An Exegetical Study of Ruth 4:1-8

I. Introduction

Ruth is a story of relationships between family members, between nations, between

God and Israel. It is the story of the love of a daughter-in-law for a mother-in-law. It is the

story of the love of a rich man for a poor, outcast woman. It’s the story of the love of God for

ordinary people like us. Chapter 4 structured in three scenes: Boaz with the nearer redeemer

and elders, Boaz marrying Ruth and “redeeming” Naomi, and the ending genealogy. I will

study the negotiation between Boaz and the kinsman, the nearer redeemer. The kinsman plays

one of the most important role in this book though the author did not mention who he is. It

seems the author marginalized his role. There is one scene for the nearer kinsman only in

chapter 4. However, he played the main role of the whole story. If he accept the negotiation,

what will the outcome be? Moreover, why did the land plus widow and it cause the kinsman

to withdraw? Why do there ten elders and who and what are the abilities of that elders. What

is the custom of levirate marriage and redeeming? What kind of gate is that this book

mentioned? In short, all the process show to kindness of God and it is practiced in human,

His image.

II. Text and Translation

New Revised Standard New International Version King James Version

Version
No sooner had Boaz gone 1 Meanwhile Boaz went up 1 Then went Boaz up to the
up to the gate and sat down to the town gate and sat gate, and sat him down
there than the next-of-kin, there. When the kinsman- there: and, behold, the
of whom Boaz had spoken, redeemer he had mentioned kinsman of whom Boaz
came passing by. So Boaz came along, Boaz said, spake came by; unto whom
said, “Come over, friend; sit “Come over here, my friend, he said, Ho, such a one!
down here.” And he went and sit down.” So he went turn aside, sit down here.
over and sat down. over and sat down. And he turned aside, and sat
down.
2 2
Then Boaz took ten men of Boaz took ten of the elders 2 And he took ten men of
the elders of the city, and of the town and said, “Sit the elders of the city, and
said, “Sit down here”; so here,” and they did so. said, Sit ye down here. And
they sat down. they sat down.
3 3
He then said to the next-of- Then he said to the 3 And he said unto the
kin, “Naomi, who has come kinsman-redeemer, “Naomi, kinsman, Naomi, that is
back from the country of who has come back from come again out of the
Moab, is selling the parcel Moab, is selling the piece of country of Moab, selleth a
of land that belonged to our land that belonged to our parcel of land, which was
kinsman Elimelech. brother Elimelek. our brother Elimelech's:
4 4
So I thought I would tell I thought I should bring the 4 And I thought to advertise
you of it, and say: Buy it in matter to your attention and thee, saying, Buy it before
the presence of those sitting suggest that you buy it in the the inhabitants, and before
here, and in the presence of presence of these seated here the elders of my people. If
the elders of my people. If and in the presence of the thou wilt redeem it, redeem
you will redeem it, redeem elders of my people. If you it: but if thou wilt not
it; but if you will not, tell will redeem it, do so. But if redeem it, then tell me, that I
me, so that I may know; for you will not, tell me, so I may know: for there is none
there is no one prior to you will know. For no one has to redeem it beside thee; and
to redeem it, and I come the right to do it except you, I am after thee. And he said,
after you.” So he said, “I and I am next in line.” “I I will redeem it.
will redeem it.” will redeem it,” he said.
5 5
Then Boaz said, “The day Then Boaz said, “On the 5 Then said Boaz, What day
you acquire the field from day you buy the land from thou buyest the field of the
the hand of Naomi, you are Naomi and from Ruth the hand of Naomi, thou must
also acquiring Ruth the Moabitess, you acquire the buy it also of Ruth the
Moabite, the widow of the dead man’s widow, in order Moabitess, the wife of the
dead man, to maintain the to maintain the name of the dead, to raise up the name of
dead man’s name on his dead with his property.” the dead upon his
inheritance.” inheritance.
6 6
At this, the next-of-kin At this, the kinsman- 6 And the kinsman said, I
said, “I cannot redeem it for redeemer said, “Then I cannot redeem it for myself,
myself without damaging cannot redeem it because I lest I mar mine own
my own inheritance. Take might endanger my own inheritance: redeem thou my
my right of redemption estate. You redeem it right to thyself; for I cannot
yourself, for I cannot yourself. I cannot do it.” redeem it.
redeem it.”
7 7
Now this was the custom in (Now in earlier times in
7 Now this was the manner
former times in Israel Israel, for the redemption
in former time in Israel
concerning redeeming and and transfer of property to
concerning redeeming and
exchanging: to confirm a become final, one party took
concerning changing, for to
transaction, the one took off off his sandal and gave it to
confirm all things; a man
a sandal and gave it to the the other. This was the
plucked off his shoe, and
other; this was the manner method of legalizing
gave it to his neighbour: and
of attesting in Israel. transactions in Israel.)
this was a testimony in
Israel.
8
So when the next-of-kin 8 So the kinsman-redeemer 8 Therefore the kinsman
said to Boaz, “Acquire it for said to Boaz, “Buy it said unto Boaz, Buy it for
yourself,” he took off his yourself.” And he removed thee. So he drew off his
sandal. his sandal. shoe.
III. Contextual Analysis

A. Historical, Social and Cultural Context

The book of Ruth is anonymous and without a single clue to suggest its author. In

Rabbinic tradition Samuel was regarded as its author. The superscription to the book of Ruth

(1:1) places it in the period of the Judges. It gives a picture of life in the time of the Judges

which is too peaceful and settled to be a true account of life in those times. It suggest that

Israel was at peace with Moab, which was not true in the time of Judges. In the time of

Judges, there was spiritual confusion, apostasy and moral declension. The writer of the book

of Ruth looks back on the customs of the time, and explains them to his reader. This show

that he was writing at a time when the old custom were forgotten.

People have suggested many reasons for why Ruth was written. Some treat it as a plea

for racial tolerance; Ruth was a Moabite. Others see it as a call for family responsibility.

Some suggest that it shows the importance of individual faithfulness in times of widespread

immorality. Some regard the story as demonstrating the influence of godly women. This story

is fundamentally about kindness and mercy for me. Some scholar point out the date as the

later period of Israel history. Perhaps the main reason why many want to date Ruth to a late

period of Israel’s history arises from an analysis of the book’s purpose. Ruth presents the

picture of a devoted Moabite woman whose sacrificial love rescues an Israelite family from

oblivion and leads to the glory of the kingship of David. In the eyes of many, the message of

this book contrasts sharply with the harsh postexilic policies of Ezra (10) and Nehemiah

(13:23–27). Thus, as an alternative vision, the book of Ruth must be dated to the same period

of time: the postexilic period. However, there are a number of weaknesses with this

hypothesis. For one, the book of Ruth does not have a polemical tone. Even when the
opportunity clearly presents itself, there is no explicit condemnation of the type of policy

mandated by Ezra and Nehemiah. For instance, when the unnamed kinsman redeemer refuses

to marry Ruth, the book implicitly shames him (4:6), an embarrassment easily avoided and

turned to pride if he had insisted that a marriage with a Moabite were somehow improper.

B. Literary Context

General Outline
1:1-22 Return to Bethlem
1:1-7 The scene is set
1:8-18 Far-reaching decision
1:19-22 The homecoming
2:1-23 Ruth finds favour
2:1-3 Family connections
2:4-17 Unexpected kindness
2:18-23 News and food to share
3:1-18 Faith, resolve and action
3:1-6 Naomi’s plan
3:7-15 The midnight meeting
3:16-18 More encouragements for Naomi
4:1-22 The marriage and its outcome
4:1-12 A marriage is arranged
4:13-17 A son for Naomi
4:18-22 Concluding geneology
IV. Formal Analysis

A. Form

This beautiful story is an event occurring during the Judges (1:1). Ruth is a young

Moabite woman who leaves her own country and people to return with her widowed mother-

in-law Naomi, to Bethlehem. Naomi had earlier left Bethlehem for Moab with her husband

and two sons because of a famine. After the deaths of all the males in her family, Naomi
decided to return home, and Ruth, now a widow, decided to accompany her. The story relates

how Ruth married a wealthy kinsman of Naomi, Boaz, and how the family of Naomi was

thus continued when Ruth had a son by Boaz. A concluding genealogy identifies Boaz as the

great grandfather of King David.

With no transition at all, Boaz takes his seat for the legal process in chapter 4:1.

Chapter 3 ended with the return of Ruth to Naomi, a conversation between the two, and

Naomi’s counsel to Ruth (3:16-18). The temporal structuring of the narrative ends with the

close of chapter 3. Although there are, time intervals in what follows, they are not mentioned.

This lack of temporal structure is an important peculiarity of chapter 4, but there are other

peculiarities as well. Of the characters in chapters 1-3, only Boaz remains in 4:1-12. The

second kinsman is a new addition. Naomi and Ruth do not appear. The transaction is not first

about the fate of Ruth or Naomi, but about a field of Naomi that has previously gone

unmentioned. The agreement is sealed with the ancient sandal custom (vv. 3-8). The legal

transaction is concluded in vv. 9-10; Boaz attests that he has acquired the possessions of

Naomi and that he has also taken Ruth as his wife. The people certify it: “We are witnesses.”

Then comes, according to custom, a blessing for the woman.

B. Movement

All action based on the kindness of God and care about each other. The scene is

significantly built with the male character. One of the main characters, women, is omitted in

this plot. The whole story flow with the compassion or kindness. In chapter one, the story

started with the sorrow of the widow women. The mother-in-law, Naomi, gave the advice to

her two daughters- in-law to go back to their nation and find security. One left and one

decided to live. This happened along the way to Bethlehem. In chapter two, the dawn of that

sorrow is come. Naomi has a kinsman, Boaz, the rich man. Ruth work in the field of that
wealthy man. They met at that field and Ruth get attention and kindness from Boaz. In

chapter three, Naomi plan to get security for her daughter-in-law. The controversial event:

lying at the threshing floor, is happened and Ruth proposed Boaz to redeem her. From that

event Boaz recognize her and follow the custom to redeem Ruth. Boaz went to the city gate

and shrewdly began the process of acquiring Elimelech's inheritance and Ruth. The other

near relative was happy to acquire more land, but not at the costs associated with Ruth.

Apparently the inheritance rights also required the kinsman to raise up a child for the

deceased if there were any possibility of doing so. Naomi was probably too old to bear a child

for Elimelech, but not so Ruth. The near relative would need to spend assets from his own

inheritance to gain Elimelech's land, but the child, when of age, could claim back the

purchased land. Thus he determines it is not profitable for him to acquire the land; Boaz,

whose circumstances are substantially different, willingly offers to redeem the land and raise

up a child to Elimelech. Boaz and his near relative, in the presence of witnesses at the gate,

sealed their transaction by the accepted custom of trading sandals.

C. Structure

4:1-8 Redeeming Process

4:1 The enthusiasm of Boaz
4:2 Preparation for negotiation
4:3-4 Negotiation for the Land
4:5-6 Negotiation for the Land and Ruth
4:7-8 The custom of redeeming
V. Detailed Analysis
Verses 1-2

In 4:1-2, the author point out the enthusiasm of Boaz. The enthusiasm of Boaz can be

seen in Chapter 2:8-16, 3:15 as well. He cares about his labours and the poor. His kind heart

can be seen there. The author used the word “no sooner”. Therefore, it will be early in the
morning as soon as Ruth went back from the threshing floor. By this word, the author

highlighted the eagerness of Boaz. Boaz gone up to the gate early in the morning from his

field. He waited for the kinsman who came back from his field there. According to the story,

this will be the time of Harvest. Therefore, most people slept in their field. Here the words

“gate”, “ten elders” and “next-of-kin” are important to explain why Boaz waited there.

The gate was something like the town hall with us, where all the legal business was

transacted. It may be a building with a cover but without walls, and a place which everybody

passed by. It was easy to find a jury of ten men there any time. McKeown said, “Some

ancient towns had both inner and outer gates, the outer for defense and the inner an open

space where people could meet and do business.” This word was used three times in this

book.

The elders ruled the town in the time of Judges. Ten was the usual number for Israel.

In Exodus 18:25, Moses chose the men from every tribe as the officer of the thousands,

Hundreds, fifty and tens. This ten elders is the official witnesses of the case. Hamlin said, “…

“elder” means, literally, “someone with a beard,” that is, an adult male.” Some argued that it

may be the first ten men who passed by the gate.

The writer exactly knows the name of the next-of-kin, but he did not mention that. He

used this word in the threshing floor dialogue four times (3:9, 13). In chapter 4, he used it

five times. But in chapter 4, it was not mentioned to Boaz. The next-of-kin was the nearest

adult male with the right and the ability of redemption. It relates with redemption. Jewish law

declared that whenever a parcel of land was sold, giving the original owner the right to buy

the land back again within a specified period. If there were too poor to buy the land back

when the time of redemption came, one of the family members could buy it (Lev. 25:25).

Before that the role of next-of-kin is need to study to understand this process. In
Deuteronomy, God tells the Israelites that if a married man dies and his widow is left without

children, a brother of the man is responsible for marrying the widow and producing offspring

through her, thereby preserving the dead brother’s line (Deut. 25:5-6). Ruth’s dead husband

Mahlon had no surviving brothers for her to marry, but his father, Elimelech, had other

relatives in Bethlehem, among whom is Boaz. According to the story, this next-of-kin was

married and he was not a noble man. He is selfish and only care about his interest. Hence, he

rejected to redeem the widow, Ruth (v. 6).

Verses 3-6

In Ruth 4:3, the author said, “Naomi …is selling the parcel of land”. However, in verse 4, the

next-of-kin reply, “I will redeem it”. Here, we can see discontinuity. Actually, when Naomi

and Elimelech had moved to Moab, they may be sold their parcel. Now is the time to redeem

it. At first, the next-of-kin accept to redeem the field for Naomi. Technically he had the first

opportunity to “redeem” Naomi out of poverty. Therefore, he do it according to the custom.

When Boaz informed that Ruth as part of the deal, the other kinsman declined and transferred

the right to Boaz. Here the author did not explain why Boaz omitted Ruth at the first part of

negotiation. The other kinsman may know that Ruth was the daughter-in-law from the very

first moment. This point can imagine that why Boaz was hurry to negotiate the case. He may

be fall in love with Ruth and worry to lose her. On the other hand, the redeeming custom and

the levirate custom is different. This may be the point why the author organized the story in

this way. However, the author did not explain the land plus woman again.

Verses 7-8

In NRSV and NIV, translator used “Sandal” and KJV translated “Shoe”. The shoe

symbolized a possession which one had, and could tread with his feet at pleasure. Giving

away one’s shoe had come to symbolize the transfer of land ownership in that culture. If land
was sold or the rights to buy the land were transferred, a shoe was exchanged in front of

witnesses to validate the transaction. Therefore, when the kinsman pulled off his shoe and

gave it to Boaz, he surrendered to him all claims to the possession which would have been his

under other circumstances.

VI. Synthesis

Kindness is one of the characters of the peaceable community. All scenes move to the

redeeming process of the widow center on the kinsman. On the other hand, as the image of

God, human practice God’s redeeming work for people. People should treat each other in

kindest way.

VII. Reflection

An understanding of the culture and customs of ancient Israel helps us make sense of

what happens in many parts of the Old Testament. The book of Ruth practice the custom of

Levirate marriage and the redeeming custom. There are some inconsistency among the text.

The author did not explain why Ruth as part of the deal, in the affair of redeeming the land of

Naomi by using “selling” and redeem. The custom of giving the right of redemption to other

was also practiced by taking off sandal custom. The elders are the witnesses of the whole

case. In our society, people are finding peace and most leaders talk about that kind of

peaceable community. However, it does not come out in actual community. Rather that, Most

of our leaders look their interest. On the other hand, some people exploited or misused the

kindness. Therefore, People feel insecurity in this country. Poverty is the source of this

corrupted community as well. Most need to care about their family and try hard to survive in

our country instead of caring others. However, Ruth 4:1-8 encourages us that we can be

peaceable community by practicing kindness in the darkness. Kindness can be seen in all the

Characters’ behaviors and actions. In addition, levirate marriage is practiced in Kachin

society since the ancient time. However, it was a little difference. Kachin custom do not take
the genealogy of the death man. However, this custom maintains the security and stability of

the family. In conclusion, as a Christian, God redeems us through Jesus. The starting of this

saving line is coming from practicing the kindness to each other.

Bibliography

Longman III, Tremper and Raymond B. Dillard. An Introduction to the Old Testament. Grand

Rapids, Michigan, Zondervan, 2006.

Bush, Frederic W. Ruth, Esther. Vol. 9 of Word Biblical Commentary. Dallas, Texas: Word

Books, 1996.

Hamlin, E. John. Surely There is a Future: A Commentary on the Book of Ruth. Grand Rapid,

Edinburgh: WM. B. Eerdmans Publishing Co., The Handsel Press LTD, 1996.

McKeown, James. Ruth: The Two Horizons Old Testament Commentary. Grand Rapid,

Michigan/ Cambridge, U.K.: WM. B. Eerdmans Publishing Co., 2015.

Hubbard Jr., R.L. Kinsman-Redeemer and Levirate, Dictionary of the Old Testament:

Wisdom, Poetry & Writings. edited by Tremper Longman III & Peter Enns.

Nottingham, England: Inter-Varsity Press, 2008.