Ruth 2:20 · Bible study
Ruth 2:20 Commentary: The Kinsman-Redeemer’s Kindness
Hebrew · 10 what the commentators say
Meaning in one sentence
Naomi’s blessing of Boaz in Ruth 2:20 celebrates God’s covenant kindness (chesed) reaching both the living and the dead through the role of the go’el,
Research Summary
- Meaning: Naomi recognizes that God’s covenant kindness has not stopped; it reaches both the living (Naomi and Ruth) and the dead (Elimelech and Mahlon) through Boaz, a qualified kinsman-redeemer.
- Key words: chesed (covenant loyalty, kindness) and go’el (kinsman-redeemer with legal duties).
- Main debate: Whether “kindness to the dead” means God’s past kindness shown to them while living (Wesley), or continued care for their legacy through their widows (Clarke, Keil & Delitzsch). The core agreement: God remains faithful.
- Theological theme: God’s redeeming faithfulness across generations; the go’el as a type of Christ.
- Best use: To introduce the theology of redemption and to show how God works through ordinary legal structures to keep His covenant promises.
Translation Comparison
BSB Berean Standard Bible 2020
Then Naomi said to her daughter-in-law, “May he be blessed by the LORD, who has not withdrawn His kindness from the living or the dead.” Naomi continued, “The man is a close relative. He is one of our kinsman-redeemers.”
WEB World English Bible 2000
Naomi said to her daughter-in-law, “May he be blessed by Yahweh, who has not abandoned his kindness to the living and to the dead.” Naomi said to her, “The man is a close relative to us, one of our near kinsmen.”
KJV King James Version 1769
And Naomi said unto her daughter in law, Blessed be he of the Lord, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen.
ASV American Standard Version 1901
And Naomi said unto her daughter-in-law, Blessed be he of Jehovah, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is nigh of kin unto us, one of our near kinsmen.
YLT Young's Literal Translation 1898
And Naomi saith to her daughter-in-law, `Blessed is he of Jehovah who hath not forsaken His kindness with the living and with the dead;' and Naomi saith to her, `The man is a relation of ours; he is of our redeemers.'
Darby Darby Bible 1890
And Naomi said to her daughter-in-law, Blessed be he of Jehovah, who has not left off his kindness to the living and to the dead! And Naomi said to her, The man is near of kin to us, one of those who have the right of our redemption.
Douay-Rheims Douay-Rheims Bible 1899
And Noemi answered her: Blessed be he of the Lord: because the same kindness which he shewed to the living, he hath kept also to the dead. And again she said: The man is our kinsman.
Translations in other languages (10 available)
Y dijo Noemi á su nuera: Sea él bendito de Jehová, pues que no ha rehusado á los vivos la benevolencia que tuvo para con los finados. Díjole después Noemi: Nuestro pariente es aquel varón, y de nuestros redentores es.
E disse Noemi à sua nora: Seja ele bendito do SENHOR, pois que não recusou aos vivos a benevolência que teve para com os finados. Disse-lhe depois Noemi: Nosso parente é aquele homem, e de nossos remidores é.
Naomi dit à sa belle-fille: Qu’ il soit béni de l’ Éternel, qui se montre miséricordieux pour les vivants comme il le fut pour ceux qui sont morts! Cet homme est notre parent, lui dit encore Naomi, il est de ceux qui ont sur nous droit de rachat.
Naemi aber sprach zu ihrer Schwiegertochter: Gesegnet sei er dem HERRN! denn er hat seine Barmherzigkeit nicht gelassen an den Lebendigen und an den Toten. Und Naemi sprach zu ihr: Der Mann gehört zu uns und ist unser Erbe.
Toen zeide Naomi tot haar schoondochter: Gezegend zij den HEERE, Die Zijn weldadigheid niet heeft nagelaten aan de levenden en aan de doden! Voorts zeide Naomi tot haar: Die man is ons nabestaande; hij is een van onze lossers.
E Naomi disse alla sua nuora: “Sia egli benedetto dall’Eterno, poiché non ha rinunziato a mostrare ai vivi la bontà ch’ebbe verso i morti!” E aggiunse: “Quest’uomo e nostro parente stretto; è di quelli che hanno su noi il diritto di riscatto”.
Potem rzekła Noemi do synowy swojej: Niech będzie błogosławionym od Pana, który nie zawściągnął miłosierdzia swego od żywych i od umarłych. Nadto jeszcze rzekła Noemi: Ten mąż jest powinowatym naszym, i z pokrewnych naszych.
И сказала Ноеминь снохе своей: благословен он от Господа за то, что не лишил милости своей ни живых, ни мертвых! И сказала ей Ноеминь: человек этот близок к нам; он из наших родственников.
拿俄米 對兒婦 說：「願那人 蒙耶和華 賜福，因為 他不 斷 地恩待 活人 死人。」拿俄米又 說：「那是 我們 本族 的人，是一個至近的親屬。」
And Naomi said to her daughter-in-law, May the blessing of the Lord, who has at all times been kind to the living and to the dead, be on him. And Naomi said to her, The man is of our family, one of our near relations.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Ruth 2:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse marks a turning point. Naomi blesses Boaz as an agent of Yahweh, recognizing that God has not abandoned His chesed (covenant kindness) toward the living and the dead. Adam Clarke explains that “the living” are Naomi and Ruth, and “the dead” are Elimelech and Mahlon, whose widows are cared for. Barnes notes that God’s kindness to the dead consists in raising up an heir to perpetuate the family name. The word go’el (translated “next kinsman” or “kinsman-redeemer”) appears here for the first time in the story. As Gill and Keil & Delitzsch observe, the go’el was legally bound to redeem forfeited property and, under levirate custom, to marry the childless widow of a deceased relative. Thus Naomi sees in Boaz God’s provision not only for daily bread but for the long-term survival of her husband’s lineage. The verse sets up the legal and theological framework for the events of chapters 3 and 4.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Naomi blesses Boaz as an agent of God’s kindness and identifies him as a close relative with the legal role of kinsman-redeemer, setting the stage for the redemption and marriage that follow.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Kindness to the dead | God shows loyalty to deceased family members by caring for their surviving widows and preserving their name. | Some commentators (e.g., Wesley) limit it to kindness God showed the dead while they lived; others (Clarke, Keil & Delitzsch) include ongoing care for the widows as kindness to the dead. |
| Naomi’s expectation of Boaz as redeemer | Boaz is a near relative with the legal right to redeem the family property and marry Ruth under levirate custom. | Whether Naomi’s words imply she expects Boaz to marry Ruth immediately or simply recognizes him as a potential redeemer. The narrative shows she later instructs Ruth to approach him (chapter 3). |
| The role of the go’el in this verse | The go’el had duties including redemption of land, marriage to a childless widow, and avenging blood (though avenging is not relevant here). | Some writers emphasize the legal, property-redemption aspect (Barnes, Gill) while others focus on the levirate marriage obligation (Clarke, Jamieson-Fausset-Brown). Both are involved. |
Historical & Cultural Context
Naomi’s exclamation draws on two interrelated institutions in ancient Israel: the go’el (kinsman-redeemer) and the levirate marriage. The go’el was a near relative with the right and responsibility to buy back family land that had been sold due to poverty (Leviticus 25:25). If a man died without a son, the nearest unmarried kinsman was expected to marry the widow, raise an heir for the deceased, and thus “redeem” the family line from extinction (Deuteronomy 25:5, 10). The same term also covered the duty of avenging a relative’s murder (Numbers 35:19), though that is not in view here.
Naomi and Ruth are doubly vulnerable. They are widows without property or male protection in a patriarchal society. When Naomi hears that Boaz, a relative of her husband Elimelech, has shown extraordinary kindness to Ruth, she immediately recognizes the providential alignment. The phrase “one of our go’alim” (redeemers) in verse 20 is precise: Boaz has both the right and the obligation to act. Naomi does not yet know about the nearer kinsman mentioned in Ruth 3:12, but she sees hope for the first time since returning to Bethlehem.
The mention of “the dead” reflects a cultural conviction that a man’s name and memory endured through his descendants. By providing for the widows and potentially raising an heir for Mahlon, God was showing kindness to Elimelech and Mahlon even after their deaths. This is not an ancestor cult but a robust trust in God’s faithfulness that spans generations.
Textual Notes
Reception History
Christian readers have long seen in the go’el a foreshadowing of Christ the Redeemer. Ruth 2:20’s language of kindness reaching the dead has been tied to the hope of resurrection and God’s faithfulness beyond death. In Jewish tradition, the verse underscores the importance of redeeming family land and perpetuating the name of the deceased, values central to the book’s place in the Megilloth (festival scrolls). The connection to the genealogy of David (Ruth 4:17, 22) and ultimately to Jesus (Matthew 1:5) has made this a key verse for understanding God’s providential plan through ordinary acts of loyalty and legal faithfulness.
Preaching This Verse
Three-point outline
- Blessing that recognizes God’s hand. Naomi blesses Boaz “of the LORD,” seeing his generosity as God’s work, not mere human kindness.
- Kindness that spans the living and the dead. God’s chesed reaches backward to honor the deceased and forward to sustain the widows.
- A redeemer who gives hope. The go’el role points to God’s plan to restore what is lost, land, family, and future.
Five-point outline
- Naomi’s question answered. Ruth’s report reveals Boaz’s identity, Yahweh’s provision.
- A blessing that begins with gratitude. Naomi first praises the man, then the God behind the man.
- God’s faithfulness reaches the dead. By caring for their widows, God honors Elimelech and Mahlon.
- The legal role of the go’el. This sets up the redemption narrative, property and progeny.
- Hope restored. Naomi moves from bitterness (Ruth 1:20) to anticipation.
Illustration hooks
- Family executor: The relative who steps in to settle an estate, ensuring the deceased’s wishes are honored. Boaz acts like a faithful executor of God’s promises.
- Emergency contact: In a hospital, the “next of kin” has legal standing to make decisions. So the go’el had the right and duty to act for the family.
- Memory kept alive: A grandparent’s name spoken at a grandchild’s graduation. Boaz’s potential marriage to Ruth would keep Mahlon’s name alive in Israel.
Questions your congregation is asking
- Why does Naomi mention the dead? Does she believe in an afterlife, or is the kindness only about surviving family?
- How does the go’el help us understand what Jesus does as Redeemer?
- Does Boaz have to marry Ruth? Or is he just being generous?
Leading a Discussion
This passage marks the moment Naomi dares to hope again. God’s kindness becomes concrete in the person of Boaz, a kinsman who has both the legal standing and the generous character to act as redeemer. As you work through the questions, notice how the word chesed (covenant loyalty) ties God’s faithfulness to the everyday actions of a farmer.
Discussion questions
- What does Naomi’s blessing reveal about her view of God after months of bitterness (see Ruth 1:20, 21)?
- Who are “the living and the dead” in this verse? How does God show kindness to both groups?
- Read Leviticus 25:25 and Deuteronomy 25:5, 10. What specific duties did a go’el have? Why would these laws exist?
- Why is the first appearance of the word go’el significant at this point in the story?
- How does this verse prepare us for the events of Ruth 3 and 4? What hope does it create?
- In what ways have you seen God’s kindness extend “to the dead” through care for the living?
- How does the concept of a kinsman-redeemer help you understand Christ’s work as Redeemer?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 25:25 | “‘If your brother becomes poor, and sells some of his possessions, then his kinsman who is next to him shall come, and redeem that which his brother has sold. |
| Deuteronomy 25:5 | If brothers dwell together, and one of them dies and has no son, the wife of the dead shall not be married outside to a stranger. Her husband’s brother shall go in to her, and take her as his wife, and perform the duty of a husband’s brother to her. |
| Deuteronomy 25:7 | If the man doesn’t want to take his brother’s wife, then his brother’s wife shall go up to the gate to the elders, and say, “My husband’s brother refuses to raise up to his brother a name in Israel. He will not perform the duty of a husband’s brother to me.” |
| Ruth 3:9 | He said, “Who are you?” She answered, “I am Ruth your servant. Therefore spread the corner of your garment over your servant; for you are a near kinsman.” |
| Ruth 3:10 | He said, “You are blessed by Yahweh, my daughter. You have shown more kindness in the latter end than at the beginning, because you didn’t follow young men, whether poor or rich. |
| Ruth 4:6 | The near kinsman said, “I can’t redeem it for myself, lest I endanger my own inheritance. Take my right of redemption for yourself; for I can’t redeem it.” |
| Ruth 4:14 | The women said to Naomi, “Blessed be Yahweh, who has not left you today without a near kinsman. Let his name be famous in Israel. |
| II Samuel 2:5 | David sent messengers to the men of Jabesh Gilead, and said to them, “Blessed are you by Yahweh, that you have shown this kindness to your lord, even to Saul, and have buried him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke explains the threefold duty of the nearest kinsman: to buy back forfeited family property, to avenge a relative's murder, and to marry a childless widow. He notes that Naomi and Ruth stand for the living family members, while Elimelech and Mahlon are the dead they represent.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that Naomi's mention of kindness to the dead implies her husband and son were faithful to Israel's God. He explains the Hebrew word for "kinsman" carries legal duties: redeeming property, marrying the widow, and avenging death, which makes Boaz's role more than simple generosity.
Cambridge Bible for Schools and Colleges Anglican 1880
This verse marks the first appearance of the Hebrew word go'el in Ruth's story, the technical term for a kinsman-redeemer. The Cambridge note highlights that the phrase "one of our near kinsmen" carries this specific legal and familial weight, which becomes central to the unfolding narrative.
Geneva Bible Notes Reformed 1599
The Geneva note highlights how God's kindness reaches even the dead through the living. Boaz shows this by caring for Ruth and Naomi, thereby honoring Naomi's deceased husband and sons. The note also marks Boaz as a near kinsman, pointing to his duty as a potential redeemer.
Gill's Exposition of the Bible Baptist 1748
Gill explains that Naomi uses the Hebrew term "Goel" for Boaz, a word meaning a redeemer with specific legal duties. This kinsman had the right to redeem family property, avenge bloodshed, and marry a widow to preserve the family line, making Boaz uniquely positioned to help Naomi and Ruth.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that the Hebrew term behind
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlights that Naomi’s blessing of Boaz as one who “has not left off his favour toward the living and the dead” shows she sees God’s ongoing kindness even beyond her husband and sons’ deaths, demonstrated through Boaz’s care for their widows. The commentator also notes the masculine “young men” (na’arim) is inclusive, covering both male and female reapers.
Lange's Commentary Reformed 1857
Lange reads Naomi’s words about God
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights Ruth's diligence and careful stewardship. She worked all day without wasting time, and she threshed the barley herself to avoid losing any grain. For Henry, this practical care in small matters reflects a faithful character that does not take kindness for granted.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clarifies that the kindness mentioned was originally shown to Naomi's husband and sons while they were still living. Now that they are dead, God continues that same kindness to Naomi herself. The phrase points to ongoing mercy toward the living that began with the departed.