Ruth 4 3

Ruth 4:3 kjv

And 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:

Ruth 4:3 nkjv

Then he said to the close relative, "Naomi, who has come back from the country of Moab, sold the piece of land which belonged to our brother Elimelech.

Ruth 4:3 niv

Then he said to the guardian-redeemer, "Naomi, who has come back from Moab, is selling the piece of land that belonged to our relative Elimelek.

Ruth 4:3 esv

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.

Ruth 4:3 nlt

And Boaz said to the family redeemer, "You know Naomi, who came back from Moab. She is selling the land that belonged to our relative Elimelech.

Ruth 4 verses

Ruth 4 3 Meaning

This verse initiates the formal legal proceeding at the city gate where Boaz addresses the anonymous closer kinsman-redeemer. He states that Naomi, having returned impoverished from Moab, intends to sell a portion of the family land that belonged to her late husband, Elimelech. This declaration lays out the premise for the kinsman-redeemer's legal obligation concerning both the land and the perpetuation of the family name.

Ruth 4 3 Context

Ruth 4:3 is situated at the climax of the book of Ruth, specifically within the legal proceedings initiated by Boaz at the Bethlehem city gate. Following Ruth's plea for Boaz to "spread his cloak over her" (Ruth 3:9), signifying a request for marital protection and redemption, Boaz recognizes there is a nearer kinsman-redeemer. This verse occurs after Boaz has publicly summoned this anonymous relative and gathered ten elders to witness the transaction (Ruth 4:1-2).

The historical context is the period of the Judges, a time of social and moral instability in Israel. Land inheritance was crucial, reflecting tribal identity and God's promise to Israel. The Mosaic Law stipulated provisions for maintaining family lineage and land within its allocated tribal boundaries (Lev 25, Num 36). The institution of the goel (kinsman-redeemer) was a vital legal and social mechanism to protect vulnerable family members, their property, and ensure the continuation of their name in Israel. Naomi, having returned widowed and childless, faces destitution, prompting the need for redemption. Her husband Elimelech's land represents her only tangible asset tied to their past prosperity and future security.

Ruth 4 3 Word analysis

• Then he said: This indicates the formal commencement of the legal discussion by Boaz, building upon the preceding verse where he assembled the necessary parties. "He" refers to Boaz, the one who orchestrated this meeting at the gate.
• to the kinsman-redeemer,: Hebrew: el hag-go'el (אֶל הַגֹּאֵל). Go'el (גֹאֵל) refers to a close relative who had specific legal obligations: to buy back land that a family member was forced to sell due to poverty, to redeem a family member from slavery, to avenge the death of a relative, or to raise children for a deceased relative (levirate duty). The definite article "the" points to the specific, closer kinsman (whose name the narrator conspicuously omits). This highlights the legal and familial obligation being invoked.
• “Naomi,: Hebrew: Na'omi (נָעֳמִי). Meaning "my pleasantness" or "my delight." Boaz introduces her by name, acknowledging her legal standing and her dire situation. The use of her name ties the current land transaction to her family and its previous loss (Ruth 1).
• who has come back from the country of Moab,: This phrase reminds all present of Naomi's recent history – her return from a foreign land (Moab, a place traditionally viewed with suspicion by Israelites, Deut 23:3-6), emphasizing her vulnerable and impoverished state as a childless widow without a male provider. It subtly justifies the unusual nature of her returning from such a place and her desperate circumstances that necessitate the "selling" of land.
• has sold: Hebrew: macharah (מָכְרָה), perfect tense. This can imply "she has sold" (implying the sale is complete or determined), "she intends to sell," or "she is offering to sell." In context, it strongly implies an initiated action or definite intent, which triggers the goel's obligation. This "sale" is not an absolute, permanent alienation of the land in Israelite law (Lev 25:23); rather, it's a transfer of use rights until the Jubilee or redemption.
• a parcel of land: Hebrew: s'deh ha-chelqah (שְׂדֵה הַחֶלְקָה). Sadeh (שָׂדֶה) is "field" or "cultivated land." Helqah (חֶלְקָה) signifies a "portion," "allotment," or "inheritance." This specific phrasing emphasizes that it's a defined portion of inherited, ancestral land, divinely allotted to the family or tribe, making its redemption a matter of both economic and covenantal significance.
• that belonged to our brother Elimelech.”: Hebrew: asher l'achinu Elimelech (אֲשֶׁר לְאָחִינוּ אֱלִימֶלֶךְ). Elimelech (אֱלִימֶלֶךְ) means "My God is King" or "God is my King." By specifying Elimelech as "our brother," Boaz emphasizes the kinship connection and highlights the importance of preserving the deceased's name and property. It signifies the sacred duty of kinship and tribal loyalty inherent in the goel institution, tied to the original family inheritance. The land is directly linked to the now-deceased family head, making its disposition crucial for the family's legacy.

Ruth 4 3 Bonus section

• The specific details in Ruth 4:3 underscore the seriousness of land tenure in ancient Israel. Land was considered YHWH's (Lev 25:23), granted as an inheritance, making its permanent alienation akin to defiling a divine trust. This is a subtle theological undercurrent to a seemingly mundane economic transaction.
• The anonymous goel's hesitation (revealed later in the narrative) stems from the realization that redeeming the land came with the added and more complex responsibility of raising up seed for Elimelech through Ruth. This implied potential financial burden and a possible division of his own inheritance. Boaz masterfully presents the less desirable part (taking Ruth) after the initial agreement to redeem the land.
• This verse, though concise, initiates the climactic resolution of the plot, leading to the establishment of the line of David (and ultimately, the Anointed King) through the actions of the faithful redeemer, Boaz.

Ruth 4 3 Commentary

Ruth 4:3 is the pivotal legal statement setting the stage for the redemption of Naomi's family line and property. Boaz shrewdly presents Naomi's intention to alienate her husband Elimelech's tribal land as a fact requiring immediate action. This wasn't merely a transaction of property but a profound legal and covenantal dilemma rooted in Israelite law (Lev 25). For tribal land to be "sold" meant its potential loss to the family line, disrupting the divine inheritance given to God's people. By framing it this way, Boaz tests the closer kinsman-redeemer's willingness to fulfill the dual obligations: redeeming the land and marrying Ruth to perpetuate Elimelech's name. The land, tied to the deceased's name, serves as the tangible connection between economic security and the perpetuation of the family's identity. The kinsman-redeemer's choice reveals his priority—economic interest versus fulfilling kinship duty and covenant responsibility.