Ruth 4
ืจืืช ืคืจืง ืืณ
Section: ืืชืืืื ยท ืืืฉ ืืืืืืช | Book: Ruth | Chapter: 4 of 4 | Day: 615 of 742
Date: October 19, 2027
ืงืืืื ืขื ืื ืดื
The fourth chapter of Ruth opens at the gate of Bethlehem โ the shaโar, which in biblical Hebrew is the technical term for the seat of the Sanhedrin, the place where judicial and civil affairs of the town are transacted publicly. Boaz ascends there and sits, and the narrativeโs very first move is a decisive pivot from the private to the public, from the threshold scene of chapter 3 at the threshing floor to the formal halachic theater that will consume the entire first half of the chapter. Everything that had been hinted, promised, and proposed in darkness is now brought into the bright light of communal witness. Boaz the halachic master does everything by the book: he waits for the nearer goโel to pass, convenes ten elders (the minyan required both for formal transactions and, as Chazal note and Malbim cites, for birkat chatanim), and presents the case in a precise sequence designed to produce a lawful, witnessed, unassailable result. The chapter is, in its deepest register, a masterclass in halachic stagecraft.
The confrontation with the unnamed goโel is the chapterโs central literary and moral device. Boaz addresses him as โploni almoniโ โ a phrase Rashi reads as a moral verdict embedded in the text itself: he was erased from history, left anonymous, because he refused to perform the mitzvah of redemption, and was thereby โorphaned (alman) of Torah wordsโ โ specifically ignorant of the ruling โAmmonite but not Ammonitess, Moabite but not Moabitessโ derived from Devarim 23:4 and codified in Yevamot 76b. Boaz discloses the transaction in two stages with forensic care. First: Naomi is selling the field of Elimelech; will you redeem? The goโel agrees. Then the second half is revealed: the redemption carries with it the acquisition of Ruth the Moabite, wife of the deceased Machlon, in order to establish the dead manโs name on his inheritance. At this the goโel recoils โ โI cannot redeem for myself, lest I destroy my own nachalati.โ Rashi reads nachalati through Tehillim 127:3, โnachalat Hashem banimโ โ inheritance means offspring. The goโel fears that Moabite blood will corrupt his line, because he does not know the halachah that Moabitess is permitted. His refusal is thus an act of halachic ignorance, and the textโs refusal to preserve his name is the precise measure of justice: one who refused to perpetuate a dead manโs name shall not have his own name perpetuated either.
The shoe ceremony that follows is one of the most archaeologically rich moments in Tanakh. The narrator pauses the action to note: โlefanim be-Yisraelโ โ formerly in Israel โ this was an older custom, already archaic by the time the story was being told. A man would remove his sandal and hand it to his counterpart as the teudah, the testimony, of a completed transaction. The gesture echoes the chalitzah of Devarim 25:9 but is pointedly distinguished from it: this is kinyan chalifin, transfer by symbolic exchange, not the ceremony of a refused yibum. Ibn Ezra offers the beautiful rationale that the shoe is chosen because, unlike a garment, it is always worn yet can be removed without leaving one naked โ it is the universally available token of transfer, something every Israelite always has on his person. Rashi cites the Talmudic dispute in Bava Metzia 47a about who hands the shoe to whom, the buyer or the seller, and the verseโs grammar aligns with one side of that debate. With this single gesture the nearer goโel transfers his claim; Boaz stands clear to act.
What Boaz then declares before the ten elders and all the assembled people is a double acquisition articulated with legal precision: โI have acquired everything of Elimelech, Chilion, and Machlon from Naomi. Also Ruth the Moabite, wife of Machlon, I acquire for myself as wife, to establish the name of the dead on his inheritance.โ The two transactions are rhetorically paired but halachically distinct โ the field passes through normal kinyan from Naomi, while Ruth enters through the mechanism of yibum so that the children born of this union will carry Machlonโs name on the inheritance line rather than Boazโs. The peopleโs response is one of the most beautifully structured blessings in Tanakh. It unfolds in three distinct movements: to Ruth, may she be like Rachel and Leah who built the house of Israel; to Boaz, may you make might in Ephrath and call your name in Bethlehem; to the children to come, may your house be like the house of Peretz whom Tamar bore to Yehudah. Rashi notes the striking order โ Rachel placed before Leah even though Boaz descends from Leah โ because Rachel was the mainstay of the house. The reference to Rachel and Leah is more than flattery: they were daughters of Lavan the Aramean, gentile-born women who entered through Yaakov to build Israel, a precise paradigm for Ruth the Moabitess entering to build the house of David. The invocation of Peretz and Tamar is even more daring โ the Davidic line is explicitly praised as emerging from an irregular yibum-like union, not in spite of its irregularity but through it.
The chapter closes with a double climax. The neighbor women name the child not after Boaz but after Naomi: โa son has been born to Naomi.โ They call him Oved. This seemingly confused naming is in fact the chapterโs most precise theological statement โ in the halachic-mystical logic of yibum, Oved is Machlon returning to the world, Naomiโs son restored to her. The inclusio with chapter 1 is exact: she who had declared she โwent out full and returned emptyโ now holds at her bosom a child whom the women call better than seven sons. And then, in a final move that reveals what the entire book has been doing all along, the text pivots into formal genealogy โ Peretz, Chetzron, Ram, Aminadav, Nachshon, Salmah, Boaz, Oved, Yishai, David. Ten generations, matching the ten from Noach to Avraham. Nachshon is the nasi of Yehudah at Sinai; Salmon, as Chazal teach, married Rachav โ so the Davidic line is carried through two female converts, Rachav and Ruth, at its most critical junctures. What began as a famine-narrative about one familyโs grief ends as the origin-story of Israelite monarchy. The pastoral of Bethlehem was all along a royal prologue.
ืงืืืื ืขื ืืืืืโื
Malbimโs reading of Ruth 4 is the point at which his two signature interpretive instincts โ forensic halachic precision and kabbalistic depth โ converge on a single narrative climax. From the first verse he is already mining lexical choice for legal meaning. The name โploni almoniโ is not merely, as Rashi has it, a moral erasure; Malbim connects ploni to the root pele (wonder, something requiring clarification) and almoni to alumim (a bundling or binding, as in โmeโalmim alumimโ โ binding sheaves). The goโel is the man of โwondrous connectionโ to the case, the one whose involvement both conceals and knots together the halachic problems that the chapter must resolve. This is vintage Malbim โ a proper name becomes a thesis statement about the legal work the verse is doing. Then in verse two, with equal precision, he notes that Boazโs convening of ten elders is not a single-purpose gesture but a double-purpose one. Drawing on Chazal, Malbim explains that Boaz needed the beit din assembled before the transaction itself, so that he could teach the halachah of โMoabite but not Moabitessโ in a context where he had no personal interest in its outcome; a talmid chacham who rules on a matter involving himself cannot be a qualified teacher of that ruling. The ten are simultaneously the quorum for the kinyan, the beit din for the halachic teaching that will be required, and the minyan for the birkat chatanim that will follow the wedding. Nothing in Boazโs staging is accidental.
The heart of Malbimโs reading is his forensic analysis of the two-part disclosure in verses three through six. He argues that Boazโs conversation with the goโel contains two halachically distinct transactions, and that this is why the goโelโs refusal is articulated with the doubled phrase โki lo uchal ligโolโ โ I cannot redeem, I cannot redeem. First Boaz presents the field from Naomi; this is ordinary kinyan and the goโel accepts. Then Boaz reveals the critical second layer: Ruth herself holds a share in the field through her widow-rights from Machlon, and that share can only be transferred through yibum, which will further require that the inheritance be titled to the dead husbandโs name, not the levirโs. Two acquisitions, two separate legal mechanisms, two separate results โ and the goโelโs refusal applies to both for two cumulative reasons. He cannot accept yibum because his own line will be halachically compromised by carrying a Moabitessโs name (Malbim reads nachalati with Rashi as offspring), and he cannot accept it because he is simply ignorant of the halachah that the prohibition does not extend to Moabite women. The doubled โki lo uchalโ is the goโel double-counting his own grounds for refusal. Malbim then turns to verse seven โ โlefanim be-Yisraelโ โ and unpacks why specifically the archaic shoe-kinyan was revived here. Drawing on Bechorot 52, he notes that acquisitions through yibum are among the categories whose land does not revert in the yovel, because that land is halachically considered the dead manโs continuation. He then brings the Midrashic kinyan katzatzah โ relatives breaking a cask of nuts before the children of the community as a public marker that someone had sold inheritance to a gentile or married an unfit woman โ and explains with great elegance why Boaz could not use this form here. In this case the katzatzah would have been ambiguous: the watching children would not know whether they were being told that the land had been sold outside or that an unfit marriage was being contracted. To prevent this confusion Boaz restored the older, cleaner shoe-kinyan. It is a stunning piece of legal archaeology.
Malbimโs treatment of the chapterโs conclusion is where his kabbalistic register opens fully. In verse thirteen he argues that Boaz did not perform the minimal biblical yibum of biah alone, but first betrothed Ruth through kesef or shtar and only then came to her โ the verseโs sequence โva-yikach Boaz et Rut va-tehi lo le-ishahโ preceding โva-yavo elehaโ establishes the betrothal-before-intimacy order. In verse fourteen he reads the womenโs blessing โasher lo hishbit lakh goโel ha-yomโ with precise attention to its tenses: ha-goโel ha-yom, the redeemer today, is the newborn child himself, who is literally Machlon returning to Naomi. The women are not speaking in metaphor; they are articulating the halachic truth of yibum, that the child born of the levir is the dead husband restored to the world. And then in verse sixteen, with Naomi pressing Oved to her bosom, Malbim ascends to his most mystical reading, citing the Arizalโs Sefer ha-Gilgulim on Kohelet 8:9 โ the souls held captive by the sitra achra through apparent irregularities. Rachel and Leah, daughters of Lavan, Tamarโs union with Yehudah, Ruth and Naomi from Moab and Ammon โ in each case the husks of evil believed they had captured holy souls through โproblematicโ unions, when in truth those very unions were the mechanism by which the souls escaped. This, Malbim says, is why David in Tehillim cried out against the slanders about his Moabite origin and answered them with the reminder that Israel itself descends from the union of two sisters. The womenโs threefold blessing in verse eleven โ like Rachel and Leah, like Peretz and Tamar โ was already perceiving this pattern. And so Malbim reads Ruth 4 as the formal halachic-theological resolution of the entire bookโs dialectic: the Moabite convert is married to the Judean parnas through proper kiddushin, sanctioned by a beit din of ten, transacted by kinyan chalifin with the archaic shoe, producing a child who IS the dead husband returning to his mother and who IS the first father of the Davidic line. The halachic precision and the kabbalistic depth are not two separate readings laid side by side; they are a single vision in which every legal detail is also a rectification of cosmic order, and in which the very last ten names of the chapter trace the path by which exile becomes monarchy.
ืคืจืง ืืณ ยท Chapter 4
ืคืกืืง ืืณ ยท Verse 1
Hebrew:
ืึผืึนืขึทื ืขึธืึธื ืึทืฉึทึผืืขึทืจ ืึทืึตึผืฉึถืื ืฉึธืื ืึฐืึดื ึตึผื ืึทืึนึผืึตื ืขึนืึตืจ ืึฒืฉึถืืจ ืึดึผืึถึผืจึพืึนึผืขึทื ืึทืึนึผืืึถืจ ืกืึผืจึธื ืฉึฐืืึธืึพืคึนึผื ืคึฐึผืึนื ึดื ืึทืึฐืึนื ึดื ืึทืึธึผืกึทืจ ืึทืึตึผืฉึตืืื
English:
Meanwhile, Boaz had gone to the gate and sat down there. And now the redeemer whom Boaz had mentioned passed by. He called, โCome over and sit down here, So-and-so!โ And he came over and sat down.
ืคืกืืง ืืณ ยท Verse 2
Hebrew:
ืึทืึดึผืงึทึผื ืขึฒืฉึธืืจึธื ืึฒื ึธืฉึดืืื ืึดืึดึผืงึฐื ึตื ืึธืขึดืืจ ืึทืึนึผืืึถืจ ืฉึฐืืืึผึพืคึนื ืึทืึตึผืฉึตืืืึผื
English:
Then [Boaz] took ten elders of the town and said, โBe seated hereโ; and they sat down.
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 3
Hebrew:
ืึทืึนึผืืึถืจ ืึทืึนึผืึตื ืึถืึฐืงึทืช ืึทืฉึธึผืืึถื ืึฒืฉึถืืจ ืึฐืึธืึดืื ืึผ ืึถืึฑืึดืืึถืึถืึฐ ืึธืึฐืจึธื ื ืืขึณืึดื ืึทืฉึธึผืืึธื ืึดืฉึฐึผืืึตื ืืึนืึธืื
English:
He said to the redeemer, โNaomi, now returned from the country of Moab, must sell the piece of land that belonged to our kinsman Elimelech.โ
โถCommentaries (2)
ืคืกืืง ืืณ ยท Verse 4
Hebrew:
ืึทืึฒื ึดื ืึธืึทืจึฐืชึดึผื ืึถืึฐืึถื ืืืึฐื ึฐืึธ ืึตืืึนืจ ืงึฐื ึตื ื ึถืึถื ืึทืึนึผืฉึฐืืึดืื ืึฐื ึถืึถื ืึดืงึฐื ึตื ืขึทืึดึผื ืึดืึพืชึดึผืึฐืึทื ืึฐึผืึธื ืึฐืึดืึพืึนื ืึดืึฐืึทื ืึทืึดึผืืึธื ืึดึผื ืึฐืึตืึฐืขึธื ืึดึผื ืึตืื ืืึผืึธืชึฐืึธ ืึดืึฐืืึนื ืึฐืึธื ึนืึดื ืึทืึฒืจึถืืึธ ืึทืึนึผืืึถืจ ืึธื ึนืึดื ืึถืึฐืึธืื
English:
โI thought I should disclose the matter to you and say: Acquire it in the presence of those seated here and in the presence of the elders of my people. If you are willing to redeem it, redeem! But if you will not redeem, tell me, that I may know. For there is no one to redeem but you, and I come after you.โ โI am willing to redeem it,โ he replied.
โถCommentaries (3)
ืคืกืืง ืืณ ยท Verse 5
Hebrew:
ืึทืึนึผืืึถืจ ืึนึผืขึทื ืึฐึผืืึนืึพืงึฐื ืึนืชึฐืึธ ืึทืฉึธึผืืึถื ืึดืึทึผื ื ืืขึณืึดื ืึผืึตืึตืช ืจืึผืช ืึทืึผืึนืึฒืึดืึธึผื ืึตืฉึถืืชึพืึทืึตึผืช ืงึธื ึดืืชึธ ืึฐืึธืงึดืื ืฉึตืืึพืึทืึตึผืช ืขึทืึพื ึทืึฒืึธืชืึนื
English:
Boaz continued, โWhen you acquire the property from Naomi and from Ruth the Moabite, you must also acquire the wife of the deceased, so as to perpetuate the name of the deceased upon his estate.โ
โถCommentaries (3)
ืคืกืืง ืืณ ยท Verse 6
Hebrew:
ืึทืึนึผืืึถืจ ืึทืึนึผืึตื ืึนื ืืึผืึทื ืึดืึฐืืืึพืึดื ืคึถึผืึพืึทืฉึฐืืึดืืช ืึถืชึพื ึทืึฒืึธืชึดื ืึฐึผืึทืึพืึฐืึธ ืึทืชึธึผื ืึถืชึพืึฐึผืึปืึธึผืชึดื ืึดึผื ืึนืึพืืึผืึทื ืึดืึฐืึนืื
English:
The redeemer replied, โThen I cannot redeem it for myself, lest I impair my own estate. You take over my right of redemption, for I am unable to exercise it.โ
โถCommentaries (3)
ืคืกืืง ืืณ ยท Verse 7
Hebrew:
ืึฐืึนืืช ืึฐืคึธื ึดืื ืึฐึผืึดืฉึฐืืจึธืึตื ืขึทืึพืึทืึฐึผืึปืึธึผื ืึฐืขึทืึพืึทืชึฐึผืืึผืจึธื ืึฐืงึทืึตึผื ืืึผืึพืึธึผืึธืจ ืฉึธืืึทืฃ ืึดืืฉื ื ึทืขึฒืืึน ืึฐื ึธืชึทื ืึฐืจึตืขึตืืึผ ืึฐืึนืืช ืึทืชึฐึผืขืึผืึธื ืึฐึผืึดืฉึฐืืจึธืึตืื
English:
Now this was formerly done in Israel in cases of redemption or exchange: to validate any transaction, one party would take off a sandal and hand it to the other. Such was the practice in Israel.
โถCommentaries (3)
ืคืกืืง ืืณ ยท Verse 8
Hebrew:
ืึทืึนึผืืึถืจ ืึทืึนึผืึตื ืึฐืึนืขึทื ืงึฐื ึตืึพืึธืึฐ ืึทืึดึผืฉึฐืืึนืฃ ื ึทืขึฒืืึนื
English:
So when the redeemer said to Boaz, โAcquire for yourself,โ he drew off his sandal.
โถCommentaries (2)
ืคืกืืง ืืณ ยท Verse 9
Hebrew:
ืึทืึนึผืืึถืจ ืึนึผืขึทื ืึทืึฐึผืงึตื ึดืื ืึฐืืืึพืึธืขึธื ืขึตืึดืื ืึทืชึถึผื ืึทืึผืึนื ืึดึผื ืงึธื ึดืืชึดื ืึถืชึพืืึผืึพืึฒืฉึถืืจ ืึถืึฑืึดืืึถืึถืึฐ ืึฐืึตืช ืืึผืึพืึฒืฉึถืืจ ืึฐืึดืึฐืืึนื ืึผืึทืึฐืืึนื ืึดืึทึผื ื ืืขึณืึดืื
English:
And Boaz said to the elders and to the rest of the people, โYou are witnesses today that I am acquiring from Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon.โ
โถCommentaries (1)
ืคืกืืง ืืณ ยท Verse 10
Hebrew:
ืึฐืึทื ืึถืชึพืจืึผืช ืึทืึนึผืึฒืึดืึธึผื ืึตืฉึถืืช ืึทืึฐืืึนื ืงึธื ึดืืชึดื ืึดื ืึฐืึดืฉึธึผืื ืึฐืึธืงึดืื ืฉึตืืึพืึทืึตึผืช ืขึทืึพื ึทืึฒืึธืชืึน ืึฐืึนืึพืึดืึธึผืจึตืช ืฉึตืืึพืึทืึตึผืช ืึตืขึดื ืึถืึธืื ืึผืึดืฉึทึผืืขึทืจ ืึฐืงืึนืืึน ืขึตืึดืื ืึทืชึถึผื ืึทืึผืึนืื
English:
โI am also acquiring Ruth the Moabite, the wife of Mahlon, as my wife, so as to perpetuate the name of the deceased upon his estate, that the name of the deceased may not disappear from among his kinsmen and from the gate of his home town. You are witnesses today.โ
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 11
Hebrew:
ืึทืึนึผืืึฐืจืึผ ืืึผืึพืึธืขึธื ืึฒืฉึถืืจึพืึทึผืฉึทึผืืขึทืจ ืึฐืึทืึฐึผืงึตื ึดืื ืขึตืึดืื ืึดืชึตึผื ืึฐืึนืึธื ืึถืชึพืึธืึดืฉึธึผืื ืึทืึธึผืึธื ืึถืึพืึตึผืืชึถืึธ ืึฐึผืจึธืึตื ืึผืึฐืึตืึธื ืึฒืฉึถืืจ ืึธึผื ืึผ ืฉึฐืืชึตึผืืึถื ืึถืชึพืึตึผืืช ืึดืฉึฐืืจึธืึตื ืึทืขึฒืฉึตืืึพืึทืึดื ืึฐึผืึถืคึฐืจึธืชึธื ืึผืงึฐืจึธืึพืฉึตืื ืึฐึผืึตืืช ืึธืึถืื
English:
All the people at the gate and the elders answered, โWe are. May God make the woman who is coming into your house like Rachel and Leah, both of whom built up the House of Israel! Prosper in Ephrathah and perpetuate your name in Bethlehem!โ
โถCommentaries (3)
ืคืกืืง ืืดื ยท Verse 12
Hebrew:
ืึดืืึดื ืึตืืชึฐืึธ ืึฐึผืึตืืช ืคึถึผืจึถืฅ ืึฒืฉึถืืจึพืึธืึฐืึธื ืชึธืึธืจ ืึดืืืึผืึธื ืึดืึพืึทืึถึผืจึทืข ืึฒืฉึถืืจ ืึดืชึตึผื ืึฐืึนืึธื ืึฐืึธ ืึดืึพืึทื ึทึผืขึฒืจึธื ืึทืึนึผืืชื
English:
โAnd may your house be like the house of Perez whom Tamar bore to Judah โ through the offspring that God will give you by this young woman.โ
โถCommentaries (2)
ืคืกืืง ืืดื ยท Verse 13
Hebrew:
ืึทืึดึผืงึทึผื ืึนึผืขึทื ืึถืชึพืจืึผืช ืึทืชึฐึผืึดืึพืืึน ืึฐืึดืฉึธึผืื ืึทืึธึผืึนื ืึตืึถืืึธ ืึทืึดึผืชึตึผื ืึฐืึนืึธื ืึธืึผ ืึตืจึธืืึนื ืึทืชึตึผืึถื ืึตึผืื
English:
So Boaz married Ruth; she became his wife, and he cohabited with her. God let her conceive, and she bore a son.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 14
Hebrew:
ืึทืชึนึผืืึทืจึฐื ึธื ืึทื ึธึผืฉึดืืื ืึถืึพื ืืขึณืึดื ืึธึผืจืึผืึฐ ืึฐืึนืึธื ืึฒืฉึถืืจ ืึนื ืึดืฉึฐืืึดึผืืช ืึธืึฐ ืึนึผืึตื ืึทืึผืึนื ืึฐืึดืงึธึผืจึตื ืฉึฐืืืึน ืึฐึผืึดืฉึฐืืจึธืึตืื
English:
And the women said to Naomi, โBlessed be God, who has not withheld a redeemer from you today! May his name be perpetuated in Israel!โ
โถCommentaries (2)
ืคืกืืง ืืดื ยท Verse 15
Hebrew:
ืึฐืึธืึธื ืึธืึฐ ืึฐืึตืฉึดืืื ื ึถืคึถืฉื ืึผืึฐืึทืึฐืึตึผื ืึถืชึพืฉึตืืืึธืชึตืึฐ ืึดึผื ืึทืึธึผืชึตืึฐ ืึฒืฉึถืืจึพืึฒืึตืึทืชึถืึฐ ืึฐืึธืึทืชึผืึผ ืึฒืฉึถืืจึพืึดืื ืืึนืึธื ืึธืึฐ ืึดืฉึดึผืืึฐืขึธื ืึธึผื ึดืืื
English:
โHe will renew your life and sustain your old age; for he is born of your daughter-in-law, who loves you and is better to you than seven sons.โ
โถCommentaries (2)
ืคืกืืง ืืดื ยท Verse 16
Hebrew:
ืึทืชึดึผืงึทึผื ื ืืขึณืึดื ืึถืชึพืึทืึถึผืึถื ืึทืชึฐึผืฉึดืืชึตืืึผ ืึฐืึตืืงึธืึผ ืึทืชึฐึผืึดืึพืืึน ืึฐืึนืึถื ึถืชื
English:
Naomi took the child and held it to her bosom. She became its foster mother,
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 17
Hebrew:
ืึทืชึดึผืงึฐืจึถืื ึธื ืืึน ืึทืฉึฐึผืืึตื ืึนืช ืฉึตืื ืึตืืึนืจ ืึปืึทึผืึพืึตึผื ืึฐื ืืขึณืึดื ืึทืชึดึผืงึฐืจึถืื ึธื ืฉึฐืืืึน ืขืึนืึตื ืืึผื ืึฒืึดืึพืึดืฉึทืื ืึฒืึดื ืึธืึดืื
English:
and the women neighbors gave him a name, saying, โA son is born to Naomi!โ They named him Obed; he was the father of Jesse, father of David.
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 18
Hebrew:
ืึฐืึตืึถึผื ืชึผืึนืึฐืืึนืช ืคึธึผืจึถืฅ ืคึถึผืจึถืฅ ืืึนืึดืื ืึถืชึพืึถืฆึฐืจืึนืื
English:
This is the line of Perez: Perez begot Hezron,
โถCommentaries (1)
ืคืกืืง ืืดื ยท Verse 19
Hebrew:
ืึฐืึถืฆึฐืจืึนื ืืึนืึดืื ืึถืชึพืจึธื ืึฐืจึธื ืืึนืึดืื ืึถืชึพืขึทืึดึผืื ึธืึธืื
English:
Hezron begot Ram, Ram begot Amminadab,
ืคืกืืง ืืณ ยท Verse 20
Hebrew:
ืึฐืขึทืึดึผืื ึธืึธื ืืึนืึดืื ืึถืชึพื ึทืึฐืฉืืึนื ืึฐื ึทืึฐืฉืืึนื ืืึนืึดืื ืึถืชึพืฉึทืืึฐืึธืื
English:
Amminadab begot Nahshon, Nahshon begot Salmon,
ืคืกืืง ืืดื ยท Verse 21
Hebrew:
ืึฐืฉึทืืึฐืืึนื ืืึนืึดืื ืึถืชึพืึนึผืขึทื ืึผืึนืขึทื ืืึนืึดืื ืึถืชึพืขืึนืึตืื
English:
Salmon begot Boaz, Boaz begot Obed,
ืคืกืืง ืืดื ยท Verse 22
Hebrew:
ืึฐืขึนืึตื ืืึนืึดืื ืึถืชึพืึดืฉึธืื ืึฐืึดืฉึทืื ืืึนืึดืื ืึถืชึพืึธึผืึดืื
English:
Obed begot Jesse, and Jesse begot David.
Navigation
โ Ruth 3 | Song of Songs 1 โ
โถCommentaries (3)