Ruth Chapter 4

Boaz Redeems Ruth

1Then 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. 2And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. 3And 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: 4And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it. 5Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. 6And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it.

7Now 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. 8Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe. 9And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. 10Moreover 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. 11And 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: 12And 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.

Boaz Marries Ruth

13So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son. 14And 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. 15And 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.

16And Naomi took the child, and laid it in her bosom, and became nurse unto it. 17And 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.

The Line of David

(Matthew 1:1-17; Luke 3:23-38)

18Now these are the generations of Pharez: Pharez begat Hezron, 19And Hezron begat Ram, and Ram begat Amminadab, 20And Amminadab begat Nahshon, and Nahshon begat Salmon, 21And Salmon begat Boaz, and Boaz begat Obed, 22And Obed begat Jesse, and Jesse begat David.

King James Bible

Text courtesy of BibleProtector.com.

Boaz Redeems Ruth

1 Now Boaz went up to the gate, and sat down there. Behold, the near kinsman of whom Boaz spoke came by; to whom he said, “Come over here, friend, and sit down!” He turned aside, and sat down. 2 He took ten men of the elders of the city, and said, “Sit down here.” They sat down. 3 He said to the near kinsman, “Naomi, who has come back out of the country of Moab, is selling the parcel of land, which was our brother Elimelech’s. 4 I thought to disclose it to you, saying, ‘Buy it before those who sit here, and before the elders of my people.’ If you will redeem it, redeem it; but if you will not redeem it, then tell me, that I may know. For there is no one to redeem it besides you; and I am after you.” He said, “I will redeem it.” 5 Then Boaz said, “On the day you buy the field from the hand of Naomi, you must buy it also from Ruth the Moabitess, the wife of the dead, to raise up the name of the dead on his inheritance.” 6 The near kinsman said, “I can’t redeem it for myself, lest I mar my own inheritance. Take my right of redemption for yourself; for I can’t redeem it.”

7 Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man took off his shoe, and gave it to his neighbor; and this was the way of attestation in Israel. 8 So the near kinsman said to Boaz, “Buy it for yourself.” He took off his shoe. 9 Boaz said to the elders, and to all the people, “You are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi. 10 Moreover Ruth the Moabitess, the wife of Mahlon, I have purchased to be my wife, to raise up the name of the dead on his inheritance, that the name of the dead not be cut off from among his brothers, and from the gate of his place. You are witnesses this day.” 11 All the people who were in the gate, and the elders, said, “We are witnesses. May Yahweh make the woman who has come into your house like Rachel and like Leah, which two built the house of Israel; and treat you worthily in Ephrathah, and be famous in Bethlehem. 12 Let your house be like the house of Perez, whom Tamar bore to Judah, of the seed which Yahweh shall give you of this young woman.”

Boaz Marries Ruth

13 So Boaz took Ruth, and she became his wife; and he went in to her, and Yahweh gave her conception, and she bore a son. 14 The women said to Naomi, “Blessed be Yahweh, who has not left you this day without a near kinsman; and let his name be famous in Israel. 15 He shall be to you a restorer of life, and sustain you in your old age, for your daughter-in-law, who loves you, who is better to you than seven sons, has borne him.”

16 Naomi took the child, and laid it in her bosom, and became nurse to it. 17 The women, her neighbors, gave him a name, saying, “There is a son born to Naomi;” and they named him Obed. He is the father of Jesse, the father of David.

The Line of David
(Matthew 1:1–17; Luke 3:23–38)

18 Now this is the history of the generations of Perez: Perez became the father of Hezron, 19 and Hezron became the father of Ram, and Ram became the father of Amminadab, 20 and Amminadab became the father of Nahshon, and Nahshon became the father of Salmon, 21 and Salmon became the father of Boaz, and Boaz became the father of Obed, 22 and Obed became the father of Jesse, and Jesse became the father of David.

Boaz Redeems Ruth

1 Meanwhile, Boaz went to the gate and sat down there. Soon the kinsman-redeemer a of whom he had spoken came along, and Boaz said, “Come over here, my friend, and sit down.” So he went over and sat down.

2 Then Boaz took ten of the elders of the city and said, “Sit here,” and they did so.

3 And he said to the kinsman-redeemer, “Naomi, who has returned from the land of Moab, is selling the piece of land that belonged to our brother Elimelech. 4 I thought I should inform you that you may buy it back in the presence of those seated here and in the presence of the elders of my people. If you want to redeem it, do so. But if you b will not redeem it, tell me so I may know, because there is no one but you to redeem it, and I am next after you.”

“I will redeem it,” he replied.

5 Then Boaz said, “On the day you buy the land from Naomi and also from Ruth the Moabitess, you must also acquire the widow of the deceased in order to raise up the name of the deceased on his inheritance.”

6 The kinsman-redeemer replied, “I cannot redeem it myself, or I would jeopardize my own inheritance. Take my right of redemption, because I cannot redeem it.”

7 Now in former times in Israel, concerning the redemption or exchange of property, to make any matter legally binding a man would remove his sandal and give it to the other party, and this was a confirmation in Israel. 8 So the kinsman-redeemer removed his sandal and said to Boaz, “Buy it for yourself.”

9 At this, Boaz said to the elders and all the people, “You are witnesses today that I am buying from Naomi all that belonged to Elimelech, Chilion, and Mahlon. 10 Moreover, I have acquired Ruth the Moabitess, Mahlon’s widow, as my wife, to raise up the name of the deceased through his inheritance, so that his name will not disappear from among his brothers or from the gate of his home. You are witnesses today.”

11 “We are witnesses,” said the elders and all the people at the gate. “May the LORD make the woman entering your home like Rachel and Leah, who together built up the house of Israel. May you be prosperous in Ephrathah and famous in Bethlehem. 12 And may your house become like the house of Perez, whom Tamar bore to Judah, because of the offspring the LORD will give you by this young woman.”

Boaz Marries Ruth

13 So Boaz took Ruth, and she became his wife. And when he had relations with her, the LORD enabled her to conceive, and she gave birth to a son.

14 Then the women said to Naomi, “Blessed be the LORD, who has not left you this day without a kinsman-redeemer. May his name become famous in Israel. 15 He will renew your life and sustain you in your old age. For your daughter-in-law, who loves you and is better to you than seven sons, has given him birth.”

16 And Naomi took the child, placed him on her lap, and became a nurse to him. 17 The neighbor women said, “A son has been born to Naomi,” and they named him Obed. He became the father of Jesse, the father of David.

The Line of David
(Matthew 1:1–17; Luke 3:23–38)

18 Now these are the generations of Perez:

Perez was the father of Hezron,

19 Hezron was the father of Ram,

Ram was the father of Amminadab,

20 Amminadab was the father of Nahshon,

Nahshon was the father of Salmon, c

21 Salmon was the father of Boaz,

Boaz was the father of Obed,

22 Obed was the father of Jesse,

and Jesse was the father of David.

Footnotes:

1 a The Hebrew word for kinsman-redeemer  or guardian-redeemer  is a legal term for the kinsman who redeems or vindicates a relative; also in verses 3, 6, 8, and 14; see Leviticus 25:25–55.
4 b Many Hebrew manuscripts, LXX, Vulgate, and Syriac; most Hebrew manuscripts he
20 c A few Hebrew manuscripts, some LXX manuscripts, and Vulgate (see also verse 21 and LXX of 1 Chronicles 2:11); most Hebrew manuscripts Salma

Boaz Redeems Ruth

1And Boaz hath gone up to the gate, and sitteth there, and lo, the redeemer is passing by of whom Boaz had spoken, and he saith, 'Turn aside, sit down here, such a one, such a one;' and he turneth aside and sitteth down. 2And he taketh ten men of the elders of the city, and saith, 'Sit down here;' and they sit down. 3And he saith to the redeemer, 'A portion of the field which is to our brother, to Elimelech, hath Naomi sold, who hath come back from the fields of Moab; 4and I said, I uncover thine ear, saying, Buy before the inhabitants, and before the elders of my people; if thou dost redeem -- redeem, and if none doth redeem -- declare to me, and I know, for there is none save thee to redeem, and I after thee.' And he saith, I redeem it.' 5And Boaz saith, 'In the day of thy buying the field from the hand of Naomi, then from Ruth the Moabitess, wife of the dead, thou hast bought it, to raise up the name of the dead over his inheritance.' 6And the redeemer saith, 'I am not able to redeem it for myself, lest I destroy mine inheritance; redeem for thyself -- thou -- my right of redemption, for I am not able to redeem.'

7And this is formerly in Israel for redemption and for changing, to establish anything: a man hath drawn off his sandal, and given it to his neighbour, and this is the testimony in Israel. 8And the redeemer saith to Boaz, 'Buy it for thyself,' and draweth off his sandal. 9And Boaz saith to the elders, and to all the people, 'Witnesses are ye to-day that I have bought all that is to Elimelech, and all that is to Chilion and Mahlon, from the hand of Naomi; 10and also Ruth the Moabitess, wife of Mahlon, I have bought to myself for a wife, to raise up the name of the dead over his inheritance; and the name of the dead is not cut off from among his brethren, and from the gate of his place; witnesses ye are to-day.' 11And all the people who are in the gate say -- also the elders -- 'Witnesses! Jehovah make the woman who is coming in unto thy house as Rachel and as Leah, both of whom built the house of Israel; and do thou virtuously in Ephrathah, and proclaim the Name in Beth-Lehem; 12and let thy house be as the house of Pharez (whom Tamar bare to Judah), of the seed which Jehovah doth give to thee of this young woman.'

Boaz Marries Ruth

13And Boaz taketh Ruth, and she becometh his wife, and he goeth in unto her, and Jehovah giveth to her conception, and she beareth a son. 14And the women say unto Naomi, 'Blessed is Jehovah who hath not let a redeemer cease to thee to-day, and his name is proclaimed in Israel, 15and he hath been to thee for a restorer of life, and for a nourisher of thine old age, for thy daughter-in-law who hath loved thee -- who is better to thee than seven sons -- hath borne him.'

16And Naomi taketh the lad, and layeth him in her bosom, and is to him for a nurse; 17and the neighbouring women give to him a name, saying, 'There hath been a son born to Naomi,' and they call his name Obed; he is father of Jesse, father of David.

The Line of David

(Matthew 1:1-17; Luke 3:23-38)

18And these are genealogies of Pharez: Pharez begat Hezron, 19and Hezron begat Ram, and Ram begat Amminidab, 20and Amminidab begat Nahshon, and Nahshon begat Salmon, 21and Salmon begat Boaz, and Boaz begat Obed, 22and Obed begat Jesse, and Jesse begat David.

The F.O.G Commentary:

1What is the meaning of Ruth 4?

1.1Introduction to Ruth 4

1.2Context of Ruth 4

1.3Ancient Key Word Study

1.4Compare & Contrast

1.5Ruth 4 Unique Insights

1.6Ruth 4 Connections to Yeshua

1.7Ruth 4 Scriptural Echoes

1.8Ruth 4 Devotional

1.9Did You Know

What is the meaning of Ruth 4?

Introduction to Ruth 4

Ruth 4 stands as the magnificent culmination of one of Scripture’s most beloved narratives, where divine providence and human faithfulness interweave to showcase יהוה’s (Yahweh’s) redemptive plan. This chapter resolves the tension built throughout the book, demonstrating how God works through legal customs and willing hearts to accomplish His purposes. The events unfold at the city gate, where a dramatic scene of redemption transforms the lives of Ruth, Naomi, and Boaz, while simultaneously advancing the messianic lineage that would ultimately lead to King David and the Messiah Himself.

The resolution presented in this chapter serves as a powerful testament to יהוה’s faithful love (hesed) in action, as He transforms the bitter emptiness of Naomi’s life into fullness through the birth of Obed. The legal proceedings and subsequent marriage of Boaz and Ruth illuminate ancient customs while pointing to deeper spiritual truths about redemption, restoration, and divine providence.

Context of Ruth 4

Within the book of Ruth, chapter 4 serves as the denouement of a narrative that began with death and emptiness in Ruth 1:1-5. The previous chapter concluded with Ruth’s bold request at the threshing floor and Boaz’s promise to resolve the matter of redemption (Ruth 3:13-18). This final chapter brings resolution to all the major themes introduced earlier: the emptiness of Naomi, Ruth’s loyalty and faith, and the question of who will perpetuate the family line of Elimelech.

In the broader context of Scripture, Ruth 4 occupies a crucial position during the period of the Judges, offering a stark contrast to the cycles of apostasy and rebellion characteristic of that era. The chapter’s emphasis on redemption and the genealogy of David connects it forward to the monarchial period and ultimately to the Messiah. The legal proceedings at the gate provide insight into Israelite customs and law, particularly regarding levirate marriage and land redemption, while the concluding genealogy establishes this story’s significance in Israel’s national and spiritual history.

This chapter also bridges the gap between the era of the Judges and the monarchy, as the concluding genealogy points forward to King David. The theme of redemption presented here foreshadows greater redemptive acts to come, particularly through David’s greater Son, Yeshua the Messiah.

Ancient Key Word Study

גָּאַל (ga’al) – “to redeem/act as kinsman-redeemer”: This term appears multiple times in the chapter and carries deep theological significance. Beyond its legal meaning of buying back property or persons, it points to the role of the kinsman-redeemer as a deliverer and restorer, prefiguring the Messiah’s redemptive work.
שַׁעַר (sha’ar) – “gate”: The city gate served as the center of legal and commercial activity in ancient Israel. Its appearance here emphasizes the public and official nature of the redemption proceedings, ensuring their legitimacy and binding nature.
קָנָה (qanah) – “to buy/acquire”: This verb is used in both commercial and covenant contexts, suggesting that Boaz’s acquisition of Ruth goes beyond mere transaction to establish a covenant relationship.
עֵדִים (‘edim) – “witnesses”: The presence of witnesses at the gate underscores the legal validity of the proceedings and the community’s role in preserving family lines and inheritance rights.
בָּרוּךְ (baruch) – “blessed”: This term appears in the women’s blessing of Ruth and reflects the community’s recognition of divine favor and provision in the events that have unfolded.
שֵׁם (shem) – “name”: The concern for preserving the name of the dead reflects ancient Near Eastern concepts of family continuity and memorial, pointing to the eternal significance of lineage in God’s plan.
חַיִל (chayil) – “worthy/virtuous”: Used earlier to describe Ruth (Ruth 3:11), this term appears in the women’s blessing and connects to the concept of noble character and divine enablement.
נַחֲלָה (nachalah) – “inheritance”: This term encompasses both physical property and spiritual heritage, highlighting the dual nature of the redemption taking place.
תּוֹלְדוֹת (toledot) – “generations”: The genealogy at the chapter’s end uses this term to connect the personal story of Ruth to the broader narrative of Israel’s history and messianic hope.

Compare & Contrast

Verse 1: “Then went Boaz up to the gate” – The choice of עָלָה (alah, “went up”) rather than הָלַךְ (halak, “went”) suggests purposeful movement toward a significant destination. The gate represented elevation both physically and symbolically in ancient Near Eastern cities.
Verse 4: The phrase “I will redeem it” by the nearest kinsman contrasts sharply with his later retraction, highlighting the difference between superficial and genuine commitment to covenant obligations.
Verse 6: The unnamed kinsman’s concern for his own inheritance reveals a self-focused perspective, contrasting with Boaz’s willingness to risk his own inheritance for the sake of others.
Verse 10: The careful legal language “to raise up the name of the dead” echoes the levirate marriage law in Deuteronomy 25:5-10, showing how the spirit of the law is being fulfilled beyond its letter.
Verse 11: The blessing comparing Ruth to Rachel and Leah uses the plural “build the house of Israel” (יִבְנוּ) rather than singular, emphasizing the corporate nature of this union’s significance.
Verse 14: The women’s blessing uses the active participle גֹּאֵל (go’el) rather than the perfect tense, suggesting ongoing redemptive action rather than a completed transaction.
Verse 15: The comparison of Ruth to seven sons employs the number of completeness and perfection, emphasizing the extraordinary nature of Ruth’s loyalty and worth.

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Ruth 4 Unique Insights

The legal proceedings at the gate reveal a fascinating interplay between human and divine agency. The unnamed kinsman’s refusal, while seemingly a setback, actually advances God’s plan. Jewish sages note that his concern for “marring his inheritance” ironically led to his name being omitted from Scripture, while Boaz’s willingness to risk his inheritance earned him an eternal place in the messianic lineage.

The ceremony of the sandal, described in verse 7 as “former custom in Israel,” carries deep symbolic significance. Unlike the shame-based ceremony in Deuteronomy 25:9, this voluntary transfer of the right of redemption points to a greater transfer of redemptive authority. Early rabbinical sources connect this to the concept of the Messiah’s authority to redeem Israel, as reflected in Psalm 108:9, “Over Edom I will cast my shoe.”

The women’s blessing in verses 14-15 contains a profound theological statement about the nature of restoration. Their declaration that Naomi has a “restorer of life” (מֵשִׁיב נֶפֶשׁ) uses terminology that ancient Jewish commentators associated with resurrection and redemption. This phraseology anticipates the Messiah’s role as the ultimate Restorer of life.

The genealogy concluding the chapter is not merely historical record but theological declaration. Its selective nature, spanning from Perez to David, emphasizes divine providence in preserving the messianic line through unlikely circumstances. The inclusion of Perez, born through Tamar’s unusual circumstances, creates a parallel with Ruth’s story and demonstrates God’s pattern of working through seemingly irregular situations to accomplish His purposes.

Ruth 4 Connections to Yeshua

The role of Boaz as kinsman-redeemer provides one of Scripture’s clearest types of the Messiah’s redemptive work. Just as Boaz willingly paid the price to redeem both Ruth and Naomi’s inheritance, Yeshua willingly gave His life to redeem humanity and restore our lost inheritance. The public nature of the transaction at the gate foreshadows the public declaration of our redemption at Calvary.

The transformation of Ruth from Moabitess to ancestor of David powerfully illustrates the Messiah’s mission to incorporate Gentiles into the commonwealth of Israel. This theme reaches its fulfillment in Yeshua, through whom “the middle wall of partition” is broken down (Ephesians 2:14). The blessing pronounced over Ruth and Boaz, that they would build the house of Israel, finds its ultimate fulfillment in the Messiah’s building of His church, composed of both Jews and Gentiles.

Ruth 4 Scriptural Echoes

The chapter resonates with numerous biblical themes and passages:

The concept of redemption echoes the Exodus narrative, where God acts as Israel’s Redeemer (Exodus 6:6).
The gate scene parallels Abraham’s purchase of the cave of Machpelah (Genesis 23).
Ruth’s inclusion in the messianic line anticipates the grafting in of the Gentiles (Romans 11:17).
The restoration of Naomi’s life through Obed foreshadows the joy of resurrection (Isaiah 26:19).
The genealogy connects to the promises made to Judah (Genesis 49:10).

Ruth 4 Devotional

This chapter challenges us to consider our own response to God’s redemptive purposes. Like Boaz, are we willing to pay a personal price to participate in God’s redemptive work? His example encourages us to look beyond conventional wisdom to see divine opportunities in unexpected places.

The unnamed kinsman’s reluctance reminds us that sometimes our greatest blessings lie just beyond our comfort zones. When we calculate only the cost to ourselves, we may miss participating in God’s greater purposes. This challenges us to trust God’s providence even when His path seems risky by human standards.

Naomi’s transformation from emptiness to fullness through Ruth and Boaz’s faithfulness encourages us to persevere in hope. Even in our darkest moments, God is working to bring about restoration and blessing, often through unexpected channels.

Did You Know

The legal proceedings at the gate required a minimum of ten men to be valid, representing the community’s involvement in preserving family lines and inheritance rights.
The Hebrew word for “sandal” (נַעַל) is related to the word for “lock” or “bolt,” suggesting the binding nature of the transaction.
The blessing pronounced over Ruth echoes the blessing given to Rebekah (Genesis 24:60), connecting these two significant non-Israelite women who became part of the messianic line.
The name Obed means “servant,” possibly prophetic of his grandson David’s role as servant-king and ultimately pointing to the Messiah as the Suffering Servant.
The genealogy in Ruth 4 spans approximately 850 years of history, from Perez to David.
The women’s celebration of Ruth as “better than seven sons” is particularly significant in a culture that valued sons above daughters.
The phrase “house of Perez” recalls how God built the tribe of Judah through unlikely circumstances, just as He would do again through Ruth.
The city gate where the redemption took place would have been the same location where Boaz conducted his business, suggesting his high standing in the community.
The transfer of the sandal ceremony described here is a modified, voluntary version of the more humiliating ceremony prescribed in the law of levirate marriage.

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