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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0;"/><title>Ruth 4 Ellicott's Commentary for English Readers</title><link rel="canonical" href="https://biblehub.com/commentaries/expositors/ruth/4.htm" /><link rel="stylesheet" href="/5001com.css" type="text/css" media="Screen" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /><link media="handheld, only screen and (max-width: 4800px), only screen and (max-device-width: 4800px)" href="/4801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1550px), only screen and (max-device-width: 1550px)" href="/1551.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1250px), only screen and (max-device-width: 1250px)" href="/1251.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 1050px), only screen and (max-device-width: 1050px)" href="/1051.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 900px), only screen and (max-device-width: 900px)" href="/901.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 800px), only screen and (max-device-width: 800px)" href="/801.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-width: 575px), only screen and (max-device-width: 575px)" href="/501.css" type="text/css" rel="stylesheet" /><link media="handheld, only screen and (max-height: 450px), only screen and (max-device-height: 450px)" href="/h451.css" type="text/css" rel="stylesheet" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head> <script async src="https://www.googletagmanager.com/gtag/js?id=G-LR4HSKRP2H"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-LR4HSKRP2H'); </script><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/ruth/4.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmcom/ruth/4-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="//biblehub.com">Bible</a> > <a href="/commentaries/">Commentary</a> > <a href="../">Ellicott</a> > <a href="../ruth/">Ruth</a></div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../ruth/3.htm" title="Ruth 3">◄</a> Ruth 4 <a href="../1_samuel/1.htm" title="1 Samuel 1">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Ellicott's Commentary for English Readers</div><div class="chap"> <div class="versenum"><a href="/ruth/4-1.htm">Ruth 4:1</a></div><div class="verse">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.</div>(1) <span class= "bld">Went up.</span>—Inasmuch as the town stood on a hill: so in <a href="/ruth/3-3.htm" title="Wash yourself therefore, and anoint you, and put your raiment on you, and get you down to the floor: but make not yourself known to the man, until he shall have done eating and drinking.">Ruth 3:3</a>, Ruth is bidden to <span class= "ital">go down </span>to the threshing-floor.<p><span class= "bld">The kinsman.</span>—The <span class= "ital">Goel. </span>(See <a href="/ruth/3-12.htm" title="And now it is true that I am your near kinsman: however, there is a kinsman nearer than I.">Ruth 3:12</a>).<p><span class= "bld">Turn aside.</span>—The form of the imperative is such as to give a hortatory turn, pray turn aside and sit down.<p><span class= "bld">Such a one.</span>—Heb.,<span class= "ital">p’l</span>oni <span class= "ital">almoni. </span>This phrase is used like the English so-and-so, such-and-such, of names which it is thought either unnecessary or undesirable to give. The derivation is probably from <span class= "ital">palah, </span>to mark out, to separate, to distinguish, and <span class= "ital">alam, </span>to hide, giving the twofold notion of one who is indicated, though in a certain sense concealed. The phrase is used of places, <a href="/1_samuel/21-2.htm" title="And David said to Ahimelech the priest, The king has commanded me a business, and has said to me, Let no man know any thing of the business about which I send you, and what I have commanded you: and I have appointed my servants to such and such a place.">1Samuel 21:2</a>, <a href="/2_kings/6-8.htm" title="Then the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp.">2Kings 6:8</a>; see also <a href="/daniel/8-13.htm" title="Then I heard one saint speaking, and another saint said to that certain saint which spoke, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?">Daniel 8:13</a>. Why the name is not recorded here does not appear; possibly it was not known to the writer, or it may have been thought unworthy of recording, since he neglected his plain duty in refusing to raise up seed to the dead. We know nothing of this unnamed person save the fact of the offering of the redemption set before him, and his refusal of it, an offer which involved the glory of being the ancestor of the Christ who was to be born in the far-off ages.<p> <div class="versenum"><a href="/ruth/4-3.htm">Ruth 4:3</a></div><div class="verse">And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which <i>was</i> our brother Elimelech's:</div>(3) <span class= "bld">Naomi selleth . . .</span>—Rather, <span class= "ital">the portion of land, which belonged to our brother Elimelech. has Naomi sold. </span>The present tense of the English Version seems to suggest that the sale is taking place at this particular time, but the meaning clearly is that Naomi, as the representative of the dead Elimelech had, so far as it was possible for an Israelite to part with a family estate, sold the land to obtain in some sort the means of living. In the year of Jubilee, the property would return to the family, on which it was, so to speak, settled, but Boaz proposes to the <span class= "ital">Goel </span>that he should redeem the property at once. We might perhaps compare this to the owner of a freehold buying from a leaseholder under him the residue of his lease, so that he may occupy his own estate.<p> <div class="versenum"><a href="/ruth/4-4.htm">Ruth 4:4</a></div><div class="verse">And I thought to advertise thee, saying, Buy <i>it</i> before the inhabitants, and before the elders of my people. If thou wilt redeem <i>it</i>, redeem <i>it</i>: but if thou wilt not redeem <i>it, then</i> tell me, that I may know: for <i>there is</i> none to redeem <i>it</i> beside thee; and I <i>am</i> after thee. And he said, I will redeem <i>it</i>.</div>(4) <span class= "bld">And I thought . . .</span>—literally, <span class= "ital">and I said I will uncover thy ear.</span><p><span class= "bld">The inhabitants.</span>—This should perhaps rather be, <span class= "ital">those who are sitting here </span>[the Hebrew word <span class= "ital">yashabh </span>has the two meanings of <span class= "ital">dwelling </span>and <span class= "ital">sitting, </span>see <span class= "ital">e.g., </span><a href="/genesis/23-10.htm" title="And Ephron dwelled among the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all that went in at the gate of his city, saying,">Genesis 23:10</a>, where the latter meaning should certainly be taken]. So the LXX., Peshito and Vulg.<p><span class= "bld">If thou wilt not.</span>—The current Hebrew text has here, <span class= "ital">if he will not, </span>which is clearly an error for the second person, which is read by a large number of Hebrew MSS., and by all the ancient versions.<p><span class= "bld">I will redeem it.</span>—He is willing enough to redeem the land as a good investment, forgetting, until reminded, the necessary previous condition. It involves marrying Ruth, and this he declines to do.<p> <div class="versenum"><a href="/ruth/4-5.htm">Ruth 4:5</a></div><div class="verse">Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy <i>it</i> also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance.</div>(5) <span class= "bld">What day . . .</span>—When the person had been bought out to whom Naomi had sold the land until the year of Jubilee should restore it to her family, there remained Naomi’s own claim on the land, and after wards that of Ruth, as the widow of the son of Elimelech. But further, this last carried with it the necessity of taking Ruth to wife, so that a child might be born to inherit, as the son of Mahlon, Mahlon’s inheritance.<p> <div class="versenum"><a href="/ruth/4-6.htm">Ruth 4:6</a></div><div class="verse">And the kinsman said, I cannot redeem <i>it</i> for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem <i>it</i>.</div>(6) <span class= "bld">Lest I mar . . .</span>—The redemption of the land would involve the spending of money, drawn away from the <span class= "ital">Goel’s </span>own estate; but the land thus acquired would not belong to the <span class= "ital">Goel </span>himself, but to the son he should have by Ruth, who would yet be, in the eyes of the law, the son of Mahlon. It would, therefore, be like mortgaging one’s own estate, and that for the benefit of another. Josephus and the Targum explain it by saying that he already had a wife, and feared the discord that might arise.<p> <div class="versenum"><a href="/ruth/4-7.htm">Ruth 4:7</a></div><div class="verse">Now this <i>was the manner</i> in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave <i>it</i> to his neighbour: and this <i>was</i> a testimony in Israel.</div>(7) <span class= "bld">In former time.</span>—Arguments have been built on this word in favour of our assigning a late date to the book, but the inference seems hardly warranted. The same Hebrew word occurs in <a href="/deuteronomy/2-10.htm" title="The Emims dwelled therein in times past, a people great, and many, and tall, as the Anakims;">Deuteronomy 2:10</a>, <a href="/judges/1-10.htm" title="And Judah went against the Canaanites that dwelled in Hebron: (now the name of Hebron before was Kirjatharba:) and they slew Sheshai, and Ahiman, and Talmai.">Judges 1:10</a>, &c.<p><span class= "bld">Plucked off his shoe.</span>—The idea of this act apparently is that the man resigns the right of walking on the land as master, in favour of him to whom he gives the shoe. A similar but not identical custom is prescribed in <a href="/deuteronomy/25-9.htm" title="Then shall his brother's wife come to him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done to that man that will not build up his brother's house.">Deuteronomy 25:9</a>.<p><span class= "bld">A testimony.</span>—<span class= "ital">The </span>testimony, the manner in which the solemn witness is born.<p> <div class="versenum"><a href="/ruth/4-8.htm">Ruth 4:8</a></div><div class="verse">Therefore the kinsman said unto Boaz, Buy <i>it</i> for thee. So he drew off his shoe.</div>(8) <span class= "bld">Drew.</span>—The same word in the Hebrew as <span class= "ital">plucked </span>in <a href="/ruth/4-7.htm" title="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 neighbor: and this was a testimony in Israel.">Ruth 4:7</a>.<p> <div class="versenum"><a href="/ruth/4-11.htm">Ruth 4:11</a></div><div class="verse">And all the people that <i>were</i> in the gate, and the elders, said, <i>We are</i> 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:</div>(11) <span class= "bld">The Lord . . .</span>—In this way is the nuptial blessing invoked.<p><span class= "bld">Is come.</span>—Rather, <span class= "ital">is coming.</span><p><span class= "bld">Rachel</span>—though the younger sister and the junior wife—is put first, probably from her death and burial having associated her with Bethlehem (see <a href="/genesis/35-16.htm" title="And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labor.">Genesis 35:16</a>; <a href="/genesis/35-19.htm" title="And Rachel died, and was buried in the way to Ephrath, which is Bethlehem.">Genesis 35:19</a>). In this way, too, we should explain the prophecy of Jeremiah as applied by St. Matthew (<a href="/jeremiah/31-15.htm" title="Thus said the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not.">Jeremiah 31:15</a>; <a href="/matthew/2-18.htm" title="In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.">Matthew 2:18</a>).<p><span class= "bld">Build.</span>—From the Hebrew word to <span class= "ital">build </span>are derived the words for <span class= "ital">son </span>and <span class= "ital">daughter, </span>thus a twofold aspect in the word sometimes appears as here. (See also <a href="/genesis/16-2.htm" title="And Sarai said to Abram, Behold now, the LORD has restrained me from bearing: I pray you, go in to my maid; it may be that I may obtain children by her. And Abram listened to the voice of Sarai.">Genesis 16:2</a>; <a href="/genesis/30-3.htm" title="And she said, Behold my maid Bilhah, go in to her; and she shall bear on my knees, that I may also have children by her.">Genesis 30:3</a>).<p><span class= "bld">Do thou worthily.</span>—The Hebrew phrase (<span class= "ital">asah khayil</span>) thus rendered, involves the notion of doing a thing with vigour and might. The <span class= "ital">khayil </span>of a soldier is his valour—of a land, its material resources, and (<a href="/proverbs/31-10.htm" title="Who can find a virtuous woman? for her price is far above rubies.">Proverbs 31:10</a>) the “virtuous woman” of the English Version is literally, <span class= "ital">woman of khayil. </span>The good wish for Boaz here is that by his energy he may command continual prosperity.<p><span class= "bld">Be famous.</span>—Literally, <span class= "ital">proclaim a name.</span><p> <div class="versenum"><a href="/ruth/4-12.htm">Ruth 4:12</a></div><div class="verse">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.</div>(12) <span class= "bld">Pharez.</span>—(See <a href="/genesis/38-29.htm" title="And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How have you broken forth? this breach be on you: therefore his name was called Pharez.">Genesis 38:29</a>). Judah having, though unwittingly, fulfilled the Levirate obligation to the widow of his eldest son, the child thus born becomes the heir of that eldest son, and therefore the head of the house of Judah.<p> <div class="versenum"><a href="/ruth/4-14.htm">Ruth 4:14</a></div><div class="verse">And the women said unto Naomi, Blessed <i>be</i> the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel.</div>(14) <span class= "bld">Left thee without.</span>—Literally, <span class= "ital">not allowed to cease to thee.</span><p><span class= "bld">A kinsman.</span>—That is, <span class= "ital">the child </span>(See next verse). The word <span class= "ital">kinsman </span>here is <span class= "ital">Goel, </span>a redeemer.<p> <div class="versenum"><a href="/ruth/4-15.htm">Ruth 4:15</a></div><div class="verse">And he shall be unto thee a restorer of <i>thy</i> 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.</div>(15) <span class= "bld">A nourisher.</span>—(See marginal renderings).<p><span class= "bld">Daughter-in-law.</span>—The position of the nominative is emphatic.<p><span class= "bld">Loveth.</span>—The verb is a perfect, <span class= "ital">which hath ever loved thee.</span><p> <div class="versenum"><a href="/ruth/4-16.htm">Ruth 4:16</a></div><div class="verse">And Naomi took the child, and laid it in her bosom, and became nurse unto it.</div>(16) <span class= "bld">Nurse.</span>—The verb (<span class= "ital">aman</span>) here is that used in <a href="/isaiah/49-23.htm" title="And kings shall be your nursing fathers, and their queens your nursing mothers: they shall bow down to you with their face toward the earth, and lick up the dust of your feet; and you shall know that I am the LORD: for they shall not be ashamed that wait for me.">Isaiah 49:23</a>, “and kings shall be thy <span class= "ital">nursing fathers.” </span>That ordinarily used for the natural nursing of a woman is different.<p> <div class="versenum"><a href="/ruth/4-17.htm">Ruth 4:17</a></div><div class="verse">And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he <i>is</i> the father of Jesse, the father of David.</div>(17) <span class= "bld">Obed.</span>—<span class= "ital">i.e., </span>a serving one.<p>(18–22). This short genealogy, abruptly added, may be due to a later hand, it being thought necessary to connect David’s line fully with Judah.<p> <div class="versenum"><a href="/ruth/4-18.htm">Ruth 4:18</a></div><div class="verse">Now these <i>are</i> the generations of Pharez: Pharez begat Hezron,</div>(18) <span class= "bld">Hezron.</span>—See <a href="/genesis/46-12.htm" title="And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and Zarah: but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.">Genesis 46:12</a>.<p> <div class="versenum"><a href="/ruth/4-19.htm">Ruth 4:19</a></div><div class="verse">And Hezron begat Ram, and Ram begat Amminadab,</div>(19) <span class= "bld">Ram.</span>—See <a href="/1_chronicles/2-9.htm" title="The sons also of Hezron, that were born to him; Jerahmeel, and Ram, and Chelubai.">1Chronicles 2:9</a>; St. <a href="/matthew/1-3.htm" title="And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram;">Matthew 1:3</a>. Amminadab.—It was to his daughter Elisheba that Aaron was married. (<a href="/exodus/6-23.htm" title="And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bore him Nadab, and Abihu, Eleazar, and Ithamar.">Exodus 6:23</a>).<p> <div class="versenum"><a href="/ruth/4-20.htm">Ruth 4:20</a></div><div class="verse">And Amminadab begat Nahshon, and Nahshon begat Salmon,</div>(20) <span class= "bld">Nahshon </span>was the prince of the children of Judah in the wilderness. (See <a href="/numbers/1-7.htm" title="Of Judah; Nahshon the son of Amminadab.">Numbers 1:7</a>, &c).<p><span class= "bld">Salmon</span>—Heb., <span class= "ital">Salmah, </span>though called Salmon in the next verse. In <a href="/1_chronicles/2-11.htm" title="And Nahshon begat Salma, and Salma begat Boaz,">1Chronicles 2:11</a> he is called <span class= "ital">Salma. </span>Salmon may very probably have been one of the two spies sent to Jericho, who having been sheltered by Rahab, had repaid her kindness by marrying her.<p>It has been observed above that the smallness of the number of the generations hardly suits the long period of years here implied, and on the whole we are disposed to believe that some links of the chain have been dropped, and if so, then doubtless in the period before Boaz. Thus we may suppose that we have here the distinguished names, others of less note being passed over. Unless this is done we are forced to increase largely the average length of a generation, and suppose that most of these generations were children of their fathers’ old age. We know from <a href="/1_kings/6-1.htm" title="And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the LORD.">1Kings 6:1</a> that from the Exodus to the fourth year of Solomon was 480 years. If we deduct from this forty years for the wanderings in the desert, then, seeing that David died at the age of seventy, we have for the period from the entrance into Canaan to the birth of David, 480-40-70-4 = 366 years. But if Rahab bears Boaz to Salmon only a few years after the beginning of this period, we have to cover nearly 366 years with three generations, Boaz, Obed, Jesse, which entails upon us the conclusion that each of the above three begat the specified son at the age of over a hundred, and that Salmon was also well advanced in years at his marriage. This, however, seems hardly credible, and the theory that one or two generations have dropt from the list is, at any rate, reasonable.<p><span class= "bld"> <div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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