Ruth 4 5

Ruth 4:5 kjv

Then 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.

Ruth 4:5 nkjv

Then Boaz said, "On the day you buy the field from the hand of Naomi, you must also buy it from Ruth the Moabitess, the wife of the dead, to perpetuate the name of the dead through his inheritance."

Ruth 4:5 niv

Then Boaz said, "On the day you buy the land from Naomi, you also acquire Ruth the Moabite, the dead man's widow, in order to maintain the name of the dead with his property."

Ruth 4:5 esv

Then Boaz said, "The day you buy the field from the hand of Naomi, you also acquire Ruth the Moabite, the widow of the dead, in order to perpetuate the name of the dead in his inheritance."

Ruth 4:5 nlt

Then Boaz told him, "Of course, your purchase of the land from Naomi also requires that you marry Ruth, the Moabite widow. That way she can have children who will carry on her husband's name and keep the land in the family."

Ruth 4 verses

Ruth 4 5 Meaning

Ruth 4:5 describes a pivotal moment where Boaz reveals an additional stipulation for the kinsman-redeemer beyond merely acquiring Naomi’s land. He states that whoever purchases the field must also acquire Ruth, the widow of the deceased Mahlon, in order to perpetuate the deceased husband’s name and inheritance. This condition transforms a simple land transaction into a responsibility tied to levirate marriage, ensuring the continuity of the family lineage and preventing the deceased’s name and property from perishing in Israel. It highlights the deeply intertwined nature of family, land, and identity in ancient Israel.

Ruth 4 5 Context

Ruth 4:5 takes place at the city gate of Bethlehem, a common location for legal and business transactions in ancient Israel. Boaz is confronting the unnamed closer kinsman (referred to as "Mr. So-and-So" in verse 1) regarding the legal obligation to redeem Naomi’s deceased husband Elimelech’s land. This act of redemption (ge’ullah) would prevent the land from falling out of the family's possession. The immediate context of verse 5 is Boaz’s cunning introduction of a secondary, more burdensome condition: marrying Ruth. He skillfully adds this requirement to test the kinsman’s true intentions and commitment to his familial duty, thereby paving the way for Boaz himself to assume the role of redeemer. This verse occurs within the larger narrative of Ruth and Naomi's return to Bethlehem, Ruth's faithfulness and work in Boaz's fields, and her ultimate request for him to act as her kinsman-redeemer.

Historically, Israelite society placed immense importance on family lineage, the preservation of inherited land (nachalah), and the continuity of a man’s name. The levirate law (Deut. 25:5-10) specifically addressed cases where a man died without an heir, requiring his brother (or nearest kinsman) to marry the widow and father a child in the deceased's name to preserve his inheritance and identity. Ruth 4:5 weaves together these themes, demonstrating how a man's name, land, and the continuation of his line were intrinsically linked and governed by a strong sense of covenant duty.

Ruth 4 5 Word analysis

• Then Boaz said: This opening signals the beginning of a crucial statement. Boaz, wise and strategic, is now making his move in the legal proceedings at the gate.
• On the day you buy (biqnoṯekha, בִּקְנוֹתְךָ): From the root qanah (קָנָה), which means "to acquire," "to buy," but also carries broader connotations of "to possess," and sometimes even "to create." Here, it specifically means when you acquire possession through purchase. The immediate timing is stressed—this is tied directly to the act of purchase.
• the field: Refers to the parcel of land originally belonging to Elimelech, Naomi's late husband. Land inheritance was central to Israelite identity and a man’s legacy, linking a family to God’s covenant promises regarding the Promised Land.
• from the hand of Naomi: This highlights Naomi's legal right to initiate the sale or redemption of her deceased husband's land. Though a widow, she possessed agency regarding this asset, reflecting aspects of women's property rights within certain bounds.
• you must also acquire (qaniyṯā, קָנִיתָ): Again from qanah. The "also" is critical. It indicates an additional, mandatory condition linked to the land purchase. This isn't just a separate suggestion but an inseparable part of the overall redemption obligation. The term suggests full responsibility and possession, not just marriage.
• Ruth the Moabitess: This specifies her ethnic origin, which was culturally significant due to historical prohibitions against Moabites (Dt 23:3). However, Ruth has shown allegiance to the God of Israel and Naomi (Ruth 1:16-17), indicating her conversion and unique standing in this narrative. Her inclusion emphasizes God's grace extending beyond traditional boundaries.
• the wife of the deceased: Explicitly identifying Ruth's marital status and linking her to Mahlon, thereby invoking the levirate responsibility. This clarifies whose name is to be perpetuated.
• to restore the name (l'haqiym shem, לְהָקִים שֵׁם): "To establish a name," "to raise up a name," "to make a name stand." Shem (שֵׁם) means "name" but represents the entire legacy, identity, memory, reputation, and continuity of a person. In ancient thought, if a man died childless, his "name" (his line, his memory, his very existence in posterity) risked being extinguished. The levirate law’s primary goal was to prevent this.
• of the deceased: Specifically Mahlon, not Elimelech. The immediate concern is the lack of a direct heir for Mahlon to receive his portion of the inheritance.
• to his inheritance (al nachalato, עַל־נַחֲלָתוֹ): Nachalah (נַחֲלָה) signifies inherited possession, usually land, often perceived as a divine apportionment or allotment. The phrase emphasizes that the restored "name" is inextricably linked to the continued possession of his land, demonstrating the deep connection between family line, land, and spiritual identity within Israel. The offspring born to Ruth would be legally considered Mahlon’s heir and would receive his inheritance.

Words-group analysis:

• "Then Boaz said, 'On the day you buy the field from the hand of Naomi, you must also acquire Ruth the Moabitess, the wife of the deceased'": This grouping reveals Boaz’s strategic move. He deliberately connects the land redemption with the levirate responsibility for Ruth, effectively presenting a package deal. The phrasing emphasizes that acquiring the field and acquiring Ruth are intertwined obligations, not separate options. By foregrounding Ruth's identity as a "Moabitess," Boaz highlights the full implications and potential social stigma for the first redeemer, further challenging his sincerity.
• "to restore the name of the deceased to his inheritance": This phrase clearly states the purpose behind the "acquisition" of Ruth. It directly invokes the Deuteronomic levirate law. The combination of "name" and "inheritance" underscores that family continuity and property ownership are two sides of the same coin in the eyes of the law and God's design for Israel's socio-economic structure. This goal transcended mere economic gain, appealing to a sense of duty and moral obligation.

Ruth 4 5 Bonus section

• Strategic Revelation: Boaz's strategic genius is evident in how he reveals the condition. He allows the kinsman to first eagerly claim the land, then introduces the less appealing duty of marrying Ruth. This ensures that the kinsman's rejection is clearly based on the burdensome familial duty, not the land's value.
• The Goel (Kinsman-Redeemer): This verse powerfully defines the role of the goel. Beyond simply buying land back, the goel had a multifaceted responsibility that included avenging blood, defending family members, and in this unique case, preserving the deceased's line and inheritance. Boaz lives up to the fullest extent of this role, unlike the unnamed kinsman who proves to be motivated purely by financial considerations.
• Messianic Implication: This moment is crucial for the lineage of King David, and ultimately the Messiah, Jesus. Had the unnamed kinsman accepted the duty, the line would have passed through him. Boaz’s acceptance, incorporating Ruth the Moabitess, shows God’s sovereignty in guiding human affairs and using seemingly unlikely individuals in His overarching redemptive plan for humanity.
• Boundary Transgression (Grace over Law): While the Deuteronomic law limited Moabites, Boaz's commitment to Ruth exemplifies a higher spiritual principle – God's redemptive grace breaking through perceived legalistic or ethnic boundaries when genuine faith and love (hesed) are demonstrated, as Ruth had shown by taking refuge under the wings of God.

Ruth 4 5 Commentary

Ruth 4:5 is the critical hinge of the story’s climax. Boaz’s astute negotiation reveals the profound biblical concept of ge'ullah (redemption) – it’s not solely about transactions, but about restoration of what is lost, whether land or lineage. By linking the land to Ruth's marriage, Boaz tests the unnamed kinsman's motives, revealing that the true kinsman-redeemer prioritizes familial duty and preservation of a name over mere material gain. This verse demonstrates a flexible application of the levirate law, typically applied to brothers, extended to a more distant kinsman when necessity dictated. It underscores the ultimate divine purpose in these laws: the perpetuation of family lines, particularly for the impoverished or widowed, ensuring the survival of inheritance and identity in the covenant community. Boaz's stipulation sets the stage for him to embody the role of a righteous kinsman-redeemer, mirroring the faithful redemption God provides.