Notes on Ruth 4

Blaine Robison, M.A.

Published 24 October 2026

Scripture Text: The Scripture text of this commentary is prepared by Blaine Robison based on the Westminster Leningrad Codex found at BibleHub.com. The essentially literal translation seeks to reflect the Hebraic character of the author and writing. Other Bible versions may be quoted. Click here for Abbreviations of Bible Versions.

Sources: Important Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online DSS Bible .

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, which was in use among Jews by the mid-2nd century B.C. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● MT: The Masoretic Text is the authoritative Hebrew text of the Tanakh for Rabbinic Judaism. Work on developing a uniform Hebrew Bible began in the 2nd century under Rabbi Akiva, but completed by Jewish scholars known as the Masoretes between the 7th and 10th centuries A.D. The oldest extant manuscripts date from around the 9th century. Online.

● Talmud: Unless otherwise indicated references to the Talmud are from the Soncino Babylonian Talmud (1948); available online at Halakhah.com. The Jerusalem Talmud, identified with "TJ," may be found here. Click here for Talmud abbreviations.

Special Terms: In order to emphasize the Hebraic nature of Scripture I use the terms ADONAI (for the sacred name YHVH), Tanakh (Old Testament), Besekh (New Testament), Yeshua (Jesus) and Messiah (Christ).

Syntax: Unless otherwise noted the meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981). Parsing information for Hebrew verbs is taken from John Joseph Owens, Analytical Key to the Old Testament (1989). An explanation of Hebrew verbs and grammatical construction can be found at Hebrew4Christians.com.

See the article Introduction to Ruth for background information on the book of Ruth.

Chapter Summary

In Chapter Four Boaz gathers a council of the elders at the city gate, and proposes to the nearest kinsman to redeem the inheritance of Elimelech, and take Ruth to wife. The kinsman refuses, and relinquishes his right to Boaz in a distinctive custom prescribed in the Torah. Boaz redeems the inheritance of Elimelech and his sons in the presence of the elders, and of the people, who witness the contract, and pray for God's blessing upon the marriage. Boaz takes Ruth as his wife, and a son is born from their union. The people rejoice at the good fortune of Naomi who shares in the care of the child. The neighboring women name the child Obed, and the book concludes with the genealogy of David.

Chapter Outline

Redemption Negotiation, 4:1-6

Redemption Transaction, 4:7-12

Marriage and New Life, 4:13-17

Consequential Genealogy, 4:18-22

Redemption Negotiation, 4:1-6

1 And Boaz went up to the gate and sat down there. And behold, the kinsman-redeemer of whom Boaz had spoken was passing by. And he said, "Turn aside, sit here, such a one, such a one." And he turned aside and sat down.

And: Heb. vav, conj. The third letter of the Hebrew alphabet is used as a conjunction, typically translated in the LXX with kai. Joining individual words in a list within a sentence or one clause to another with the conjunction "and" is a frequent characteristic feature of the Hebrew Scriptures. The conjunction in Hebrew functions generally as a prefix to Hebrew words without using a separate word. To make a Hebrew word part of a connecting sequence, the letter vav (ו) is added to the noun as its first letter. The conjunction vav is highly versatile and can mean "and," "but," "then," "so," or even "or." See Hebrew4Christians.

Boaz: Heb. Bo'az ("quickness"). Boaz was the grandson of Nahshon and the son of Salmon and Rahab (cf. Ruth 4:21; 1Chr 2:11; Matt 1:5; Luke 3:32), which puts his life in the early period of the judges. See the timeline. Illustrative of the character of Boaz, when Solomon had the Temple constructed he had one of the pillars named "Boaz" (1Kgs 7:21; 2Chr 3:17). The pillar bearing the name "Boaz" became a memorial of his steadfast faith and pointed worshipers to ADONAI as the source of enduring support. The Targum and Medieval Jewish commentators confused Boaz with Ibzan, the tenth judge (Jdg 12:8-10). Josephus rebutted this misidentification (Ant. V, 7:13).

went up: Heb. alah, Qal cons. impf., to go up, ascend, climb, or bring up. Farrar suggests the perspective is "going up" from the threshing floor (cf. Ruth 3:15). The action contrasts with Ruth who "went down" to the threshing floor (Ruth 3:6). The consecutive stem added to most of the verbs in the chapter is used primarily to denote sequences of consecutive actions. So the chapter is a straight-forward chronology of events. to the gate: Heb. ha-sha'ar, gate as an entrance to a city, here of Bethlehem and used fig. for those that met there. Ancient Near-Eastern cities were enclosed by walls, and the gate was the most vulnerable yet indispensable part of the fortification.

The gate complex doubled as the civic forum. Elders, judges, and kings dispensed justice and policy "in the gate." Meeting "at the gate" offered transparency and allowed the entire community to observe the legal process. Relevant to the scene here matters of levirate marriage were adjudicated at the gate (Deut 25:7). Markets also clustered near the gate, so it was a natural social gathering location. While the narrative does not indicate the time of day Josephus says that Boaz went to the gate at noon (Ant. V, 9:4).

The Targum inserts after "gate" the phrase "of the Beth-Din of the Sanhedrin." The term "Beth-Din," lit. "house of judgment," refers to a judicial body. The term "Sanhedrin" derived from the Greek sunedrion refers to a body of men assembled in council. The Greek term also occurs several times in the LXX of Proverbs (11:13; 15:22; 20:19; 22:10; 24:7; 27:22; 31:23) for those sitting in the gate for counsel or judgment. The usage of sunedrion denotes small groups of elders who acted as counselors and judges. The term was not in vogue in the time of Ruth.

and sat down: Heb. yashab, Qal cons. impf., to sit, dwell, remain, or inhabit. Sitting was the normal posture for a council of elders in session. there: Heb. sham, adv., in that place, there, thither. Archaeological research has determined that the city gate complex where elders assembled for judicial and commercial functions was a chamber with benching built along the walls. The benching provided formal seating for a defined group of officials, marking the gate chamber as a deliberative space rather than a mere transit point (Biblexika.com).

And behold: Heb. hinneh, demonstrative interjection that arouses the attention of hearers or readers, which often serves to enliven divine monologues and narratives, particularly to invite closer consideration of something; (you) see, look, behold. The dramatic interjection stresses, "and guess who just happened to arrive where Boaz was." the kinsman-redeemer: Heb. hag-gō’êl, Qal prtcpl. of ga'al, to act as an avenger or redeemer according to the biblical law of a kinship, here the latter. of whom: Heb. asher, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, that, when, where, how.

Boaz: Heb. Bo'az. had spoken: Heb. dabar, Piel perf., to speak, declare, converse, or command. The verb clause alludes to the information Boaz gave to Ruth (3:12). was passing by: Heb. abar, Qal prtcpl., to pass over, to cross, to go through. Since the kinsman was near the gate he may have been in the process of entering or exiting the city or simply was near the gate en route to the market. And he said: Heb. amar, Qal cons. impf., used for direct speech; to say, shew, declare, or utter. Boaz speaks to the kinsman.

Turn aside: Heb. sur, Qal imp., the act of turning, departing, removing, or causing something or someone to turn. sit: Heb. yashab, Qal imp. here: Heb. poh, adv., in this place, here. The position may have been next to Boaz. such a one: Heb. peloni, pronoun, so-and-so, a certain one, someone. such a one: Heb. almoni, adj., someone, a certain one, anonymous, or unnamed. The unique Hebrew construction of peloni-almoni occurs only twice in the Tanakh, also at 2Kings 6:8. It seems entirely used to obscure the kinsman's name so as to preclude later ridicule (cf. Deut 25:8-10). The LXX does not include the phrase at all.

The Targum translates the phrase to mean "man whose paths are modest." One Sage actually suggested that Peloni Almoni was the name of the kinsman (Ruth Rabbah 7:7). The translation of "friend" in many modern Christian versions is without textual support and inexplicable since Boaz is addressing a blood relative and not a neighbor. And he turned aside: Heb. sur, Qal cons. impf. and sat down: Heb. yashab, Qal cons. impf. The kinsman responded positively to the summons.

2 And Boaz took ten men of the elders of the city and he said, “Sit here.” And they sat.

And Boaz took: Heb. laqach, Qal cons. impf., to take, used in a wide variety of applications. The verb describes a formal summoning. ten: Heb. asarah, the number ten. men: Heb. enosh, masc. pl., a male human being; man or mankind. The noun enosh is often used when speaking of men collectively and emphasizes the frailty and inadequacy of humans in contrast to God (cf. Num 23:19). of the elders: Heb. zaqen, adj., masc. pl., aged, elder, old. Here the term denotes respected men of the community with official responsibility. As a group they were entitled to hear and resolve legal controversies or serve as witnesses to legal settlements. The syntax may imply there were more than ten elders in the town.

The guidance of Jethro to Moses would certainly apply to appointment of elders: "men who fear God, men of truth, those who hate dishonest gain" (Ex 18:21). The Torah does not specify a minimum age requirement to be an elder, but the very term itself implies a man of mature years. According to the Mishnah Avot of the Talmud, which contains ethical and wisdom pronouncements of Jewish Sages, and dated back to the time of Ezra, the age of fifty was the age for the ability to give counsel (Avot 2:21). Levites who retired at age 50 (Num 8:25-26) were expected to continue serving the community. As their ministry was not in physical labor, they must then have served in the capacity of responsible counselors.

of the city: Heb. ha-iyr, a population center guarded by waking or a watch, whose size or number of inhabitants could range broadly; city or town; i.e., Bethlehem. and he said: Heb. amar, Qal cons. impf. See the previous verse. Sit: Heb. yashab, Qal imp., masc. pl. See the previous verse. here: Heb. poh. See the previous verse. The fact that Boaz issued the summons illustrates that he was a prominent citizen of the town and perhaps an elder himself.

And they sat: Heb. yashab, Qal cons. impf. In Judaism a minyan, a quorum of at least ten men, is required for certain religious obligations, including redemption of property and persons (Megillah 3:2, 23b). Josephus adds that the Boaz also sent for Ruth to attend the meeting as it directly concerned her (Ant. V, 9:4).

3 And he said to the kinsman-redeemer, “Naomi, the one having returned from the land of Moab, is selling the piece of land that belonged to our brother Elimelech.

And he said: Heb. amar, Qal cons. impf. See verse 1 above. to the kinsman-redeemer: Heb. hag-gō’êl, Qal prtcpl. of ga'al. See verse 1 above. Naomi: Heb. Naomi ("pleasant"). Naomi's name appears only in the Book of Ruth, a narrative set “in the days when the judges ruled” (Ruth 1:1). At this time she was a widow sharing a house with Ruth. Boaz now repeats well-known information about Naomi. the one having returned: Heb. shub, Qal perf., to return or turn back. from the land: Heb. sadeh, countryside, field or open country. The term can also refer to land adjacent to a city, the territory of a nation or the territory of a king (BDB 961).

of Moab: Heb. Moab ("moh-av"), a territory named for the son of Lot and his firstborn daughter (Gen 19:37). This background made the Moabites a Semitic people and kin to the Hebrews. See the map and encyclopedia article here. is selling: Heb. makar, Qal perf., to sell or exchange goods for money. The verb refers here to a commercial transaction. the piece: Heb. chelqah, portion, plot, or parcel. of land: Heb. sadeh. Here the noun is used for a specific property, perhaps used for agriculture. that belonged: Heb. asher, relative pronoun. See verse 1 above.

to our brother: Heb. ach, 1p-pl., may mean a male sibling (Gen 4:2; 20:5), a near blood relative (Gen 13:8), a member of the same tribe (Num 16:10) or a fellow descendent of Jacob (Ex 2:11; 4:18). Elimelech: Heb. Eliymelek ("my God is king"). With such a name we may assume that Elimelech was a devout man of God. Elimelech moved his family to Moab where he died. The name of Elimelech occurs only in the book of Ruth, and is not included in any biblical genealogy. Jewish commentary assumes that Elimelech was an uncle to Boaz. The Jewish midrash asserts, "A person does not refrain from calling his uncle, brother" (Ruth Rabbah 6:3). Since the unnamed relative is closer in consanguinity than Boaz (Ruth 3:12), then the unnamed relative must have been a sibling of Elimelech.

4 And I thought I will reveal in your hearing, saying, 'Buy it before the ones sitting here, and before the elders of my people. If you will redeem it, redeem it; but if you will not redeem it, tell me that I may know; for there is no one besides you to redeem it, and I am after you.'" And he said, "I will redeem it."

Reference: Leviticus 25:25; Jeremiah 32:7-9.

And I: Heb. ani, pronoun of the first person; I, me. thought: Heb. amar, Qal perf. See verse 1 above. The verb alludes to something Boaz said to himself. I will reveal: Heb. galah, Qal impf., to uncover, used here fig. to mean "reveal information." in your hearing: Heb. ozen, the organ for hearing or the faculty for understanding; ear, ears or hearing. saying: Heb. amar, Qal inf. Buy it: Heb. qanah, Qal imp., to acquire, to buy, or to possess. The price of purchase was determined by market value and not diminished because of buying from a relative (cf. Lev 25:14-17).

before: Heb. neged, prep., before, in front of, or opposite. the ones sitting here: Heb. ha-yosebim, pl. Qal prtcpl. of yashab, to sit. See verse 1 above. The participle refers to members of the community who came to observe the legal deliberations. and before: Heb. neged. the elders: pl. of Heb. zaqen, adj. See verse 2 above. of my people: Heb. am with 1p. sfx, people, nation or kinfolk. The first person of "my people" could refer to the entire assembly gathered at the gate or contrast with the Moabites, the people of Ruth who was observing the proceedings.

If: Heb. im (Aleph-Mem), hypothetical particle, if, whether, though, and used here to stress elimination of possible choices. you will redeem it: Heb. ga'al, Qal impf. w/2p-sfx. See verse 1 above. redeem it: Heb. ga'al, Qal imp. It was for the go’el to decide whether he would buy the land to satisfy the Torah rule for property redemption or allow it to pass out of the family.

"23 'The land, moreover, shall not be sold permanently, for the land is Mine; for you are but aliens and sojourners with Me. 24 Thus for every piece of your property, you are to provide for the redemption of the land. 25 'If a fellow countryman of yours becomes so poor he has to sell part of his property, then his nearest kinsman is to come and buy back what his relative has sold.'" (Lev 25-23-25 NASU)

but if: Heb. v'im. The vav prefix stresses a contrast with the preceding option. you will not: Heb. lo, particle of negation. redeem it: Heb. ga'al, Qal impf. tell me: Heb. nagad, Hiphil imp., to tell, declare, make known, announce. that I may know: Heb. yada, Qal conj. impf. cohort., to know objectively, to perceive, or to understand. for: Heb. ki, conj. that serves as a link between two sets of data, used here to indicate the reason for something spoken or to be done; because, for, that, when. there is no one: Heb. ayin, particle of negation. besides you: Heb. zulah, w/2p-sfx. except, besides, apart from. to redeem it: Heb. qa'al, Qal inf.

and I am: Heb. anoki, pronoun of the first person. after you: Heb. achar, adv. w/2p-sfx., after, behind, following, or afterward. And he said: Heb. amar, Qal cons. impf. The kinsman responds to Boaz. I will redeem it: Heb. ga'al, Qal impf. The kinsman was willing enough to redeem the land, perhaps motivated by family loyalty, but also as a good investment. Farrar notes a parallel case occurs in Jeremiah 32:7-9, in which Jeremiah’s cousin, wishing to sell some family property, offers it first to the prophet as next of kin; the prophet exercises his right and buys it for seventeen shekels of silver.

5 And Boaz said, "In the day of your buying the field from the hand of Naomi, you must acquire Ruth the Moabitess, the wife of the deceased, in order to raise up the name of the deceased on his inheritance."

Reference: Deuteronomy 25:5-6.

And Boaz: Heb. Bo'az. See verse 1 above. said: Heb. amar, Qal cons. impf. See verse 1 above. In the day: Heb. b'yom, day, may refer to (1) the hours of sunrise to sunset, (2) the 24 hours that included the night, or (3) an appointed day for a special purpose. The third meaning applies here. The beit prep. prefix means "in." of your buying: Heb. qanah, Qal inf. w/2p-sfx. See the previous verse. the field: Heb. ha-sadeh. from the hand: Heb. m'yad, the anatomical limb of the hand, but used here fig. of a transfer of possession. The mem prep. prefix means "from." of Naomi: Heb. Naomi. See verse 1 above.

you must acquire: Heb. qanah, Qal perf. Farrar interprets use of the verb to express an ancient view of marriage in which women had no independent rights of their own and were treated as part of the property of the family to which they belong. So a wife who had been brought into her husband’s house by contract and payment of a price to her father became the property of the husband. While this negative view of marriage may have prevailed in pagan culture the Torah provided protections for women. They were not property on the same level as livestock.

According to later Jewish law, a woman could be acquired in marriage in three ways: by money or its equivalent (Gen 29:18; 34:12; Ex 21:11; 22:16), by a deed (Gen 24:3-4; Jdg 14:2), or by intercourse (Deut 22:28-29). See the Mishnah law in Kiddushin 1:1. The Mishnah also specified the acquisition of a man's childless widow was by intercourse (see verse 13 below).

Ruth: Heb. Rut ("friendship") (BDB 946). Her name appears twelve times in this book. the Moabitess: Heb. ha-Moabi, adj. with feminine suffix, a descendant or inhabitant of Moab. The book of Ruth continually reminds the reader that Ruth is a descendant of Moab, the son of Lot and his oldest daughter. the wife: Heb. ishshah, an adult female as distinct from a girl, usually in reference to a married woman. of the deceased: Heb. ha-muth, Qal prtcpl., to die, to be dead as opposed to living. The participle refers to Mahlon, first-born of Elimelech, who died in Moab. Boaz now cites the levirate marriage duty (Heb. yibbum) imposed in the Torah (Deut 25:5-7), which required a man to marry the widow of his deceased brother.

in order to raise up: Heb. qum, Hiphil inf., to arise from a sitting or reclining position or to stand; arise, stand, establish, confirm, endure, or fulfill. the name: Heb. shem, a name, that is, a word or a combination of words by which a person, place, or thing is designated, called, or known; also the reputation of a particular kind given by common opinion. of the deceased: Heb. ha-muth. The verbal clause essentially means begetting a son to perpetuate the name of the deceased. For a full explanation of this marriage duty see my article Levirate Marriage.

on: Heb. al, prep., above, upon, over. his inheritance: Heb. nachalah, inheritance, may mean (1) a share in what is passed on by a testator in a legal sense; or (2) participation in a share with focus on divine conferral of promised benefits. The first meaning is intended here; thus inheritance, possession, heritage, or property. Inheritance is personal property taken possession of by an heir upon the death of the owner (Gen 31:14; Num 27:6-11).

To marry the childless widow of a kinsman was regarded as an act of compassion. In yibbum the surviving brother becomes a surrogate for the first son, but every other child born to the union would be his. The primary purpose of the yibbum law was to preserve the dead man's name in Israel and insure that assets belonging to him and the widow remained in the family to be passed on to the son. Caring for widows and assuring their security is a continual theme throughout the Bible. God insisted that the family shoulder the responsibility of its widows rather than burdening the community as is common in modern times.

Ibn Ezra inexplicably argued in his commentary on Deuteronomy 25:5 that Boaz did not have a Levirate duty because he was not a sibling of Ruth's deceased husband and the book of Ruth makes no specific mention of the Deuteronomy rule (yabbam, "brother's duty"), but only of the Leviticus rule (geullah, "redemption"). The Medieval analysis was more likely based on prejudice against Levirate marriage. In fact, in this verse Boaz specifically recognizes that the duty to marry the widow passes to the next male relative in the line of consanguinity.

The Talmud supports the practice of yibbum as a matter of duty, but carefully limits its application. For example, a priest could not marry a widow (Lev 21:14). If a man had a male heir by another wife, then yibbum was not expected. The marriage restrictions of Leviticus 18 still applied and Rabbis identified fifteen categories of widows that a man was not allowed to marry (Yebamoth 2a).

6 Then the kinsman-redeemer said, "I am not able to redeem it for myself, otherwise I would endanger my own inheritance. Redeem it for yourself. You have my right of redemption, for I am not able to redeem it."

Then the kinsman-redeemer: Heb. hag-gō’êl, Qal prtcpl. of ga'al. See verse 1 above. said: Heb. amar, Qal cons. impf. See verse 1 above. I am not: Heb. lo, particle of negation. able: Heb. yakol, Qal impf., to be able, can, prevail, overcome, or endure. to redeem it for myself: Heb. ga'al, Qal inf. See verse 1 above. otherwise: Heb. pen, adv., or, otherwise, lest. The adverb is used here to introduce a clause expressive of an action or occurrence requiring caution because of a fear or danger. I would endanger: Heb. shachath, Hiphil impf., to destroy, corrupt, ruin, or spoil. my own inheritance: Heb. nachalah. See the previous verse.

The Targum inserts the explanatory note, "because I have a wife. I do not have permission to marry another in addition to her lest there be contention in my house and I destroy my inheritance." The Targum probably inserted the objection because of the Medieval opposition to Levirate marriage. The Torah did not limit the duty to marry the widow to single men since polygamy was acceptable in ancient Israel.

Rashi interpreted the kinsman's objection as based on his definition of "inheritance" to be "sons," as declared in Psalm 127:3, "Behold, an inheritance of ADONAI are sons." Consequently to marry Ruth, a Moabitess would give his sons a stigma, as it is said (Deut. 23:4): "An Ammonite or a Moabite shall not enter the congregation of the Lord." But he erred in his interpretation, because the rule applied only to men. The Jewish midrash also presented this particular argument, in which the kinsman says, "I do not want to mix dross with my children" (Ruth Rabbah 7:10).

Redeem it: Heb. ga'al, Qal imp. for yourself. The Targum inserts the explanatory note, "for you have no wife." The Talmud declared Boaz to be a widower, that his wife actually died the day Ruth arrived in Israel (Baba Bathra 91a). Scripture does not support the Talmudic claim. You have: Heb. attah, pronoun of the second person. my right of redemption: Heb. geullah, the concrete right, price, or act of redemption exercised by a qualified kinsman. It is the legal mechanism by which property, persons, or rights are restored within the covenant community. In practical terms as used here the term means the purchase of land for sale to preserve it within the clan and tribe.

for I am not: Heb. lo. able: Heb. yakol, Qal impf. to redeem it: Heb. ga'al, Qal inf. The kinsman does not mean that he cannot afford the sale price, but that he cannot redeem with the added qualification. So he passes his purchase authority to Boaz. The kinsman of Boaz summarizes the essential requirements for redemption. The redeemer must not only be a blood relative, but also be willing, be free to act, and possess the necessary price.

Henry Morris observes that Yeshua is the great spiritual Kinsman-Redeemer, since he fulfills all the conditions as declared in Revelation 5:9, "Worthy are you to take the book and to break its seals; for you were slain, and redeemed to God by your blood from every tribe and tongue and people and nation" (DSB 316).

We should also note that Yeshua is the literal go'el of the Jewish people (Luke 1:31-33; 68; 2:10-11, 36-38; 21:27-28; 1Cor 1:30; Gal 3:13; Eph 1:7, 14; Col 1:13-14). His redemption guarantees that the covenantal promises God made to Israel, including the promised land, are still in force and irrevocable (Rom 9:1-5; 11:29; 15:8; 2Cor 1:20; 2Pet 1:4).

Redemption Transaction, 4:7-12

7 Now this was done in earlier times in Israel concerning the redemption and concerning the exchange of property to confirm every matter: a man would remove his sandal and give it to another; and this was the testimony in Israel.

Reference: Deuteronomy 25:7-9.

Now this was done: Heb. zoth, demonstrative pronoun, this or that. The narrator introduces an explanatory note about the following purchase transaction. formerly: Heb. panim, masc. pl., face or presence, used primarily in the Tanakh to denote (1) a human face, (2) the visible manifestation of emotion, (3) personal presence, or (4) the very nearness of God Himself. The noun in its plural form is used here in a special sense as a temporal adverb to denote a condition that existed formerly or in some earlier time. This special usage occurs in several passages (Deut 2:12, 20; Josh 11:10; Jdg 1:10-11; Isa 41:26).

in Israel: Heb. b'Yisrael, "God prevails" (BDB 975). The name has three applications in the historical narrative of the Tanakh to this point. First, the angel with whom Jacob struggled informed him that his name would be changed to Israel (Gen 32:28). Second, the name denoted the people descended from Jacob (Gen 32:32; 47:27; Ex 3:16). Third, the name was given to the land God bequeathed to the descendants of Jacob as an everlasting possession (Ex 6:8; Josh 11:22; Jdg 20:6; 1Sam 13:19). The second usage applies here, so the "former time" could include the sojourn of the nation in Egypt.

concerning: Heb. al, prep. See verse 5 above. the redemption: Heb. ha-geullah. See the previous verse. and concerning: Heb. al. the exchange of property: Heb. ha-temurah, exchange, recompense, or substitution. to confirm: Heb. qum, Piel inf. See verse 5 above. every: Heb. kol, the whole of something; all, every, whole, entire, total. matter: Heb. dabar, a word, but here a legal matter being finalized. Ancient Near Eastern societies relied on tangible tokens or written records to finalize legal transactions. This verse reminds later generations that this real estate transaction ceremony was once commonplace among the Israelites.

a man: Heb. ish, an adult male as distinct from woman or a young boy (Gen 2:23), often used to refer to a married man. would remove: Heb. shalaph, Qal perf., to draw out, to pull out, to take out. his sandal: Heb. na'alah, open shoe of leather or woven material secured by straps; sandal. and give it: Heb. nathan, Qal conj. perf., to give, grant, put or set. The verb often depicts handing over as an act of generosity. to another: Heb. rea, a person with whom one stands in reciprocal relation; friend, fellow, companion, neighbor, or another. and this was: Heb. zot. the testimony: Heb. ha-teudah, attestation, testimony, or witness. in Israel: Heb. b'Yisrael.

Handing over a sandal was a binding act that indicated legal finality and personal forfeiture. The sandal exchange functioned like an embossed seal or notarized deed, ensuring that property rights were incontestable (BHTL). Keil comments that the custom itself, which existed among the Indians and the ancient Germans, arose from the fact that fixed property was taken possession of by treading upon the soil (cf. Gen 13:17; Josh 18:4), and hence taking off the shoe and handing it to another was a symbol of the transfer of a possession or right of ownership.

A variation of the sandal ceremony was included in the Torah legislation concerning Levirate marriage:

"7 But if the man does not desire to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders and say, 'My husband's brother refuses to establish a name for his brother in Israel; he is not willing to perform the duty of a husband's brother to me.’ 8 Then the elders of his city shall summon him and speak to him. And if he persists and says, 'I do not desire to take her,' 9 then his brother's wife shall come to him in the sight of the elders, and pull his sandal off his foot and spit in his face; and she shall declare, 'Thus it is done to the man who does not build up his brother's house.' 10 In Israel his name shall be called, 'The house of him whose sandal is removed.'" (Deut 25:7-10 NASU).

In that context, the sandal removal not only transferred property but also served the purpose of shaming the man who refused to marry his widowed and childless sister-in-law in order to preserve his deceased brother's name.

8 And the kinsman-redeemer said to Boaz, "Buy it for yourself." And he removed his sandal.

And the kinsman-redeemer: Heb. hag-gō’êl, Qal prtcpl. of ga'al. See verse 1 above. said: Heb. amar, Qal cons. impf. See verse 1 above. to Boaz: Heb. Bo'az. See verse 1 above. Buy it: Heb. qanah, Qal imp. See verse 4 above. for yourself: Heb. lak, prep. with 2p-sfx. And he removed: Heb. shalaph, Qal cons. impf. See the previous verse. The subject of the verb, whether the kinsman or Boaz, cannot be determined with certainty, although the nearest antecedent to the verb is "Boaz." Jewish commentators are divided over interpretation. his sandal: Heb. na'alah. See the previous verse. The narrator leaves unstated what was done with the sandal.

Jewish treatment is divided in interpreting the biblical narrative. Josephus provided the following account of the transaction:

"So the man yielded up both the field and the wife to Boaz, who was himself of kin to those that were dead, as alleging that he had a wife already, and children also; so Boaz called the senate to witness, and bid the woman [Ruth] to loose his shoe, and spit in his face, according to the law; and when this was done Boaz married Ruth." (Ant. V, 9:4).

Exell accused Josephus of letting his imagination exaggerate the narrative. The textual evidence for the interpretation of the sandal removal here as an act of shaming the kinsman is completely lacking in the LXX and MT. In reality Boaz carried out a clever strategy in order to marry Ruth. If the kinsman had been willing to marry Ruth the matter would have been settled, but Boaz must have known that his kinsman would not want to marry Ruth, perhaps because of prejudice.

Medieval Jewish interpretation rejected the shaming scenario of Josephus. The Targum reads: "So the redeemer said to Boaz, 'Stretch out your hand for the symbol of ownership and take possession for yourself.' Boaz drew off his right-hand glove and took possession for himself." Exell suggests that the Targum author must have been scarcely able to realize that such a custom could ever have existed, so he represents the exchange transaction with removing a glove. Of course, there is no evidence of gloves being used in ancient Israel.

Ibn Ezra, accepting the straight forward biblical account comments that Boaz drew off his own shoe and gave it to the kinsman. The reason for this is that by accepting the shoe, you transfer your right of redemption. The Jewish midrash offers a similar analysis, "The redeemer said to Boaz: Buy it for yourself. He removed his shoe." Whose shoe? Rav and Levi, one said: Boaz’s shoe, and the other said: the redeemer's shoe. The matters appear to be in accordance with the one who said: Boaz’s shoe, as it is the way of the purchaser to give a down payment (Ruth Rabbah 7:12).

Therefore, if the anonymous kinsman handed over his sandal it would be an acted out parable of transferring his right of redemption (verse 6 above). On the other hand, if Boaz handed over his sandal it would signify a down payment and thereby secure ownership of the property. The latter interpretation seems most reasonable considering the next verse.

9 And Boaz said to the elders and all the people, "You are witnesses today that I am buying from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and Mahlon.

And Boaz: Heb. Bo'az. See verse 1 above. said: Heb. amar, Qal cons. impf. See verse 1 above. to the elders: Heb. l'zaqen, masc. pl. See verse 2 above. and all: Heb. kol. See verse 7 above. the people: Heb. ha-am. See verse 4 above. The term refers to the people present at the gate as spectators. You are: Heb. attah, pl. pronoun of the second person. witnesses: Heb. ed, masc. pl., one who attests the fact or truth of something, often used in a legal context of who testifies before a legal proceeding regarding first hand knowledge. In the Tanakh a witness might be a reliable observer of an event or someone who can provide factual evidence for legal purposes.

today: Heb. ha-yom, day, normally refers to the daylight hours from sunrise to sunset, but the definite article marks yom as "this day." The Hebrews did not conceive of time in the abstract, but used yom overwhelmingly in the sense of ordinary measurable time. that: Heb. ki, conj. See verse 4 above. I am buying: Heb. qanah, Qal perf. See verse 4 above. Exell notes that idiomatically the Hebrew perfect tense should be rendered in English "I buy." Since there is no mention of the actual payment in money, the declaration of Boaz may support the view that he handed over his sandal to the kinsman as a down payment. Full payment would still need to be made, but we may assume that Boaz could afford the price.

from the hand of: Heb. m'yad, the anatomical limb of the hand, but used here in a figurative sense regarding the power of possession. Naomi: Heb. Naomi. See verse 3 above. all: Heb. kol. that belonged to Elimelech: Heb. l'Eliymelek. See verse 3 above. The lamed prefix signifies "with regard to." and: Heb. eth, particle used to point out the object of a verb (or preposition) more definitely; (hence) 'even' or 'namely.' all: Heb. kol. that: Heb. asher, relative pronoun. See verse 1 above. belonged to Chilion: Heb. l'Kilyon, the second born son of Elimelech.

and Mahlon: Heb. v'Machlon, the firstborn son of Elimelech. Boaz mentions the sons of Elimelech because if they had lived they would have inherited their father's estate. Mahlon, the husband of Ruth, being the firstborn, therefore had the first right to the inheritance (Deut 21:17). The Torah made no provision for widows inheriting their husband's estate, but with the sons being dead, the property devolved on the mother, and after her on the widows, based on the principle established in the case of the daughters of Zelophehad inheriting their father's property because of the lack of sons (Num 27:6-11).

Since the land was in the hands of Naomi now, the purchase was made of her principally, and therefore Boaz is said to purchase it from her; to whom the money would be paid, and who would deliver the estate to Boaz. Exell comments that although the right of a widow to any share in her husband's estate is not recognized in the Torah; later practice allowed provision to be made (Judith 8:7). Jewish law specifically permitted the husband to insert a clause in the marriage contract giving his widow the right to dwell in his house after him, and to be nourished from his wealth all the days of her widowhood (Ketubot 43b; 11:1).

10 Moreover, I am acquiring for myself Ruth the Moabitess, the wife of Mahlon, for a wife to raise up the name of the deceased on his inheritance, so the name of the deceased will not be cut off from his brothers and from the gate of his birth place. You are witnesses today."

Moreover: Heb. gam, adv., also, even, indeed, moreover. I am acquiring: Heb. qanah, Qal perf. See verse 4 above. Most versions translate the verb as past tense, but Boaz refers to action occurring in that moment. Some versions do translate as a present tense (CJB, ERV, EXB, GNT, ICB, JUB, NABRE, NCV). for myself: Heb. lamed, prep. w/1p-sfx. The redundancy of the first person gives added emphasis to the action. Ruth the Moabitess: See verse 5 above. Boaz purposely includes her ethnic background. the wife: Heb. ishshah. See verse 5 above. Some versions have "the widow," but the Hebrew word for widow (almanah) does not appear in the book of Ruth. of Mahlon: Heb. Machlon. See the previous verse.

for a wife: Heb. l'ishshah. to raise up: Heb. qum, Hiphil inf. See verse 5 above. the name: Heb. shem. See verse 5 above. of the deceased: Heb. ha-muth, Qal prtcpl. See verse 5 above. on: Heb. al, prep. his inheritance: Heb. nachalah. See verse 5 above. so the name: Heb. shem. of the deceased: Heb. ha-muth, Qal prtcpl. will not: Heb. lo, particle of negation. be cut off: Heb. karath, Niphal impf., to cut or cut off, with both literal and figurative uses. Here the verb bears the meaning of ending generational continuity. from: Heb. im (Ayin-Mem), prep., with, together with, among. his brothers: Heb. ach, masc. pl. See verse 3 above.

and from the gate: Heb. sha'ar. See verse 1 above. of his place: Heb. maqom, place, location or site. The noun alludes the town of which Mahlon had once been a resident. Boaz confirms his commitment to perform the duty required in Deuteronomy 25, even though he is not a direct blood sibling of Mahlon. Yet, in a broader sense he is Mahlon's "brother" (cf. verse 3 above). Boaz's acquisition of Ruth is equivalent to betrothal, also called kiddushin, "sanctification," and meant that from this moment Ruth belonged to Boaz. Ruth has now become forbidden to all men but to the one to whom she has now been dedicated. By the first century Jewish tradition standardized the betrothal period for a widow to be thirty days (Ketubot 5:2).

You are: Heb. attah, pronoun, masc. pl. witnesses: Heb. ed, masc. pl. See the previous verse. today: Heb. ha-yom. See the previous verse. The declaration of Boaz alludes to the legal requirement that betrothal of a bride was conducted before witnesses. Betrothal made the woman a legal wife and her status could only be changed by divorce or death. Betrothal was usually accomplished by the groom giving a coin or ring to the prospective bride and her acceptance of the token accomplished kiddushin. The reaction of the witnesses in the following two verses suggests that such a token was passed between Boaz and Ruth.

11 And all the people who were at the gate, and the elders, said, "We are witnesses. May ADONAI make the woman, the one coming into your house, be like Rachel and Leah, the two who built the house of Israel; and may you produce with strength in Ephrathah and proclaim your name in Bethlehem.

And all: Heb. kol. See verse 7 above. the people: Heb. ha'am. See verse 4 above. The singular form of the noun views the spectators as a unified group. who were: Heb. asher, relative pronoun. See verse 1 above. at the gate: Heb. b'sha'ar. See verse 1 above. The clause refers to those observing the legal proceeding. and the elders: Heb. ha-zaqen, masc. pl. See verse 2 above. The elders are the official judicial body and administrative rulers of the city. said: Heb. amar, Qal cons. impf. See verse 1 above. We are witnesses: Heb. ed, masc. pl. See verse. The syntax of LXX separates the quotations with "We are witnesses" spoken by the crowd and the following blessing spoken by the elders.

Clarke comments that 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." The declaration had immediate legal effect. 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."

May ADONAI: Heb. YHVH (Yod-Hey-Vav-Hey), the sacred name of the God of Israel. See my article The Blessed Name for more discussion on this subject. make: Heb. nathan. See verse 7 above. the woman: Heb. ha-ishshah. See verse 5 above. Noteworthy is that Ruth is no longer called "the Moabitess." Now she is "the woman," a mark of distinction and respect in Jewish culture. "Woman" is the name Adam gave Chavah (Eve) whom God had created from his own body (Gen 2:23). Women in the Messianic line were referred to by this title: Sarah (Gen 12:14), Rebekah (Gen 24:5, 44), Tamar (Gen 38:20), and Miriam, mother of Yeshua (John 2:4; Rev 12:1, 4-5).

the one coming: Heb. ha-bo, Qal prtcpl., to come, go or enter. The participle marks an additional element of distinction and hints at Ruth being a significant person with Messianic implication (cf. Isa 7:14; Ps 118:26; Luke 7:19; 13:35; 19:38; John 1:15; 11:27; 12:13; Heb. 13:14). into: Heb. el, w/Segol pointing to distinguish from the word for God, prep., into, unto. your house: Heb. bayith, a structure for habitation; dwelling, house, or home and by extension the household of that dwelling.

be like Rachel: Heb. Rachel ("ewe"). She was the younger daughter of Laban (Gen 29:16), the second wife and cousin of Jacob, and the first one Jacob asked to marry (Gen 29:18-20). She was the mother of Joseph and Benjamin. Her handmaid, Bilhah, bore two sons to Jacob (Dan, Naphtali), which by the law of that day were belonged to Rachel. and Leah: Heb. Le'ah, personal name meaning "wild cow" or "gazelle." Older daughter of Laban (Gen 29:16) and Jacob's actual first wife. Leah bore six sons to Jacob (Reuben, Simeon, Levi, Judah, Issachar, Zebulun) and a daughter (Dinah). Her handmaid, Zilpah, bore two sons to Jacob (Gad, Asher), which by the law of that day were officially Leah's.

the two: Heb. shenayim, the number two. who: Heb. asher. built: Heb. banah, Qal perf., to build, construct or establish. the house: Heb. bayith. The noun has the sense of the complete household. of Israel: Heb. Yisrael. See verse 7 above. The "building" of the house alludes to the twelve sons and by extension their families. The Jewish midrash comments that most of the witnesses on this occasion were from the tribe of Judah, a son of Leah. Therefore, they mentioned Rachel before Leah so that it would not appear that they were according honor to themselves (Ruth Rabbah 7:13). Rachel is also mentioned first because the people knew that Jacob loved her more than Leah (Gen 29:30).

and may you produce: Heb. asah, Qal imp., to do, to make, to accomplish, to perform, to act. with strength: Heb. chayil may mean army, capability, strength, valor, virtue, or wealth. Bible versions vary greatly in their translation of the attribute. Since the exhortation focuses on doing, then perhaps the intention is that since Boaz was probably at least twenty years older than Ruth he would demonstrate strength in virility. in Ephrathah: Heb. Ephrathah ("fruitful"), a synonym for Bethlehem (Mic 5:1). Ephrathah is a historic location, first mentioned as the place where Rachel died and was buried (Gen 35:19).

The mention of Ephrathah may imply a wish that Boaz will produce many sons like Jacob. Some versions provide this interpretation (CEV, ERV, GNT, ICB, MSG, NCV, NRSV). and proclaim: Heb. qara, Qal imp., to call, proclaim or read. your name: Heb. shem. See verse 5 above. BDB interprets the clause to mean "become famous" or renowned (895). in Bethlehem: Heb. Beth-Lechem, lit. "house of bread." According to Scripture the town of Bethlehem was founded by Salmon, father of Boaz (1Chr 2:11, 50-51). Bethlehem was the home of Elimelech (Ruth 1:1), and was destined to be the birthplace of King David (1Sam 16:11), as well as the Messiah (Mic 5:2).

12 And may your house become like the house of Perez whom Tamar bore to Judah, from the seed that ADONAI will give to you from this young woman."

And may your house: Heb. bayith. See the previous verse. The noun probably has the sense of household. become: Heb. hayah, Qal conj. impf. jussive, to be, become, come to pass, exist, happen. like the house: Heb. k'bayith. of Perez: Heb. Perets ("break through") (Gen 38:29; 46:12; Ruth 4:18; 1Chr 2:4). whom: Heb. asher, relative pronoun. See verse 1 above. Tamar: Heb. Tamar, a personal name meaning "date palm" (Gen 38:6). Tamar's ethnic origin is not disclosed, but commentators generally assume she was a Canaanite.

bore: Heb. yalad, Qal perf., to bear, bring forth, or beget. The verb can refer to either the male or female role in conception and birth; here the mother. to Judah: Heb. Yehudah ("praised" or "object of praise;" BDB 397), the fourth son born to Jacob's wife Leah (Gen 29:35). The narrator engages in a dramatic word picture. "Tamar bore the house of Perez to Judah." The "house of Perez" included his immediate descendants Hezron, Ram, Amminadab, Nahshon, Salmon, and Boaz. (given in verses 18-21 below). The implication is that Perez was a "house" that Tamar built because his descendants were in the loins of Judah at the time (cf. Heb. 7:9-10).

The narrator does not repeat the familiar story of how the birth of Perez came about, which is chronicled in Genesis 38. Judah married a Canaanite woman, Shua, who bore him three sons, Er, Onan and Shelah (Gen 38:1-5). Judah's sons Er and Onan, to whom Tamar married in turn, became evil and were put to death by God (Gen 38:7, 10). Tamar expected that by the Levirate marriage custom she would be given to Shelah when he was older, but Judah declined to honor the marriage obligation out of fear that Shelah might also die. Tamar put a bold plan into motion. She disguised herself as a harlot and made herself available to Judah.

When Tamar was discovered to be pregnant by Judah, he was forced to admit "She is more righteous than I" (Gen 38:26). When the time for birthing came Tamar was discovered to have twins. When the delivery began one baby put out his hand and the midwife tied a scarlet thread around his wrist. Tying the scarlet thread marked Perez as the firstborn, even though his brother Zerah was fully delivered first (cf. Gen 46:12; Num 26:20). More significantly Perez with the symbolic scarlet thread became an ancestor of the Messiah who would shed his blood for the sins of his people (Isa 1:18; Matt 1:21; 27:28; Eph 1:7). Thus, Tamar gave Judah a fourth son who would be a righteous contrast to the sons birthed by Shua.

from: Heb. min, prep., from or out of. the seed: Heb. ha-zerah may refer to (1) the physical substance by which plants or humans reproduce (e.g., seed, semen); (2) human offspring, whether immediate children or remote descendants; or (3) the seminal promise of a coming Redeemer. The second meaning is intended here, although there is a hint of the third. that: Heb. asher. ADONAI: Heb. YHVH (Yod-Hey-Vav-Hey). will give: Heb. nathan, Qal impf. See verse 7 above. to you: Heb. lamed, prep. from: Heb. min. this: Heb. zoth, demonstrative pronoun. See verse 7 above. young woman: Heb. na'arah, young woman, girl, maiden.

Again the difference in the ages of Ruth and Boaz is noted. The final clause implies that although Boaz had been married and widowed, he had no children. Ruth was likewise childless and likely barren, so for Boaz and Ruth to produce a son would be one more story of a miraculous birth.

Marriage and New Life, 4:13-17

13 And Boaz took Ruth, and she became his wife, and he went in to her. And ADONAI gave to her conception, and she bore a son.

And Boaz: Heb. Bo'az. See verse 1 above. took: Heb. laqach, Qal cons. impf. See verse 2 above. Ruth: Heb. Rut. See verse 5 above. and she became: Heb. hayah, Qal cons. impf. See the previous verse. his wife: Heb. ishshah. See verse 5 above. Throughout Scripture a man "takes" a wife, which marks the transition from betrothal to being married. A woman did not "take" a husband (e.g., Gen 4:19; 6:2; 11:29; 24:67; 25:1; 28:1-2; 30:9; 36:2; 38:1-3; Ex 2:1; Lev 21:13; Num 12:1; Deut 24:1; Jdg 14:3). and he went in: Heb. bo, Qal cons. impf. See verse 11 above. to her: Heb. el (Aleph-Lamed), prep. with fem. sfx. See verse 11 above.

The result of the "taking" is sexual consummation of the relationship (cf. Gen 4:19; 6:2; 11:29; 24:67). Boaz joined his body to Ruth with her consent. In previous biblical narratives sexual consummation is described with the verb yada, "to know" (Gen 4:1, 17, 25; 19:8; 24:16). The "taking" of Ruth did not occur immediately after the "acquiring." The narrative of the negotiation at the gate occurred after the threshing of the barley harvest. Ruth continued to live with Naomi until the end of the wheat harvest (Ruth 2:23), which could have been as much as two months.

Therefore, the marriage must not have taken place until after the wheat harvest. The time interval would be considered the betrothal period, a time of preparation. Boaz would prepare the bridal chamber (huppah) and make arrangements for the wedding dinner. The wedding ceremony, if there was one, might only have consisted of sharing a cup of wine. Local custom would dictate the elements to any ceremony. In ancient times religious leaders did not officiate at weddings nor was there an exchange of vows.

What happened in the way of celebration obviously depended on the financial ability of the families and local custom. The festivities may have been preceded by a procession (1Macc 9:37) consisting of the bridegroom in festive attire and accompanied by his friends (Jdg 14:11), although none of the Bible marriage stories mention a bridal procession. Whether a procession was conducted a feast was certainly held to celebrate the nuptials (Gen 29:22; Jdg 14:10; Tobit 7:15; Matt 22:2; Luke 12:36; 14:8; John 2:1-2). By custom the wedding feast would generally last a week, while the bridal days extended over a full month in order to receive gifts.

And ADONAI: For the third time in the chapter the sacred name of the God of Israel is mentioned. gave: Heb. nathan, Qal cons. impf. See verse 7 above. to her conception: Heb. herayon, conception or pregnancy. God removed her barrenness. and she bore: Heb. yalad, Qal cons. impf. See the previous verse. a son: Heb. ben, a male offspring, "son or son of," which is used in three distinctive ways: (1) to identify direct paternity, as the son of his father (Gen 5); (2) a descendant of a more distant ancestor (e.g., Gen 32:32), or (3) to mean in a broader sense of having the characteristics of (e.g., Ps 89:22; Dan 3:25). Scripture declares the reality of there being only two genders, male and female.

14 And the women said to Naomi, "Blessed be ADONAI who has not left you without a kinsman-redeemer today, and may his name be renowned in Israel.

And the women: Heb. ishshah, fem. pl. See verse 5 above. Gill notes that the noun here may refer to inhabitants of Bethlehem, or perhaps (more likely) these were the women that were called to the labor of Ruth, and attended the birth of the child: said: Heb. amar, Qal cons. impf. See verse 1 above. to Naomi: Heb. Naomi. See verse 3 above. Blessed be: Heb. barak, Qal pass. prtcpl., to bless, or to kneel. The Hebrew viewpoint is that a "blessing" is an endowment of beneficial favor (Gen 2:3; 24:27), enabling power (Gen 1:28; 9:1; 17:16) or covenantal promise (Gen 12:2-3), ordinarily transmitted from the greater to the lesser. ADONAI: For the fourth time in the chapter the sacred name of the God of Israel is mentioned. who: Heb. asher, relative pronoun. See verse 1 above.

has not: Heb. lo, particle of negation. let fail: Heb. shabath, Hiphil perf., to cease, to rest, to desist. Here the verb has the sense of "cause to fail" or "let be lacking" (BDB 1114). The verb that gives rise to the noun "Sabbath;" at its heart lies the simple yet profound idea of stopping ordinary activity so that God-ordained purposes may prevail (BHTL). today: Heb. ha-yom. See verse 9 above. a kinsman-redeemer: Heb. gō’êl, Qal prtcpl. of ga'al. See verse 1 above. Commentators are divided over the object of the blessing and the following wish prayer, whether they refer to Boaz or his infant son. The latter seems validated by the mention of "today" and the wish expressed in the next verse.

Exell comments that it is true that the words which follow apply to the child; but throughout the story the near kinsman-redeemer is Boaz. He has done all, and more than all, that could be expected of a go’el; he has redeemed the property, and now (this day) he has secured an heir for Naomi’s family. The point is that God has not let the kinsman-redeemer fail. God made sure that the childless kinsman impregnated the barren woman.

and may his name: Heb. shem. See verse 5 above. be renowned: Heb. qara, Niphal conj. perf. See verse 11 above. in Israel: Heb. b'Yisrael. See verse 7 above. They were not asking that the infant son become a social celebrity, but that his name be associated with great deeds like his father.

15 "May he be to you a restorer of life and a sustainer of your old age; for your daughter-in-law, who loves you and who has borne him is better to you than seven sons."

May he be: Heb. hayah, Qal conj. perf. See verse 12 above. to you: Heb. lamed, prep. w/fem. 2p-sfx. a restorer: Heb. shuv, Hiphil prtcpl., to bring back to mind, to return, turn back, or turn around. Here the verb bears the sense of refreshing and reinvigoration (cf. Lam 1:11, 16, 19; Ps 19:8; Prov 25:13) (BDB 996). of life: Heb. nephesh, that which "breathes" air (Gen 1:20). Nephesh is in the "blood" (Lev 17:11; Deut 12:23), and along with the ability to move (Gen 1:21) comprise the three characteristics that make a human into a living creature. Nephesh also represents the inner self and the seat of desires, passions, appetites, and emotion.

In Hebrew thought a person is a soul-body. Thus, "soul" does not refer to a non-physical part of a human being, but rather to the whole person. In essence the new-born son will make life worth living. and a sustainer: Heb. kul, Piel inf., to sustain, support, or nourish. of your old age: Heb. sebah, gray hair or old age. for: Heb. ki, conj. your daughter-in-law: Heb. kallah, daughter-in-law in reference to husband's father. Noteworthy is that the death of Ruth's husband did not end the "in-law" relationship, as a divorce would have. who: Heb. asher, relative pronoun. See verse 1 above. loves you: Heb. aheb w/2p-fem. sfx., to have affection for, to love.

and who has borne him: Heb. yalad, Qal perf. See verse 12 above. is: Heb. hi, personal pronoun; this, the same. better: Heb. tob ("tōv"), adj., good in the sense of beneficial in both a moral and practical sense. The adjective is used here in an comparative sense. to you: Heb. lamed with 2p-fem. sfx. than seven: Heb. shiba, the number seven. sons: Heb. ben, mp. See verse 13 above. The Jewish midrash associates the "seven sons" with the seven ancestors of the child named in verses 18-20 below (Ruth Rabbah 7:16).

However, the mention of seven sons may allude to the historical mention of Job having seven sons (Job 1:2), who were all killed in Satan's testing (Job 1:18-19). Naomi had two sons who were taken from her, but God gave her Ruth who was devoted to Naomi and worked hard to provide for their basic needs. From Samuel's perspective as narrator the mention of "seven sons" may have prophetically hinted at his own experience of selecting a replacement for King Saul. Jesse had seven sons who did not qualify, but David, the eighth son (like Obed), was perfect (1Sam 16:12-13).

16 And Naomi took the child and laid him in her lap, and became his care-giver.

And Naomi: Heb. Naomi. See verse 3 above. took: Heb. laqach, Qal cons. impf. See verse 2 above. the child: Heb. ha-yeled, child, boy, or youth. and laid him: Heb. shith, Qal cons. impf., to put, place, or set. in her lap: Heb. cheq, denotes the hollow formed by the arms when bent—the bosom, lap, or fold of a garment. From this literal sense the noun has rich figurative meaning of intimacy and nurture. and became: Heb. hayah, Qal cons. impf. See verse 12 above.

his care-giver: Heb. aman, Qal prtcpl., to confirm or support. The participle depicts an unshakeable relationship. Many versions have "nurse," which can be misleading. The verb does not imply that the child suckled at her breast. Rather the verb denotes that Naomi took care of the child whenever Ruth needed assistance, especially since Ruth probably had more children.

17 And the neighbor women gave him a name, saying, "A son has been born to Naomi!" So they called his name Obed. He is the father of Jesse, the father of David.

And the neighbor women: Heb. ha-shaken w/fem. pl. sfx., adj., neighbor, inhabitant, dweller. These were women who lived near Naomi. gave him: Heb. qara, Qal cons. impf., lit. "called." See verse 11 above. a name: Heb. shem. See verse 5 above. saying: Heb. amar, Qal inf. See verse 1 above. A son: Heb. ben. See verse 13 above. has been born: Heb. yalad, Qal pass. perf. See verse 12 above. to Naomi: Heb. Naomi. See verse 3 above. The child was popularly considered to belong to Naomi’s family (Exell). Josephus interprets the saying as meaning the child would be brought up in order to serve Naomi in her old age (Ant. V, 9:4).

So they called: Heb. qara, Qal cons. perf. w/3p-pl. fem. sfx. his name: Heb. shem, masc. sing. construct. Obed: Heb. Oved, a personal name meaning "serving" or "worshiper." Farrar suggests that Obed may be an abbreviated form of Obad-iah 'servant of Yah.' Josephus says Naomi gave the name, by the advice of her neighbors (Ant. V, 9:4). Gill suggests the naming very probably occurred on the eighth day when the baby was circumcised, and the neighbors were invited on that occasion, at which time it seems it was usual to give names to children (see Luke 1:59). Nothing more is known of Obed, but his inclusion in the genealogy of David makes him significant.

He is the father of: Heb. ab ("ahv"), normally used of a male biological parent, someone who fulfilled the role of a father or an ancestor. Jesse: Heb. Yishay ("man" or "manly"), a proper name that appears 42 times in the Tanakh, first in this verse. His name features prominently in the narrative of 1Samuel. He was a prominent and wealthy member of the tribe of Judah and lived in Bethlehem. He fathered eight sons and two daughters (cf. 1Sam 16:10; 17:12; 1Chr 2:13-16). Noteworthy is the mention of Jesse in Messianic prophecies. Isaiah spoke of a "Rod from the stem of Jesse (11:1) and of "a Root of Jesse" (11:10). For Paul, the "root of Jesse" (Rom 15:12) was a prophecy fulfilled in Yeshua.

the father of: Heb. ab. David: Heb. David ("beloved" or "favorite," HBD). David is one of the most important figures in Israelite history. The youngest son of Jesse, he is often called "son of Jesse," which emphasized the stature of Jesse (e.g., 1Sam 16:18; 20:27; 22:7-9, 13; 25:10; 2Sam 20:1; 23:1; 1Kgs 12:16; Ps 72:20). He became the King of Israel at the age of 30 and reigned 40 years (2Sam 5:4; 1Chr 3:4). David made a tremendous impact on the nation of Israel. In the military sphere he broke the power of all the pagan peoples in the land of Canaan. In the civil sphere he made Jerusalem his capital and solidified central authority.

His accomplishments in the religious sphere are especially noteworthy. He erected the Tabernacle on Mt. Zion, centralized religion in Jerusalem and established Levitical choirs. He wrote many psalms and 73 psalms are specifically ascribed to him. He was known as the "sweet psalmist of Israel" (2Sam 23:1). Especially important is that he compiled and organized psalms into what we now know as the Book of Psalms (2Chr 29:30). David was a true worshipper, a man imbued with the Holy Spirit (1Sam 13:14; 16:13; 2Sam 23:2). God chose David to be king because He "sought out for Himself a man after His own heart" (1Sam 13:14).

Then, God made a personal and everlasting covenant with him by which God promised that He would establish the throne of David forever, build a house for Himself and send forth a king from the loins of David to rule over his people Israel (2Sam 7:12-14; 23:5; Ps 89:3; Isa 55:3; Jer 23:5-6; 33:21). Jeremiah left a simple eulogy: "David did what was right in the sight of the LORD, and had not turned aside from anything that He commanded him all the days of his life, except in the case of Uriah the Hittite" (1Kgs 15:5). The last comment on David's life in the Tanakh is from Ezra who twice refers to David as a "man of God" (2Chr 8:14; Neh 12:24).

Farrar comments that the story of Ruth thus shows how a Moabite woman obtained an honorable place in the annals of Hebrew history. From 1 Samuel 22:3-4 we learn that friendly relations existed between David and the Moabites: it may not be fanciful to suppose that he would be all the more ready to entrust his parents to the care of the Moabite king because his father’s grandmother was a Moabite.

Consequential Genealogy, 4:18-22

18 Now these are the family records of Perez: and Perez begat Hezron,

Now these are: Heb. elleh, plural masculine pronounl these, these things, those. the family records of: Heb. toledoth (derived from yalad), properly a list of births, an account of men and their descendents; generations, descendants or account. The term stresses an origin point. The term occurs 39 times in the Tanakh, about two-thirds in Genesis, where toledoth frames the primeval and patriarchal narratives. The remaining occurrences are found in tribal or royal lists in Numbers, Ruth and 1 Chronicles. Each setting underscores covenant continuity, first through the patriarchs, then through Israel's tribes, and finally through the Davidic line.

The closing genealogy, no doubt prepared by Samuel, demonstrates the important lineage of David. The point is not that he descended from extraordinary intimate unions (Lot & oldest daughter, Judah & Tamar, Boaz & Ruth), but that he descended from men who were faithful to maintain Torah values, in contrast to the moral climate of the judges period (Jdg 17:6; 21:25).

Perez: Heb. Perets, a personal name meaning "breach" (Gen 38:29), the son of Tamar and Judah. He is listed among those of Jacob's family that went with him to Egypt (Gen 49:8-12). Perez eventually became a clan chieftain, but nothing more is known of his life. Henry Morris observes that since Perez was the son of Judah, this genealogical summary shows that David is descended from Judah and thus able to fulfill Jacob's prophecy of the scepter (Gen 49:10) (DSB 316). and Perez begat: Heb. yalad, Hiphil perf., 3ms. See verse 12 above. The masculine form of the verb reflects the father's role in procreation, as described in verse 13 above.

Some versions render the verb as "fathered," and others have "the father of," both of which can be misleading. While the noun "father" can denote a remote ancestor (e.g. Gen 32:32), the verb "begat" is not used to denote a remote descendant. In other words, there are no gaps of omitted names in the following genealogy. Hezron: Heb. Chetsron, a personal name meaning "camping place" or "reeds" (HBD). Perez also begat another son, Hamul (Gen 46:12; 1Chr 2:5). Hezron is further mentioned as begetting three sons (1Chr 2:9). Afterward at age 60 he married the daughter of Machir the father of Gilead (1Chr 2:21).

19 and Hezron begat Ram, and Ram begat Amminadab,

and Hezron: See the previous verse. begat: Heb. yalad, Hiphil perf. See verse 12 above and the previous verse. Ram: Heb. Ram, a personal name meaning "high, exalted" (Ruth 4:19). Aram is a variant spelling of Heb. Ram, which is found in several passages of the LXX and MT (here; 1Chr 2:9-10, 25, 27). Like many others in early Bible times, nothing is known of these men beyond their name and family connection. He was the firstborn of Hezron (1Chr 2:5). Most significant is the presence of his name in the genealogy of Yeshua (Matt 1:3-4; Luke 3:33).

and Ram begat: Heb. yalad, Hiphil perf. Amminadab: Heb. Amminadav, a personal name meaning "my people are generous" (Num 1:7; Ruth 4:19). There are four men named Amminadab in the Tanakh, but many scholars believe this Amminadab to be the same as Aaron's father-in-law (Ex 6:23) (Barker 31). Most significant is the presence of his name in the genealogy of Yeshua (Matt 1:4; Luke 3:33).

20 and Amminadab begat Nahshon, and Nahshon begat Salmon,

and Amminadab: See the previous verse. begat: Heb. yalad, Hiphil perf. See verse 12 and verse 18 above. Nahshon: Heb. Nachshon, personal name meaning "serpent" (HBD), brother-in-law of Aaron (Ex 6:23) and a leader of the tribe of Judah in the wilderness years (Num 2:3; 7:12; 10:14). Most significant is the presence of his name in the genealogy of Yeshua (Matt 1:4; Luke 3:32). and Nahshon begat: Heb. yalad, Hiphil perf. Salmon: Heb. Salmah, a personal name meaning "cloak or clothing." The name appears four times as "Salma" (1Chr 2:11, 51, 54). All English Bible versions spell the name as "Salmon." In the Targum he is called "Salma the righteous."

Salmon may have been one of the two unnamed spies whose lives were saved by Rahab (Josh 2:1-4). In any event he married Rahab sometime after the fall of Jericho (cf. Josh 6:22-25). Most significant is the presence of his name in the genealogy of Yeshua (Matt 1:5; Luke 3:32).

21 and Salmon begat Boaz, and Boaz begat Obed,

and Salmon: See the previous verse. begat: Heb. yalad, Hiphil perf. See verse 12 and verse 18 above. and Boaz: Heb. Bo'az. See verse 1 above. The testimony of Salmon begetting Boaz is supported by the genealogies in Ruth and 1Chronicles. begat: Heb. yalad, Hiphil perf. Obed: Heb. Oved. See verse 17 above.

22 and Obed begat Jesse, and Jesse begat David.

and Obed: Heb. Oved. See verse 17 above. begat: Heb. yalad, Hiphil perf. See verse 12 and verse 18 above. Jesse: Heb. Yishay. See verse 17 above. and Jesse begat: Heb. yalad, Hiphil perf. David: Heb. David. See verse 17 above.

Works Cited

Barnes: Albert Barnes (1798-1870), Notes on the Old Testament: Explanatory and Practical: Ruth. Blackie & Son, 1884. Online

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com.

Barker: William P. Barker, Everyone In the Bible. Fleming H. Revell Co., 1966.

BHTL: BibleHub Topical Lexicon, BibleHub.com. nd.

Clarke: Adam Clarke (1762-1832), Commentary on the Holy Bible: Luke (1826). Online.

DSB: Defenders Study Bible. World Publishing Co., 1995. [KJV with explanatory notes by Dr. Henry M. Morris, formerly President of Institute for Creation Research.]

Dexter: Jason Dexter. Study Ruth: A Story of Love and Redemption. Online.

Edersheim: Alfred Edersheim (1807-1888), Bible History Old Testament (1876-87). Book 3, Chap. 21. Hendrickson Publishers, 1995. Online.

Edersheim-Temple: Alfred Edersheim (1825-1889), The Temple: It's Ministry and Services (1874). New Updated Edition. Hendrickson Publishers, Inc., 1994. Online.

Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online.

Exell: Joseph S. Exell, ed. (1849–1910), Ruth, The Pulpit Commentary, Vol. 16. Hendrickson Pub., 1985. Online.

Farrar: Frederic W. Farrar (1831–1903), Ruth, The Cambridge Bible for Schools and Colleges. Cambridge University Press, 1891. Online.

Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online here.

HBD: Trent C. Butler, ed., Holman Bible Dictionary. Broadman and Holman Publishers, 1991. Online.

Ibn Ezra: Revised Jewish Publication Society Tanakh, 2023; with annotations by Abraham ibn Ezra (1089-1164), Medieval Jewish Commentator. Online.

Keil: C.F. Keil (1807-1888), The Book of Ruth, Commentary on the Old Testament, Vol. 2 (1866-1891) by C.F. Keil and F. Delitzsch. Hendrickson, 2006.

Lightfoot: John Lightfoot (1602-1675), Complete Works of Rev. John Lightfoot, Vol. 2. J.F. Dove, 1825. Online.

Rashi: Rabbi Shlomo Yitzhaqi (1040-1105), Commentary on the Tanakh. Online. (French rabbi, rabbinical judge and commentator)

Ross: Allen P. Ross, Introducing Biblical Hebrew. Baker Academic, 2001.

Midrash: Ruth Rabbah, Sefaria Midrash Rabbah, 2022. Online. The midrash was composed c.700 – c.950 CE.

Targum: Targum Ruth in English, (1−600 A.D.) trans. C.M.M. Brady, nd. Online.