Ruth 4:4

KJV

And I thought to advertise thee, saying, Buy [it] before the inhabitants, and before the elders of my people. If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me, that I may know: for [there is] none to redeem [it] beside thee; and I [am] after thee. And he said, I will redeem [it].

KJV (with Strong's)

And I thought {H559} to advertise {H1540}{H241} thee, saying {H559}, Buy {H7069} it before the inhabitants {H3427}, and before the elders {H2205} of my people {H5971}. If thou wilt redeem {H1350} it, redeem {H1350} it: but if thou wilt not redeem {H1350} it, then tell {H5046} me, that I may know {H3045}: for there is none to redeem {H1350} it beside {H2108} thee; and I am after {H310} thee. And he said {H559}, I will redeem {H1350} it.

Complete Jewish Bible

I thought I should tell you about it and say, 'Buy it in the presence of the people sitting here and in the presence of the leaders of my people. If you want to redeem it, redeem it. But if it is not to be redeemed, then tell me, so that I can know, because there is no one else in line to redeem it, and I'm after you." He said, "I want to redeem it."

Berean Standard Bible

I thought I should inform you that you may buy it back in the presence of those seated here and in the presence of the elders of my people. If you want to redeem it, do so. But if you will not redeem it, tell me so I may know, because there is no one but you to redeem it, and I am next after you.” “I will redeem it,” he replied.

American Standard Version

and I thought to disclose it unto thee, saying, Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know; for there is none to redeem it besides thee; and I am after thee. And he said, I will redeem it.

Commentary

### SUMMARY
Ruth 4:4 marks a pivotal moment at the Bethlehem city gate where Boaz, acting with legal precision and public transparency, formally presents the closer kinsman with the opportunity to fulfill the duty of kinsman-redeemer. This verse encapsulates the ancient Israelite legal customs concerning land redemption and the perpetuation of family lineage, establishing the critical choice that will determine the future of Naomi, Ruth, and the ancestral property, ultimately setting the stage for the book's resolution and the continuation of a significant biblical lineage.

### CONTEXT
* **Literary Context:** This verse immediately follows Boaz's arrival at the city gate, where he encounters the unnamed kinsman-redeemer (Ruth 4:1) and gathers ten elders as official witnesses (Ruth 4:2). Boaz's actions here are a direct fulfillment of his promise to Ruth in [Ruth 3:13](/ruth/3-13 "Ruth 3:13 - Boaz's Promise to Ruth"), where he assured her he would act as a kinsman-redeemer if the nearer kinsman declined. The preceding chapters have meticulously built up the relationship between Boaz and Ruth, the plight of Naomi, and the legal framework necessary for their redemption. Boaz first introduces the matter of Naomi's land, setting the stage for the kinsman's decision, which will then be complicated by the inclusion of Ruth in [Ruth 4:5](/ruth/4-5 "Ruth 4:5 - The Condition of Marrying Ruth").
* **Historical & Cultural Context:** The setting at the "city gate" was the traditional and legally recognized venue for all civic, commercial, and judicial transactions in ancient Israel. It was the public square where elders, who served as judges and witnesses, convened to validate agreements and settle disputes. The core custom at play is that of the *goel* (kinsman-redeemer), a relative with the right and responsibility to protect the family's interests, particularly in cases of poverty leading to land sale ([Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Land Redemption")) or the need to raise an heir for a deceased family member. While distinct from levirate marriage ([Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - Law of Levirate Marriage")), the *goel*'s duty in Ruth combines land redemption with the responsibility to marry the widow to perpetuate the deceased's name and inheritance. Boaz's meticulous adherence to this public legal process underscores the importance of communal witness and legal integrity in Israelite society.
* **Key Themes:** The central theme is the multifaceted role of the kinsman-redeemer (*goel*), embodying legal obligation, familial loyalty, and compassionate action. This verse highlights the theme of **legal integrity and public witness**, as the transaction is conducted "before the inhabitants, and before the elders of my people," ensuring transparency and legitimacy. The clear presentation of a choice—"If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me"—underscores the theme of **individual decision within communal responsibility**. Furthermore, the underlying narrative demonstrates **divine providence** at work through human customs and choices, orchestrating events to secure Ruth's future and establish the lineage that will lead to King David, as hinted at throughout [the book of Ruth](/ruth/1 "The Book of Ruth").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Advertise (Hebrew, _yāda'_)**: This verb means "to make known, to inform, to cause to know." In this context, Boaz is not merely informing but formally presenting a legal proposition. It implies a public declaration, a clear and unambiguous statement of the terms, ensuring that the kinsman is fully aware of his rights and obligations, and that the entire community gathered at the gate is privy to the proceedings. This transparency is crucial for the legal validity of the subsequent actions.
* **Redeem (Hebrew, _gā'al_)**: This is the core verb of the entire narrative, meaning "to buy back, to reclaim, to deliver, to act as a kinsman-redeemer." It carries both a legal and a deeply theological significance. Legally, it refers to the act of restoring property to its original owner or family, preventing its permanent loss. Theologically, it points to the concept of deliverance from bondage or peril, often used to describe God's saving acts for Israel (e.g., [Exodus 6:6](/exodus/6-6 "Exodus 6:6 - God as Redeemer")). Here, it specifically refers to the kinsman's duty to reclaim Elimelech's land and, implicitly, to raise up an heir for the deceased.
* **Elders (Hebrew, _zāqēn_)**: These were the respected, experienced, and authoritative men of the community who served as local judges, administrators, and witnesses. Their presence was essential for any legal transaction to be considered binding and legitimate within Israelite society. By conducting the business "before the elders of my people," Boaz ensures that the agreement is not just a private understanding but a publicly sanctioned and legally recorded event, lending it full communal authority and preventing future disputes.

#### Verse Breakdown
* **"And I thought to advertise thee, saying, Buy [it] before the inhabitants, and before the elders of my people."**: Boaz initiates the legal process with utmost transparency. He publicly states his intention to inform the closer kinsman of his right to redeem Naomi's land (which belonged to her deceased husband, Elimelech). The phrase "before the inhabitants, and before the elders of my people" emphasizes the public, legally binding nature of the transaction. The elders serve as official witnesses, validating the proceedings, while the general populace ensures communal awareness.
* **"If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me, that I may know: for [there is] none to redeem [it] beside thee; and I [am] after thee."**: Boaz presents a clear choice to the kinsman, outlining the options and their implications. He explicitly states that the kinsman has the first right of redemption ("none to redeem [it] beside thee"). This is a formal legal challenge, requiring a definitive "yes" or "no." Boaz then clarifies his own position: he is the next in line ("and I [am] after thee"), indicating his readiness to step in if the first kinsman declines. This statement is crucial, as it sets up the legal transfer of responsibility.
* **"And he said, I will redeem [it]."**: The kinsman's immediate response is a positive affirmation. At this point, the kinsman only understands the land redemption aspect, which is economically favorable. His quick assent, without full knowledge of the additional obligation involving Ruth (which Boaz reveals in [Ruth 4:5](/ruth/4-5 "Ruth 4:5 - The Condition of Marrying Ruth")), creates dramatic tension and foreshadows his eventual refusal. This initial "yes" highlights the kinsman's limited understanding of the full scope of the *goel*'s duty.

#### Literary Devices
The verse is rich in **Dialogue**, serving not only to convey information but also to drive the plot forward and reveal character. Boaz's precise and legally framed speech demonstrates his integrity and strategic thinking, while the kinsman's terse reply sets up the dramatic turn in the next verse. The setting at the city gate creates a sense of **Legal Drama**, transforming a simple transaction into a public spectacle with high stakes. The meticulous detailing of the legal process, including the presence of the elders, functions as **Verisimilitude**, lending authenticity and historical grounding to the narrative. There is also a subtle layer of **Foreshadowing** in the kinsman's quick "I will redeem it," as the reader, aware of Boaz's intentions towards Ruth, anticipates that this initial enthusiasm will be short-lived once the full terms are revealed. Furthermore, the narrative employs **Irony**, as the kinsman who initially seems eager to redeem the land for economic gain ultimately forfeits the greater blessing of perpetuating Elimelech's line and marrying Ruth, a decision that ironically opens the door for Boaz to become a pivotal figure in the lineage of Christ.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 4:4 profoundly illustrates the Old Testament concept of redemption, not merely as a financial transaction but as a comprehensive act of restoration and preservation within the covenant community. The *goel* system, meticulously followed by Boaz, reflects God's own character as the ultimate Redeemer of His people, who intervenes to restore what was lost, protect the vulnerable, and maintain the integrity of His covenant promises. This human institution foreshadows the divine redemptive work, where God "buys back" humanity from the bondage of sin and death, not with silver or gold, but with the precious blood of His Son. The public nature of the transaction also emphasizes the importance of integrity and accountability within God's people, mirroring how God's covenant dealings are often made manifest and witnessed.

* [Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Land Redemption")
* [Isaiah 43:1](/isaiah/43-1 "Isaiah 43:1 - God as Israel's Redeemer")
* [Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeems Us from the Curse")

### REFLECTION AND APPLICATION
Ruth 4:4 offers profound lessons on integrity, responsibility, and the providential hand of God working through human affairs. Boaz's meticulous adherence to legal and cultural norms, even when it might have complicated his personal desires, serves as a powerful example of ethical conduct and respect for established order. We are called to conduct our lives and our dealings with others with similar transparency and uprightness, understanding that our actions have public implications and reflect on our character. Furthermore, the narrative reminds us that God often uses ordinary human choices and societal structures to accomplish His extraordinary purposes. Even when circumstances seem complex or uncertain, as they were for Naomi and Ruth, we can trust that God is sovereignly orchestrating events for the good of His people and the fulfillment of His divine plan. This encourages us to act faithfully in our spheres of influence, knowing that our obedience, however small, can contribute to a larger, divine tapestry.

#### Questions for Reflection
* **How does Boaz's adherence to legal procedure in Ruth 4:4 challenge or affirm your understanding of integrity in personal and public life?**
* **In what ways does the concept of the kinsman-redeemer, as exemplified here, reflect God's character and His redemptive work in your own life?**
* **What "public" commitments or responsibilities do you have, and how can you ensure you fulfill them with transparency and integrity, as Boaz did?**

### FAQ
**What was the significance of conducting this transaction at the city gate?**

Answer: The city gate was the primary public space in ancient Israelite towns, serving as the central hub for legal, commercial, and social activities. It was where the elders, who functioned as judges and civic leaders, gathered to administer justice, witness contracts, and settle disputes. Conducting the transaction at the city gate, "before the inhabitants, and before the elders of my people," ensured that the agreement was legally binding, publicly witnessed, and transparent. This public setting prevented future disputes and affirmed the legitimacy of the transfer of rights and property, making the agreement known to the entire community.

**What was the kinsman-redeemer's (goel's) primary responsibility in this context?**

Answer: The *goel* (kinsman-redeemer) had a multifaceted responsibility to protect the family's interests. In the context of Ruth 4:4, the primary responsibility was to "redeem" or buy back the land belonging to Naomi's deceased husband, Elimelech, which had fallen out of family possession due to poverty. This was based on the Mosaic Law outlined in [Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Law of Land Redemption"). While the initial offer focused on the land, the full duty of the *goel* in this specific situation, as revealed in [Ruth 4:5](/ruth/4-5 "Ruth 4:5 - The Condition of Marrying Ruth"), also included marrying the childless widow (Ruth) to raise up an heir for the deceased, thereby preserving his name and inheritance.

### CHRIST-CENTERED FULFILLMENT
Ruth 4:4, with its focus on the kinsman-redeemer, profoundly foreshadows the ultimate redemptive work of Jesus Christ. Boaz, the human *goel*, meticulously follows the law to redeem land and lineage, demonstrating a compassionate and costly commitment to restore what was lost and provide an heir. This earthly redemption points to Christ, our divine Kinsman-Redeemer, who, though not physically related to us in our fallen state, became our kinsman by taking on human flesh ([Hebrews 2:14-17](/hebrews/2-14 "Hebrews 2:14-17 - Christ Shares in Humanity")). He "redeemed us from the curse of the law" ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeems Us from the Curse")) and "purchased us with his own blood" ([Acts 20:28](/acts/20-28 "Acts 20:28 - Purchased with His Own Blood")), paying the ultimate price to buy us back from sin and death. Just as Boaz secured Ruth's future and brought her into the lineage of David, Christ secures our eternal future, bringing us into God's family as co-heirs with Him ([Romans 8:17](/romans/8-17 "Romans 8:17 - Co-heirs with Christ")). The kinsman's initial willingness to redeem the land but not the person (Ruth), due to the cost, highlights the immense and selfless love of Christ, who willingly bore the full cost of our redemption, including the "reproach" of the cross ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Author and Finisher of Our Faith")), to secure not just our inheritance, but our very lives.

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

Jeremiah 32:7

Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that [is] in Anathoth: for the right of redemption [is] thine to buy [it].

Jeremiah 32:12

And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle's [son], and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison.

Leviticus 25:25

If thy brother be waxen poor, and hath sold away [some] of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold.

Leviticus 25:29

And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; [within] a full year may he redeem it.

Genesis 23:18

Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.

Philippians 4:8

Finally, brethren, whatsoever things are true, whatsoever things [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things.

Jeremiah 32:25

And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.