In American culture, the bride and her family have historically planned most wedding details. The bride chooses the colors, décor, and—of course—the dress. She is the focus of the celebration. So much so that many people call the wedding day “her day.”

Marriage ceremonies in the ancient Near East were quite different. Both families negotiated the terms, and the responsibility for establishing the new household fell to the man. So it makes sense that in verse 13, Boaz is the subject of the sentence. He was the primary actor, and he wasted no time in marrying Ruth. In a seemingly unromantic report, the narrator simply and succinctly says, “Boaz took Ruth.” The verb reflects the Israelite custom of the man “taking” his wife into his home.

In a more passive posture, Ruth “became his wife.” She received this significant new title and position, thus completing her incredible social journey from “foreigner” (2:10) to “servant” (2:13) to “wife” (4:13). After their union, “the Lord enabled her to conceive” almost immediately (v. 13). This stood in stunning contrast to her ten years of infertility in Moab. Importantly, in this clause, the Lord is the subject and the actor. The Lord alone was responsible for this pregnancy. Blessedly, this child fulfilled Boaz’s prayer for Ruth in 2:11–12 and the elders’ and all the people’s prayer for Boaz in 4:11–12.

The women of Bethlehem joyously celebrated with Naomi. This scene runs parallel to 1:19–22 where the women welcomed Naomi back to Bethlehem only to receive her bitter complaint of emptiness. Now, their focus is her redemption and renewal. She, who was empty, is now full. The Lord is acknowledged as the source of blessing and provision. God has provided a new go’el in this child and through the hesed love of Ruth who gave him birth.