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 none to redeem it besides you; and I am after you. He said, I will redeem it.
"'If your brother becomes poor, and sells some of his possessions, then his kinsman who is next to him shall come, and redeem that which his brother has sold. If a man has no one to redeem it, and he becomes prosperous and finds sufficient means to redeem it; then let him reckon the years since the sale of it, and restore the surplus to the man to whom he sold it; and he shall return to his property. But if he isn't able to get it back for himself, then what he has sold shall remain in the hand of him who has bought it until the Year of Jubilee: and in the Jubilee it shall be released, and he shall return to his propery. "'If a man sells a dwelling house in a walled city, then he may redeem it within a whole year after it has been sold. For a full year he shall have the right of redemption.
Behold, Hanamel the son of Shallum your uncle shall come to you, saying, Buy you my field that is in Anathoth; for the right of redemption is yours to buy it. So Hanamel my uncle's son came to me in the court of the guard according to the word of Yahweh, and said to me, Please buy my field that is in Anathoth, which is in the land of Benjamin; for the right of inheritance is yours, and the redemption is yours; buy it for yourself. Then I knew that this was the word of Yahweh. I bought the field that was in Anathoth of Hanamel my uncle's son, and weighed him the money, even seventeen shekels of silver. I subscribed the deed, and sealed it, and called witnesses, and weighed him the money in the balances. So I took the deed of the purchase, both that which was sealed, containing the terms and conditions, and that which was open; and I delivered the deed of the purchase to Baruch the son of Neriah, the son of Mahseiah, in the presence of Hanamel my uncle's son, and in the presence of the witnesses who subscribed the deed of the purchase, before all the Jews who sat in the court of the guard.
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Commentary on Ruth 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
Ru 4:1-5. Boaz Calls into Judgment the Next Kinsman.
1. Then went Boaz up to the gate of the city—a roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings and no delay were required. In a short conversation the matter was stated and arranged—probably in the morning as people went out, or at noon when they returned from the field.
2. 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 (1Ki 21:8).
3. Naomi … selleth a parcel of land—that is, entertains the idea of selling. In her circumstances she was at liberty to part with it (Le 25:25). 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.
4. there is none to redeem it beside thee; and I am after thee—(See on De 25:5). The redemption of the land of course involved a marriage with Ruth, the widow of the former owner.
Ru 4:6-8. He Refuses the Redemption.
6. The kinsman said, I cannot redeem it …, lest I mar mine own inheritance—This consequence would follow, either, first, from his having a son by Ruth, who, though heir to the property, would not bear his name; his name would be extinguished in that of her former husband; or, secondly, from its having to be subdivided among his other children, which he had probably by a previous marriage. This right, therefore, was renounced and assigned in favor of Boaz, in the way of whose marriage with Ruth the only existing obstacle was now removed.
7, 8. a man plucked off his shoe—Where the kinsman refused to perform his duty to the family of his deceased relation, the widow was directed to pull off the shoe with some attendant circumstances of contemptuous disdain. But, as in this case, there was no refusal, the usual ignominy was spared; and the plucking off the shoe, the only ceremony observed, was a pledge of the transaction being completed.
Ru 4:9-12. He Marries Ruth.
9. Boaz said unto the elders, Ye are witnesses this day, that I have bought all that was … Chilion's and Mahlon's, of the hand of Naomi—Although the widow of Chilion was still living, no regard was paid to her in the disposal of her husband's property. From her remaining in Moab, she was considered to have either been married again, or to have renounced all right to an inheritance with the family of Elimelech.
10. Ruth the Moabitess … have I purchased to be my wife—This connection Boaz not only might form, since Ruth had embraced the true religion, but he was under a legal necessity of forming it.
11. 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.
the Lord make the woman that is come into thine house like Rachel and like Leah—This was the usual bridal benediction.
12. let thy house be like the house of Pharez—that is, as honorable and numerous as his. He was the ancestor of the Beth-lehem people, and his family one of the five from which the tribe of Judah sprang.
Ru 4:13-18. She Bears Obed.
17. Obed—means "servant."
18-22. these are the generations of Pharez—that is, his descendants. This appendix shows that the special object contemplated by the inspired author of this little book was to preserve the memory of an interesting domestic episode, and to trace the genealogy of David. There was an interval of three hundred eighty years between Salmon and David. It is evident that whole generations are omitted; the leading personages only are named, and grandfathers are said, in Scripture language, to beget their grandchildren, without specifying the intermediate links.