaz's declaration begins by explicitly identifying Ruth, emphasizing her foreign origin ("the Moabitess") and her previous marital status ("the wife of Mahlon"). This specificity underscores the public nature of the transaction and the community's full awareness of her background. The phrase "have I purchased to be my wife" (or "acquired as my wife") signifies a legal and binding marital covenant, not merely a casual union. This act of acquisition is not a degrading purchase of a person, but a formal, honorable taking of a woman into a legitimate marriage within the legal framework of Israelite society, fulfilling his role as kinsman-redeemer.
* **"to raise up the name of the dead upon his inheritance":** This clause states the primary motivation and purpose behind Boaz's action. His intent is not primarily personal gain or even romantic love, but the fulfillment of a sacred duty to perpetuate the lineage of Mahlon, Ruth's deceased husband, and by extension, Elimelech's family. The phrase "upon his inheritance" directly links the continuation of the name to the preservation of the family's land and property. The land was inextricably tied to the family's identity and legacy in Israel, and an heir ensured both the name and the land remained within the family.
* **"that the name of the dead be not cut off from among his brethren, and from the gate of his place":** This further elaborates on the dire consequence that Boaz's action prevents. To be "cut off" meant the complete extinction of a family line, a profound dishonor and loss of identity in ancient Israel. The phrase "from among his brethren" refers to the family and tribal community, emphasizing the social and familial aspect of this loss. "And from the gate of his place" refers to the public sphere, the very place where legal transactions and community life occurred. This signifies that the name would not only be forgotten by family but also erased from public record and memory, a complete obliteration of legacy. Boaz's act ensures Mahlon's memory and lineage endure.
* **"ye [are] witnesses this day."**: This concluding statement serves as a formal legal affirmation. By addressing the elders and the people gathered at the city gate, Boaz invokes their collective testimony to the legitimacy and public nature of his declaration. Their witnessing makes the transaction binding and irrefutable, solidifying Ruth's new status and the transfer of inheritance in the eyes of the community and before God. It underscores the transparency and integrity of the entire process.

#### Literary Devices
The verse employs several significant **Literary Devices**. **Legal Language** is paramount, as Boaz's declaration is a formal, public legal pronouncement, using precise terms like "purchased," "raise up the name," and "witnesses." This reinforces the authenticity and binding nature of the transaction. There is strong **Foreshadowing** in this verse, as Boaz's redemptive act, ensuring a lineage that would otherwise be "cut off," directly leads to the birth of Obed, the grandfather of King David, and thus into the messianic line. This act of preserving a name from extinction subtly points to the ultimate Redeemer who preserves humanity from spiritual death. The **Symbolism** of the "gate of his place" is also significant, representing the public square, justice, and communal authority, emphasizing the transparency and communal validation of Boaz's actions. Finally, there is a powerful element of **Irony** in that a Moabitess, from a nation traditionally excluded from Israel's assembly (as per [Deuteronomy 23:3](/deuteronomy/23-3 "Deuteronomy 23:3 - Exclusion of Ammonites and Moabites")), is not only fully integrated but becomes a crucial link in the lineage of Israel's greatest king and the Messiah, highlighting God's expansive grace that transcends human boundaries.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[Ruth 4:10](/ruth/4-10 "Ruth 4:10 - Boaz's Declaration") is a profound theological statement wrapped in a legal declaration, illustrating God's meticulous and redemptive work through human faithfulness. Boaz's actions embody the very heart of the *go'el* concept, demonstrating not just adherence to law but a spirit of self-sacrificial love and responsibility. This verse showcases God's covenant faithfulness, as He orchestrates events to preserve the lineage through which His promises would be fulfilled. It highlights the divine valuing of family and legacy, underscoring that even in times of despair and loss, God provides a way for continuity and hope. Furthermore, the inclusion of Ruth, a Moabitess, into the very fabric of Israel's most significant lineage speaks volumes about God's universal love and His plan to redeem people from all nations, breaking down barriers of ethnicity and tradition.

* [Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Redemption of Land")
* [Deuteronomy 25:5-10](/deuteronomy/25-5-10 "Deuteronomy 25:5-10 - Levirate Marriage")
* [Ephesians 1:7](/ephesians/1-7 "Ephesians 1:7 - Redemption in Christ")

### REFLECTION AND APPLICATION
[Ruth 4:10](/ruth/4-10 "Ruth 4:10 - Boaz's Declaration") offers profound lessons for contemporary believers, challenging us to live out our faith with integrity, responsibility, and compassion. Boaz's commitment to "raise up the name of the dead" exemplifies a selfless devotion to the well-being of others and the preservation of legacy, even when it involves personal cost. His actions remind us that true faithfulness often extends beyond mere legalism, embracing a spirit of generosity and active care for the vulnerable. We are called to be "redeemers" in our own spheres, seeking to restore what is broken, to uplift those who are marginalized, and to ensure that no one is "cut off" from community, hope, or the knowledge of God's love. This verse encourages us to consider how we can honor the memory and legacy of those who have gone before us, not just in our families but in our spiritual heritage, and to invest in the future generations, ensuring the "name" of Christ continues to be proclaimed and upheld in the world.

#### Questions for Reflection
* **How does Boaz's commitment to "raise up the name of the dead" challenge my own understanding of responsibility and legacy in my family and community?**
* **In what ways can I, like Boaz, act as a "redeemer" in my relationships or community, going beyond obligation to demonstrate selfless love and compassion?**
* **What "names" or legacies (spiritual, familial, communal) am I called to help preserve or restore in my sphere of influence?**
* **How does the inclusion of Ruth, a Moabitess, in this pivotal moment speak to God's heart for those who might feel "cut off" or excluded today?**

### FAQ

**Why was it so important to "raise up the name of the dead" in ancient Israel?**

Answer: In ancient Israel, the continuation of a family line and its associated inheritance (especially land) was paramount. A "name" was not just a label but encompassed a person's entire identity, legacy, and existence within the community. To have one's name "cut off" meant the complete extinction of the family line, the loss of their portion of the tribal land (which was seen as a perpetual inheritance from God, as in [Numbers 36:7](/numbers/36-7 "Numbers 36:7 - Inheritance within Tribe")), and the erasure of their memory from the community. This was considered a profound tragedy and dishonor. Therefore, institutions like the kinsman-redeemer and levirate marriage existed to ensure that if a man died without an heir, his name and inheritance would be preserved through a relative, maintaining the family's presence and identity in the land and among their people. Boaz's act in [Ruth 4:10](/ruth/4-10 "Ruth 4:10 - Boaz's Declaration") directly addresses this vital cultural and theological imperative.

**What is the significance of Boaz purchasing Ruth, a Moabitess, as his wife?**

Answer: The significance of Boaz "purchasing" (acquiring) Ruth, a Moabitess, as his wife is multi-layered. First, it highlights Boaz's complete fulfillment of his kinsman-redeemer duty, which extended beyond just the land to include the widow who came with it. Second, it demonstrates the extraordinary grace and inclusivity of God's plan. Moabites were traditionally excluded from the assembly of the Lord (as stated in [Deuteronomy 23:3](/deuteronomy/23-3 "Deuteronomy 23:3 - Exclusion of Ammonites and Moabites")). Yet, through Boaz's faithful and compassionate act, Ruth, a foreign woman, is not only fully integrated into the covenant community but becomes a legitimate wife, a matriarch in the lineage of King David, and ultimately, a direct ancestor of Jesus Christ (as confirmed in [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Ruth in Jesus' Genealogy")). This act powerfully foreshadows the inclusion of Gentiles into God's family through Christ, breaking down ethnic and religious barriers and demonstrating God's universal redemptive love.

### CHRIST-CENTERED FULFILLMENT
[Ruth 4:10](/ruth/4-10 "Ruth 4:10 - Boaz's Declaration"), with Boaz's redemptive act, serves as a profound foreshadowing of the ultimate Kinsman-Redeemer, Jesus Christ. Just as Boaz "purchased" Ruth, the Moabitess, to raise up the name of the dead and secure an inheritance, so Christ, our divine *Go'el*, "purchased" us, not with perishable things like silver or gold, but with His precious blood (as declared in [1 Peter 1:18-19](/1-peter/1-18-19 "1 Peter 1:18-19 - Redemption through Christ's Blood")). We, like Ruth, were once alienated and without hope, spiritually "cut off" from God's family and inheritance due to sin (as described in [Ephesians 2:12](/ephesians/2-12 "Ephesians 2:12 - Alienated from God")). Christ, through His sacrificial death and resurrection, has redeemed us, bringing us into a new covenant relationship as His bride, the Church (see [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ's Love for the Church")). He ensures that our names are not "cut off" from the book of life but are eternally secured in Him (as promised in [Revelation 20:15](/revelation/20-15 "Revelation 20:15 - Book of Life")). Through Christ, we receive an imperishable inheritance, a place in God's eternal family, and the assurance that our spiritual "name" will never be forgotten but will endure forever in His glorious kingdom (as affirmed in [1 Peter 1:3-4](/1-peter/1-3-4 "1 Peter 1:3-4 - Living Hope and Inheritance")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 25:6

And it shall be, [that] the firstborn which she beareth shall succeed in the name of his brother [which is] dead, that his name be not put out of Israel.

Ephesians 5:25

Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

Psalms 34:16

The face of the LORD [is] against them that do evil, to cut off the remembrance of them from the earth.

Proverbs 19:14

¶ House and riches [are] the inheritance of fathers: and a prudent wife [is] from the LORD.

Isaiah 8:2

And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.

Isaiah 8:3

And I went unto the prophetess; and she conceived, and bare a son. Then said the LORD to me, Call his name Mahershalalhashbaz.

Malachi 2:14

Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet [is] she thy companion, and the wife of thy covenant.