Apologetics Bible
Read Scripture with the original-language, translation, commentary, and apologetics layers kept close to the text.
Scripture-first study surface. Data layers support reading; they do not replace prayer, context, humility, or the text itself.
Four study layers kept near the text.
The reader keeps Scripture first, then brings original-language notes, translation comparison, commentary witness, and apologetics exposition into an ordered study path without letting the tools outrank the passage.
Hebrew and Greek source shelves sit near the passage with transliteration and morphology notes where the source data is available.
A broad translation-comparison set brings KJV, ASV, YLT, BSB, Darby, and many other renderings near the verse so wording differences can be studied carefully.
Historical witness notes appear where source coverage is available, helping readers compare older interpreters without replacing the passage.
Apologetics exposition helps trace how passages function in canonical argument, what doctrinal claims they touch, and how themes connect across the 66 books.
Open a passage.
Read the text first, then compare available translations, words, witness notes, and defense notes.
Type a Bible reference, then jump into the reader.
Choose a layer, then the reader opens that study surface near the passage.
Summary first. Then the depth.
Each chapter starts with the passage, then keeps the supporting study layers close enough to check without replacing the text.
Book framing comes before the notes: title, placement, authorship questions, and why the passage matters.
The chapter text stays first. Supporting source shelves sit after the passage.
Original language, translation comparison, commentary witness, and apologetics exposition stay grouped around the passage when the supporting data is available.
Start with the passage. Use the tools after the text.
The reader keeps translations, source shelves, original-language data, and verse-linked notes close to Scripture. Open Bible Data for the public shelves, or bring a careful question to DaveAI later.
Read the Word before every witness.
Open the chapter itself first. Summaries, verse waypoints, ancient witnesses, cross-references, and the citation apparatus are here to serve the Word YHWH has given, never to outrank it.
The Bible is the authority here. Notes, languages, witnesses, and defenses sit below the text as servants of faithful study.
Receive the chapter frame
Ruth is a masterpiece of biblical narrative set "in the days of the judges." The book's primary theological function is to introduce the Davidic line through a Moabite convert — demonstrating from the outset that redemption is not ethnic but covenantal, and that the Messiah's genealogy would include Gentiles.
Move with reverence
Move carefully to the section you need
Connected primary witness
- Connected ID:
Ruth_4
- Primary Witness Text: 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. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. 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: 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. 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. 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. 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. Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe. And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech...
Connected dataset overlay
- Connected ID:
Ruth_4
- Chapter Blob Preview: 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. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. And he said unto the kinsman, Naomi, that is come again out of the country of Moa...
Chapter frameStart here before opening notes.
Chapter frame
Ruth is a masterpiece of biblical narrative set "in the days of the judges." The book's primary theological function is to introduce the Davidic line through a Moabite convert — demonstrating from the outset that redemption is not ethnic but covenantal, and that the Messiah's genealogy would include Gentiles.
The goel (kinsman-redeemer) theology of Ruth is the OT's fullest narrative enactment of redemption: Boaz, as willing and able redeemer, is among the Scripture's clearest typological anticipations of Christ. Ruth's inclusion in Matthew 1:5 signals the Gospel's scope from its opening pages.
Verse-by-verse study laneOpen only when you are ready for notes and witnesses.
Verse-by-verse study lane
Ruth 4:1
Hebrew
וּבֹעַז עָלָה הַשַּׁעַר וַיֵּשֶׁב שָׁם וְהִנֵּה הַגֹּאֵל עֹבֵר אֲשֶׁר דִּבֶּר־בֹּעַז וַיֹּאמֶר סוּרָה שְׁבָה־פֹּה פְּלֹנִי אַלְמֹנִי וַיָּסַר וַיֵּשֵֽׁב׃vvo'az-'alah-hasha'ar-vayeshev-sham-vehineh-hago'el-'over-'asher-diver-vo'az-vayo'mer-svrah-shevah-foh-feloniy-'alemoniy-vayasar-vayeshev
KJV: 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.
AKJV: Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spoke came by; to whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.
ASV: Now Boaz went up to the gate, and sat him down there: and, behold, the near 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.
YLT: And Boaz hath gone up to the gate, and sitteth there, and lo, the redeemer is passing by of whom Boaz had spoken, and he saith, `Turn aside, sit down here, such a one, such a one;' and he turneth aside and sitteth down.
Exposition: Ruth 4:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:2
Hebrew
וַיִּקַּח עֲשָׂרָה אֲנָשִׁים מִזִּקְנֵי הָעִיר וַיֹּאמֶר שְׁבוּ־פֹה וַיֵּשֵֽׁבוּ׃vayiqach-'asharah-'anashiym-miziqeney-ha'iyr-vayo'mer-shevv-foh-vayeshevv
KJV: And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.
AKJV: And he took ten men of the elders of the city, and said, Sit you down here. And they sat down.
ASV: And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.
YLT: And he taketh ten men of the elders of the city, and saith, `Sit down here;' and they sit down.
Commentary WitnessRuth 4:2Quoted commentary witness
Commentary Witness
Ruth 4:2
Verse 2 He took ten men - Probably it required this number to constitute a court. How simple and how rational was this proceeding! 1. The man who had a suit went to the city gates. 2. Here he stopped till the person with whom he had the suit came to the gate on his way to his work. 3. He called him by name, and he stopped and sat down. 4. Then ten elders were called, and they came and sat down. 5. When all this was done, the appellant preferred his suit. 6. Then the appellee returned his answer. 7. When the elders heard the case, and the response of the appellee, they pronounced judgment, which judgment was always according to the custom of the place. 8. When this was done, the people who happened to be present witnessed the issue. And thus the business was settled without lawyers or legal casuistry. A question of this kind, in one of our courts of justice, in these enlightened times, would require many days' previous preparation of the attorney, and several hours' arguing between counsellor Botherum and counsellor Borum, till even an enlightened and conscientious judge would find it extremely difficult to decide whether Naomi might sell her own land, and whether Boaz or Peloni might buy it! O, glorious uncertainty of modern law!
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Borum
Exposition: Ruth 4:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:3
Hebrew
וַיֹּאמֶר לַגֹּאֵל חֶלְקַת הַשָּׂדֶה אֲשֶׁר לְאָחִינוּ לֶאֱלִימֶלֶךְ מָכְרָה נָעֳמִי הַשָּׁבָה מִשְּׂדֵה מוֹאָֽב׃vayo'mer-lago'el-cheleqat-hashadeh-'asher-le'achiynv-le'eliymelekhe-makherah-na'omiy-hashavah-mishedeh-mvo'av
KJV: 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:
AKJV: And he said to the kinsman, Naomi, that is come again out of the country of Moab, sells a parcel of land, which was our brother Elimelech’s:
ASV: And he said unto the near kinsman, Naomi, that is come again out of the country of Moab, selleth the parcel of land, which was our brother Elimelech’s:
YLT: And he saith to the redeemer, `A portion of the field which is to our brother, to Elimelech, hath Naomi sold, who hath come back from the fields of Moab;
Commentary WitnessRuth 4:3Quoted commentary witness
Commentary Witness
Ruth 4:3
Verse 3 Naomi - selleth a parcel of land - She was reduced to want; the immediate inheritors were extinct, and it was now open for the next heir to purchase the land, and thus preserve the inheritance in the family according to the custom of Israel.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:3
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Israel
Exposition: Ruth 4:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:4
Hebrew
וַאֲנִי אָמַרְתִּי אֶגְלֶה אָזְנְךָ לֵאמֹר קְנֵה נֶגֶד הַֽיֹּשְׁבִים וְנֶגֶד זִקְנֵי עַמִּי אִם־תִּגְאַל גְּאָל וְאִם־לֹא יִגְאַל הַגִּידָה לִּי ואדע וְאֵֽדְעָה כִּי אֵין זוּלָֽתְךָ לִגְאוֹל וְאָנֹכִי אַחֲרֶיךָ וַיֹּאמֶר אָנֹכִי אֶגְאָֽל׃va'aniy-'amaretiy-'egeleh-'azenekha-le'mor-qeneh-neged-hayosheviym-veneged-ziqeney-'amiy-'im-tige'al-ge'al-ve'im-lo'-yige'al-hagiydah-liy-v'd'-ve'ede'ah-khiy-'eyn-zvlatekha-lige'vol-ve'anokhiy-'achareykha-vayo'mer-'anokhiy-'ege'al
KJV: 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.
AKJV: And I thought to advertise you, saying, Buy it before the inhabitants, and before the elders of my people. If you will redeem it, redeem it: but if you will not redeem it, then tell me, that I may know: for there is none to redeem it beside you; and I am after you. And he said, I will redeem it.
ASV: and I thought to disclose it unto thee, saying, Buy it before them that sit here, 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 besides thee; and I am after thee. And he said, I will redeem it.
YLT: and I said, I uncover thine ear, saying, Buy before the inhabitants, and before the elders of my people; if thou dost redeem--redeem, and if none doth redeem--declare to me, and I know, for there is none save thee to redeem, and I after thee.' And he saith, I redeem it .'
Commentary WitnessRuth 4:4Quoted commentary witness
Commentary Witness
Ruth 4:4
Verse 4 I thought to advertise thee - Both Dr. Kennicott and Father Houbigant have noticed several corruptions in the pronouns of this and the following verses; and their criticisms have been confirmed by a great number of MSS. since collated. The text corrected reads thus: "And I said I will reveal this to thy ear, 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, tell me, that I may know; for there is none to redeem it but thou, and I who am next to thee. And he said, I will redeem it. And Boaz said, In the day that thou redeemest the land from the hand of Naomi, thou wilt also acquire Ruth, the wife of the dead, that thou mayest raise up the name of the dead upon his inheritance;" Rut 4:4, Rut 4:5. - See Kennicott's Dissertations, vol. i., p. 449; Houbigant in loco; and the Variae Lectiones of Kennicott and De Rossi. This is Boaz's statement of the case before the kinsman, and before the people and the elders. I will redeem it - I will pay down the money which it is worth. He knew not of the following condition.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Both Dr
- Naomi
- Ruth
- Dissertations
- De Rossi
Exposition: Ruth 4:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 i...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:5
Hebrew
וַיֹּאמֶר בֹּעַז בְּיוֹם־קְנוֹתְךָ הַשָּׂדֶה מִיַּד נָעֳמִי וּמֵאֵת רוּת הַמּוֹאֲבִיָּה אֵֽשֶׁת־הַמֵּת קניתי קָנִיתָה לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתֽוֹ׃vayo'mer-vo'az-veyvom-qenvotekha-hashadeh-miyad-na'omiy-vme'et-rvt-hamvo'aviyah-'eshet-hamet-qnyty-qaniytah-lehaqiym-shem-hamet-'al-nachalatvo
KJV: 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.
AKJV: Then said Boaz, What day you buy the field of the hand of Naomi, you must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead on his inheritance. ¶
ASV: 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.
YLT: And Boaz saith, `In the day of thy buying the field from the hand of Naomi, then from Ruth the Moabitess, wife of the dead, thou hast bought it , to raise up the name of the dead over his inheritance.'
Commentary WitnessRuth 4:5Quoted commentary witness
Commentary Witness
Ruth 4:5
Verse 5 Thou must buy it also of Ruth - More properly, Thou wilt also acquire Ruth. Thou canst not get the land without taking the wife of the deceased and then the children which thou mayest have shall be reputed the children of Mahlon, thy deceased kinsman.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ruth
- Mahlon
Exposition: Ruth 4:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:6
Hebrew
וַיֹּאמֶר הַגֹּאֵל לֹא אוּכַל לגאול־לִגְאָל־לִי פֶּן־אַשְׁחִית אֶת־נַחֲלָתִי גְּאַל־לְךָ אַתָּה אֶת־גְּאֻלָּתִי כִּי לֹא־אוּכַל לִגְאֹֽל׃vayo'mer-hago'el-lo'-'vkhal-lg'vl-lige'al-liy-fen-'ashechiyt-'et-nachalatiy-ge'al-lekha-'atah-'et-ge'ulatiy-khiy-lo'-'vkhal-lige'ol
KJV: 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.
AKJV: And the kinsman said, I cannot redeem it for myself, lest I mar my own inheritance: redeem you my right to yourself; for I cannot redeem it.
ASV: And the near kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: take thou my right of redemption on thee; for I cannot redeem it.
YLT: And the redeemer saith, `I am not able to redeem it for myself, lest I destroy mine inheritance; redeem for thyself--thou--my right of redemption, for I am not able to redeem.'
Commentary WitnessRuth 4:6Quoted commentary witness
Commentary Witness
Ruth 4:6
Verse 6 I cannot redeem it for myself - The Targum gives the proper sense of this passage: "And the kinsman said, On this ground I cannot redeem it, because I have a wife already; and I have no desire to take another, lest there should be contention in my house, and I should become a corrupter of my inheritance. Do thou redeem it, for thou hast no wife; for I cannot redeem it." This needs no comment. But still the gloss of the Targum has no foundation in the law of Moses. See the law, Deu 25:5-9.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Moses
Exposition: Ruth 4:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:7
Hebrew
וְזֹאת לְפָנִים בְּיִשְׂרָאֵל עַל־הַגְּאוּלָּה וְעַל־הַתְּמוּרָה לְקַיֵּם כָּל־דָּבָר שָׁלַף אִישׁ נַעֲלוֹ וְנָתַן לְרֵעֵהוּ וְזֹאת הַתְּעוּדָה בְּיִשְׂרָאֵֽל׃vezo't-lefaniym-veyishera'el-'al-hage'vlah-ve'al-hatemvrah-leqayem-khal-davar-shalaf-'iysh-na'alvo-venatan-lere'ehv-vezo't-hate'vdah-veyishera'el
KJV: 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.
AKJV: 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 neighbor: and this was a testimony in Israel.
ASV: Now this wasthe customin former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbor; and this was the manner of attestation in Israel.
YLT: And this is formerly in Israel for redemption and for changing, to establish anything: a man hath drawn off his sandal, and given it to his neighbour, and this is the testimony in Israel.
Commentary WitnessRuth 4:7Quoted commentary witness
Commentary Witness
Ruth 4:7
Verse 7 A man plucked off his shoe - The law of such a case is given at large in Deu 25:5-9. It was simply this: If a brother, who had married a wife, died without children, the eldest brother was to take the widow, and raise up a family to the brother deceased; and he had a right to redeem the inheritance, if it had been alienated. But if the person who had the right of redemption would not take the woman, she was to pull off his shoe and spit in his face, and he was ever after considered as a disgraced man. In the present case the shoe only is taken off, probably because the circumstances of the man were such as to render it improper for him to redeem the ground and take Ruth to his wife; and because of this reasonable excuse, the contemptuous part of the ceremony is omitted. See the note on Deu 25:9.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:7
Source lane
Apologetics Bible source bundle
Exposition: Ruth 4:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:8
Hebrew
וַיֹּאמֶר הַגֹּאֵל לְבֹעַז קְנֵה־לָךְ וַיִּשְׁלֹף נַעֲלֽוֹ׃vayo'mer-hago'el-levo'az-qeneh-lakhe-vayishelof-na'alvo
KJV: Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe.
AKJV: Therefore the kinsman said to Boaz, Buy it for you. So he drew off his shoe. ¶
ASV: So the near kinsman said unto Boaz, Buy it for thyself. And he drew off his shoe.
YLT: And the redeemer saith to Boaz, `Buy it for thyself,' and draweth off his sandal.
Commentary Witness (Generated)Ruth 4:8Generated editorial synthesis
Commentary Witness (Generated)
Ruth 4:8
Ruth 4:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 4:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 4:8
Named authorities or texts detected in the witness
- Boaz
Exposition: Ruth 4:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:9
Hebrew
וַיֹּאמֶר בֹּעַז לַזְּקֵנִים וְכָל־הָעָם עֵדִים אַתֶּם הַיּוֹם כִּי קָנִיתִי אֶת־כָּל־אֲשֶׁר לֶֽאֱלִימֶלֶךְ וְאֵת כָּל־אֲשֶׁר לְכִלְיוֹן וּמַחְלוֹן מִיַּד נָעֳמִֽי׃vayo'mer-vo'az-lazeqeniym-vekhal-ha'am-'ediym-'atem-hayvom-khiy-qaniytiy-'et-khal-'asher-le'eliymelekhe-ve'et-khal-'asher-lekhileyvon-vmachelvon-miyad-na'omiy
KJV: 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.
AKJV: And Boaz said to the elders, and to all the people, You 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.
ASV: 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.
YLT: And Boaz saith to the elders, and to all the people, `Witnesses are ye to-day that I have bought all that is to Elimelech, and all that is to Chilion and Mahlon, from the hand of Naomi;
Commentary Witness (Generated)Ruth 4:9Generated editorial synthesis
Commentary Witness (Generated)
Ruth 4:9
Ruth 4:9 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 4:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 4:9
Named authorities or texts detected in the witness
- Naomi
Exposition: Ruth 4:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:10
Hebrew
וְגַם אֶת־רוּת הַמֹּאֲבִיָּה אֵשֶׁת מַחְלוֹן קָנִיתִי לִי לְאִשָּׁה לְהָקִים שֵׁם־הַמֵּת עַל־נַחֲלָתוֹ וְלֹא־יִכָּרֵת שֵׁם־הַמֵּת מֵעִם אֶחָיו וּמִשַּׁעַר מְקוֹמוֹ עֵדִים אַתֶּם הַיּֽוֹם׃vegam-'et-rvt-hamo'aviyah-'eshet-machelvon-qaniytiy-liy-le'ishah-lehaqiym-shem-hamet-'al-nachalatvo-velo'-yikharet-shem-hamet-me'im-'echayv-vmisha'ar-meqvomvo-'ediym-'atem-hayvom
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.
AKJV: Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead on his inheritance, that the name of the dead be not cut off from among his brothers, and from the gate of his place: you are witnesses this day.
ASV: 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.
YLT: and also Ruth the Moabitess, wife of Mahlon, I have bought to myself for a wife, to raise up the name of the dead over his inheritance; and the name of the dead is not cut off from among his brethren, and from the gate of his place; witnesses ye are to-day.'
Commentary Witness (Generated)Ruth 4:10Generated editorial synthesis
Commentary Witness (Generated)
Ruth 4:10
Ruth 4:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 4:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 4:10
Named authorities or texts detected in the witness
- Moabitess
- Mahlon
Exposition: Ruth 4:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 ga...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:11
Hebrew
וַיֹּאמְרוּ כָּל־הָעָם אֲשֶׁר־בַּשַּׁעַר וְהַזְּקֵנִים עֵדִים יִתֵּן יְהוָה אֶֽת־הָאִשָּׁה הַבָּאָה אֶל־בֵּיתֶךָ כְּרָחֵל ׀ וּכְלֵאָה אֲשֶׁר בָּנוּ שְׁתֵּיהֶם אֶת־בֵּית יִשְׂרָאֵל וַעֲשֵׂה־חַיִל בְּאֶפְרָתָה וּקְרָא־שֵׁם בְּבֵית לָֽחֶם׃vayo'merv-khal-ha'am-'asher-vasha'ar-vehazeqeniym-'ediym-yiten-yehvah-'et-ha'ishah-hava'ah-'el-veytekha-kherachel- -vkhele'ah-'asher-vanv-sheteyhem-'et-veyt-yishera'el-va'asheh-chayil-ve'eferatah-vqera'-shem-veveyt-lachem
KJV: 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 Beth–lehem:
AKJV: 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 your house like Rachel and like Leah, which two did build the house of Israel: and do you worthily in Ephratah, and be famous in Bethlehem:
ASV: And all the people that were in the gate, and the elders, said, We are witnesses. Jehovah make the woman that is come into thy house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephrathah, and be famous in Beth-lehem:
YLT: And all the people who are in the gate say--also the elders--`Witnesses! Jehovah make the woman who is coming in unto thy house as Rachel and as Leah, both of whom built the house of Israel; and do thou virtuously in Ephrathah, and proclaim the Name in Beth-Lehem;
Commentary WitnessRuth 4:11Quoted commentary witness
Commentary Witness
Ruth 4:11
Verse 11 We are witnesses - It is not very likely that any writing was drawn up. There was an appeal made to the people then present, whether they had seen and understood the transaction; who answered, We have witnessed it. If any minutes of court were kept, then the transaction was entered probably in some such words as these: "On ___ day of ____, Boaz bought the land of Elimelech from Naomi his widow, and took Ruth, her daughter-in-law, to wife; ____, who had the nearest right, refusing to buy the land on the conditions then proposed." The Lord make this woman - like Rachel and like Leah - May thy family be increased by her means, as the tribes were formed by means of Rachel and Leah, wives of the patriarch Jacob! Which two did build the house of Israel - We have already seen that בן ben, a son, comes from the root בנה banah, he built; and hence אבן eben, a stone, because as a house is built of stones, so is a family of children. There is a similar figure in Plautus, Mostell. Act i., sec. 2, ver. 37. - Nunc etiam volo Dicere, ut homines aedium esse similes arbitremini. Primum dum parentes fabri liberum sunt, Et fundamentum liberorum substruunt. "I would also observe, that ye men are similar to houses; ye parents are the fabricators of the children, and they are the foundation of the building."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ruth
- Leah
- Plautus
- Mostell
- Dicere
Exposition: Ruth 4:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 w...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:12
Hebrew
וִיהִי בֵֽיתְךָ כְּבֵית פֶּרֶץ אֲשֶׁר־יָלְדָה תָמָר לִֽיהוּדָה מִן־הַזֶּרַע אֲשֶׁר יִתֵּן יְהוָה לְךָ מִן־הַֽנַּעֲרָה הַזֹּֽאת׃viyhiy-veytekha-kheveyt-feretz-'asher-yaledah-tamar-liyhvdah-min-hazera'-'asher-yiten-yehvah-lekha-min-hana'arah-hazo't
KJV: 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.
AKJV: And let your house be like the house of Pharez, whom Tamar bore to Judah, of the seed which the LORD shall give you of this young woman. ¶
ASV: and let thy house be like the house of Perez, whom Tamar bare unto Judah, of the seed which Jehovah shall give thee of this young woman.
YLT: and let thy house be as the house of Pharez (whom Tamar bare to Judah), of the seed which Jehovah doth give to thee of this young woman.'
Commentary WitnessRuth 4:12Quoted commentary witness
Commentary Witness
Ruth 4:12
Verse 12 Like the house of Pharez - This was very appropriate; for from Pharez, the son of Judah, by Tamar, came the family of the Beth-lehemites and that of Elimelech.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Pharez
- Judah
- Tamar
- Elimelech
Exposition: Ruth 4:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:13
Hebrew
וַיִּקַּח בֹּעַז אֶת־רוּת וַתְּהִי־לוֹ לְאִשָּׁה וַיָּבֹא אֵלֶיהָ וַיִּתֵּן יְהוָה לָהּ הֵרָיוֹן וַתֵּלֶד בֵּֽן׃vayiqach-vo'az-'et-rvt-vatehiy-lvo-le'ishah-vayavo'-'eleyha-vayiten-yehvah-lah-herayvon-vateled-ven
KJV: 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.
AKJV: So Boaz took Ruth, and she was his wife: and when he went in to her, the LORD gave her conception, and she bore a son.
ASV: 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.
YLT: 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.
Commentary WitnessRuth 4:13Quoted commentary witness
Commentary Witness
Ruth 4:13
Verse 13 So Boaz took Ruth - The law of Moses had prohibited the Moabites, even to the tenth generation, from entering into the congregation of the Lord; but this law, the Jews think, did not extend to women; and even if it had, Ruth's might be considered an exempt case, as she had been already incorporated into the family by marriage; and left her own country, people, and gods, to become a proselyte to the true God in the land of Israel.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Moabites
- Lord
- Israel
Exposition: Ruth 4:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:14
Hebrew
וַתֹּאמַרְנָה הַנָּשִׁים אֶֽל־נָעֳמִי בָּרוּךְ יְהוָה אֲשֶׁר לֹא הִשְׁבִּית לָךְ גֹּאֵל הַיּוֹם וְיִקָּרֵא שְׁמוֹ בְּיִשְׂרָאֵֽל׃vato'marenah-hanashiym-'el-na'omiy-varvkhe-yehvah-'asher-lo'-hisheviyt-lakhe-go'el-hayvom-veyiqare'-shemvo-veyishera'el
KJV: 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.
AKJV: And the women said to Naomi, Blessed be the LORD, which has not left you this day without a kinsman, that his name may be famous in Israel.
ASV: And the women said unto Naomi, Blessed be Jehovah, who hath not left thee this day without a near kinsman; and let his name be famous in Israel.
YLT: And the women say unto Naomi, `Blessed is Jehovah who hath not let a redeemer cease to thee to-day, and his name is proclaimed in Israel,
Commentary Witness (Generated)Ruth 4:14Generated editorial synthesis
Commentary Witness (Generated)
Ruth 4:14
Ruth 4:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 4:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 4:14
Named authorities or texts detected in the witness
- Naomi
- Israel
Exposition: Ruth 4:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:15
Hebrew
וְהָיָה לָךְ לְמֵשִׁיב נֶפֶשׁ וּלְכַלְכֵּל אֶת־שֵׂיבָתֵךְ כִּי כַלָּתֵךְ אֲֽשֶׁר־אֲהֵבַתֶךְ יְלָדַתּוּ אֲשֶׁר־הִיא טוֹבָה לָךְ מִשִּׁבְעָה בָּנִֽים׃vehayah-lakhe-lemeshiyv-nefesh-vlekhalekhel-'et-sheyvatekhe-khiy-khalatekhe-'asher-'ahevatekhe-yeladatv-'asher-hiy'-tvovah-lakhe-mishive'ah-vaniym
KJV: 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.
AKJV: And he shall be to you a restorer of your life, and a nourisher of your old age: for your daughter in law, which loves you, which is better to you than seven sons, has born him.
ASV: And he shall be unto thee a restorer of life, and a nourisher of thine old age, for thy daughter-in-law, who loveth thee, who is better to thee than seven sons, hath borne him.
YLT: and he hath been to thee for a restorer of life, and for a nourisher of thine old age, for thy daughter-in-law who hath loved thee--who is better to thee than seven sons--hath borne him.'
Commentary Witness (Generated)Ruth 4:15Generated editorial synthesis
Commentary Witness (Generated)
Ruth 4:15
Ruth 4:15 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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 close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 4:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 4:15
Exposition: Ruth 4:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:16
Hebrew
וַתִּקַּח נָעֳמִי אֶת־הַיֶּלֶד וַתְּשִׁתֵהוּ בְחֵיקָהּ וַתְּהִי־לוֹ לְאֹמֶֽנֶת׃vatiqach-na'omiy-'et-hayeled-vateshitehv-vecheyqah-vatehiy-lvo-le'omenet
KJV: And Naomi took the child, and laid it in her bosom, and became nurse unto it.
AKJV: And Naomi took the child, and laid it in her bosom, and became nurse to it.
ASV: And Naomi took the child, and laid it in her bosom, and became nurse unto it.
YLT: And Naomi taketh the lad, and layeth him in her bosom, and is to him for a nurse;
Commentary WitnessRuth 4:16Quoted commentary witness
Commentary Witness
Ruth 4:16
Verse 16 Naomi took the child - This might do for Naomi, but it was bad for the child. A child, unless remarkably healthy and robust, will suffer considerably by being nursed by an old woman, especially if the child sleep with her. The aged gain refreshment and energy by sleeping with the young; and from the same means the young derive premature decrepitude. The vigor which is absorbed by the former is lost by the latter. It is a foolish and destructive custom to permit young children, which is a common case, to sleep with aged aunts and old grandmothers. Bacon's grand secret of the cure of old age, couched in so many obscure and enigmatical terms, is simply this: Let young persons sleep constantly with those who are aged and infirm. And it was on this principle that the physicians of David recommended a young healthy girl to sleep with David in his old age. They well knew that the aged infirm body of the king would absorb a considerable portion of healthy energy from the young woman.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Naomi
Exposition: Ruth 4:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Naomi took the child, and laid it in her bosom, and became nurse unto it.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:17
Hebrew
וַתִּקְרֶאנָה לוֹ הַשְּׁכֵנוֹת שֵׁם לֵאמֹר יֻלַּד־בֵּן לְנָעֳמִי וַתִּקְרֶאנָֽה שְׁמוֹ עוֹבֵד הוּא אֲבִי־יִשַׁי אֲבִי דָוִֽד׃vatiqere'nah-lvo-hashekhenvot-shem-le'mor-yulad-ven-lena'omiy-vatiqere'nah-shemvo-'voved-hv'-'aviy-yishay-'aviy-david
KJV: 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.
AKJV: And the women her neighbors 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. ¶
ASV: And the women her neighbors 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.
YLT: and the neighbouring women give to him a name, saying, `There hath been a son born to Naomi,' and they call his name Obed; he is father of Jesse, father of David.
Commentary WitnessRuth 4:17Quoted commentary witness
Commentary Witness
Ruth 4:17
Verse 17 The neighbors gave it a name - That is, they recommended a name suitable to the circumstances of the case; and the parents and grandmother adopted it. They called his name Obed - עובד obed, serving, from עבד abad, he served. Why was this name given? Because he was to be the nourisher of her old age, Rut 4:15. And so he must be by lying in her bosom, even if services in future life were wholly left out of the question. These neighbors of Naomi were skillful people. See on Rut 4:16 (note). Other meanings, of which I am not ignorant, have been derived from these words; those who prefer them have my consent. He is the father of Jesse, the father of David - And for the sake of this conclusion, to ascertain the line of David, and in the counsel of God to fix and ascertain the line of the Messiah was this instructive little book written.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:17
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesse
- David
Exposition: Ruth 4:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:18
Hebrew
וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ פֶּרֶץ הוֹלִיד אֶת־חֶצְרֽוֹן׃ve'eleh-tvoledvot-faretz-feretz-hvoliyd-'et-chetzervon
KJV: Now these are the generations of Pharez: Pharez begat Hezron,
AKJV: Now these are the generations of Pharez: Pharez begat Hezron,
ASV: Now these are the generations of Perez: Perez begat Hezron,
YLT: And these are genealogies of Pharez: Pharez begat Hezron,
Commentary WitnessRuth 4:18Quoted commentary witness
Commentary Witness
Ruth 4:18
Verse 18 Now these are the generations - The Targum gives a copious paraphrase on this and the following verses, I shall insert the principal parts in their proper places.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
Exposition: Ruth 4:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now these are the generations of Pharez: Pharez begat Hezron,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:19
Hebrew
וְחֶצְרוֹן הוֹלִיד אֶת־רָם וְרָם הוֹלִיד אֶת־עַמִּֽינָדָֽב׃vechetzervon-hvoliyd-'et-ram-veram-hvoliyd-'et-'amiynadav
KJV: And Hezron begat Ram, and Ram begat Amminadab,
AKJV: And Hezron begat Ram, and Ram begat Amminadab,
ASV: and Hezron begat Ram, and Ram begat Amminadab,
YLT: and Hezron begat Ram, and Ram begat Amminidab,
Commentary Witness (Generated)Ruth 4:19Generated editorial synthesis
Commentary Witness (Generated)
Ruth 4:19
Ruth 4:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Hezron begat Ram, and Ram begat Amminadab,'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Ruth 4:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ruth 4:19
Named authorities or texts detected in the witness
- Ram
- Amminadab
Exposition: Ruth 4:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Hezron begat Ram, and Ram begat Amminadab,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:20
Hebrew
וְעַמִּֽינָדָב הוֹלִיד אֶת־נַחְשׁוֹן וְנַחְשׁוֹן הוֹלִיד אֶת־שַׂלְמָֽה׃ve'amiynadav-hvoliyd-'et-nacheshvon-venacheshvon-hvoliyd-'et-shalemah
KJV: And Amminadab begat Nahshon, and Nahshon begat Salmon,
AKJV: And Amminadab begat Nahshon, and Nahshon begat Salmon,
ASV: and Amminadab begat Nahshon, and Nahshon begat Salmon,
YLT: and Amminidab begat Nahshon, and Nahshon begat Salmon,
Commentary WitnessRuth 4:20Quoted commentary witness
Commentary Witness
Ruth 4:20
Verse 20 Amminadab begat Nahshon - The Targum adds, "And Nahshon was chief of the house of his father in the tribe of Judah." Nahshon begat Salmon - In the Hebrew it is שלמה Salmah, which Houbigant thinks was an error of an ancient scribe, before any final letters were acknowledged in the Hebrew alphabet: for then the word would be written שלמון Salmon, which a scribe, after final letters were admitted, might mistake for שלמה Salmah, and so write it, instead of שלמון Salmon, the ו vau and final nun in conjunction (ון) bearing some resemblance to ה. The Targum calls him "Salmah the Just; he was the Salmah of Beth-lehem and Netopha, whose sons abolished the watches which Jeroboam set over the highways; and their works and the works of their father were good in Netopha."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Judah
- Salmah
- Salmon
- Just
- Netopha
Exposition: Ruth 4:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Amminadab begat Nahshon, and Nahshon begat Salmon,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:21
Hebrew
וְשַׂלְמוֹן הוֹלִיד אֶת־בֹּעַז וּבֹעַז הוֹלִיד אֶת־עוֹבֵֽד׃veshalemvon-hvoliyd-'et-vo'az-vvo'az-hvoliyd-'et-'voved
KJV: And Salmon begat Boaz, and Boaz begat Obed,
AKJV: And Salmon begat Boaz, and Boaz begat Obed,
ASV: and Salmon begat Boaz, and Boaz begat Obed,
YLT: and Salmon begat Boaz, and Boaz begat Obed,
Commentary WitnessRuth 4:21Quoted commentary witness
Commentary Witness
Ruth 4:21
Verse 21 And Salmon begat Boaz - The Targum goes on, "And Salmon begat Absan the judge; he is Boaz the Just, on account of whose righteousness the people of the house of Israel were redeemed from the hands of their enemies; and at whose supplication the famine departed from the land of Israel." And Boaz begat Obed - "Who served the Lord in this world with a perfect heart."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Targum
- Just
- Israel
Exposition: Ruth 4:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Salmon begat Boaz, and Boaz begat Obed,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Ruth 4:22
Hebrew
וְעֹבֵד הוֹלִיד אֶת־יִשָׁי וְיִשַׁי הוֹלִיד אֶת־דָּוִֽד׃ 85 4 4 4ve'oved-hvoliyd-'et-yishay-veyishay-hvoliyd-'et-david
KJV: And Obed begat Jesse, and Jesse begat David.
AKJV: And Obed begat Jesse, and Jesse begat David.
ASV: and Obed begat Jesse, and Jesse begat David.
YLT: and Obed begat Jesse, and Jesse begat David.
Commentary WitnessRuth 4:22Quoted commentary witness
Commentary Witness
Ruth 4:22
Verse 22 And Obed begat Jesse - "Who," says the Targum, "also is called Nachash, נחש because neither iniquity nor corruption was found in him, that he should be delivered into the hands of the angel of death, that he might take away his soul from him. And he lived many days until the counsel was remembered before the Lord, that the serpent gave to Eve the wife of Adam, that she should eat of the tree; by eating of the fruit of which they became wise, to distinguish between good and evil: and by that counsel all the inhabitants of the earth became guilty of death; and by this iniquity Jesse the Just died." Here is no mean or indistinct reference to the doctrine of original sin: and it shows us, at least, what the very ancient rabbins thought on the subject. I should observe that these additions are taken from the London Polyglot; they are not found in that of Antwerp; but they are the same that appear in the Targum of the great Bible printed by Bomberg, at Venice, in 1547-49. And Jesse begat David - To this no comment is added by the Targumist, as the history of this king is found in the following book. The ten persons whose genealogy is recorded in the five last verses, may be found, with a trifling change of name, in the genealogical list in Mat 1:3-6, as forming important links in the line of the Messiah. To introduce this appears to have been the principal object of the writer, as introductory to the following books, where the history of David, the regal progenitor and type of the Messiah, is so particularly detailed. For the account of the birth of Pharez and his brother Zarah, the reader is requested to refer to Genesis 38:12-30, and to the notes there; and for several particulars in the genealogy itself, to the notes on Matthew 1:1-16 and Luke 3:23-38, where the wisdom, goodness, and providence of God, in the preservation of this line, are particularly noticed. Masoretic Notes on Ruth Number of verses in Ruth is 85. Middle verse is Rut 2:21. We have already seen that Archbishop Usher places the event mentioned here in A.M. 2686, about one hundred years after the conquest of Canaan.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 1:3-6
- Genesis 38:12-30
- Matthew 1:1-16
- Luke 3:23-38
Named authorities or texts detected in the witness
- Ovid
- Targum
- Who
- Nachash
- Lord
- Adam
- London Polyglot
- Antwerp
- Bomberg
- Venice
- Targumist
- Messiah
- David
- Zarah
- Canaan
Exposition: Ruth 4:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Obed begat Jesse, and Jesse begat David.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
16
Generated editorial witnesses
6
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Ruth 4:1
- Ruth 4:2
- Ruth 4:3
- Ruth 4:4
- Ruth 4:5
- Ruth 4:6
- Ruth 4:7
- Ruth 4:8
- Ruth 4:9
- Ruth 4:10
- Ruth 4:11
- Ruth 4:12
- Ruth 4:13
- Ruth 4:14
- Ruth 4:15
- Ruth 4:16
- Ruth 4:17
- Ruth 4:18
- Ruth 4:19
- Ruth 4:20
- Ruth 4:21
- Mat 1:3-6
- Genesis 38:12-30
- Matthew 1:1-16
- Luke 3:23-38
- Ruth 4:22
Named authorities or texts surfaced in commentary
- Septuagint
- Ray
- Elimelech
- Boaz
- David
- Ho
- Mr
- Borum
- Israel
- Both Dr
- Naomi
- Ruth
- Dissertations
- De Rossi
- Mahlon
- Targum
- Moses
- Moabitess
- Leah
- Plautus
- Mostell
- Dicere
- Pharez
- Judah
- Tamar
- Moabites
- Lord
- Jesse
- Ram
- Amminadab
- Salmah
- Salmon
- Just
- Netopha
- Ovid
- Who
- Nachash
- Adam
- London Polyglot
- Antwerp
- Bomberg
- Venice
- Targumist
- Messiah
- Zarah
- Canaan
Book directory Open the 66-book reader directory Use this when you need a specific book. The passage reader above stays first.
Choose a book and open the reader.
Each card opens chapter 1 for that canonical book. The directory is here for navigation, not as the first thing a visitor has to read.
Examples: Genesis, Psalms, Gospels, prophets, Romans, Revelation.
Genesis
Rendered chapters 1–50 are mapped to the public reader path for Genesis. Use this card to open chapter 1 and move directly into the study surface.
Exodus
Rendered chapters 1–40 are mapped to the public reader path for Exodus. Use this card to open chapter 1 and move directly into the study surface.
Leviticus
Rendered chapters 1–27 are mapped to the public reader path for Leviticus. Use this card to open chapter 1 and move directly into the study surface.
Numbers
Rendered chapters 1–36 are mapped to the public reader path for Numbers. Use this card to open chapter 1 and move directly into the study surface.
Deuteronomy
Rendered chapters 1–34 are mapped to the public reader path for Deuteronomy. Use this card to open chapter 1 and move directly into the study surface.
Joshua
Rendered chapters 1–24 are mapped to the public reader path for Joshua. Use this card to open chapter 1 and move directly into the study surface.
Judges
Rendered chapters 1–21 are mapped to the public reader path for Judges. Use this card to open chapter 1 and move directly into the study surface.
Ruth
Rendered chapters 1–4 are mapped to the public reader path for Ruth. Use this card to open chapter 1 and move directly into the study surface.
1 Samuel
Rendered chapters 1–31 are mapped to the public reader path for 1 Samuel. Use this card to open chapter 1 and move directly into the study surface.
2 Samuel
Rendered chapters 1–24 are mapped to the public reader path for 2 Samuel. Use this card to open chapter 1 and move directly into the study surface.
1 Kings
Rendered chapters 1–22 are mapped to the public reader path for 1 Kings. Use this card to open chapter 1 and move directly into the study surface.
2 Kings
Rendered chapters 1–25 are mapped to the public reader path for 2 Kings. Use this card to open chapter 1 and move directly into the study surface.
1 Chronicles
Rendered chapters 1–29 are mapped to the public reader path for 1 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
2 Chronicles
Rendered chapters 1–36 are mapped to the public reader path for 2 Chronicles. Use this card to open chapter 1 and move directly into the study surface.
Ezra
Rendered chapters 1–10 are mapped to the public reader path for Ezra. Use this card to open chapter 1 and move directly into the study surface.
Nehemiah
Rendered chapters 1–13 are mapped to the public reader path for Nehemiah. Use this card to open chapter 1 and move directly into the study surface.
Esther
Rendered chapters 1–10 are mapped to the public reader path for Esther. Use this card to open chapter 1 and move directly into the study surface.
Job
Rendered chapters 1–42 are mapped to the public reader path for Job. Use this card to open chapter 1 and move directly into the study surface.
Psalms
Rendered chapters 1–150 are mapped to the public reader path for Psalms. Use this card to open chapter 1 and move directly into the study surface.
Proverbs
Rendered chapters 1–31 are mapped to the public reader path for Proverbs. Use this card to open chapter 1 and move directly into the study surface.
Ecclesiastes
Rendered chapters 1–12 are mapped to the public reader path for Ecclesiastes. Use this card to open chapter 1 and move directly into the study surface.
Song of Solomon
Rendered chapters 1–8 are mapped to the public reader path for Song of Solomon. Use this card to open chapter 1 and move directly into the study surface.
Isaiah
Rendered chapters 1–66 are mapped to the public reader path for Isaiah. Use this card to open chapter 1 and move directly into the study surface.
Jeremiah
Rendered chapters 1–52 are mapped to the public reader path for Jeremiah. Use this card to open chapter 1 and move directly into the study surface.
Lamentations
Rendered chapters 1–5 are mapped to the public reader path for Lamentations. Use this card to open chapter 1 and move directly into the study surface.
Ezekiel
Rendered chapters 1–48 are mapped to the public reader path for Ezekiel. Use this card to open chapter 1 and move directly into the study surface.
Daniel
Rendered chapters 1–12 are mapped to the public reader path for Daniel. Use this card to open chapter 1 and move directly into the study surface.
Hosea
Rendered chapters 1–14 are mapped to the public reader path for Hosea. Use this card to open chapter 1 and move directly into the study surface.
Joel
Rendered chapters 1–3 are mapped to the public reader path for Joel. Use this card to open chapter 1 and move directly into the study surface.
Amos
Rendered chapters 1–9 are mapped to the public reader path for Amos. Use this card to open chapter 1 and move directly into the study surface.
Obadiah
Rendered chapter 1 are mapped to the public reader path for Obadiah. Use this card to open chapter 1 and move directly into the study surface.
Jonah
Rendered chapters 1–4 are mapped to the public reader path for Jonah. Use this card to open chapter 1 and move directly into the study surface.
Micah
Rendered chapters 1–7 are mapped to the public reader path for Micah. Use this card to open chapter 1 and move directly into the study surface.
Nahum
Rendered chapters 1–3 are mapped to the public reader path for Nahum. Use this card to open chapter 1 and move directly into the study surface.
Habakkuk
Rendered chapters 1–3 are mapped to the public reader path for Habakkuk. Use this card to open chapter 1 and move directly into the study surface.
Zephaniah
Rendered chapters 1–3 are mapped to the public reader path for Zephaniah. Use this card to open chapter 1 and move directly into the study surface.
Haggai
Rendered chapters 1–2 are mapped to the public reader path for Haggai. Use this card to open chapter 1 and move directly into the study surface.
Zechariah
Rendered chapters 1–14 are mapped to the public reader path for Zechariah. Use this card to open chapter 1 and move directly into the study surface.
Malachi
Rendered chapters 1–4 are mapped to the public reader path for Malachi. Use this card to open chapter 1 and move directly into the study surface.
Matthew
Rendered chapters 1–28 are mapped to the public reader path for Matthew. Use this card to open chapter 1 and move directly into the study surface.
Mark
Rendered chapters 1–16 are mapped to the public reader path for Mark. Use this card to open chapter 1 and move directly into the study surface.
Luke
Rendered chapters 1–24 are mapped to the public reader path for Luke. Use this card to open chapter 1 and move directly into the study surface.
John
Rendered chapters 1–21 are mapped to the public reader path for John. Use this card to open chapter 1 and move directly into the study surface.
Acts
Rendered chapters 1–28 are mapped to the public reader path for Acts. Use this card to open chapter 1 and move directly into the study surface.
Romans
Rendered chapters 1–16 are mapped to the public reader path for Romans. Use this card to open chapter 1 and move directly into the study surface.
1 Corinthians
Rendered chapters 1–16 are mapped to the public reader path for 1 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
2 Corinthians
Rendered chapters 1–13 are mapped to the public reader path for 2 Corinthians. Use this card to open chapter 1 and move directly into the study surface.
Galatians
Rendered chapters 1–6 are mapped to the public reader path for Galatians. Use this card to open chapter 1 and move directly into the study surface.
Ephesians
Rendered chapters 1–6 are mapped to the public reader path for Ephesians. Use this card to open chapter 1 and move directly into the study surface.
Philippians
Rendered chapters 1–4 are mapped to the public reader path for Philippians. Use this card to open chapter 1 and move directly into the study surface.
Colossians
Rendered chapters 1–4 are mapped to the public reader path for Colossians. Use this card to open chapter 1 and move directly into the study surface.
1 Thessalonians
Rendered chapters 1–5 are mapped to the public reader path for 1 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
2 Thessalonians
Rendered chapters 1–3 are mapped to the public reader path for 2 Thessalonians. Use this card to open chapter 1 and move directly into the study surface.
1 Timothy
Rendered chapters 1–6 are mapped to the public reader path for 1 Timothy. Use this card to open chapter 1 and move directly into the study surface.
2 Timothy
Rendered chapters 1–4 are mapped to the public reader path for 2 Timothy. Use this card to open chapter 1 and move directly into the study surface.
Titus
Rendered chapters 1–3 are mapped to the public reader path for Titus. Use this card to open chapter 1 and move directly into the study surface.
Philemon
Rendered chapter 1 are mapped to the public reader path for Philemon. Use this card to open chapter 1 and move directly into the study surface.
Hebrews
Rendered chapters 1–13 are mapped to the public reader path for Hebrews. Use this card to open chapter 1 and move directly into the study surface.
James
Rendered chapters 1–5 are mapped to the public reader path for James. Use this card to open chapter 1 and move directly into the study surface.
1 Peter
Rendered chapters 1–5 are mapped to the public reader path for 1 Peter. Use this card to open chapter 1 and move directly into the study surface.
2 Peter
Rendered chapters 1–3 are mapped to the public reader path for 2 Peter. Use this card to open chapter 1 and move directly into the study surface.
1 John
Rendered chapters 1–5 are mapped to the public reader path for 1 John. Use this card to open chapter 1 and move directly into the study surface.
2 John
Rendered chapter 1 are mapped to the public reader path for 2 John. Use this card to open chapter 1 and move directly into the study surface.
3 John
Rendered chapter 1 are mapped to the public reader path for 3 John. Use this card to open chapter 1 and move directly into the study surface.
Jude
Rendered chapter 1 are mapped to the public reader path for Jude. Use this card to open chapter 1 and move directly into the study surface.
Revelation
Rendered chapters 1–22 are mapped to the public reader path for Revelation. Use this card to open chapter 1 and move directly into the study surface.
No book matched that filter yet
Try a book name like Genesis, Psalms, Romans, or Revelation, or switch back to a broader testament filter.
What this explorer shows today
The public reader has book-by-book chapter entry points across the 66-book canon. Deeper corpus and provenance details stay on the supporting Bible Data shelves.
Return to Apologetics Bible Use Bible Insights Use Bible Data
Commentary Witness
Ruth 4:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Ruth 4:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness