Ruth 4:7

KJV

Now this [was the manner] in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave [it] to his neighbour: and this [was] a testimony in Israel.

KJV (with Strong's)

Now this was the manner in former time {H6440} in Israel {H3478} concerning redeeming {H1353} and concerning changing {H8545}, for to confirm {H6965} all things {H1697}; a man {H376} plucked off {H8025} his shoe {H5275}, and gave {H5414} it to his neighbour {H7453}: and this was a testimony {H8584} in Israel {H3478}.

Complete Jewish Bible

In the past, this is what was done in Isra'el to validate all transactions involving redemption and exchange: a man took off his shoe and gave it to the other party; this was the form of attestation in Isra'el.

Berean Standard Bible

Now in former times in Israel, concerning the redemption or exchange of property, to make any matter legally binding a man would remove his sandal and give it to the other party, and this was a confirmation in Israel.

American Standard Version

Now this wasthe customin former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man drew off his shoe, and gave it to his neighbor; and this was the manner of attestation in Israel.

Commentary

### SUMMARY
Ruth 4:7 describes a peculiar yet pivotal legal custom in ancient Israel, serving as the formal and public means by which agreements, particularly those involving redemption and the transfer of rights or property, were confirmed and made legally binding. This verse explains that in "former time," the act of a man plucking off his shoe and giving it to his neighbor served as an undeniable "testimony" or witness to the finality of a transaction, ensuring clarity and preventing future disputes in matters of inheritance and kinsman-redemption.

### CONTEXT
* **Literary Context:** Ruth 4:7 is nestled within the climactic resolution of the Book of Ruth. Immediately prior, Boaz has confronted the unnamed kinsman who held the first right of redemption for Naomi's land and, by extension, the responsibility to raise up an heir for Elimelech through Ruth. In [Ruth 4:1-6](/ruth/4-1 "Ruth 4:1-6 - Boaz and the Kinsman-Redeemer at the Gate"), Boaz presents the kinsman with the full implications of the redemption: not just the land, but also the obligation to marry Ruth. The kinsman, unwilling to jeopardize his own inheritance, explicitly declines the right of redemption. Ruth 4:7 then steps back from the immediate dialogue to explain the established legal procedure that would formalize this transfer of rights from the first kinsman to Boaz, making the subsequent action in [Ruth 4:8](/ruth/4-8 "Ruth 4:8 - The Kinsman's Refusal and Boaz's Acceptance") fully comprehensible and legally sound within the narrative. This verse provides the crucial legal framework for the story's happy ending.
* **Historical & Cultural Context:** Ancient Israelite society placed immense value on oral agreements and public witness, but tangible, symbolic acts often solidified legal transactions. The custom described in Ruth 4:7 highlights a unique legal practice, distinct from the shoe-loosing ceremony in [Deuteronomy 25:9-10](/deuteronomy/25-9 "Deuteronomy 25:9-10 - The Shoe Custom in Levirate Marriage"), which signified disgrace for refusing levirate marriage. Here, the giving of the shoe symbolized the transfer of a right or claim, particularly concerning land or property, from one party to another. Shoes, often made of leather, were personal items and could symbolize one's "standing" or "possession" of land (cf. [Joshua 1:3](/joshua/1-3 "Joshua 1:3 - Every Place Your Foot Treads")). The public nature of this act, performed before witnesses at the city gate (the traditional place for legal proceedings, as seen in [Ruth 4:1](/ruth/4-1 "Ruth 4:1 - Boaz at the City Gate")), ensured its legitimacy and prevented future disputes. It underscored a culture where legal clarity and public accountability were paramount.
* **Key Themes:** This verse underscores several key themes woven throughout the book of Ruth and broader biblical narrative. Firstly, it highlights the theme of **Legal Integrity and Order**, demonstrating the meticulous adherence to established legal customs in Israelite society. This commitment to proper procedure ensures that significant transactions, especially those involving land and family lineage, are publicly recognized and binding, reflecting God's desire for justice and order. Secondly, it emphasizes the **Certainty of Transactions**, where the shoe ritual serves as an undisputed "testimony" to the finality of a deal, whether "redeeming" (buying back property) or "changing" (transferring ownership or obligation). This certainty is crucial for the stability of families and communities. Finally, and most profoundly, it reinforces the **Role of the Kinsman-Redeemer (Go'el)**. The custom is directly tied to the *go'el*'s right and responsibility to restore family property or lineage, a concept central to the book. The shoe ritual confirms the transfer of this sacred duty from one party to another, paving the way for Boaz to fulfill his role as redeemer and secure the future of Naomi, Ruth, and the lineage that would lead to David and ultimately, the Messiah.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Redeeming (Hebrew, _ga'al'_):** The Hebrew verb גאל (*ga'al*) is central to the concept of the kinsman-redeemer (*go'el*). It signifies the act of buying back, reclaiming, or delivering, often involving a close relative who has the right and responsibility to act on behalf of a distressed family member. This could involve buying back land that had been sold due to poverty ([Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Redemption of Land")), redeeming a relative from slavery ([Leviticus 25:48](/leviticus/25-48 "Leviticus 25:48 - Redemption from Slavery")), or avenging blood ([Numbers 35:19](/numbers/35-19 "Numbers 35:19 - Avenger of Blood")). In Ruth, it encompasses both the land and the raising of an heir, highlighting the comprehensive nature of the *go'el*'s duty to restore.
* **Changing (Hebrew, _temurah'_):** The Hebrew noun תמורה (*temurah*) refers to an exchange, substitution, or changing of one thing for another. In this legal context, it denotes the transfer or relinquishing of rights, obligations, or property. It signifies that one party is giving up their claim or responsibility, and another is taking it on. This word emphasizes the transactional nature of the custom, where a right (the right of redemption) is being exchanged or transferred from the first kinsman to Boaz.
* **Testimony (Hebrew, _edut'_):** The Hebrew noun עדות (*edut*) refers to a witness, testimony, or evidence. It implies something that serves as a public and undeniable proof or confirmation. In Ruth 4:7, the act of giving the shoe was not merely a symbolic gesture but a legally recognized and binding "testimony" that confirmed the agreement before all witnesses. It made the transaction indisputable and recorded in the collective memory of the community.

#### Verse Breakdown
* **"Now this [was the manner] in former time in Israel concerning redeeming and concerning changing, for to confirm all things;":** This opening clause establishes the ancient and established nature of the custom. It indicates that the practice being described was a long-standing legal tradition in Israel, specifically applied to matters of "redeeming" (reclaiming family property or lineage) and "changing" (transferring rights or obligations). The phrase "for to confirm all things" underscores the purpose of the custom: to make any agreement or transaction legally binding, indisputable, and final, ensuring stability and order in society.
* **"a man plucked off his shoe, and gave [it] to his neighbour:":** This describes the specific physical act that constituted the legal confirmation. The man relinquishing his right would remove his sandal and hand it to the man acquiring the right. This tangible transfer of a personal item, particularly one associated with "walking" or "possessing" land, visually and symbolically represented the transfer of the legal claim or authority from one party to another. It was a public and memorable gesture.
* **"and this [was] a testimony in Israel.":** This concluding phrase reiterates the legal force of the act. The giving of the shoe was not a mere formality but served as a definitive "testimony" or witness within the entire community of Israel. It publicly validated the transaction, making it universally recognized and legally unchallengeable. This ensured that the transfer of rights was clear, preventing any future disputes or claims regarding the land or the associated responsibilities.

#### Literary Devices
The primary literary device at play in Ruth 4:7 is **Symbolism**. The act of plucking off a shoe and giving it to a neighbor is a highly symbolic gesture. The shoe, often associated with one's "foot" and thus with "possession" or "standing" on land (e.g., [Deuteronomy 11:24](/deuteronomy/11-24 "Deuteronomy 11:24 - Every Place Your Foot Shall Tread")), becomes a tangible representation of legal right or claim. Its transfer symbolizes the relinquishment of that right by one party and its acquisition by another. This concrete, visual act served as a powerful and unforgettable **Legal Formula**, making the transaction clear and binding in a society where written documents might have been less common or accessible to all. The verse also employs **Explanatory Narration**, pausing the immediate storyline to provide the necessary background information on this custom, ensuring the reader fully understands the legal weight of the kinsman's refusal and Boaz's subsequent action.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 4:7, though describing a legal custom, provides profound theological insights into God's character and His ways with humanity. It reveals a God who values order, justice, and the integrity of agreements. The meticulousness of this ancient legal process, ensuring clarity and public witness, reflects a divine principle that truth and transparency should govern human interactions, especially in matters of property and family. God's providential hand is evident even in the seemingly mundane details of legal customs, as this specific transaction ensured the lineage that would lead to King David and ultimately, the Messiah. The certainty and finality of this "testimony" foreshadow the absolute certainty of God's covenant promises and the definitive nature of His redemptive work.

* [Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - Levirate Marriage Law")
* [Leviticus 25:23-28](/leviticus/25-23 "Leviticus 25:23-28 - Redemption of Land")
* [Jeremiah 32:6-15](/jeremiah/32-6 "Jeremiah 32:6-15 - Jeremiah Buys a Field")

### REFLECTION AND APPLICATION
While the specific custom of the shoe is no longer practiced, the underlying principles of Ruth 4:7 remain profoundly relevant for believers today. This passage reminds us of the divine value placed on integrity in agreements, the importance of public witness, and the certainty of our word. In a world often characterized by ambiguity, broken promises, and a lack of accountability, the ancient Israelite custom serves as a powerful reminder that God desires His people to be those whose "yes" means yes and whose "no" means no ([Matthew 5:37](/matthew/5-37 "Matthew 5:37 - Let Your Yes Be Yes")). Our transactions, whether personal or professional, should be clear, honest, and definitive, reflecting the character of a God who is faithful to His covenants. Furthermore, the emphasis on a public "testimony" encourages us to live lives that bear witness to our faith, where our actions confirm our words, and our commitments are visibly honored, building trust within the community and glorifying God.

#### Questions for Reflection
* **In what areas of my life do I need to be more intentional about clarity and integrity in my agreements?**
* **How does the concept of "testimony" in Ruth 4:7 challenge me to live a life that publicly reflects my faith in Christ?**
* **What does this ancient custom reveal about God's value for order, justice, and accountability within human society?**

### FAQ
**What is the significance of the shoe in this ancient custom?**

Answer: The shoe in Ruth 4:7 symbolizes a legal right, ownership, or possession, particularly concerning land. In ancient cultures, walking on land with one's shoe could signify taking possession of it (cf. [Joshua 1:3](/joshua/1-3 "Joshua 1:3 - Every Place Your Foot Treads")). Therefore, the act of a man "plucking off his shoe and giving it to his neighbor" visually and tangibly represented the relinquishing of his legal claim or right to the land or associated obligations, and the transfer of that right to the recipient of the shoe. It was a public, undeniable sign that a transaction was completed and legally binding, serving as a "testimony" to the agreement.

**Is this the same shoe custom mentioned in Deuteronomy 25:9-10?**

Answer: No, it is not the same custom, though both involve a shoe and have legal implications. The custom in [Deuteronomy 25:9-10](/deuteronomy/25-9 "Deuteronomy 25:9-10 - The Shoe Custom in Levirate Marriage") relates specifically to the levirate marriage law, where a woman whose husband has died without an heir is to marry his brother. If the brother refuses, the woman is to publicly remove his sandal and spit in his face, signifying his disgrace and the shaming of his house for failing to fulfill his duty. In Ruth 4:7, the giving of the shoe is a voluntary act of transfer, signifying the legal confirmation of a transaction and the relinquishing of a right, without any associated shame.

**What does "concerning redeeming and concerning changing" mean in this context?**

Answer: "Redeeming" refers to the act of *ga'al* (גאל), which is the kinsman-redeemer's responsibility to buy back or reclaim family property or lineage. This is the primary action Boaz is undertaking. "Changing" refers to *temurah* (תמורה), an exchange or substitution. In this context, it signifies the transfer or relinquishing of rights or obligations. So, the custom applied to both the act of redemption itself and any other legal exchange or transfer of rights, such as the first kinsman giving up his right to redeem the land and marry Ruth. It signifies the comprehensive nature of the legal confirmation.

### CHRIST-CENTERED FULFILLMENT
The ancient custom described in Ruth 4:7, with its emphasis on a definitive and publicly witnessed transfer of rights, beautifully foreshadows the ultimate and perfect redemption accomplished by Jesus Christ. Just as the shoe symbolized the transfer of a legal claim, Christ, our divine Kinsman-Redeemer, definitively and publicly secured our salvation. He did not merely transfer a right; He paid the ultimate price, laying down His life on the cross, a transaction witnessed by heaven and earth, to redeem us from the bondage of sin and death ([1 Peter 1:18-19](/1_peter/1-18 "1 Peter 1:18-19 - Redeemed with the Precious Blood of Christ")). His resurrection serves as the ultimate "testimony" ([Acts 17:31](/acts/17-31 "Acts 17:31 - God Has Given Proof to All Men")) that the redemption is complete, the debt fully paid, and the transfer of our spiritual inheritance secured. Through Christ, we receive not merely land, but an eternal inheritance ([Ephesians 1:11](/ephesians/1-11 "Ephesians 1:11 - Our Inheritance in Christ")) and a new identity as children of God ([John 1:12](/john/1-12 "John 1:12 - Children of God")). The certainty of the shoe custom in Ruth pales in comparison to the absolute, unshakeable certainty of our redemption in Christ, whose work on the cross was a once-for-all, perfect, and eternally binding act of love and grace ([Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Christ Entered Once for All")).

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 25:7

And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.

Deuteronomy 25:10

And his name shall be called in Israel, The house of him that hath his shoe loosed.