Ruth 4:2-12 · Bible study
Ruth 4:2-12 Commentary: Gate Justice and Kinsman Redemption
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore the legal customs in Ruth 4:2-12: the significance of ten elders, the sandal ceremony, and the public blessing. A study for pastors and teachers.
Research Summary
- Meaning: Boaz legally acquires the right to redeem land and marry Ruth, preserving the family line of Elimelech.
- Key words: elders (H2205), redeem (H1350), witness (H5707), sandal (H5275), name (H8034), inheritance (H5159).
- Main debate: The precise legal basis for combining land redemption and levirate marriage, was it a unified law or a creative application?
- Theological theme: God's providence works through human legal customs to preserve the family line and include a Gentile woman in the lineage of David.
- Best use: Teaching on justice, integrity in promises, the importance of community accountability, and God's grace to outsiders.
Translation Comparison
BSB Berean Standard Bible 2020
2Then Boaz took ten of the elders of the city and said, “Sit here,” and they did so.
3And 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.
4I 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.
5Then 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.”
6The kinsman-redeemer replied, “I cannot redeem it myself, or I would jeopardize my own inheritance. Take my right of redemption, because I cannot redeem it.”
7Now 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.
8So the kinsman-redeemer removed his sandal and said to Boaz, “Buy it for yourself.”
9At this, Boaz said to the elders and all the people, “You are witnesses today that I am buying from Naomi all that belonged to Elimelech, Chilion, and Mahlon.
10Moreover, I have acquired Ruth the Moabitess, Mahlon’s widow, as my wife, to raise up the name of the deceased through his inheritance, so that his name will not disappear from among his brothers or from the gate of his home. You are witnesses today.”
11“We are witnesses,” said the elders and all the people at the gate. “May the LORD make the woman entering your home like Rachel and Leah, who together built up the house of Israel. May you be prosperous in Ephrathah and famous in Bethlehem.
12And may your house become like the house of Perez, whom Tamar bore to Judah, because of the offspring the LORD will give you by this young woman.”
WEB World English Bible 2000
2Boaz took ten men of the elders of the city, and said, “Sit down here,” and they sat down.
3He said to the near kinsman, “Naomi, who has come back out of the country of Moab, is selling the parcel of land, which was our brother Elimelech’s.
4I thought I should tell you, saying, ‘Buy it before those who sit here, and before the elders of my people.’ If you will redeem it, redeem it; but if you will not redeem it, then tell me, that I may know. For there is no one to redeem it besides you; and I am after you.” He said, “I will redeem it.”
5Then Boaz said, “On the day you buy the field from the hand of Naomi, you must buy it also from Ruth the Moabitess, the wife of the dead, to raise up the name of the dead on his inheritance.”
6The 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.”
7Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man took off his sandal, and gave it to his neighbor; and this was the way of formalizing transactions in Israel.
8So the near kinsman said to Boaz, “Buy it for yourself,” then he took off his sandal.
9Boaz said to the elders and to all the people, “You are witnesses today, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, from the hand of Naomi.
10Moreover, Ruth the Moabitess, the wife of Mahlon, I have purchased to be my wife, to raise up the name of the dead on his inheritance, that the name of the dead may not be cut off from among his brothers and from the gate of his place. You are witnesses today.”
11All the people who were in the gate, and the elders, said, “We are witnesses. May Yahweh make the woman who has come into your house like Rachel and like Leah, which both built the house of Israel; and treat you worthily in Ephrathah, and be famous in Bethlehem.
12Let your house be like the house of Perez, whom Tamar bore to Judah, of the offspring which Yahweh will give you by this young woman.”
KJV King James Version 1769
2And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.
3And 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:
4And 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.
5Then 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.
6And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it.
7Now 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.
8Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe.
9And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi.
10Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.
11And all the people that were in the gate, and the elders, said, We are witnesses. The Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Beth–lehem:
12And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the Lord shall give thee of this young woman.
ASV American Standard Version 1901
2And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down.
3And 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:
4and 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.
5Then 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.
6And the near kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: take thou my right of redemption on thee; for I cannot redeem it.
7Now 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.
8So the near kinsman said unto Boaz, Buy it for thyself. And he drew off his shoe.
9And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi.
10Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day.
11And all the people that were in the gate, and the elders, said, We are witnesses. Jehovah make the woman that is come into thy house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephrathah, and be famous in Beth-lehem:
12and let thy house be like the house of Perez, whom Tamar bare unto Judah, of the seed which Jehovah shall give thee of this young woman.
YLT Young's Literal Translation 1898
2And he taketh ten men of the elders of the city, and saith, `Sit down here;' and they sit down.
3And he saith to the redeemer, `A portion of the field which is to our brother, to Elimelech, hath Naomi sold, who hath come back from the fields of Moab;
4and I said, I uncover thine ear, saying, Buy before the inhabitants, and before the elders of my people; if thou dost redeem--redeem, and if none doth redeem--declare to me, and I know, for there is none save thee to redeem, and I after thee.' And he saith, I redeem it .'
5And Boaz saith, `In the day of thy buying the field from the hand of Naomi, then from Ruth the Moabitess, wife of the dead, thou hast bought it , to raise up the name of the dead over his inheritance.'
6And the redeemer saith, `I am not able to redeem it for myself, lest I destroy mine inheritance; redeem for thyself--thou--my right of redemption, for I am not able to redeem.'
7And this is formerly in Israel for redemption and for changing, to establish anything: a man hath drawn off his sandal, and given it to his neighbour, and this is the testimony in Israel.
8And the redeemer saith to Boaz, `Buy it for thyself,' and draweth off his sandal.
9And Boaz saith to the elders, and to all the people, `Witnesses are ye to-day that I have bought all that is to Elimelech, and all that is to Chilion and Mahlon, from the hand of Naomi;
10and also Ruth the Moabitess, wife of Mahlon, I have bought to myself for a wife, to raise up the name of the dead over his inheritance; and the name of the dead is not cut off from among his brethren, and from the gate of his place; witnesses ye are to-day.'
11And all the people who are in the gate say--also the elders--`Witnesses! Jehovah make the woman who is coming in unto thy house as Rachel and as Leah, both of whom built the house of Israel; and do thou virtuously in Ephrathah, and proclaim the Name in Beth-Lehem;
12and let thy house be as the house of Pharez (whom Tamar bare to Judah), of the seed which Jehovah doth give to thee of this young woman.'
Darby Darby Bible 1890
2And he took ten men of the elders of the city, and said, Sit down here. And they sat down.
3And he said to him that had the right of redemption: Naomi, who is come back out of the country of Moab, sells the allotment that was our brother Elimelech's.
4And I thought I would apprise thee of it and say, Buy [it] in the presence of the inhabitants, and in the presence of the elders of my people. If thou wilt redeem [it], redeem; but if thou wilt not redeem, tell me, that I may know; for there is none to redeem besides thee; and I am after thee. And he said, I will redeem [it].
5And Boaz said, On the 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.
6And he that had the right of redemption said, I cannot redeem [it] for myself, lest I mar mine own inheritance. Redeem thou for thyself what I should redeem, for I cannot redeem [it].
7Now this [was the custom] in former time in Israel concerning redemption and concerning exchange, to confirm the whole matter: a man drew off his sandal, and gave it to his neighbour, and this was the [mode of] attestation in Israel.
8And he that had the right of redemption said to Boaz, Buy for thyself; and he drew off his sandal.
9And Boaz said to the elders and all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi;
10moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren and from the gate of his place: ye are witnesses this day.
11And all the people that were in the gate and the elders said, [We are] witnesses. Jehovah make the woman that cometh into thy house like Rachel and like Leah, which two did build the house of Israel; and acquire power in Ephratah, and make thyself a name in Bethlehem;
12and let thy house become like the house of Pherez, whom Tamar bore to Judah, of the seed which Jehovah shall give thee of this young woman.
Douay-Rheims Douay-Rheims Bible 1899
2And Booz, taking ten men of the ancients of the city, said to them: Sit ye down here.
3They sat down, and he spoke to the kinsman: Noemi, who is returned from the country of Moab will sell a parcel of land that belonged to our brother Elimelech.
4I would have thee to understand this, and would tell thee before all that sit here, and before the ancients of my people. If thou wilt take possession of it by the right of kindred: buy it, and possess it: but if it please thee not, tell me so, that I may know what I have to do. For there is no near kinsman besides thee, who art first, and me, who am second. But he answered: I will buy the field.
5And Booz said to him: When thou shalt buy the field at the woman's hand, thou must take also Ruth, the Moabitess, who was the wife of the deceased: to raise up the name of thy kinsman in his inheritance.
6He answered: I yield up my right of next akin: for I must not cut off the posterity of my own family. Do thou make use of my privilege, which I profess I do willingly forego.
7Now this in former times was the manner in Israel between kinsmen, that if at any time one yielded his right to another: that the grant might be sure, the man put off his shoe and gave it to his neighbour; this was a testimony of cession of right in Israel.
8So Booz said to his kinsman: Put off thy shoe. And immediately he took it off from his foot.
9And he said to the ancients, and to all the people: You are witnesses this day, that I have bought all that was Elimelech's, and Chelion's, and Mahalon's, of the hand of Noemi:
10And have taken to wife Ruth, the Moabitess, the wife of Mahalon, to raise up the name of the deceased in his inheritance lest his name be cut off, from among his family and his brethren and his people. You, I say, are witnesses of this thing.
11Then all the people that were in the gate, and the ancients, answered: We are witnesses: The Lord make this woman who cometh into thy house, like Rachel, and Lia, who built up the house of Israel: that she may be an example of virtue in Ephrata, and may have a famous name in Bethlehem:
12And that the house may be, as the house of Phares, whom Thamar bore unto Juda, of the seed which the Lord shall give thee of this young woman.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Ruth 4:2
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Boaz's assembly of ten elders at the city gate was a deliberate legal act. Barnes and Gill note that ten men constituted the minimum quorum for a lawful public gathering in Israel, a practice later formalized in the Jewish minyan. Clarke adds that the gate functioned as the city's courtroom, where elders sat as magistrates. The transaction combined two laws: the redemption of land (Leviticus 25:25) and the levirate duty (Deuteronomy 25:5-9). The unnamed kinsman initially agreed to redeem but withdrew when Boaz revealed the marriage clause, fearing it would 'mar his own inheritance' (v.6). The sandal ceremony, described in v.7 as a customary attestation, publicly transferred the redemption right to Boaz. The elders and people then pronounced a blessing invoking Rachel and Leah as matriarchs who built Israel, and Perez, appropriately, since Boaz descended from him. The consensus view is that this passage showcases the integrity and transparency of Israelite legal procedure, with Boaz acting honorably within the law.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Formal quorum view: Ten elders were required for legal business based on Exodus 18:21-22 and later Jewish minyan; supported by Barnes, Gill.
- Sufficient witness view: Ten was simply a customary number to ensure ample witnesses; no rigid law; supported by Cambridge, Wesley.
- Symbolic completeness view: Ten represents completeness, lending weight to the transaction; less emphasis on formal quorum.
What is clear: The transaction was public, legal, and witnessed by a formal gathering of elders at the city gate, ensuring transparency and community endorsement.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Significance of ten elders | Ten elders served as public witnesses and gave legal weight to the transaction. | Some see a formal quorum requirement (Barnes, Gill); others view ten simply as a sufficient number of respected witnesses (Cambridge, Wesley). |
| Reason the first kinsman refused | He refused because marrying Ruth would complicate his own inheritance and family. | Targum says he already had a wife; others think he feared financial loss or that his own name would not be preserved through a son who bore Mahlon's name. |
| The sandal ceremony vs. Deuteronomy 25 | Both involve a sandal as a sign of legal transfer. | In Deuteronomy the widow removes the sandal in contempt; here the kinsman removes it voluntarily. Some see the same custom adapted, others a different local practice (Lange, Cambridge). |
| The blessing as prophecy or prayer | The people ask God to bless Ruth and Boaz with fruitfulness and honor. | Some read it as a prophetic anticipation of the Messianic line (Matthew Henry); others as a conventional wedding blessing (Keil & Delitzsch). |
| Inclusion of Ruth the Moabitess | Ruth's Moabite origin highlights God's grace extending beyond Israel. | Some see a typology of the Gentile church entering the covenant; others emphasize the specific historical fulfillment of Ruth becoming part of David's ancestry. |
Historical & Cultural Context
The city gate was the center of public life in ancient Israel. It served as a courtroom, marketplace, and meeting place. Elders, men of age and authority, sat there to judge disputes and witness transactions (Deuteronomy 21:19, 22:15, Proverbs 31:23). Boaz's choice of ten elders likely reflected a customary quorum. Exodus 18:21 describes rulers of tens, and later Jewish tradition held that ten men (a minyan) were needed for certain public acts. This number gave legal weight to the proceedings.
Two biblical laws intersect here. The first is the redemption of land (go'el): a close relative could buy back property that a poor family member had sold (Leviticus 25:25). The second is levirate marriage: if a man died without children, his brother (or next kin) was to marry the widow and raise a son to carry on the dead man's name (Deuteronomy 25:5-10). Boaz skillfully wove these together. The land belonged to Elimelech's line, and Ruth, as Mahlon's widow, represented the chance to preserve that line.
The sandal ceremony in v.7 differs from the one in Deuteronomy 25:9-10. There, a widow removes the reluctant kinsman's sandal with contempt. Here, the kinsman removes his own sandal and gives it to Boaz, a peaceful transfer of rights. The narrator notes this was 'the custom in former time in Israel,' suggesting the practice had fallen out of use by the time the book was written. The blessing in vv.11-12 echoes the patriarchal stories: Rachel and Leah built the house of Israel through struggle and grace, and Perez was born to Tamar in a story that also involved faithfulness and continuity.
Textual Notes
The supplied commentators note a few textual issues. In verse 5 the Hebrew says literally 'thou must buy it also of Ruth,' but the Cambridge Bible suggests that with a small change the sense matches verse 10: 'Ruth also thou must buy.' Clarke points to possible corruptions in the pronouns of verses 4-5 based on manuscript evidence. The ancient versions diverge: the LXX gives both renderings, while the Vulgate supports the reading that requires Boaz to acquire Ruth along with the land. These variants do not affect the core narrative: it remains clear that the redemption of the land carried the obligation to marry the widow. The consulted sources note no significant variants in verses 2-3, 6-12.
Reception History
This passage has been read across church history as a picture of redemption. Early church fathers such as Ambrose and Augustine saw Ruth as a type of the Gentile church brought into the covenant through Christ, the ultimate kinsman-redeemer. Dante placed Ruth among the righteous in Paradise, naming her with Sarah, Rebecca, and Judith (Paradiso XXXII). Medieval commentators often highlighted Boaz's willingness as an image of Christ's voluntary redemption of his bride. The blessing of the elders was sometimes understood messianically, anticipating the birth of David and ultimately of Jesus. In the Reformation tradition, Matthew Henry and others emphasized the providential ordering of events and the moral example of Boaz's integrity. Contemporary readings often stress the public, legal nature of the transaction as a model of accountability and community witness.
Preaching This Verse
Three-point outline
- The Legal Assembly at the Gate, Boaz convened ten elders as official witnesses, showing that God values public accountability and just process.
- The Reluctant Redeemer, The unnamed kinsman backed away when he learned the full cost of redemption, revealing that preserving one's own inheritance can sometimes close the heart to compassion.
- The Public Declaration and Blessing, Boaz openly declared his intentions, and the community responded with a prophetic blessing, reminding us that God works through ordinary legal steps to accomplish His purposes.
Five-point outline
- Setting the Stage, Boaz goes to the gate, the public legal forum, and summons a quorum of ten elders.
- Presenting the Case, Boaz offers the first kinsman the chance to redeem the land, honoring the legal order.
- Revealing the Condition, Boaz discloses that the redemption includes marrying Ruth, the widow, to raise up the dead man's name.
- The Kinsman's Refusal, The first redeemer withdraws, fearing his own inheritance would be jeopardized, and transfers his right by the sandal ceremony.
- Boaz's Acceptance and the Crowd's Blessing, Boaz purchases the land and acquires Ruth as his wife; the community witnesses and prays for fruitfulness like Rachel, Leah, and Perez.
Illustration hooks
- Buying a house: you sign papers before a notary and witnesses, but the real commitment is unseen, like Boaz's willingness to take Ruth.
- A team member at work who volunteers for a tough project, only to withdraw when the full scope becomes clear, like the first kinsman.
- A community blessing at a wedding reception where older couples pray for the newlyweds, echoing the elders' words at the gate.
Questions your congregation is asking
- Why didn't the first kinsman just marry Ruth? What made him back out?
- Was the sandal ceremony embarrassing? What did it really mean?
- Why is Ruth's Moabite background mentioned so often, does it matter for the story?
Leading a Discussion
This passage shows how God's redemptive purposes unfold through very ordinary legal procedures. The public nature of the transaction at the gate reminds us that faith is not just a private matter. As you work through these questions, consider how integrity and community accountability shape your own decisions.
Discussion questions
- What details in these verses show that this was a formal legal proceeding?
- Why do you think Boaz included the condition about Ruth when the kinsman first agreed to redeem the land?
- In verse 6, the kinsman says he would 'mar his own inheritance' if he redeemed. What do you think he meant by that?
- How does the sandal ceremony (vv. 7-8) compare to the custom in Deuteronomy 25:5-10? What does the difference tell us?
- Boaz calls the elders and people as witnesses. Why did he want so many witnesses? How does public accountability shape our faith today?
- The blessing in verses 11-12 mentions Rachel, Leah, and Tamar. These women had complicated stories. What does that say about how God works through imperfect people?
- How does Boaz's character challenge or encourage you in your own daily decisions?
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)
| Exodus 18:21 | Moreover you shall provide out of all the people able men which fear God: men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. |
| Exodus 18:22 | Let them judge the people at all times. It shall be that every great matter they shall bring to you, but every small matter they shall judge themselves. So shall it be easier for you, and they shall share the load with you. |
| Exodus 21:8 | If she doesn’t please her master, who has married her to himself, then he shall let her be redeemed. He shall have no right to sell her to a foreign people, since he has dealt deceitfully with her. |
| Deuteronomy 29:10 | All of you stand today in the presence of Yahweh your God: your heads, your tribes, your elders, and your officers, even all the men of Israel, |
| Deuteronomy 31:28 | Assemble to me all the elders of your tribes and your officers, that I may speak these words in their ears, and call heaven and earth to witness against them. |
| I Kings 21:8 | So she wrote letters in Ahab’s name and sealed them with his seal, and sent the letters to the elders and to the nobles who were in his city, who lived with Naboth. |
| Proverbs 31:23 | Her husband is respected in the gates, when he sits among the elders of the land. |
| Lamentations 5:14 | The elders have ceased from the gate, and the young men from their music. |
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
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes unpacks the legal tangle that forced the unnamed kinsman to choose between redeeming the land and marrying Ruth. He notes that the Levirate duty applied only because Ruth, not Naomi, was still a young widow, and the man refused out of fear that the marriage would damage his own inheritance or drain his resources.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary notes that Boaz's purchase of both the land and Ruth went beyond what the law required. The nearest kinsman was free to decline marrying Ruth since this case did not involve the strict levirate obligation. Thus Boaz's double purchase and marriage were acts of voluntary charity, not legal compulsion.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the legal transaction before ten elders followed a distinct custom, not the law in Deuteronomy. The kinsman refused because he already had a wife and feared dividing his inheritance. Boaz then confirmed the purchase by the symbolic act of drawing off the shoe, a customary seal of agreement.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that ten elders were required as witnesses for important transactions like property transfers, following Jewish custom. The kinsman refused to redeem the land because marrying Ruth would risk dividing his inheritance among additional children or extinguishing his name. The public ceremony, including the plucking off of the shoe, legally sealed the transfer to Boaz without the usual disgrace.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch explains that Naomi could legally sell Elimelech’s field because Israelite custom allowed a widow to retain her husband’s property during her lifetime. The redeemer’s obligation to marry Ruth was thus tied to preserving the deceased’s name, not merely acquiring land.
Lange's Commentary Reformed 1857
Lange argues that the unnamed kinsman refused to marry Ruth not for financial reasons but because she was a Moabitess, a nationality he superstitiously feared would bring ruin. In contrast, Boaz acted out of love and faith, looking at Ruth's character rather than her birthplace. The kinsman's anxious concern for his own name ironically left him nameless in history.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Boaz approached the city gate as a man of recognized authority, likely a chief elder, not as an ordinary citizen. His wealth as a mighty man enabled him to redeem the family estate, and Henry draws the lesson that a great estate finds its highest purpose in enabling a man to do good to his own household.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that ten witnesses were used for weightier matters like marriage and land transfers, and that Naomi alone is mentioned because she directed the transaction, avoiding any premature focus on Ruth. He explains the shoe ceremony as a symbolic transfer of land rights, and the blessing invoking Rachel and Leah ties Ruth to foreign women whom God made fruitful within Israel.