Ruth 3:13-15

REMAIN THIS NIGHT AND WHEN MORNING COMES IF HE WILL REDEEM YOU GOOD LET HIM REDEEM YOU: (Ruth 2:20; Ruth 4:5; Dt 25:5-9; Mt 22:24-27)

Gesenius’ translation of 3:13 is “If he will marry thee by right of relationship, let him marry thee, but if he will not, I will marry thee.” (William Gesenius, Hebrew and Chaldee Lexicon, Tregelles Translation)

"if he will do for you what it is right for a relation to do, very well, let him do so" (BBE)

"in the morning I’ll talk to him, and if he will marry you, fine; let him do his duty" (TLB)

"Then in the morning, if he agrees to marry you, fine, let him do so" (NET)

"Morning" (1242) (boqer) means daybreak, the point of time at which night is changing to day, just before the rising of the sun. In the ancient Near East the night was divided into three watches. The last period of the night was called the morning watch (Ex14:24) and lasted from 2:00 A.M.- sunrise. When we read about the period of the Judges, we learn that people did not travel the main highways because they were not safe. Instead they would take off across the fields. Boaz is doing is protecting Ruth

"If...redeem" (1350) (ga'al) means to redeem as a kinsman-redeemer. Boaz repeatedly emphasizes the fulfilling of the kinsman redeemer's responsibilities as a guardian of the family interests, specifically in this case marrying Ruth.

What does the fact that he told Ruth there was another nearer kinsman-redeemer show about Boaz's character?

Christ-like unselfishness (notes Philippians 2:3-4; 2:5), as well as honesty and humility. The humble person is not one who thinks meanly of himself; he simply does not think of himself at all! (Andrew Murray) Humility is that grace that, when you know you have it, you have lost it! The truly humble person knows himself and accepts himself (note Romans 12:3). He yields himself to Christ to be a servant, to use what he is and has for the glory of God and the good of others. So both Ruth (giving up what other young women would choose...rich or even poor young men) and Boaz (laying aside his own personal interests in Ruth) manifest this Christ-like attitude.

Boaz acted responsibly in two ways: (1) He did not send her home in the middle of the night. He would protect her and he would touch her only if she could be rightfully his. (2) Also he protected the rights of her nearer kinsman.

BUT IF HE DOES NOT WISH TO REDEEM YOU THEN I WILL REDEEM YOU AS THE LORD LIVES: (Judges 8:19; Jer 4:2; 2 Cor 1:23; Heb 6:16)

"but if he will not, then by the living Lord I myself will do so" (BBE)

"but if he won’t, then I will, I swear by Jehovah" (TLB)

"if not, then I swear by the living Lord that I will take the responsibility. Now lie down and stay here till morning" (TEV)

"But if he does not want to do so, I promise, as surely as the Lord lives, to marry you" (NET)

"But if he does not wish to take care of you, then, I solemnly swear, as the Lord lives, I will take care of you myself" (GWT)

"Wish" (2654) (chaphets) means to delight in, to have pleasure, to have favor, to be pleased, to feel great favor towards something and to desire and/or be willing to do something not by force implying voluntary choice. Moses uses this verb in describing Shechem feelings toward Dinah...

And the young man (Shechem) did not delay to do the thing, because he was delighted with Jacob's daughter. Now he was more respected than all the household of his father. (Gen 34:19)

In the OT the idea of ‘desire’ means much more than merely ‘to long for’ but in Hebrew psychology the whole personality was involved in desire. The idea includes a longing for something that promises enjoyment or satisfaction. Boaz definitely had the desire to marry Ruth, but he was uncertain whether the nearest kinsman would also have this desire.

"I will do it" the Hebrew adds an emphatic pronoun to the verb as nicely translated in the New American Bible -- "I will claim you myself," (NAB).

The most solemn, binding oath a Jew could vow. Thus he bound himself, by an oath to take her to wife if the other should refuse. Not to carry through his commitment after invoking the Lord's name would have been a violation of the third commandment (Ex 20:7).

The usual formula of an oath was either: "God is witness betwixt me and thee" (Gen 31:5), or more commonly: "As Yahweh (or God) lives" (see note Judges 8:19; Ruth 3:13; 2 Sam 2:27; Jer 38:16) or "Yahweh be a true and faithful witness amongst us" Jer 42:5.

Usually the penalty invoked by the oath was only suggested: "Yahweh do so to me" as in the first chapter (note Ruth 1:17) In some cases of giving such an oath, the punishment was expressly mentioned (Jer 29:22). The Syriac Version sadly lacks Boaz's oath "as surely as the LORD lives."

GOEL
("redeemer")
(Modified from Int'l Std Bible Encyclopedia, Theological Wordbook of the OT, Tyndale Bible Dictionary, Vine's OT Lexicon)

Goel is the active participle of the Hebrew verb ga'al which has the primary meaning of “restored to an original state” and to do the part of a kinsman and thus to redeem his kin from difficulty or danger by the payment of a price. Goel, the participial form of the Qal stem of the verb has practically become a noun in its own right though it may properly be considered as merely a form of the verb. Thus although technically Goel is a verb it is generally translated as one of 3 nouns (redeemer, kinsman or avenger) in most English Bibles, the specific noun depending on the context. Don't be confused if you are looking up the Strong's numbers because Strong did not assign a separate number to the root verb ga'al (Strong's # 1350) or the active participle form goel (Strong's # 1350), although for reasons unclear to me, he did assign a separate number (Strong's # 1353) for the passive participle form, geullah.

A Goel therefore was one who effected restoration to an original, sometimes ideal, state. Goel means "redeemer" an English word derived from a Latin root meaning “to buy back,” thus meaning the liberation of any possession, object, or person, usually by payment of a ransom. In Greek the root word means “to loose” and so to free. The term is used of freeing from chains, slavery, or prison. The reader should be aware that in the OT, there are 3 separate Hebrew words used for redeem or redemption:

(1) Ga'al: This is the root verb form which has active participle, Go'el, (which is translated kinsman, redeemer or avenger) and a passive participle, Geullah, this latter used in Ruth 4:6 and 4:7 One difference between this root and padah (see below) is that there is usually an emphasis in Ga'al on the redemption being the privilege or duty of a near relative.

As the TWOT states

The participial form of the Qal stem (go'el) of the verb (ga'al) has practically become a noun in its own right though it may properly be considered as merely a form of the verb. (Harris, R. L., Harris, R. L., Archer, G. L., & Waltke, B. K. Theological Wordbook of the Old Testament Moody Press)

The KJV (104) translates ga'al as - at all, 2; avenger, 6; deliver, 1; kinsfolks, 1; kinsman, 13; kinsman's part, 1; purchase, 1; ransom, 2; redeem, 50; redeemer, 18; revenger, 7; stain, 1; wise, 1;

The NAS (99) translates it as: Redeemer, 18; avenger, 13; bought back, 1; buy back, 1; claim, 1; close relative, 3; closest relative, 3; closest relatives, 1; ever wish to redeem, 2; kinsman, 2; redeem, 22; redeemed, 25; redeemer, 1; redeems, 1; relative, 2; relatives, 1; rescue, 1; wishes to redeem, 1.

(2) Padah: redeem, ransom, buy and so to cause the freedom or release of a person from bondage or ownership, often implying a delivering or rescue of a person in distress. Padah is not used in Ruth. Vine adds that padah "is used of the payments required for the redemption of the firstborn (Ex 13:13, 15; Lev 27:26, 27; Nu 3:46 49; 18:15-17) or for the release of persons from slavery (Ex 21:8; Lev 25:47-49). It is also used figuratively with the meaning of delivering, whether in the cases of individuals (Ps 34:22) or of the deliverance granted to Israel as a nation (Dt 9:26; 2Sa 7:23; 1Chr 17:21; Isa 29:22). It is especially associated with the deliverance from Egypt (Dt 7:8; 13:5; 24:18; Mic 6:4). In one instance it is used of redemption from sin: “redeem Israel from all his iniquities” (Ps 130:8)."

REDEEM, REDEMPTION
ALL SCRIPTURAL USES OF THE RELATED HEBREW WORDS

Ga'al
(Go'el is the active participle)

Geullah
(Passive participle of Ga'al)

Padah

Genesis	1
Exodus	2
Leviticus	15
Numbers	7
Deuteronomy	2
Joshua	3
Ruth	10
2 Samuel	1
1 Kings	1
Job	2
Psalms	10
Proverbs	1
Isaiah	23
Jeremiah	2
Lamentations	1
Hosea	1
Micah	1

Leviticus	8
Ruth	2
Jeremiah	2

Exodus	4
Leviticus	3
Numbers	6
Deuteronomy	6
1 Samuel	1
2 Samuel	2
1 Kings	1
1 Chronicles	1
Nehemiah	1
Job	3
Psalms	13
Isaiah	4
Jeremiah	2
Hosea	2
Micah	1
Zechariah	1

(1) If a Jew because of poverty had been obliged to sell himself to a wealthy "stranger or sojourner," it became the duty of his relatives to redeem him. Compare Lev 25:47 and the article JUBILEE.

(2) The same duty fell upon the nearest kinsman, if his brother, being poor, had been forced to sell some of his property. Compare Lev 25:23; note on Ruth 4:4, and the article JUBILEE. (Click Kinsman-Redeemer, Part 1 and Kinsman-Redeemer, Part 2, for additional discussion on Jesus as our Kinsman-Redeemer and Blood Avenger and on the year of Jubilee by Kay Arthur in Revelation Lecture series)

(3) It also devolved upon the nearest relative to marry the childless widow of his brother (see note Ruth 2:13).

(4) In Nu 5:5 a law is stated which demands that restitution be made to the nearest relative, and after him to the priest, if the injured party has died (Lev 6:1).

(5) The law of blood-revenge (Blut-Rache) made it the sacred duty of the nearest relative to avenge the blood of his kinsman. He was called the go'el ha-dam, "the avenger of blood." This law was based upon the command given in Ge 9:5 f: (see also Avenger)

(Avenger = the person who inflicts punishment upon the evil-doer for a wrong experienced by himself (from naqam, "to avenge"; Ps 8:2 et al.) or by someone else from ga'al, "to redeem"; (Nu 35:12 et al.). In the New Testament avenger occurs only once; "the Lord is an avenger in all things" (1 Thes 4:6). It was the duty of the nearest relative to execute vengeance upon the murderer of his kin: he became the go'el. With reference to the protective legislation and custom)

"Whoso sheddeth man's blood, by man shall his blood be shed," and was carried out even if an animal had killed a man; in this case, however, the payment of a ransom was permitted (Ex 21:28). A clear distinction was made between an accidental and a deliberate murder. In both cases the murderer could find refuge at the altar of the sanctuary; if, however, the investigation revealed presumptuous manslaughter, he was taken from the altar to be put to death (Ex 21:12; 1 Ki 1:50; 2:28). In Nu 35:9 definite regulations as to the duties of the Goel are given. Six cities were to be appointed as "cities of refuge," three on each side of the Jordan. The congregation has judgment over the murderer. There must be more than one witness to convict a man. If he is found guilty, he is delivered to the Goel; if murder was committed by accident he is permitted to live within the border of the city of refuge; in case the manslayer leaves this city before the death of the high priest, the avenger of blood has a right to slay him. After the death of the high priest the murderer may return to his own city. Ransom cannot be given for the life of a murderer; no expiation can be made for a murder but by the blood of the murderer (Dt 19:4; Josh 20; 2 Sa 14:6). According to the law the children of a murderer could not be held responsible for the crime of their father (Dt 24:16; 2 Ki 14:6), but see 2 Sa 21:1. The order in which the nearest relative was considered the Goel is given in Lev 25:48 f: first a brother, then an uncle or an uncle's son, and after them any other near relative. This order was observed in connection with (1) above, but probably also in the other cases except (4).

For the figurative use of Goel ("redeemer") see Ps 119:154; Pr 23:11; Job 19:25; Isa 41:14.

It is rendered in the Authorized Version "kinsman," Nu 5:8; Ru 3:12; 4:1,6,8; "redeemer," Job 19:25; "avenger," Nu 35:12; Dt19:6, etc.) (David calls God His Redeemer Ps 19:14 78:35, etc.)

Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Leviticus 25:48,49; Numbers 5:8; note Ruth 4:1; Job 19:25). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.).

G Campbell Morgan comments on "Then will I do the part of a kinsman to thee" writing that...

In these words the nobility and faithfulness of Boaz are manifested. It is hardly possible to read the story without seeing that he loved Ruth, and that therefore he was perfectly ready to take the responsibility of the next-of-kin. There was, how-ever another who had a prior right, and in loyalty to the law of his people, he gave that one his opportunity. The action of Naomi in this matter can hardly be characterized as other than doubtful, and on the basis of faith alone, it is difficult to justify it. Nevertheless, the expedient to which she resorted must be judged in the light of her own age. We must recognize that at the lowest it was an error of judgment, rather than a willful disobedience; and the overruling love of God carried it to a beneficent issue. One element, and perhaps the strongest, in her action, was that of her confidence in Boaz. Her appeal should have been made to the next-of-kin, but the whole attitude of Boaz toward Ruth had made it natural for her to look to him. He, however, fulfilled his first obligation to the law, as he gave the first opportunity to the true kinsman. This next-of-kin had a perfect right lawfully to abandon his claim, seeing that another was ready to assume it. Thus again the Divine, overruling to highest ends is seen in the case of those who walk by faith, and in strict obedience to the known law of God (Morgan, G. C. Life Applications from Every Chapter of the Bible).

LIE DOWN UNTIL MORNING:

"Lie down" (7901) (sakab) means to o lie down, to sleep -- to put oneself in a reclining position when sleeping or resting.

The Septuagint (LXX) translates the Hebrew verb for "lie down" with the Greek verb "koimao" (2837) which in the New Testament is always used to refer to lying down to sleep.

It would have been both unsafe and difficult at night without light (which if one used would attract attention) to find her way back home to Naomi. In the Song of Solomon we find a verse that seems to support that Ruth might entail some risks returning home at night --

"The watchmen who make the rounds in the city found me, They struck me and wounded me; The guardsmen of the walls took away my shawl from me." (Song 5:7)

Some "scholars" interpret the events in this section as indicative of an improper (sexual) relationship but they fail to appreciate the element of Ruth’s trust that Boaz would not dishonor her whom he wanted for his wife. They fail to appreciate the cultural taboos of Ruth’s time that would have prevented a man of Boaz’s position from taking advantage of Ruth, thereby destroying her reputation and perhaps endangering his own. Biblical writers were not squeamish about describing sexual encounters, but the writer of Ruth has deliberately refrained from even hinting at such an encounter between Ruth and Boaz. If one reads carefully and with sensitivity, it becomes quite clear that the author was saying just the opposite. Chastity was not an unknown virtue in the ancient world, even in the time of the Judges!

What does lie down mean?

go to sleep

Why does Boaz ask her to spend the night?

protects her (night travel in time of Judges was not safe!) She had presumably arrived in the evening while it was still light.

What does the "revelation" that there is a closer "goel" teach about Boaz's character? How does it parallel Phil 2:3-5?

The humble person is not one who thinks meanly of himself; he simply does not think of himself at all! (Andrew Murray) Humility is that grace that, when you know you have it, you have lost it! The truly humble person knows himself and accepts himself (Ro 12:3). He yields himself to Christ to be a servant, to use what he is and has for the glory of God and the good of others. So both Ruth (giving up what other young women would choose...rich or even poor young men) and Boaz (laying aside his own personal interests in Ruth) manifest this Christ-like attitude.

How does Boaz cement his promise? He gives Ruth an oath...he is a man of commitment. The most solemn, binding oath a Jew could vow.