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.

KJV (with Strong's)

Then said {H559} Boaz {H1162}, What day {H3117} thou buyest {H7069} the field {H7704} of the hand {H3027} of Naomi {H5281}, thou must buy {H7069} it also of Ruth {H7327} the Moabitess {H4125}, the wife {H802} of the dead {H4191}, to raise up {H6965} the name {H8034} of the dead {H4191} upon his inheritance {H5159}.

Complete Jewish Bible

Then Bo'az said, "The same day you buy the field from Na'omi, you must also buy Rut the woman from Mo'av, the wife of the deceased [son], in order to raise up in the name of the deceased an heir for his property."

Berean Standard Bible

Then Boaz said, “On the day you buy the land from Naomi and also from Ruth the Moabitess, you must also acquire the widow of the deceased in order to raise up the name of the deceased on his inheritance.”

American Standard Version

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.

Commentary

### SUMMARY
Ruth 4:5 records Boaz's shrewd yet righteous clarification to the unnamed closer kinsman concerning the redemption of Naomi's land. Boaz reveals that the act of purchasing the field carries a crucial, often overlooked, obligation: to marry Ruth, the deceased Mahlon's widow, and raise an heir who would perpetuate the dead man's name and claim upon his ancestral inheritance. This pivotal declaration, made at the city gate, forces the kinsman to confront the full implications of his legal responsibility, ultimately paving the way for Boaz to fulfill the role of redeemer and secure the lineage that would lead to King David and, ultimately, the Messiah.

### CONTEXT
* **Literary Context:** This verse is situated at the climax of the book of Ruth, specifically at the city gate of Bethlehem, the traditional public forum for legal and commercial transactions in ancient Israel. Boaz, having identified the closer kinsman, has convened a formal assembly of ten elders as witnesses, ensuring the legality and public recognition of the proceedings. The immediate narrative flow sees Boaz presenting the opportunity to redeem Naomi's land, which she, as a destitute widow, is selling. However, Boaz, with divine foresight and strategic intent, introduces an unexpected condition: the redemption of the land is inextricably linked to the responsibility of marrying Ruth and raising an heir for the deceased Mahlon. This condition, revealed in Ruth 4:5, serves as the decisive factor that causes the closer kinsman to relinquish his right, thereby opening the door for Boaz to step into the role of kinsman-redeemer.
* **Historical & Cultural Context:** The legal transaction described in Ruth 4:5 is deeply embedded in the socio-legal framework of ancient Israel. Central to this is the concept of the *goel* (kinsman-redeemer), a family member with the right and responsibility to protect the family's interests, including buying back lost land (as seen in [Leviticus 25:25-28](/leviticus/25-25 "Leviticus 25:25-28 - Laws of Redemption")) or avenging blood. Land was considered an inalienable tribal inheritance, granted by God, and its loss was a significant blow to a family's identity and future. Furthermore, the verse directly invokes the custom of levirate marriage, detailed in [Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - The Law of Levirate Marriage"). This law required a brother or close kinsman to marry his deceased, childless brother's widow to produce an heir who would carry on the dead man's name and inherit his property, preventing the extinction of a family line and ensuring the continuation of its claim on the tribal land. The public setting at the city gate underscores the communal and legally binding nature of such agreements.
* **Key Themes:** Ruth 4:5 powerfully contributes to several overarching themes within the book of Ruth and the broader biblical narrative. Firstly, **Redemption and Inheritance** are paramount, illustrating that redemption in Israelite society encompassed not only material assets like land but also the preservation of family lineage and identity. The act of "buying" the field is intrinsically tied to the responsibility of "raising up a name," demonstrating the holistic nature of Israelite inheritance. Secondly, the theme of **Levirate Marriage and Family Preservation** is central, as Boaz's statement directly applies this custom to ensure the continuity of Mahlon's line, preventing his name from being "cut off from among his brethren" ([Deuteronomy 25:6](/deuteronomy/25-6 "Deuteronomy 25:6 - Purpose of Levirate Marriage")). Finally, the verse subtly but profoundly highlights **God's Providence**. While human laws and customs are meticulously followed, God's sovereign hand is evident in orchestrating these events. The kinsman's decision, prompted by Boaz's strategic clarification, is instrumental in paving the way for Boaz and Ruth's union, which ultimately leads to the lineage of King David ([Ruth 4:17](/ruth/4-17 "Ruth 4:17 - The Lineage of David")) and, much later, the Messiah, demonstrating how God works through ordinary legal processes to achieve His divine purposes.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Buy (Hebrew, _qanah'_):** This verb, used twice in the verse, signifies "to acquire," "to purchase," or "to redeem." While it denotes a legal transaction, in the context of the kinsman-redeemer, it carries the deeper theological implication of restoring what was lost or preserving what was endangered. Here, it highlights the dual nature of the acquisition: not just the land, but also the responsibility for Ruth and the name of the dead. It underscores that redemption is a costly act, requiring a significant outlay of resources and commitment.
* **Raise up the name (Hebrew, קוּם שֵׁם, _qum shem'_):** This crucial phrase literally means "to establish a name" or "to cause a name to stand." It refers to the perpetuation of the deceased's family line and identity through an heir. It's not merely about having a child, but about ensuring that the deceased's legacy, his ownership of land, and his place within the community's memory are not lost. The child born from such a union would legally be considered the heir of the deceased, carrying on their name and title to the land, thus preventing their "name" from perishing from Israel.

#### Verse Breakdown
* **"Then said Boaz,"**: This introduces Boaz's decisive intervention, highlighting his active role in guiding the legal proceedings and ensuring the right outcome. His words are not merely informative but strategically designed to prompt a specific response from the closer kinsman.
* **"What day thou buyest the field of the hand of Naomi,"**: Boaz sets the stage by acknowledging the primary transaction: the redemption of Naomi's land. This is the initial point of interest for the closer kinsman, as it represents a valuable asset. The phrase "of the hand of Naomi" emphasizes her ownership and the fact that she is initiating the sale due to her circumstances.
* **"thou must buy [it] also of Ruth the Moabitess, the wife of the dead,"**: This is the critical condition. Boaz clarifies that the land transaction is inseparable from the responsibility of acquiring Ruth as a wife. He explicitly identifies her as "the Moabitess," reminding the kinsman of her foreign origin (which might be a social consideration), and "the wife of the dead," emphasizing her status as a childless widow requiring a levirate marriage. The implied "it" refers to the right to marry Ruth and raise an heir.
* **"to raise up the name of the dead upon his inheritance."**: This clause articulates the ultimate purpose of marrying Ruth. The goal is not merely to provide for Ruth, but to perpetuate the name and lineage of Mahlon, the deceased husband, ensuring that his claim to the family inheritance is not lost. This highlights the profound importance of family continuity and land ownership in ancient Israelite society, linking personal responsibility to tribal identity and God's covenant promises.

#### Literary Devices
Ruth 4:5 employs several significant literary devices. **Legal Language** is prominent, reflecting the formal setting at the city gate and the precise nature of the transaction. Terms like "buyest," "inheritance," and the explicit mention of "Naomi" and "Ruth" within a legal context underscore the gravity and binding nature of the agreement. There is a subtle **Irony** at play: the closer kinsman, who has the primary right and responsibility, is presented with a condition that he finds too burdensome, leading him to relinquish the very opportunity that Boaz eagerly desires. This sets up Boaz as the true, willing redeemer. The verse also functions as a powerful piece of **Foreshadowing**, not just for the immediate resolution of the narrative (Boaz marrying Ruth) but also for the broader biblical theme of redemption. The kinsman's inability or unwillingness to pay the full price (both financial and social) for redemption subtly points to the need for a perfect Kinsman-Redeemer who would willingly bear all costs.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 4:5 is a profound theological statement, illustrating God's meticulous providence working through human legal systems and personal choices to achieve His redemptive purposes. The verse underscores the biblical principle that true redemption often involves a cost and a responsibility beyond mere financial transaction; it demands a commitment to the well-being and continuity of others, especially the vulnerable. The kinsman's refusal, prompted by the full scope of responsibility articulated by Boaz, highlights the human tendency to prioritize personal gain over sacrificial love and communal obligation. This act of "raising up a name" for the dead foreshadows the ultimate act of God raising up a "name" for humanity through the Messiah, ensuring our spiritual inheritance.

* [Deuteronomy 25:5-10](/deuteronomy/25-5 "The Law of Levirate Marriage") - Details the law of levirate marriage, which forms the legal basis for Boaz's condition.
* [Leviticus 25:23-28](/leviticus/25-23 "Laws of Land Redemption") - Explains the laws concerning the redemption of land, emphasizing its inalienable nature and the role of the kinsman-redeemer.
* [Galatians 4:4-5](/galatians/4-4 "Christ's Redemption") - Connects to the broader concept of redemption, where Christ came "to redeem those who were under the law."

### REFLECTION AND APPLICATION
Ruth 4:5 challenges us to consider the full scope of our responsibilities, particularly when they involve sacrificial commitment to others. The kinsman's hesitation, rooted in a calculation of personal cost ("I cannot redeem it for myself, lest I mar mine own inheritance"), serves as a poignant reminder that genuine love and faithfulness often demand a willingness to go beyond what is convenient or financially advantageous. This narrative encourages us to embrace the sometimes-unseen responsibilities that come with opportunities, trusting that God's plan is unfolding even through complex human interactions. It invites us to consider what "names" we are called to "raise up" in our own contexts—perhaps by advocating for the marginalized, investing in the next generation, or preserving spiritual legacies—even when it requires personal sacrifice. Ultimately, it points us to the One who willingly paid the full price, not just for land or a name, but for our very lives and eternal inheritance.

#### Questions for Reflection
* **What "cost" might God be asking you to consider in fulfilling a responsibility or opportunity today?**
* **How does the kinsman's reluctance contrast with Boaz's willingness, and what does this teach us about true faithfulness?**
* **In what ways can we, like Boaz, act strategically and righteously to facilitate God's purposes in our spheres of influence?**
* **What "names" or legacies are we called to "raise up" or protect in our families, communities, or churches?**

### FAQ

**What was the significance of "raising up the name of the dead upon his inheritance"?**

Answer: "Raising up the name of the dead" (Hebrew: *qum shem*) was a critical practice in ancient Israel, primarily associated with levirate marriage. Its significance was multifaceted:
1. **Perpetuation of Lineage:** It ensured that the deceased man's family line did not die out. In a society where family and tribal identity were paramount, the extinction of a line was a grave concern.
2. **Inheritance Rights:** The child born from such a union was legally considered the heir of the deceased, thereby securing the deceased's claim to his ancestral land and property. This prevented the fragmentation or loss of the family's portion of the tribal inheritance, which was considered a divine gift ([Numbers 27:8-11](/numbers/27-8 "Numbers 27:8-11 - Laws of Inheritance")).
3. **Memory and Identity:** It kept the deceased's memory alive within the community and ensured his "name" continued to be spoken and recognized. It wasn't just about property but about identity and belonging within the covenant community.
Boaz's insistence on this point in [Ruth 4:5](/ruth/4-5 "Ruth 4:5 - Boaz's Condition") highlighted the full, costly responsibility that came with redeeming the land, which the closer kinsman was unwilling to bear.

**Why did Boaz insist on the kinsman taking Ruth along with the field? Wasn't the land enough?**

Answer: Boaz's insistence was a strategic and righteous move, rooted in both legal custom and divine providence. While the kinsman-redeemer's primary duty often involved redeeming land ([Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Redemption of Land")), Boaz linked this to the equally important, though perhaps less common, duty of levirate marriage ([Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - The Law of Levirate Marriage")). By presenting both obligations as inseparable, Boaz ensured that the full responsibility of the kinsman-redeemer was understood. The kinsman was not just buying property; he was taking on the social and financial burden of providing for a childless widow and raising an heir who would legally inherit the deceased's name and property, not his own. This made the redemption less appealing to the closer kinsman, who feared "marring his own inheritance" ([Ruth 4:6](/ruth/4-6 "Ruth 4:6 - The Kinsman's Refusal")), thus clearing the way for Boaz to fulfill this comprehensive redemptive role.

### CHRIST-CENTERED FULFILLMENT
Ruth 4:5, with its focus on the kinsman-redeemer's obligation to "raise up the name of the dead upon his inheritance," beautifully foreshadows the ultimate Kinsman-Redeemer, Jesus Christ. Just as the earthly kinsman was called to restore what was lost and perpetuate a lineage, Christ steps into humanity's desperate situation, not merely to redeem our "inheritance" (the world or a portion of it), but to redeem us, the "wife of the dead" (spiritually dead in sin), and to raise up a new "name" for us. He does not fear "marring His own inheritance" but willingly pays the ultimate price—His very life—to secure our spiritual adoption and eternal inheritance ([Ephesians 1:5-7](/ephesians/1-5 "Ephesians 1:5-7 - Adoption and Redemption")). Through His resurrection, Christ "raises up" our name, giving us a new identity as children of God ([John 1:12](/john/1-12 "John 1:12 - Children of God")) and ensuring that our spiritual lineage in Him will never perish. He is the one who was willing and able to fulfill the full, costly demands of redemption, not just for land, but for souls, securing for us an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" ([1_peter/1-4](/1-peter/1-4 "1 Peter 1:4 - Our Heavenly Inheritance")).

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

Deuteronomy 25:5

¶ If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of an husband's brother unto her.

Deuteronomy 25:6

And it shall be, [that] the firstborn which she beareth shall succeed in the name of his brother [which is] dead, that his name be not put out of Israel.

Genesis 38:8

And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother.

Matthew 22:24

Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

Ruth 3:12

And now it is true that I [am thy] near kinsman: howbeit there is a kinsman nearer than I.

Ruth 3:13

Tarry this night, and it shall be in the morning, [that] if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, [as] the LORD liveth: lie down until the morning.

Luke 20:28

Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.