Rut 2-4 | TNotes | STEP | 2:1 Boaz was a relative of ... Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).

2:1 ^a Boaz was a relative of ... Elimelech and thus was qualified to be a family redeemer for the two widows, Ruth and Naomi (see study note on 2:20).
2:2 ^b to pick up the stalks of grain left behind: Harvesters were to leave some grain for the poor to glean (see Lev 19:9-10 ^c; 23:22 ^d; Deut 24:19-22 ^e). God provided the poor with food.
2:3 ^f as it happened, she found herself: Ruth seemingly selected at random the field in which she would glean; God works through ordinary choices to provide for those who trust him.
2:5 ^g Boaz recognized Ruth as a marriageable young woman (Hebrew na‘arah).
2:7 ^h in the shelter: Many farmers in Israel’s hill country erected shelters beside their fields for use during the harvest. Workers used these shelters for shade during lunch or other break times during the long, hard workday. Such shelters can still be seen in parts of the hill country.
Summary for Ruth 2:8-9: 2:8-9 ⁱ Boaz gave Ruth the special privilege of gleaning right behind the young women. After the men cut the grain and tied it in small bundles, the women gathered the bundles into larger sheaves. The Torah did not require farmers to allow gleaners into the fields until the sheaves had been taken to the threshing floor.

• I have warned the young men not to treat you roughly: Boaz assured Ruth that no one under his authority would taunt her or try to drive her away from his fields even though she was present before the proper time for gleaners to come in.

• help yourself to the water: Boaz’s generosity saved Ruth the trouble of drawing her own water.
2:13 ^j your workers (literally your maidservants): By her use of this term, Ruth placed herself lower on the social scale than Boaz’s servants.
2:14 ^k By sharing his meal with Ruth, Boaz extended hospitality far beyond the call of duty.
Summary for Ruth 2:15-16: 2:15-16 ^l Boaz’s instructions to his reapers as they returned to work after lunch made Ruth’s gleaning a great deal more productive. Boaz provided for Ruth much more than the law of gleaning required of him.
2:18 ^m In giving Naomi the roasted grain that was left over, Ruth was conscientious and generous.
2:19 ⁿ all this grain: Ruth could not normally have gleaned nearly as much as an ephah of barley (about two-thirds of a bushel).
2:20 ^o family redeemers (Hebrew go’el): The law specified that the go’el, the nearest male kinsman, was to help a relative who fell into economic difficulty (see thematic note for The Family Redeemer at end of chapter; see also study note on Lev 25:25).
2:21 ^p The author refers to Ruth as (literally) “Ruth the Moabite” five times (1:22 ^q; 2:2 ^r, 21 ^s; 4:5 ^t, 10 ^u), reminding us repeatedly that Ruth was not an Israelite.

Thematic note: The Family Redeemer
The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11 ^v; 35:19 ^w, 24 ^x).
According to the law, family redeemers had three main responsibilities in Israel:
1. Leviticus 25:23-34 ^y stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12 ^z) and Jeremiah (Jer 32:6-15 ^aa).
2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55 ^ab). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.
3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34 ^ac.
The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18 ^ad; Matt 22:39-40 ^ae). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28 ^af; Rom 3:24-25 ^ag; Eph 1:7 ^ah; Titus 2:14 ^ai; Rev 5:9 ^aj; cp. Exod 6:6 ^ak; 15:13 ^al; Ps 130:8 ^am; Isa 44:22 ^an; 59:20 ^ao; 63:9 ^ap; Jer 31:11 ^aq). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18 ^ar; Matt 5:43-48 ^as; 19:19 ^at; 22:37-40 ^au; Rom 13:8-10 ^av; Gal 5:14 ^aw; Jas 2:8-9 ^ax).

Passages for Further Study
Lev 25:23-55 ^ay; Num 35:9-34 ^az; Ruth 2:20 ^ba; 3:9 ^bb, 12 ^bc; 4:1-10 ^bd; Isa 59:20 ^be; Jer 32:6-15 ^bf; Matt 20:28 ^bg; Rom 3:24-25 ^bh; Eph 1:7 ^bi; Titus 2:14 ^bj; Rev 5:9 ^bk

‏ Ruth 3

3:1 ^bl a permanent home (literally a resting place): Naomi used a related word in 1:9 ^bm when she prayed for Ruth and Orpah. Now she suggested a course of action that might encourage Boaz to act on Ruth’s behalf.
3:2 ^bn As a close relative, Boaz might act as a redeemer for Ruth and Naomi (see study notes on 2:20; 3:9).

• The threshing floor was a flat surface of stone or hardened earth. The farmer spread sheaves of grain over its surface and beat them to separate the grain from the straw. Then the farmer would begin winnowing by throwing the mixed straw and grain into the air with a wooden fork or shovel. The breeze carried the lighter straw and chaff downwind, while the heavier grains fell to the threshing floor.
3:3 ^bo take a bath (literally wash yourself): Ruth probably bathed herself with a cloth dipped in water (only the wealthy had facilities for immersing themselves). Bathing was not an everyday expectation; this was a special occasion.
3:4 ^bp Ruth was to uncover Boaz’s feet to ensure that he would waken.
3:7 ^bq he lay down: The owner slept at the threshing floor to deter petty theft.
3:8 ^br He was surprised (literally He was terrified): Boaz knew that a woman lay at his feet, but he did not know who she was or why she was there.
3:9 ^bs your servant: Ruth deliberately identified herself with the female workers.

• Spread ... your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8 ^bt).

• Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5 ^bu; thematic note for The Family Redeemer at end of chapter).
3:10 ^bv You are showing even more family loyalty: Ruth was not obligated to come to Bethlehem with Naomi, nor did she have to marry within Elimelech’s family or provide them with an heir to the land (see 4:5 ^bw).
3:11 ^bx what is necessary (literally what you are asking): Boaz agreed to act on Ruth’s behalf. Some interpreters understand Boaz’s statement as an unconditional agreement to marry Ruth (see also study note on 4:5); most take it to mean that Boaz would act to provide for Ruth and Naomi by presenting to the nearer kinsman the opportunity to act as family redeemer before taking the opportunity himself (4:1-12 ^by). By voluntarily taking on the role of the family redeemer for Ruth and Naomi, Boaz became a forerunner of Jesus.
Summary for Ruth 3:12-13: 3:12-13 ^bz Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.
3:15 ^ca six scoops: There were two scoop sizes. The smaller measure (the omer) was ¹/₁₀ of an ephah (about 2 quarts); the larger measure (the seah) was ¹/₃ of an ephah (about 6 ²/₃ quarts). The latter quantity is more likely and indicates a very generous gift, twice the amount that Ruth gleaned on her first day (2:17 ^cb); it was a significant token of good faith.

Thematic note: The Family Redeemer
The idea of a family redeemer, established in the law of Moses, finds a vivid example in the story of Ruth. In that book, the expression “family redeemer” has a specific, technical meaning. Elsewhere, the underlying Hebrew term go’el is translated “nearest relative” (Num 27:11 ^cc; 35:19 ^cd, 24 ^ce).
According to the law, family redeemers had three main responsibilities in Israel:
1. Leviticus 25:23-34 ^cf stipulates that if an Israelite became so poor that he had to sell his land, a family member was to pay off the debt so the land would remain in the family. If no relative could purchase the land and the seller was unable to buy it back, the land still reverted to the seller or his heirs in the Jubilee (fiftieth) Year. Two examples of family redeemers buying land for their relatives are Boaz (Ruth 4:1-12 ^cg) and Jeremiah (Jer 32:6-15 ^ch).
2. Similarly, if an Israelite became so poor he had to sell himself into debt-slavery, a family redeemer was to buy his relative from service to a non-relative (Lev 25:35-55 ^ci). The poor Israelite would pay off his debt by working for his relative, who could be expected to treat him better than a stranger would.
3. The family redeemer was to pursue justice for an Israelite killed by another’s hand, under conditions described in Num 35:9-34 ^cj.
The concept of the family redeemer reminds us that God is the true owner of all things, and he commands us to love our neighbor as ourselves (Lev 19:18 ^ck; Matt 22:39-40 ^cl). The New Testament presents Jesus as the perfect family redeemer, buying us from the slavery to sin and death into which we had sold ourselves (Matt 20:28 ^cm; Rom 3:24-25 ^cn; Eph 1:7 ^co; Titus 2:14 ^cp; Rev 5:9 ^cq; cp. Exod 6:6 ^cr; 15:13 ^cs; Ps 130:8 ^ct; Isa 44:22 ^cu; 59:20 ^cv; 63:9 ^cw; Jer 31:11 ^cx). In the spirit of the Old Testament family redeemer (such as Boaz) and following the example of our great Redeemer, we, too, are commanded to act with love and compassion toward others (Lev 19:11-18 ^cy; Matt 5:43-48 ^cz; 19:19 ^da; 22:37-40 ^db; Rom 13:8-10 ^dc; Gal 5:14 ^dd; Jas 2:8-9 ^de).

Passages for Further Study
Lev 25:23-55 ^df; Num 35:9-34 ^dg; Ruth 2:20 ^dh; 3:9 ^di, 12 ^dj; 4:1-10 ^dk; Isa 59:20 ^dl; Jer 32:6-15 ^dm; Matt 20:28 ^dn; Rom 3:24-25 ^do; Eph 1:7 ^dp; Titus 2:14 ^dq; Rev 5:9 ^dr

‏ Ruth 4

4:1 ^ds Most legal transactions, including property transfers, were carried out at the town gate.

• friend: Boaz might or might not have used the man’s name, but the author of Ruth avoided doing so.
4:3 ^dt Naomi ... is selling the land: Naomi probably did not have control of Elimelech’s ancestral land, though she did have legal title. She was selling the right to redeem it, or buy it back, from whoever was currently using it.
4:4 ^du redeem it: The law called for a near relative, the family redeemer, to buy land when a landowner had to sell it (see Lev 25:23-34 ^dv). This practice kept land in the family; the redeemer was a conservator for the land until the destitute landowner could recover economically and buy it back.

• All right, I’ll redeem it: The kinsman could see a great opportunity—there was no male heir and no apparent likelihood that there would be one, so he could add the land to his own estate while doing his social duty for the family.
4:5 ^dw your purchase ... requires that you marry Ruth (literally on the day you purchase ... you acquire Ruth): In the Hebrew manuscripts that we have, the body of this verse reads I acquire, but a scribal correction in the margin reads you acquire, a difference of one letter. (The scribe believed you acquire was the original reading and that the body of the text contained an error.) Some interpreters believe the body of the Hebrew text (I acquire) is the original reading of the text, indicating that the marriage between Boaz and Ruth was already set to occur (see study note on 3:11). Most translators, however, believe that the marginal correction (you acquire) represents the original reading of the text because: (1) The scribe who made the marginal correction believed that you acquire was the original reading; (2) most ancient translations of Ruth, which predate our oldest copies of the Hebrew text, also read you acquire; and (3) it is easy to envision that an earlier Hebrew scribe (working before our earliest manuscript copies) substituted I acquire—as it appears in 4:10 ^dx—in place of you acquire.

• That way she can have children who will carry on her husband’s name and keep the land in the family: This sentence draws heavily on Deut 25:7 ^dy. Boaz connected the duties of a family redeemer (see study notes on Ruth 2:20; Lev 25:25) with the duties of a brother-in-law (Latin levir) to provide an heir for a deceased brother (see Deut 25:5-10 ^dz for a description of levirate marriage; cp. Gen 38 ^ea). There is no precise precedent for Boaz’s legal maneuver. The duty of the levir as stated in Deut 25:5-10 ^eb was not binding in this situation (neither Boaz nor the other kinsman was Elimelech’s brother, and Ruth was not Elimelech’s widow). Boaz was apparently using the spirit of the law concerning the go’el (family redeemer) to establish a moral, if not a legal, obligation to serve as levir and provide the deceased with an heir to inherit the land (see study note on Lev 25:25). The concepts of land ownership and provision for an heir were intimately connected in ancient Israel (cp. Num 27:1-11 ^ec). Because Naomi was beyond childbearing age, Ruth, the widow of Elimelech’s son, would be the mother for such an heir. This maneuver apparently surprised the other kinsman (Ruth 4:6 ^ed), but it is clear from what follows that Boaz’s argument, while perhaps novel, was accepted as valid.
4:6 ^ee Then I can’t redeem it: The addition of Ruth to the transaction completely changed the equation for the other kinsman.

• this might endanger my own estate: If he bought the land, married Ruth, and raised an heir for Elimelech, he might invest many resources only to lose control of the new land, and he might not have enough to maintain his own land. If he then failed to have a second son with Ruth as his own heir, his land would be inherited by Elimelech’s heir, and his own name would die out. Even if this kinsman had acquired the land and not Ruth (see study notes on 3:11; 4:5), he still might lose his investment in the land to the heir born to Ruth. By acting to preserve his own name, this man became the no-name who refused to help his close relative.
4:7 ^ef in those days: The book of Ruth was not written immediately after these events. By the time Ruth was written, most people had forgotten this custom of removing a sandal and what it meant. The transfer of a sandal symbolized transferring a right of purchase to redeem the land. See also Deut 25:9 ^eg for a similar (but not identical) custom in relation to levirate marriage; in both cases, the sandal apparently signified the right of redemption.
4:10 ^eh And with the land (literally And besides): Boaz intended to raise an heir for Mahlon, the first son, who would carry on the family name of her dead husband and inherit his land.
4:11 ^ei Rachel and Leah, Jacob’s two wives, were the mothers of Israel.

• Ephrathah: See study note on 1:2.
4:12 ^ej Like Ruth, Tamar had been a foreigner; she became the mother of Perez and Zerah, through whom Judah’s descendants came.
4:13 ^ek the Lord enabled: See study note on 1:6.
4:14 ^el This child replaced the family Naomi had lost when her own two sons died in Moab. The women of the town recognized that this child completed the circle of redemption for Naomi.
4:15 ^em care for you in your old age (literally cause your old age to be full): With the birth of Obed, Naomi’s life was full again (cp. 1:21 ^en).
Summary for Ruth 4:18-22: 4:18-22 ^eo The book of Ruth ends with a genealogy of ten generations, from Perez, the son of Judah (Jacob’s son), to David, the grandson of Obed. Besides being one of the world’s great stories, this tale concerns the family history of David, Israel’s greatest king. That Ruth and Boaz were ancestors of Israel’s greatest king is a major reason for the inclusion of this small book in the Old Testament.