Ruth 4:1-5

 

 

Home
Site Index
Inductive Bible Study
Greek Word Studies
Commentaries by Verse
Area Precept Classes
Reference Search
Bible Dictionaries
Bible Maps & Pictures
It's Greek to Me
Bible Commentaries
Discipline Yourself
Christian Biography
Wailing Wall
Bible Prophecy

Search by Verse
Word or Phrase:

 

 

Study Tools

 
 

INDEX
PREVIOUS NEXT

COLLECTIONS
Commentaries, Word Studies, Devotionals, Sermons, Illustrations
Old and New Testament.

   
  

   

 

Search Every Word on Preceptaustin  
PicoSearch
    Help

 

Ruth 4:1 Now Boaz went up to the gate and sat down there, and behold, the close relative of whom Boaz spoke was passing by, so he said, "Turn aside, friend, sit down here." And he turned aside and sat down.

BBE: And Boaz went up to the public place of the town, and took his seat there: and the near relation of whom he had been talking came by; and Boaz, crying out to him by name, said, Come and be seated here. And he came and was seated.
CEV
:  In the meanwhile, Boaz had gone to the meeting place at the town gate and was sitting there when the other close relative came by. So Boaz invited him to come over and sit down, and he did.
GWT: Boaz went to the city gate and sat there. Just then, the relative about whom he had spoken was passing by. Boaz said, "Please come over here and sit, my friend." So the man came over and sat down.
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.
NJB: Boaz, meanwhile, had gone up to the gate and sat down, and the relative of whom he had spoken then came by. Boaz said to him, 'Here, my friend, come and sit down'; the man came and sat down. (
NJB)
Young's Literal: 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.

Septuagint (LXX):  kai Boos anebe (3SAAI) epi ten pulen kai ekathisen (3SAAI) ekei kai idou o agchisteutes pareporeueto (3SIMI) on eipen Boos kai eipen (3SAAI) pros auton Boos ekklinas kathison (2SAAM)  ode kruphie kai exeklinen (3SAAI) kai ekathisen (3SAAI) 

English of Septuagint: And Booz went up to the gate, and sat there; and behold, the relative passed by, of whom Booz spoke: and Booz said to him, Turn aside, sit down here, such a one: and he turned aside and sat down

REFERENCES ON RUTH

Albert Barnes
Kay Arthur
Thomas Constable
Adam Clarke
Bob Deffinbaugh
Discovery Pub.
Warren Dodd
Don Fortner
Max Frazier
David Guzik
Matthew Henry
Selwyn Hughes
Jamieson, F, B
Middletown Bible
Net Bible
PathLight
John Piper
David Reed
Ray Stedman
Richard Strauss
Joe Temple
Joe Temple
Joe Temple
Today in the Word
Steve Zeisler
Steve Zeisler
Steve Zeisler

Ruth 4
Ruth: Kinsman Redeemer, Part 1; Part 2

Ruth 4
Ruth 4
Ruth: A Light in Dark Days
Ruth Booklet
Ruth 4:1-8; Ruth 4:9-22
Ruth 4:1-22 Boaz Redeems Ruth
Ruth 4     
Ruth 4
Ruth 4
Ruth 4:1, 4:2, 4:3, 4:4, 4:5

Ruth 4
Ruth 4: Leader's Notes
Ruth 4: Net Bible Notes
Ruth 4: Leader's Notes
Ruth 4: The Best Is Yet to Come 
Ruth 4:1-12: Audio plus notes
Ruth: The Romance of Redemption
Ruth: Two to Get Ready: Story of Boaz & Ruth
Ruth 4: Ruth Rewarded
Ruth: Kinsman Redeemer Pt 1; Part 2; Part 3
Ruth: The Ability to Redeem - Pt 1;
Part 2
Ruth 4:1-22; Ruth 4:1-22; Ruth 4:1-21
Ruth 3:1-4:22: Your God Is Too Small

Ruth 4:1-12: Conspicuous Christianity
Ruth 3-4 Fellow Heirs Of The Grace Of Life

NOW: Ruth 3 concludes with Naomi saying to Ruth,

“Sit still, my daughter until you know how the matter turns out; for the man will not rest until he has settled it today."

The theme of chapter is redemption and restoration.

Theme of Ruth 4 is

In the heart & home of Boaz
Ruth & Naomi: Redeemed & Restored
 

RUTH 4:
"THE DENOUEMENT"

De·noue·ment also dé·noue·ment \da\-nu/-ma/ [French denouement, lit, untying, from Mid French desnouement, from desnouer to untie, from Old French desnoer, fr des- de- + noer to tie, fr Latin nodare, fr nodus knot] (1752) final outcome of the main dramatic complication in a literary work; outcome of a complex sequence of events -- The previous chapter left us with a "cliff-hanger" - Ruth and Boaz are obviously in love, and want to get married, with Boaz exercising the right of the goel - the kinsman-redeemer. Yet, there is a kinsman closer to Ruth, and he has priority. Will he claim the right of kinsman-redeemer towards Ruth, and keep her and Boaz from coming together?

The Book of Ruth opens with three funerals but closes with a wedding. There is a good deal of weeping recorded in the first chapter, but the last chapter records an overflowing of joy in the little town of Bethlehem. “Weeping may endure for a night, but joy cometh in the morning” (Ps 30:5). 

J Vernon McGee notes that

"Boaz has had to stand aside with his arms folded, but now he is free to move because Ruth has claimed him as her kinsman-redeemer. And I say this reverently to you, my friend: Christ, like Boaz, is not free to move in your behalf until you claim Him as your Kinsman-Redeemer. Boaz is ready to act in the capacity of kinsman-redeemer. Ruth is to wait and let him be the one to make all the arrangements. He is the one now who will step out into the open and claim her, actually jeopardizing everything that he has and everything that he is. But he wants her; he loves her. This is the great message of this book: redemption is a romance; because God loves us He redeemed us. You will have to invite Him in. God offers the gift of eternal life in Christ Jesus, but you have to reach out your hand and take it by faith. By faith you receive Christ." (McGee, J. V. Ruth and Esther: Women of Faith. Nashville: Thomas Nelson Publishers)

BOAZ WENT UP TO THE GATE AND SAT DOWN THERE: (Dt 16:18; 17:5; 21:19; 25:7; Job 29:7; 31:21; Am 5:10-12,15)

Gate (08179) (sa'ar) indicates the main entrance to a city or building and can be used to stand for city or town itself

In the ancient east, the main gate of the town was a short passageway through the thick city wall which provided the town an entrance and exit. A series of small alcoves lined the passage, and the whole gate area served as both bazaar and courthouse, functioning as the local law court.

The gate was the place where the esteemed men of the city sat. There the ancients gathered to buy and sell, to settle legal matters, and to gossip.

As someone has said the city gate was somewhat analogous to our modern city council chamber and courtroom rolled into one. This gate was open to the public scrutiny to observe whether justice was done.

As an example of the type of business conducted at the city gate Moses gives instructions that an Israelite who doubted the virginity of his bride was to make a formal accusation to the “elders of the city.” If her parents gave proof of virginity showing the accusation was false, the husband was to pay a penalty and was prohibited from divorcing the woman. However, if she was found not to be a virgin, then she was to be put to death. Moses writes that

"the girl's father and her mother shall take and bring out the evidence of the girl's virginity to the elders of the city at the gate." (Deut 22:15, cf. 2 Sa 15:2; Job 29:7; Lam 5:14).

So clearly the city gate was the site of serious judgments and Boaz had a serious issue to bring before the goel and the elders.

AND BEHOLD THE CLOSE RELATIVE (GOEL) OF WHOM BOAZ SPOKE WAS PASSING BY: (see note Ruth 3:12)

Don't miss once again the mysterious, sovereign, providential hand of God in this event for it just so “happened”, another "designed, divine coincidence", that the closest relative walked by at that very moment. I wonder how many times I have missed seeing such a "designed, divine coincidence" because at that very moment I was not walking in the Spirit but walking in Sin! I often wonder (and this is purely speculative of course) if this isn't why in the book of the Revelation, God will wipe away every tear from our eyes?! Lord, give us 20/20 spiritual vision to see the "divine coincidences" not as annoyances but as opportunities, for the advancement of Thy Kingdom for the sake of Thy Name through our Great High Priest. Amen.

"Behold" is an exclamation used to point out an important fact or action which follows and functions as an interjection demanding attention. The idea is "look!" "see!"

Close relative (01350) (ga'al) (click for word study of ga'al and go'el) is actually a verb in the Hebrew (accounting for is frequent translation as "redeem") 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; Ruth 4:7.

As the TWOT states

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. (Harris, R. L., Harris, R. L., Archer, G. L., & Waltke, B. K. Theological Wordbook of the Old Testament Moody Press

The basic idea is to redeem or do the part of a kinsman and thus to redeem his kin from difficulty or danger.

Boaz was focused and on a mission, immediately addressing the goel, the nearest kinsman, and then gathering 10 elders. Naomi had been correct in her assessment of Boaz's determination to settle the matter as quickly as possible (see note Ruth 3:18)

Don't miss the phrase "was passing by" for surely this is another one of several divine coincidences in this book. It was no accident that the goel just happened to be walking by the city gate on this important day in the life of Boaz and Ruth.

Matthew Henry adds that

"Providence favored Boaz in ordering it so that this kinsman should come by thus opportunely, just when the matter was ready to be proposed to him. Great affairs are sometimes much furthered by small circumstances, which facilitate and expedite them."

SO HE SAID TURN ASIDE FRIEND SIT DOWN HERE AND HE TURNED ASIDE AND SAT DOWN (Isa 55:1; Zech 2:6)

"Friend" (
06423) translates the rhyming expression peloni almoni which means "a certain unnamed person or place".  The words my friend became a catch phrase in Israel. Rabbinic writings used the designation for an unknown “John Doe.”

The idea in Hebrew is "Mr. So-and-so" either whose name is not known (unlikely in this case) or who is not worth mentioning. How ironic that the very one who was so anxious for the preservation of his own inheritance, is now not even known by name!

Commenting on the omission of the nearer relative’s name, Matthew Poole writes

Doubtless Boaz knew his name, and called him by it; but it is omitted by the holy writer, partly because it was unnecessary to know it; and principally in way of contempt, as is usual, and as a just punishment upon him, that he who would not preserve his brother’s name might lose his own.

Expositor's Bible Commentary adds that

"The idiom was used when the writer did not deem it essential to give the person's name (cf. 1Sa 21:2; 2Ki 6:8). It does not mean that Boaz did not know his name. The use of this idiom here has also been interpreted as deliberate on the part of the storyteller. As it was shameful not to fulfill the role of kinsman-redeemer, the kinsman was unworthy of mention by name." (Gaebelein, F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books: Zondervan Publishing)

J. Vernon McGee has an interesting note on "friend" writing that

"The Septuagint threw some light upon this (meaning of "friend") by giving the word kruphie, which means “hidden one.” The Hebrew conveyed the same idea by the use of two words, the first meaning “to point out” and the second meaning “to conceal.” It was the clear intention of the writer to conceal this name." (Ibid)

In any event, the goel responded to Boaz, for he was a man who commanded respect in Bethlehem. The goel knew he would be prepared for some serious business when he was invited to sit down.

 

Ruth 4:2 He took ten men of the elders of the city and said, "Sit down here." So they sat down. (NASB: Lockman)

BBE: Then he got ten of the responsible men of the town, and said, Be seated here. And they took their seats.
CEV: Then Boaz got ten of the town leaders and also asked them to sit down. After they had sat down,
GWT: Then Boaz chose ten men who were leaders of that city and said, "Sit here." So they also sat down.
KJV: And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.
NJB: Boaz then picked out ten of the town's elders and said, 'Sit down here'; they sat down. (
NJB)
Young's Lit: And he taketh ten men of the elders of the city, and saith, 'Sit down here;' and they sit down.

Septuagint (LXX):  kai elaben (AAI) Boos deka andras apo ton presbuteron tes poleos kai eipen kathisate (2PAAM) ode kai ekathisan (3PAAI)

English of Septuagint: And Booz took ten men of the elders of the city, and said, Sit ye here; and they sat down

AND HE TOOK TEN MEN OF THE ELDERS OF THE CITY AND SAID SIT DOWN HERE SO THEY SAT DOWN:  (Ex 18:21,22; 21:8; Dt 29:10; 31:28; 1 Ki 21:8; Pr 31:23; Lam 5:14; Acts 6:12):

"He took"

Boaz took hold (the primary meaning of the Hebrew verb is to grasp or take hold of) of 10 men from the elders to serve as witnesses, although only two or three witnesses were needed for judicial proceedings (cf. Dt 17:6).

Centuries later 10 became the number necessary for a Jewish marriage benediction or a quorum for a synagogue meeting. For an official prayer meeting in modern Judaism 10 men are required.

The point is that this was a time in history when few written records were kept, and attestation by a number of witnesses was the most efficient way to be certain that a transaction was made legally secure.

"Elders" (02205) is related to the Hebrew word (zaqan) for beard.  The elders functioned in both a political and judicial role. They would hear disputes, weigh the evidence and render a decision. As alluded to earlier, in the case of Boaz, they were functioning primarily as witnesses rather than as jurors.

Matthew Henry comments on the character of Boaz which was indicated by his willingness to call public witnesses writing that

"Honest intentions dread not a public cognizance."

"Sit down" Boaz commanded them to sit, and they responded to Boaz, a "pillar" in the community, a man of excellence and one not given to jesting or wasting people's time.

 

Ruth 4:3 Then he said to the closest relative, "Naomi, who has come back from the land of Moab, has to sell the piece of land which belonged to our brother Elimelech. (NASB: Lockman)

BBE: Then he said to the near relation, Naomi, who has come back from the country of Moab, is offering for a price that bit of land which was our brother Elimelech's:
CEV:  he said to the man: Naomi has come back from Moab and is selling the land that belonged to her husband Elimelech.  (
CEV)
GWT: Boaz said to the man, "Naomi, who has come back from the country of Moab, is selling the field that belonged to our relative Elimelech. (
GWT)
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:
NJB: Boaz then said to the man who had the right of redemption, 'Naomi, who has come back from the Plains of Moab, is selling the piece of land that belonged to our brother, Elimelech. (
NJB)
Young's Literal
:  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;

Septuagint (LXX):   kai eipen (3SAAI) Boos to agchistei ten merida tou agrou e estin (3SPAI) tou adelphou hemon tou Abimelech e dedotai (3SRMI) Noemin te epistrephouse (PAPFSD) ex agrou Moab 

English of Septuagint: And Booz said to the relative, The matter regards the portion of the field which was our brother Elimelech's which was given to Noemin, now returning out of the land of Moab

THEN HE SAID TO THE CLOSEST RELATIVE (GOEL) "NAOMI, WHO HAS COME BACK FROM THE LAND OF MOAB HAS TO SELL THE PIECE OF LAND WHICH BELONGED TO OUR BROTHER ELIMELECH: (Ps 112:5; Pr 13:10)

"Naomi...has to sell the piece of land" because as a widow, she needed the money for living expenses. No information is given as to how she came to possess it.  This verse reveals for the first time in the story that Naomi owned property.

The Amplified Version translates this verse as follows:

"And he said to the kinsman, "Naomi, who has returned from the country of Moab, has sold the parcel of land which belonged to our brother Elimelech"."

The well respected Old Testament commentary (Keil and Delitzsch) translates this verse similarly:

"The piece of field which belonged to our brother (i.e., our relative) Elimelech (as an hereditary family possession), Naomi has sold..."

NKJV also has "sold the piece of land" again implying a completed transaction.

Young's Literal also has "a portion of the field...hath Naomi sold".

Other versions translate the verse as picturing Naomi in the act of selling the land, not necessarily as a past tense event.

In context, Boaz tells the nearest kinsman to buy it and so to redeem it, implying that indeed it may have already been sold. Leviticus records that

"If a fellow countryman of yours becomes so poor he has to sell part of his property, then his nearest kinsman (the kinsman redeemer) is to come and buy back what his relative has sold." (Lev 25:25)

The land would ultimately be returned at Jubilee (Lev 25:28) is uncertain. Since Jubilee comes only every fifty years and so God had provided another way to redeem the land. The kinsman redeemer could purchase the land.

Mills notes that

"The English text emphasizes Naomi’s return, but the Hebrew literally reads, “The portion of the field which is our brother Elimelech’s, has been sold by Naomi who has returned from the fields of Moab.” By placing the field first in his sentence, Boaz emphasized the material aspect rather than the personal aspect of the transaction, and in so doing probably appealed to an avaricious streak in this relative." (Mills, M: Ruth : A study guide to the book of Ruth Dallas: 3E Ministries, 1999)

Calling Elimelech "our brother" is the Hebrew word ('ah) that means simply "a relative" or "kinsman", in this case bringing out the fact both Boaz and the goel were related to Elimelech.

"Piece of land which belonged to Elimelech"

Remember that Ruth was married to Mahlon, so at first this statement seems somewhat confusing. Warren Wiersbe offers a reasonable explanation that

"In the case of Ruth and Naomi, Elimelech’s property had either been sold or was under some kind of mortgage, and the rights to the land had passed to Ruth’s husband Mahlon when Elimelech died. This explains why Ruth was also involved in the transaction. She was too poor, however, to redeem the land." (Wiersbe, W: Be Committed: An Old Testament Study. Ruth and Esther. Victor. 1993)

 

Ruth 4:4 "So I thought to inform you, saying, 'Buy it before those who are sitting here, and before the elders of my people. If you will redeem it, redeem it; but if not, tell me that I may know; for there is no one but you to redeem it, and I am after you.' " And he said, "I will redeem it." (NASB: Lockman)

BBE: And it was in my mind to give you the chance of taking it, with the approval of those seated here and of the responsible men of my people. If you are ready to do what it is right for a relation to do, then do it: but if you will not do it, say so to me now; for there is no one who has the right to do it but you, and after you myself. And he said, I will do it.
CEV:  I am telling you about this, since you are his closest relative and have the right to buy the property. If you want it, you can buy it now. These ten men and the others standing here can be witnesses. But if you don't want the property, let me know, because I am next in line. The man replied, "I will buy it!"  (
CEV)
GWT: So I said that I would inform you. Buy it in the presence of these men sitting here and in the presence of the leaders of our people. If you wish to buy back the property, you can buy back the property. But if you do not wish to buy back the property, tell me. Then I will know that I am next in line because there is no other relative except me." The man said, "I'll buy back the property." (
GWT)
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.
NJB: I thought I should tell you about this and say, "Acquire it in the presence of the men who are sitting here and in the presence of the elders of my people. If you want to use your right of redemption, redeem it; if you do not, tell me so that I know, for I am the only person to redeem it besides yourself, and I myself come after you." ' The man said, 'I am willing to redeem it.' (
NJB)
Young's Literal
:  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.'

Septuagint (LXX):  kago eipa  (1SAAI) apokalupso (1SFAI) to ous sou legon ktesai (2SAMM) enantion ton kathemenon (PMPMPG) kai enantion ton presbuteron tou laou mou ei agchisteueis (2SPAI) agchisteue (2SPAM) ei de me agchisteueis (2SPAI) anaggeilon (2SAAM) moi kai gnosomai(1SFMI) oti ouk