TRV
Translation
King James Version
¶ 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.
Complete Jewish Bible
So Bo'az took Rut, and she became his wife. He had sexual relations with her, ADONAI enabled her to conceive, and she gave birth to a son.
Berean Standard Bible
So Boaz took Ruth, and she became his wife. And when he had relations with her, the LORD enabled her to conceive, and she gave birth to a son.
American Standard Version
So Boaz took Ruth, and she became his wife; and he went in unto her, and Jehovah gave her conception, and she bare a son.
World English Bible Messianic
So Boaz took Ruth, and she became his wife; and he went in to her, and the LORD gave her conception, and she bore a son.
Geneva Bible (1599)
So Boaz tooke Ruth, and she was his wife: and when he went in vnto her, the Lord gaue that she conceiued, and bare a sonne.
Young's Literal Translation
And Boaz taketh Ruth, and she becometh his wife, and he goeth in unto her, and Jehovah giveth to her conception, and she beareth a son.
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Commentary on Ruth 4 verses 13–22
13 ¶ 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.
14 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.
15 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.
16 And Naomi took the child, and laid it in her bosom, and became nurse unto it.
17 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.
18 Now these are the generations of Pharez: Pharez begat Hezron,
19 And Hezron begat Ram, and Ram begat Amminadab,
20 And Amminadab begat Nahshon, and Nahshon begat Salmon,
21 And Salmon begat Boaz, and Boaz begat Obed,
22 And Obed begat Jesse, and Jesse begat David.
Here is, I. Ruth a wife. Boaz took her, with the usual solemnities, to his house, and she became his wife (Rut 4:13), all the city, no doubt, congratulating the preferment of a virtuous woman, purely for her virtues. We have reason to think that Orpah, who returned from Naomi to her people and her gods, was never half so well preferred as Ruth was. He that forsakes all for Christ shall find more than all with him; it shall be recompensed a hundred-fold in this present time. Now Orpah wished she had gone with Naomi too; but she, like the other kinsman, stood in her own light. Boaz had prayed that this pious proselyte might receive a full reward of her courage and constancy from the God of Israel, under whose wings she had come to trust; and now he became an instrument of that kindness, which was an answer to his prayer, and helped to make his own words good. Now she had the command of those servants with whom she had associated and of those fields in which she had gleaned. Thus sometimes God raiseth up the poor out of the dust, to set them with princes, Psa 113:7, Psa 113:8.
II. Ruth a mother: The Lord gave her conception; for the fruit of the womb is his reward, Psa 127:3. It is one of the keys he hath in his hand; and he sometimes makes the barren woman that had been long so to be a joyful mother of children, Psa 113:9; Isa 54:1.
III. Ruth still a daughter-in-law, and the same that she always was, to Naomi, who was so far from being forgotten that she was a principal sharer in these new joys. The good women that were at the labour when this child was born congratulated Naomi upon it more than either Boaz or Ruth, because she was the match-maker, and it was the family of her husband that was hereby built up. See here, as before, what an air of devotion there was then even in the common expressions of civility among the Israelites. Prayer to God attended the birth of the child. What a pity it is that such pious language should either be disused among Christians or degenerate into a formality. "Blessed be the Lord that has sent thee this grandson," Rut 4:14, Rut 4:15. 1. Who was the preserver of the name of her family, and who, they hoped, would be famous, because his father was so. 2. Who would be hereafter dutiful and kind to her, so they hoped, because his mother was so. If he would but take after her, he would be a comfort to his aged grandmother, a restorer of her life, and, if there should be occasion, would have wherewithal to be the nourisher of her old age. It is a great comfort to those that are going into years to see any of those that descend from them growing up, that are likely, by the blessing of God, to be a stay and support to them, when the years come wherein they will need such, and of which they will say they have no pleasure in them. Observe, They say of Ruth that she loved Naomi, and therefore was better to her than seven sons. See how God in his providence sometimes makes up the want and loss of those relations from whom we expected most comfort in those from whom we expected least. The bonds of love prove stronger than those of nature, and there is a friend that sticks closer than a brother; so here there was a daughter-in-law better than an own child. See what wisdom and grace will do. Now here, (1.) The child is named by the neighbours, Rut 4:17. The good women would have it called Obed, a servant, either in remembrance of the meanness and poverty of the mother or in prospect of his being hereafter a servant, and very serviceable, to his grandmother. It is no dishonour to those that are ever so well born to be servants to God, their friends, and their generation. The motto of the princes of Wales is Ich dien - I serve. (2.) The child is nursed by the grandmother, that is, dry-nursed, when the mother had weaned him from the breast, Rut 4:16. She laid it in her bosom, in token of her tender affection to it and care of it. Grandmothers are often the most fond.
IV. Ruth is hereby brought in among the ancestors of David and Christ, which was the greatest honour. The genealogy is here drawn from Pharez, through Boaz and Obed, to David, and so leads towards the Messiah, and therefore it is not an endless genealogy.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–22. Public domain.
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Ephrem the SyrianAD 373
HYMNS ON THE NATIVITY 9.12-16
Let Tamar rejoice that her Lord has come, for her name announced the son of her Lord, and her appellation called you to come to her.By you honorable women made themselves contemptible, [you] the One who makes all chaste. She stole you at the crossroads, [you] who prepared the road to the house of the kingdom. Since she stole life, the sword was insufficient to kill her.
Ruth lay down with a man on the threshing floor for your sake. Her love was bold for your sake. She teaches boldness to all penitents. Her ears held in contempt all [other] voices for the sake of your voice.
The fiery coal that crept into the bed of Boaz went up and lay down. She saw the Chief Priest hidden in his loins, the fire for his censer. She ran and became the heifer of Boaz. For you she brought forth the fatted ox.
She went gleaning for love of you; she gathered straw. You repaid her quickly the wage of her humiliation: instead of ears [of wheat], the Root of kings, and instead of straw, the Sheaf of Life that descends from her.
Theophylact of OhridAD 1107
EXPLANATION OF MATTHEW 1.3-4
And Boaz begat Obed of Ruth. Ruth was a foreigner, but nevertheless she was married to Boaz. So, too, the church is from among the Gentiles. For like Ruth, these Gentiles had been foreigners and outside the covenants, yet they forsook their people, their idols and their father, the devil. And as Ruth was wed to Boaz of the seed of Abraham, so too was the church taken as bride by the Son of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ruth 4:13 culminates the narrative of the book with the joyous and divinely orchestrated union of Boaz and Ruth. Having meticulously fulfilled the legal and social obligations of a kinsman-redeemer, Boaz takes Ruth as his wife. This verse powerfully highlights God's direct and sovereign intervention in their marriage, specifically in granting Ruth conception, thereby ensuring the continuation of Elimelech's family line and setting the stage for the unfolding of redemptive history through the birth of a pivotal son.
CONTEXT
Literary Context: This verse immediately follows the dramatic and public legal proceedings at the city gate, detailed in Ruth 4:1-12. Boaz, as the designated kinsman-redeemer (goel), successfully navigates the intricate legal and customary requirements to acquire the land belonging to Naomi's deceased husband, Elimelech. Crucially, this act of property redemption is inextricably linked to the responsibility of taking Ruth, the Moabite widow, as his wife to raise an heir for the deceased, thus preserving the family name and inheritance. The elders and the entire community present at the gate have just pronounced a profound blessing upon Boaz and Ruth, invoking the legacy of the matriarchs Rachel and Leah, and praying for a strong and enduring lineage for Boaz. Therefore, Ruth 4:13 serves as the narrative's anticipated resolution, demonstrating the swift fulfillment of Boaz's commitment and the community's blessing, directly leading to the perpetuation of the family line. It transitions the story from legal resolution and public affirmation to domestic blessing and the beginning of a new generation, setting the stage for the genealogy that follows.
Historical & Cultural Context: The concept of the "kinsman-redeemer" (Hebrew: goel) is foundational to understanding the significance of this verse. A goel was a close male relative charged with protecting the family's interests, which included redeeming property sold due to poverty, avenging the blood of a murdered kinsman, and, in specific circumstances, perpetuating the family name through a deceased relative's widow. While Boaz's marriage to Ruth is not a strict levirate marriage (which typically involved a brother-in-law), his actions embody the spirit and purpose of preserving the deceased's lineage and inheritance. In ancient Israelite society, the importance of children, especially sons, was paramount for family continuity, land inheritance, and social standing. Barrenness was often a source of great sorrow and perceived as a divine withholding, while conception was universally understood as a direct gift and blessing from God. Ruth's Moabite origin, a people historically estranged from Israel and even excluded from the assembly of the LORD (as seen in Deuteronomy 23:3-6), makes her inclusion in this sacred lineage particularly striking and highlights God's sovereign hand in transcending ethnic and national boundaries, foreshadowing a broader, more inclusive redemptive plan.
Key Themes: Ruth 4:13 powerfully underscores several key themes woven throughout the Book of Ruth. Firstly, Divine Sovereignty and Providence is explicitly stated in the phrase "the LORD gave her conception." This highlights that even in seemingly natural human events like marriage and procreation, God's hand is actively at work, orchestrating outcomes for His divine purposes. This resonates with the broader biblical truth that children are a heritage from the LORD, as beautifully articulated in Psalm 127:3. Secondly, Redemption and Restoration reaches its glorious culmination here. Ruth's journey from destitution, widowhood, and foreignness to security, belonging, and blessing is complete. The birth of a son signifies a full restoration for Naomi's family, reversing the profound tragedy of their losses in Ruth 1. Thirdly, Covenant Faithfulness and Lineage is profoundly established. The child, Obed, is not merely a personal blessing but a crucial link in the Messianic line, as meticulously detailed in Ruth 4:17. This demonstrates God's unwavering faithfulness to His promises, even through unexpected and humble means, ultimately leading to the royal line of David and, eventually, to Jesus Christ, as recorded in the genealogy of Matthew 1:5.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning. The phrase "went in unto her" is a classic Euphemism, a respectful and indirect expression used to refer to sexual intimacy, common in biblical narrative to maintain decorum while conveying the reality of marital consummation. The direct statement "the LORD gave her conception" is a powerful instance of Divine Intervention, explicitly attributing the natural process of conception to God's direct and sovereign will. This highlights God's active role in human affairs and His providential care, emphasizing that this birth is not by chance but by divine design. Furthermore, the entire verse serves as a narrative Climax and Resolution for the Book of Ruth, bringing the story of Ruth and Naomi's redemption and restoration to a joyful and fruitful conclusion. It also functions as significant Foreshadowing, as the birth of this son, Obed, directly sets the stage for the lineage of King David and, ultimately, the Messiah, making this seemingly simple domestic event a pivotal moment in salvation history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 4:13 beautifully illustrates the profound truth of God's active involvement in the minute details of human life, even in seemingly ordinary or natural processes like conception. It unequivocally underscores the biblical understanding that children are a precious gift from the Lord, not merely a biological accident or a human achievement. This divine intervention in Ruth's life demonstrates God's unwavering faithfulness to His covenant promises, His remarkable ability to work through unexpected individuals (a Moabite widow), and His meticulous orchestration of history to fulfill His grand redemptive plan. The verse serves as a powerful reminder that God's providence is not distant or abstract but intimately personal and purposeful, guiding events toward His ultimate glory and the good of His people.
REFLECTION AND APPLICATION
Ruth 4:13 offers a profound lesson in trusting God's intricate providence and His unwavering faithfulness to His promises. In a world that often values self-reliance, meticulous planning, and human control, this verse reminds us that even our most significant life events, such as the formation and growth of a family, are ultimately in God's sovereign hands. It encourages us to recognize God's active presence and benevolent hand in the "ordinary" moments of life, understanding that His unseen work is constantly weaving together circumstances for His greater purposes. For those facing barrenness, loss, or uncertainty, this verse speaks a powerful message of hope and divine intervention, affirming that God is able to open wombs and bring forth life where it seems impossible. For all believers, it calls us to live with a profound awareness of God's sovereignty, knowing that He can bring forth life, blessing, and fulfillment even from seemingly barren or impossible situations, often using humble and unexpected instruments to accomplish His glorious and redemptive will.
Questions for Reflection
FAQ
Why is it explicitly stated that "the LORD gave her conception" rather than just saying she conceived?
Answer: The explicit statement that "the LORD gave her conception" (וַיִּתֵּן יְהוָה לָהּ הֵרָיֹון - vayitten Yahweh lah herayon) is crucial for several profound reasons. Firstly, it emphatically highlights divine sovereignty over all aspects of life, particularly fertility and procreation. In ancient Israelite thought, conception was consistently understood as a direct gift from God, not merely a natural biological process. Many biblical narratives, such as the miraculous births of Isaac to Sarah (Genesis 21:1-2), Samuel to Hannah (1 Samuel 1:19-20), and John the Baptist to Elizabeth (Luke 1:13), underscore God's direct intervention, especially in cases of previously barren women. Secondly, it elevates the theological significance of this particular birth within the narrative. The entire story of Ruth has been building towards the preservation of Elimelech's family line and the restoration of Naomi, and the birth of an heir is the ultimate fulfillment of the kinsman-redeemer's role. By attributing the conception directly to the LORD, the text underscores that this is not just a happy accident or a natural progression but a divinely orchestrated event, absolutely essential for the unfolding of God's redemptive plan, which includes the lineage of David and, ultimately, the Messiah.
What is the significance of Ruth being a Moabite woman in the lineage of David and Jesus?
Answer: The fact that Ruth, a Moabite woman, becomes a direct ancestor of King David and, subsequently, Jesus Christ, is profoundly significant and rich with theological implications. Historically, Moabites were often adversaries of Israel, and the Mosaic Law in Deuteronomy 23:3-6 even stipulated that "no Ammonite or Moabite may enter the assembly of the LORD... even to the tenth generation." Ruth's inclusion in this sacred lineage, therefore, highlights several key theological truths. It powerfully demonstrates God's inclusive grace and His ability to transcend human divisions, ethnic boundaries, and historical animosities. It shows that God's plan of salvation is not limited by ethnicity or national origin, profoundly foreshadowing the inclusion of Gentiles into the covenant community through faith. Ruth's story is a powerful testament to God's sovereignty in choosing whom He will use, regardless of their background, as long as they demonstrate genuine faith and loyal devotion, as Ruth did to Naomi and the God of Israel. Her presence in the genealogy recorded in Matthew 1:5 underscores the universal scope of God's redemptive work, breaking down barriers and demonstrating that salvation is for all who believe, Jew and Gentile alike.
CHRIST-CENTERED FULFILLMENT
Ruth 4:13, with its focus on the divinely granted conception and the continuation of a vital lineage, finds its ultimate and glorious fulfillment in Jesus Christ. The birth of Obed, the son of Boaz and Ruth, directly leads to the royal line of David, from whom the promised Messiah would come, as explicitly stated in Ruth 4:17. Just as the LORD "gave her conception" to ensure the continuation of a specific family line and the unfolding of His redemptive plan, so too did God orchestrate the miraculous, supernatural conception of Jesus in the womb of the Virgin Mary by the Holy Spirit (Luke 1:35). Jesus is the ultimate Kinsman-Redeemer, far surpassing Boaz in every conceivable way. While Boaz redeemed land and a family name, Christ redeemed humanity from the bondage of sin and death, paying the ultimate price with His own precious life on the cross (Ephesians 1:7). Through His perfect life, sacrificial death, and glorious resurrection, Jesus secures an eternal inheritance for all who believe, bringing spiritual restoration and new life that is everlasting. Ruth, the Moabite outsider, being grafted into the lineage of promise through grace and faithfulness, powerfully foreshadows the New Covenant reality where all nations are invited to become part of God's family and co-heirs with Christ through faith, breaking down all barriers of ethnicity or social status (Galatians 3:28). Thus, this verse, a seemingly simple account of a birth in ancient Israel, is a vital and divinely appointed link in the grand narrative of God's unwavering faithfulness to bring forth the Savior of the world.