Boaz Redeems Ruth
1 Now Boaz had gone up to the gate and sat down there. And behold, the redeemer, of whom Boaz had spoken, came by. So Boaz said, “Turn aside, friend; sit down here.” And he turned aside and sat down.
City gates were typically the location where merchants gathered forming a marketplace for the people and a place where the city leaders and elders came to offer advice, settle disputes and decide on legal matters. Boaz went to the city gate and sat down, the text implies he had a position among the leaders. At some point the unnamed closer relative (called here as “the redeemer”) came by and Boaz asks him to sit and he did.
2 And he took ten men of the elders of the city and said, “Sit down here.” So they sat down.
Next, Boaz finds ten elders of the city and asks them to sit down as well. Now with ten witnesses along with the potential redeemer, Boaz proceeds to explain the need for a Gō’ēl. The text does not explain why this unnamed redeemer had not assumed that role prior to this time. Next Boaz essentially reminds him of his responsibility to redeem Naomi’s land and to redeem Ruth who is without child.
3 Then he said to the redeemer, “Naomi, who has come back from the country of Moab, is selling the parcel of land that belonged to our relative Elimelech. 4 So I thought I would tell you of it and say, ‘Buy it in the presence of those sitting here and in the presence of the elders of my people.’ If you will redeem it, redeem it. But if you will not, tell me, that I may know, for there is no one besides you to redeem it, and I come after you.” And he said, “I will redeem it.”
Boaz begins with Naomi’s need to sell her land and since the law required land that was sold to remain property of the family (see Leviticus 25:25-30), Boaz asks this man to redeem the land. Here in the presence of the elders of his people (their family). Boaz forces the issue by asking, if you are going to redeem the land, redeem it now, otherwise he will redeem it. The man replied that he will redeem the land.
5 Then Boaz said, “The day you buy the field from the hand of Naomi, you also acquire Ruth the Moabite, the widow of the dead, in order to perpetuate the name of the dead in his inheritance.”
Boaz then reminds the man that Naomi is not the only one who needs a Gō’ēl. The family name must continue through Ruth, the wife of Naomi’s dead son. Boaz tells him that when he buys the land he also assumes the role as Gō’ēl for Ruth, which means he has the responsibility per the law to marry her.
6 Then the redeemer said, “I cannot redeem it for myself, lest I impair my own inheritance. Take my right of redemption yourself, for I cannot redeem it.”
The man then takes back what he said and tells Boaz that he cannot redeem the land with the condition of adding another wife and potential family line. He was able to redeem the land but not the bride. Apparently this would cause financial problems for his current family and their future inheritances. So he relinquishes his obligation of being the Gō’ēl to Boaz.
7 Now this was the custom in former times in Israel concerning redeeming and exchanging: to confirm a transaction, the one drew off his sandal and gave it to the other, and this was the manner of attesting in Israel.
As presented in Deuteronomy 25:7-10 (see commentary for Ruth 3:8-9 above), one the sandals worn by the one refusing to redeem is removed and is handed to the one willing to redeem as a symbol of shame showing to everyone that he was unable to fulfill his obligation as Gō’ēl. To Boaz however, it would be permission to marry Ruth. Note how the narrator tells us that this was an old custom, even though this event took place not long after the law was given (the entire period of the Judges lasted approximately 410 years), the custom may have been ignored or was no longer fully observed (per the law the sandal was to be removed by the wife followed by spitting in the person’s face, that did not occur here), which may be the reason why the author needed to explain the custom. The sandal being handed over to the one willing to redeem in front of the witnesses would be considered a legal agreement for the exchange.
The content of the custom was that a man drew off his shoe, and gave it to his neighbor. The purpose of the custom was that this was the manner of attestation in Israel. The custom itself arose from the fact that fixed property was taken possession of by treading upon the soil, as Abraham did in Genesis 13:17 and as Joshua was told to do in Joshua 1:3. Hence, taking off the shoe and handing it to another was a symbol of the transfer of a possession or the right of ownership.[1]
8 So when the redeemer said to Boaz, “Buy it for yourself,” he drew off his sandal. 9 Then Boaz said to the elders and all the people, “You are witnesses this day that I have bought from the hand of Naomi all that belonged to Elimelech and all that belonged to Chilion and to Mahlon.
The man tells Boaz to buy the property and promptly removes his sandal. Boaz then turns to the elders and others witnessing and tells them that he has purchased from Naomi all the property that belonged to Elimelech, Chilion, and Mahlon.
10 Also Ruth the Moabite, the widow of Mahlon, I have bought to be my wife, to perpetuate the name of the dead in his inheritance, that the name of the dead may not be cut off from among his brothers and from the gate of his native place. You are witnesses this day.”
The transaction included Ruth, who Boaz bought to be his wife. Boaz announces that he has accepted the legal responsibility to perpetuate Mahlon’s family name. The term ‘bought’ (Hebrew ‘qā·nî’·ṯî’,[2] a verb meaning to purchase, acquire, or possess) should point us to another kinsman redeemer, the One that redeemed humanity. When Jesus was on the cross He said, “It is finished!” (see John 19:30) which in the original language is ‘tetelestai’,[3] a word that can also be translated as “Paid in Full.” Jesus paid the entire price for our sins, through His blood mankind is offered salvation. The theme of book of Ruth provides a foreshadow of the true Kinsman Redeemer, Jesus Christ. With Him being human fulfilled the ‘kinsman’ requirement of the law and then being without sin, plus being able, eternal and willing (divine attributes), fulfilled the ‘redeemer’ requirement of the law. Jesus died once and for all so that believers can live with Him for all of eternity (see Romans 6:10; Hebrews 10:10; 1 Peter 3:18).
11 Then all the people who were at the gate and the elders said, “We are witnesses. May the LORD make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem,
The people and elders at the gate of the city proclaim that they are witnesses and then extend a blessing on Ruth, that she be like Rachel and Leah, the two wives of Jacob, and have a prosperous family. They turn to Boaz and offer the blessing of being able act worthily (Hebrew ḥǎ’·yil’, having strength, wealth, and influence, same word used in Ruth 2:1 and 3:11) in Ephrathah and be renowned (become famous) in Bethlehem. They desired them to have a large and influential family there in Bethlehem. Both blessings came true as Boaz and Ruth are in the lineage of Jesus (see Matthew 1:5) and Bethlehem Ephrathah is where Jesus was born (see Matthew 2:1; Luke 2:4, see also Micah 5:2).
12 and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the LORD will give you by this young woman.”
The blessing continued by saying that their house would “be like the house of Perez, whom Tamar bore to Judah.” They explain the blessing by adding, “because of the offspring that the LORD will give you by this young woman.” While this blessing undoubtedly is referring to having similar situations (Ruth and Tamar being widows) and the age difference between Boaz and Ruth (compared to Judah and Tamar who had two healthy sons, see Genesis chapter 38), the reference nonetheless has some dark overtones. Tamar was a widow who pretended to be a prostitute to trick her father-in-law (Judah) into sleeping with her and then conceived and gave birth to Perez and Zarah. This verse has been interpreted in many ways, some believe it to be a curse (which is unlikely based on context), while others believe it to be a prophecy pointing to the coming Messiah.
Ruth and Boaz are Married
13 So Boaz took Ruth, and she became his wife. And he went in to her, and the LORD gave her conception, and she bore a son.
The author telescopes again and several events occur in one verse. Boaz marries Ruth and they are blessed by God as He grants the gift of a baby boy.
14 Then the women said to Naomi, “Blessed be the LORD, who has not left you this day without a redeemer, and may his name be renowned in Israel! 15 He shall be to you a restorer of life and a nourisher of your old age, for your daughter-in-law who loves you, who is more to you than seven sons, has given birth to him.” 16 Then Naomi took the child and laid him on her lap and became his nurse. 17 And the women of the neighborhood gave him a name, saying, “A son has been born to Naomi.” They named him Obed. He was the father of Jesse, the father of David.
Understanding the importance of having a son to carry the family bloodline, the women of Bethlehem offer a blessing on Naomi. They first acknowledge that God provided her a redeemer. Since Boaz is recognized as a redeemer many believe the reference here in this blessing is to Boaz, it is not, the subject is the baby boy. The women continue to note that his name will be known throughout Israel and will restore her life (no longer bitter) and provide for her in her old age. They also note that Ruth, who loves Naomi more than seven sons has given birth to him (the redeemer). Naomi then took the boy and placed him on her lap and became his nurse (Hebrew ‘āman’,[4] to nurture, to support, provide stability, in context like a baby in the arms of a parent). These women also gave the baby his name, Obed (which means “the serving one”). This child will not only be the restorer of life for Naomi it will be through him that the Messiah is born and He will be the restorer of life for everyone.
The Genealogy of David
18 Now these are the generations of Perez: Perez fathered Hezron, 19 Hezron fathered Ram, Ram fathered Amminadab, 20 Amminadab fathered Nahshon, Nahshon fathered Salmon, 21 Salmon fathered Boaz, Boaz fathered Obed, 22 Obed fathered Jesse, and Jesse fathered David.
The book of Ruth concludes with this short genealogy linking Perez (the son of Judah) with David, which also connects the lineage of David to the city of Bethlehem. This genealogy matches the lineage of Jesus as recorded in the first chapter of the gospel according to Matthew.
⇐Previous Chapter (Introduction/Index) Next Chapter⇒
[1] Fruchtenbaum, A. G. (2006). Ariel’s Bible commentary: the books of Judges and Ruth (1st ed., p. 343). Ariel Ministries.
[2] Strong’s Hebrew 7069.
[3] Strong’s Greek 5055.
[4] Strong’s Hebrew 5744.