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:

KJV (with Strong's)

And he said {H559} unto the kinsman {H1350}, Naomi {H5281}, that is come again {H7725} out of the country {H7704} of Moab {H4124}, selleth {H4376} a parcel {H2513} of land {H7704}, which was our brother {H251} Elimelech's {H458}:

Complete Jewish Bible

Then he said to the redeeming kinsman, "The parcel of land which used to belong to our relative Elimelekh is being offered for sale by Na'omi, who has returned from the plain of Mo'av.

Berean Standard Bible

And he said to the kinsman-redeemer, “Naomi, who has returned from the land of Moab, is selling the piece of land that belonged to our brother Elimelech.

American Standard Version

And he said unto the near kinsman, Naomi, that is come again out of the country of Moab, selleth the parcel of land, which was our brother Elimelech’s:

Commentary

### SUMMARY
Ruth 4:3 marks a pivotal moment at the Bethlehem city gate, where Boaz formally initiates the legal process concerning Naomi's financial distress and the ancestral land of her deceased husband, Elimelech. By publicly declaring Naomi's intent to sell this parcel of land, Boaz strategically presents the closer kinsman with his legal obligation and opportunity to act as a redeemer, setting the stage for the unfolding drama of family restoration and the preservation of lineage.

### CONTEXT
* **Literary Context:** This verse immediately follows Boaz's diligent action to resolve Ruth's future and Naomi's inheritance. In [Ruth 3](/ruth/3 "Ruth 3 - Ruth's Proposal to Boaz"), Ruth, at Naomi's instruction, proposes to Boaz at the threshing floor, appealing to his role as a kinsman-redeemer. Boaz, recognizing a closer kinsman exists, promises to address the matter promptly. [Ruth 4:1-2](/ruth/4-1 "Ruth 4:1-2 - Boaz Confronts the Kinsman at the Gate") describes Boaz gathering the elders and the unnamed kinsman at the city gate, the ancient equivalent of a courthouse. Ruth 4:3 is Boaz's opening statement, laying out the precise legal matter at hand, which involves both land redemption and the potential for levirate marriage. The narrative meticulously details these legal proceedings, highlighting Boaz's integrity and the divine orchestration of events.
* **Historical & Cultural Context:** The "city gate" in ancient Israel was far more than an entrance; it was the vibrant hub of civic, commercial, and judicial life. Elders, judges, and citizens would gather there to conduct business, settle disputes, and witness legal transactions. The public nature of these proceedings ensured transparency and accountability. The land in question, "which was our brother Elimelech's," refers to ancestral land, a crucial aspect of Israelite identity and inheritance. According to Mosaic Law (e.g., [Leviticus 25:25-28](/leviticus/25-25 "Leviticus 25:25-28 - Laws Concerning Redemption of Land")), land could not be permanently sold out of a family; a kinsman had the right and responsibility to "redeem" it if it fell into distress, ensuring the family's continuity and economic stability. This law, coupled with the levirate marriage law ([Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - Levirate Marriage")), formed the legal framework for the kinsman-redeemer, or _go'el_.
* **Key Themes:** The verse is saturated with themes central to the book of Ruth. **Redemption and Restoration** are paramount, as the sale and potential redemption of the land are intrinsically linked to the restoration of Naomi's family line and legacy, and ultimately, Ruth's future. This legal transaction is not merely commercial but deeply personal and communal, aimed at preserving a family's name and inheritance. **Legal and Ethical Conduct** are underscored by Boaz's meticulous adherence to established legal customs at the city gate, demonstrating integrity and transparency in all matters. This emphasis on proper procedure highlights the high moral standards expected within the community. Furthermore, the importance of **Family Inheritance and Continuity** is evident, as the land represents not just property but the very identity, security, and future of the family. The narrative demonstrates how divine providence works through human laws and the faithful actions of individuals like Boaz to ensure the preservation of the lineage that would eventually lead to King David and, ultimately, the Messiah.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Kinsman (Hebrew, גֹאֵל, _go'el'_):** This term is central to the book of Ruth. A _go'el_ was a close male relative who had the right and, more importantly, the responsibility to act on behalf of a distressed family member. This role encompassed several duties: redeeming property that had been sold due to poverty ([Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Land Redemption")), avenging bloodshed, and, as critically relevant here, marrying a childless widow to perpetuate the deceased husband's name and inheritance ([Deuteronomy 25:5-6](/deuteronomy/25-5 "Deuteronomy 25:5-6 - Levirate Marriage Law")). Boaz, by presenting the land sale, is strategically setting up the full obligation of the _go'el_ for the unnamed kinsman, which includes the responsibility for Ruth.
* **Selleth (Hebrew, מָכַר, _makar'_):** The verb "selleth" (present tense in KJV) indicates that Naomi is in the process of, or has expressed her intention to, sell the land. This act was typically a last resort for impoverished families, as ancestral land was considered a perpetual inheritance. The "sale" was more accurately a lease until the Year of Jubilee, but it still meant the loss of immediate control and income from the land. Naomi's dire situation, having returned from Moab destitute, necessitates this action, which in turn triggers the kinsman-redeemer's right to buy it back and keep it within the family.

#### Verse Breakdown
* **"And he said unto the kinsman,"**: This phrase establishes the immediate context of a formal, public address by Boaz to the unnamed closer kinsman. The setting at the city gate, with elders present, underscores the legal gravity and transparency of the proceeding. Boaz is not merely informing but initiating a legal challenge or offer.
* **"Naomi, that is come again out of the country of Moab,"**: Boaz identifies Naomi, emphasizing her recent return from a foreign land and her impoverished status. This detail is crucial because her destitution is the reason for the land's sale, and her widowhood (and Ruth's) is the reason for the levirate marriage aspect of the _go'el_'s duty. Her return from Moab also highlights her vulnerable position and the need for familial protection.
* **"selleth a parcel of land,"**: This is the core proposition. Naomi is making the land available for redemption. This "parcel of land" is not just any property; it is the ancestral inheritance of Elimelech, which carries significant weight in Israelite society. The verb implies an active intent or process, not just a past event.
* **"which [was] our brother Elimelech's:"**: This final clause explicitly identifies the land's original owner, Elimelech, Naomi's deceased husband. By calling him "our brother," Boaz emphasizes the familial connection and the shared obligation to protect the family's legacy. This identification directly invokes the laws of inheritance and redemption, placing the burden of decision squarely on the kinsman.

#### Literary Devices
The verse employs several literary devices that enhance its meaning and impact. **Foreshadowing** is evident, as the discussion of the land sale immediately sets the stage for the larger theme of redemption that will culminate in Boaz's marriage to Ruth and the continuation of Elimelech's line. The formal, public nature of the interaction at the gate, using precise legal language, exemplifies **Legal Discourse**, highlighting the meticulous adherence to Israelite law and custom. There is also a subtle **Irony** in Boaz's presentation; he frames the opportunity for the closer kinsman, knowing full well the full implications of the _go'el_'s duty, which the kinsman will ultimately decline. Finally, the "parcel of land" itself serves as **Symbolism**, representing not just physical property but the continuity of family, identity, and legacy within Israel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 4:3 beautifully illustrates how God's sovereign plan unfolds through human legal structures and the faithful, strategic actions of individuals. The seemingly mundane transaction of land redemption is revealed to be a divinely orchestrated step in preserving the lineage of Judah, from which the Messiah would come. God's covenant faithfulness to His people, even in their distress, is demonstrated through the provision of the kinsman-redeemer system. This system ensured that the vulnerable (like widows) and their inheritance were protected, reflecting God's own character as a redeemer and protector of His people. The meticulous adherence to law at the city gate underscores the principle that divine purposes often work through orderly, ethical human processes, not in spite of them.

* [Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Land Redemption")
* [Deuteronomy 25:5-6](/deuteronomy/25-5 "Deuteronomy 25:5-6 - Levirate Marriage Law")
* [Jeremiah 32:6-8](/jeremiah/32-6 "Jeremiah 32:6-8 - Jeremiah's Purchase of a Field")

### REFLECTION AND APPLICATION
Ruth 4:3 calls us to reflect on the profound ways God works through ordinary, even legalistic, circumstances to bring about His extraordinary purposes. Boaz's integrity, wisdom, and strategic approach in presenting the matter at the city gate serve as a powerful example for us. It reminds us of the importance of conducting our affairs, whether personal or professional, with transparency, honesty, and a deep respect for established norms and laws. Just as the _go'el_ had a responsibility to redeem what was lost for their family, we are called to be agents of restoration and compassion in our own spheres of influence. This might involve advocating for the vulnerable, ensuring justice, or simply acting with integrity in our daily transactions, trusting that even these seemingly small acts can be part of God's larger redemptive plan for our communities and beyond.

#### Questions for Reflection
* **How does this verse illustrate God's providence working through human legal systems?**
* **What does Boaz's approach teach us about handling sensitive matters with integrity and transparency?**
* **In what ways are we called to be "redeemers" or agents of restoration in our own contexts, reflecting God's character?**

### FAQ

**What was the significance of the city gate in ancient Israelite society?**

Answer: The city gate was the primary public space for a wide array of civic functions in ancient Israel. It served as the local courthouse where elders and judges convened to settle legal disputes, administer justice, and validate contracts. It was also a bustling commercial center for trade and transactions, and a general gathering place for community discussions and news. The public nature of proceedings at the gate ensured transparency and provided witnesses for agreements, making it the ideal setting for Boaz to formally address the matter of Elimelech's land and Naomi's future.

**Why was Naomi "selling" the land instead of Boaz or the kinsman simply taking possession of it?**

Answer: The land originally belonged to Elimelech, Naomi's deceased husband. According to Israelite law, ancestral land was not to be permanently sold out of the family ([Leviticus 25:23](/leviticus/25-23 "Leviticus 25:23 - The Land is Mine")). However, if a family fell into poverty, they could "sell" their land, which was effectively a lease until the Year of Jubilee or until a kinsman redeemed it. Naomi, having returned from Moab in destitution, was in a position where she needed to sell her husband's land for survival. This act of "selling" (or offering for redemption) triggered the legal obligation and right of the _go'el_ (kinsman-redeemer) to buy it back, thereby keeping it within the family and protecting the legacy of the deceased. Boaz, by stating that Naomi "selleth" the land, is formally presenting the kinsman with his legal opportunity and responsibility to redeem it.

### CHRIST-CENTERED FULFILLMENT
The narrative of Ruth 4:3, with its focus on the kinsman-redeemer and the redemption of land and lineage, powerfully foreshadows the ultimate redemptive work of Jesus Christ. Boaz, as the human _go'el_, willingly and ablely redeems Naomi's land and Ruth, ensuring the continuation of Elimelech's family line. In Christ, we find our perfect Kinsman-Redeemer. He is our "brother" ([Hebrews 2:14-17](/hebrews/2-14 "Hebrews 2:14-17 - Jesus Our High Priest and Brother")), fully human, yet also fully divine, making Him uniquely qualified to redeem us. We, like Naomi and Ruth, were destitute and without hope, having lost our spiritual inheritance through sin. Jesus, however, paid the ultimate price, not with silver or gold, but with His precious blood ([1 Peter 1:18-19](/1_peter/1-18 "1 Peter 1:18-19 - Redeemed by Christ's Blood")), to redeem us from the curse of the law and the power of sin ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). Through His sacrifice, He has bought us back, restoring our lost inheritance of eternal life and fellowship with God ([Ephesians 1:7](/ephesians/1-7 "Ephesians 1:7 - Redemption Through Christ's Blood")). Just as Boaz "married" Ruth to raise up a name for the dead, Christ, our Redeemer, has "married" the Church to Himself, raising up a spiritual offspring that bears His name and continues His legacy, ensuring our eternal security and future in Him ([Revelation 5:9](/revelation/5-9 "Revelation 5:9 - The Lamb Who Redeemed Us")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Proverbs 13:10

¶ Only by pride cometh contention: but with the well advised [is] wisdom.

Psalms 112:5

A good man sheweth favour, and lendeth: he will guide his affairs with discretion.