Ruth 4

Ruth 4
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A handwritten scroll of Book of Ruth by the scribe Elihu Shannon of Kibbutz Saad, Israel (c. 2005).
Book	Book of Ruth
Bible part	Old Testament
Order in the Bible part	8
Category	Ketuvim

Ruth 4 is the fourth (and the last) chapter of the Book of Ruth in the Hebrew Bible or the Old Testament of the Christian Bible.^[1][2] This chapter contains the story of how Boaz goeth up to the gate, calleth his kinsman; inquires whether he would redeem and marry Ruth, Ruth 4:1-5. He refuseth, Ruth 4:6-8. Boaz, the people witnessing and congratulating, buyeth the inheritance, and marrieth Ruth, Ruth 4:9-12. She beareth Obed the grandfather of David, Ruth 4:13-17. The genealogy from Pharez unto David, Ruth 4:18-22.^[3] It is a part of the Ketuvim ("Writings").^[4][5]

Text

• The original text is written in Hebrew language.
• This chapter is divided into 22 verses.

Textual versions

Some most ancient manuscripts containing this chapter in Hebrew language:

• Masoretic Text (10th century)
• Dead Sea Scrolls: (2nd century BC)^[6][7]
  • 2Q16 (2QRuth^a): extant: verses 3‑4^[6]

Ancient translations in Koine Greek:

• Septuagint (3rd century BC)
• Theodotion version (~AD 180)

Structure

NKJV groups this chapter into:

• Ruth 4:1-12 = Boaz Redeems Ruth
• Ruth 4:13-22 = Descendants of Boaz and Ruth

Verse 1

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.^[8]

• "The gate": It is the place of concourse, of business, and of justice in Oriental cities (see Judges 19:15 note; Genesis 34:20; Deuteronomy 16:18).^[9] In the middle of the day, as Josephus^[10] says, to the gate of the city, where people were continually passing and repassing to and from the country, and where he was most likely to meet with the person he wanted to see and converse with, and where courts of judicature were usually held, and where it was proper to call one to determine the affair he had in hand; so the Targum, "and Boaz went up to the gate of the house of judgment of the sanhedrim."^[11]
• "Ho, such a one!" (Hebrew: פלני אלמני peloni almoni): The words are "peloni almoni", words used by the Hebrews of persons and places, whose names they either could not, or did not choose to mention, which two words are contracted into "palmoni" in Daniel 8:13.^[11] Its use here may indicate that the name of the kinsman was either unknown or purposely concealed 1 Samuel 21:2; 2 Kings 6:8.^[9] The name of this man was "Tob" or "Tobias", according to some Jewish writers; see notes on Ruth 3:13.^[11] The phrase "such a one," or "so and so," is a purely idiomatic English equivalent for the purely idiomatic Hebrew phrase peloni almoni. A literal translation is impossible. The Latin N.N. corresponds.^[12]

Verse 2

And he took ten men of the elders of the city, and said,

Sit ye down here.

And they sat down.^[13]

• "He took ten men of the elders of the city": as witnesses. In ordinary circumstances, two or three were sufficient to attest a bargain; but in cases of importance, such as matrimony, divorce, conveyancing of property, it was the Jewish practice to have ten (1 Kings 21:8).^[3] Every city was governed by elders (Deuteronomy 19:12; Judges 8:14). For the number "ten," compare Exodus 18:25. Probably the presence of, at least, ten elders was necessary to make a lawful public assembly, as among modern Jews ten (a minyon) are necessary to constitute a synagogue.^[9] The Jews^[14] gather, that the blessing of the bride and bridegroom at their marriage is not to be done by less than ten persons.^[11]

Verse 3

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^[15]

• "Naomi": Both Naomi and Ruth had an interest in the land during their lives; but Naomi alone was mentioned, not only because she directed all the negotiations, but because the introduction of Ruth's name would awaken a suspicion of the necessity of marrying her, before the first proposition was answered.^[3]
• "Sell": Boaz, speaking of Naomi's determination to sell her land, says מָכְרָה נָךעמִי, literally, "has sold" ("has resolved to sell"). The English idiom would be "is selling")"^[16] In King James's English version the verb is thus freely rendered "selleth." Luther's version is equivalent - beut feil, "offers for sale;" or, as Coverdale renders it, "offereth to sell." Vatable freely renders it as we have done, "has determined to sell" (vendere decrepit) so Drusius (vendere instituit).^[12] In her circumstances Naomi was at liberty to part with it (Leviticus 25:25).^[3]
• "Our brother Elimelech": The kind family feeling of Boaz, shining out of the expression, "our brother Elimelech," is noteworthy. "Brother" was to him a homely and gracious term for "near kinsman"^[12] (see Genesis 13:8; Genesis 24:27; Leviticus 25:25; Numbers 27:4; Judges 9:1).^[9]

Verse 7

Now this was the manner in former time in Israel concerning redeeming and concerning changing,

for to confirm all things; a man plucked off his shoe, and gave it to his neighbour:

and this was a testimony in Israel.^[17]

• "This was the manner ... concerning redeeming and concerning changing": It is a custom, and not a law, that seems here referred to, when an estate was bought and sold; not the law in Leviticus 25:25, though that respects the redemption of an estate by a near kinsman, yet no such manner was enjoined as here practised afterwards, made mention of; nor the law in Deuteronomy 25:5 which does not concern the redemption of estates, nor a kinsman's marrying the widow of a deceased kinsman, but a brother's marrying the widow of a deceased brother, and the rites and ceremonies there enjoined upon refusal are different from those here used; though Josephus^[10] is express for it, that the law is here referred to; but this is not only concerning purchase of estates, but "concerning changing" also one field for another as Aben Ezra interprets it: "for to confirm all things"; the following custom was observed for the confirmation of any bargain whatever, whether by sale or barter, and where there was no marriage in the case.^[11]
• "In former time in Israel": Showing that the custom was obsolete in the writer's days. The letter of the law was not strictly followed. It was thought sufficient for the man to pull off his own shoe and give it to the man to whom he ceded his right, in the presence of the elders of his city.^[9]

Verse 10

"Levenspoort" (Arch of Life), bronze memorial sculpture by Yetty Elzas. In remembrance of the 71 Jewish citizens of Wageningen and surroundings, deported and murdered during the years 1940-1945

Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife,

to raise up the name of the dead upon his inheritance,

that the name of the dead be not cut off from among his brethren, and from the gate of his place:

ye are witnesses this day.^[18]

• "Moreover, Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife": This was the condition on which the purchase of the land was, that whoever bought that should take her for his wife; nor did Boaz do evil in marrying her, though Ruth is a Moabitess. Moab was not one of the nations with whom marriage was forbidden; and though it was a Heathenish and idolatrous nation, and so on that account it was not fit and proper to marry with such, yet Ruth was become a proselytess; nor was this contrary to the law in Deuteronomy 23:3, since, according to the sense the Jews give of it, it respects men, and not women, and such men who otherwise were capable of bearing offices in the congregation; "an Ammonite, and a Moabite^[19] are forbidden, and their prohibition is a perpetual one, but their women are free immediately:"^[11]

Verse 11

And all the people that were in the gate, and the elders, said,

We are witnesses.

The Lord make the woman that is come into thine house like Rachel and like Leah,

which two did build the house of Israel:

and do thou worthily in Ephratah,

and be famous in Bethlehem:^[20]

• "All the people and the elders, said, We are witnesses": A multitude, doubtless from curiosity or interest, were present on the occasion. There was no signing of deeds; yet was the transfer made, and complete security given, by the public manner in which the whole matter was carried on and concluded.^[3]
• "Like Rachel and like Leah, which two did build the house of Israel": The two wives of Jacob; the Targum adds, "with twelve tribes"; for though some of the tribes sprung from their maids, which they gave to Jacob, yet the children born of them were reckoned theirs by a moral estimation, as some express it.^[11] Rachel is set before Leah, though the youngest, and had the fewest children, because she was his first wife in his intention, and according to the covenant made with her father, though imposed upon and deceived; and she was his more lawful wife, and his most beloved one.^[11] By the children of these two, and their maidens, the house or family of Israel was built up, and became a great nation, consisting of twelve tribes, very numerous.^[11]
• "do thou worthily in Ephratah": Or "Do thou manfully in Ephratah".^[12] The expression is somewhat peculiar, ringing changes on the peculiar and remarkable term that occurs both in Ruth 2:1 and in Ruth 3:11. The expression is עֲשֵׂה־חַיִל ‘ă-śêh-kha-yil. The people meant, "Act thou the part of a strong, substantial, worthy man."^[12] Jerome seems to have had a slightly different reading, since he applies both clauses to Ruth (the word khayil is used in Proverbs 31:10 as "virtuous" in the phrase “virtuous woman"; אשת חיל eshet khayil): "May she be a pattern of virtue in Ephratah, and have a name famous in Bethlehem." The meaning of "be famous" seems to be, "Get thyself a name which shall be celebrated in Bethlehem, as the head of a powerful and illustrious house": literally it is, "proclaim a name," i. e. cause others to proclaim thy name, as in Ruth 4:14.^[9]

Verse 12

And let thy house be like the house of Pharez,

whom Tamar bare unto Judah,

of the seed which the Lord shall give thee of this young woman.^[21]

• "The house of Pharez, whom Tamar bare unto Judah": Of whose tribe the Bethlehemites were, and were also of the house or family of Pharez, as appears from Ruth 4:18, etc. who was born to Judah of Tamar, one of another nation (from Canaan), as Ruth was (from Moab), and from whom sprung a very numerous family, one of the five families of Judah; and they wish that the family of Boaz, by Ruth, might be as numerous.^[11][22]
• "Of the seed which the Lord shall give thee of this young woman": by which it is plain Ruth was present, for they do, as it were, point to her, and that she was a young woman, though a widow. The Jews say she was forty years of age, as observed in Ruth 3:10 and the elders wish and pray he might have a numerous family of the children the Lord would give him by her; and this might be the rather expected of her, as being a young woman, yet only as the gift of God, as children are, Psalm 127:3.^[11]

Verse 14

And the women said unto Naomi,

Blessed be the Lord,

which hath not left thee this day without a kinsman,

that his name may be famous in Israel.^[23]

• "That his name may be famous in Israel": some refer this to the name of God, by whose providence this was brought about; others to Boaz, who was well spoken of for his charity, integrity, and humility, shown in redeeming the estate, and taking Ruth to wife; or rather it refers to the newborn child, of whom they express their hope and confidence, that when he came to man's estate would be very famous and honourable in Israel, being a worthy and virtuous man himself, and the progenitor of such illustrious persons as Jesse, David, etc. and even of the Messiah.^[11]

Verse 15

And he shall be unto thee a restorer of thy life,

and a nourisher of thine old age:

for thy daughter in law, which loveth thee,

which is better to thee than seven sons,

hath born him.^[24]

• "Is better to thee than seven sons": The number seven suggested an idea of fullness, completeness, perfection. The whole inhabitants of the city knew that Ruth's love to her mother-in-law had been indeed transcendent, and also that it had been transcendently returned.^[12]

Verse 16

And Naomi took the child,

and laid it in her bosom,

and became nurse unto it.^[25]

• "And became a nurse unto it": that is, after the mother had suckled and weaned it, then she took it from her, and brought it up.^[11]

Verse 17

And the women her neighbours gave it a name, saying,

There is a son born to Naomi;

and they called his name Obed:

he is the father of Jesse, the father of David.^[26]

• "And the women her neighbours gave it a name": Josephus says^[10] Naomi gave it, by the advice of her neighbours; very probably on the eighth day when he was circumcised, and the neighbours were invited on that occasion, at which time it seems it was usual to give names to children, see Luke 1:59.^[11]
• "And they called his name Obed": which signifies "serving", as Josephus^[10] rightly observes, though he does not always give the true sense of Hebrew words: this name was given, not in remembrance of the service his mother was obliged to, before marriage with Boaz; but rather on the account of the service that he would be of to Naomi, as they hoped and believed; though the reason of it, as given by the Targum, is not to be overlooked, which interprets it, "who served the Lord of the world with a perfect heart;" and so they might have some respect to his being hereafter a servant of the Lord.^[11]
• "He is the father of Jesse, and the father of David": so Jesse is called the "Bethlehemite", 1 Samuel 16:1, being of the city of Bethlehem, of which city Boaz was when his son Obed was born, who was the father of Jesse; of whom was David king of Israel, and from whom sprung the Messiah, for whose sake this book was written, that his genealogy might clearly appear; and of which use it is made by the Evangelists Matthew (Matthew 1); and Luke (Luke 3).^[11]

See also

• Related Bible parts: Deuteronomy 25, Ruth 2, Ruth 3, Proverbs 31, Matthew 1, Luke 3

Notes and references

Bibliography

External links