Discovery BoxRuth 2:20
Context2:20 Naomi said to her daughter-in-law, “May he be rewarded by the Lord because he 1 has shown loyalty to the living on behalf of the dead!” 2 Then Naomi said to her, “This man is a close relative of ours; he is our guardian.” 3
Ruth 4:5
Context4:5 Then Boaz said, “When 4 you acquire the field 5 from Naomi, 6 you must also 7 acquire Ruth the Moabite, 8 the wife of our deceased relative, 9 in order to preserve his family name by raising up a descendant who will inherit his property.” 10
Deuteronomy 25:5-9
Context25:5 If brothers live together and one of them dies without having a son, the dead man’s wife must not remarry someone outside the family. Instead, her late husband’s brother must go to her, marry her, 11 and perform the duty of a brother-in-law. 12 25:6 Then 13 the first son 14 she bears will continue the name of the dead brother, thus preventing his name from being blotted out of Israel. 25:7 But if the man does not want to marry his brother’s widow, then she 15 must go to the elders at the town gate and say, “My husband’s brother refuses to preserve his brother’s name in Israel; he is unwilling to perform the duty of a brother-in-law to me!” 25:8 Then the elders of his city must summon him and speak to him. If he persists, saying, “I don’t want to marry her,” 25:9 then his sister-in-law must approach him in view of the elders, remove his sandal from his foot, and spit in his face. 16 She will then respond, “Thus may it be done to any man who does not maintain his brother’s family line!” 17
Matthew 22:24-27
Context22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children 18 for his brother.’ 19 22:25 Now there were seven brothers among us. The first one married and died, and since he had no children he left his wife to his brother. 22:26 The second did the same, and the third, down to the seventh. 22:27 Last 20 of all, the woman died.
[2:20] 1 tn Many English versions translate this statement, “May he [Boaz] be blessed by the
[2:20] 2 tn Heb “to the living and the dead” (so KJV, NASB).
[2:20] 3 tn The Hebrew term גָּאַל (ga’al) is sometimes translated “redeemer” here (NIV “one of our kinsman-redeemers”; NLT “one of our family redeemers”). In this context Boaz, as a “redeemer,” functions as a guardian of the family interests who has responsibility for caring for the widows of his deceased kinsmen.
[4:5] 4 tn Heb “in the day”; NASB, NIV “On the day.”
[4:5] 5 sn Acquire the field. This probably refers to the right to redeem and use the field. See the note on the word “selling” in v. 3.
[4:5] 6 tn Heb “from the hand of Naomi” (so NASB, NRSV).
[4:5] 7 tc The MT וּמֵאֵת (ume’et) may be understood in two ways: (1) “and from” (vav conjunction “and,” plus preposition מִן [min] “from,” plus definite direct object marker אֵת) parallel to the preceding מִיַד (miyyad, “from [the hand of]”), suggesting the field would be purchased from Naomi and from Ruth; or (2) “and” (vav [ו] conjunction “and,” plus enclitic mem [ם], plus direct object marker [אֵת]) introducing the second part of the acquisition: the nearest kinsman would be acquiring the field and Ruth (for discussion see F. W. Bush, Ruth, Esther [WBC], 202). However, the BHS editors suggest reading גם את־ (“as well as…”; emphatic particle גם [“also”] and the definite direct object marker אֵת) introducing the second part of the acquisition: He would be acquiring the field and Ruth. This alternate reading is reflected in the Vulgate reading quoque (“and also”) and supported by parallel usage in v. 9, “I am acquiring the field from Naomi, and also (גָּם אֵת־, gam ’et) Ruth the Moabitess the wife of the deceased.”
[4:5] 8 tc The MT (Kethib) reads קָנִיתִי (qaniti, “I acquire,” Qal perfect 1st person common singular): “When you acquire the field from the hand of Naomi, I acquire Ruth the Moabitess…” However, the marginal reading (Qere) is קָנִיתָה (qanitah, “you acquire,” Qal perfect 2nd person masculine singular, reflected in 2nd person masculine singular forms in Greek, Latin, Aramaic, and Syriac): “When you acquire the field from the hand of Naomi, you must also acquire Ruth the Moabitess…” The Qere is probably original because the Kethib is too difficult syntactically and contextually, while the Qere makes perfect sense: (1) Boaz stated in 3:13 that the nearest kinsman had the first right to acquire Ruth if he wanted to do so, and only the Qere reading here presents him with that option; and (2) Boaz announces in 4:9-10 that he was acquiring the field and Ruth as a package deal in 4:9-10, and only the Qere reading here presents the nearest kinsman with the same package deal. The Kethib probably arose by a scribe trying to harmonize 4:5 with the 1st person common singular form in 4:9-10 without fully understanding the ploy of Boaz in 4:5. See F. W. Bush, Ruth, Esther (WBC), 216-17.
[4:5] 9 tc The presence of two difficult textual problems in this line (see two preceding notes) has produced a combination of four different ways in which this line can be rendered: (1) “When you acquire the field from Naomi, you must acquire [it] from Ruth the Moabitess the wife of the deceased” (KJV, NKJV); (2) “When you acquire the field from Naomi and from Ruth the Moabitess, you must acquire the wife of the deceased” (JPS, NJPS, NIV); (3) “When you acquire the field from Naomi, you must also acquire Ruth the Moabitess the wife of the deceased” (NASB, NCV, TEV, RSV, NRSV, NLT); and (4) “When you acquire the field from Naomi, then I acquire Ruth the Moabitess the wife of the deceased” (REB). The third option is adopted here.
[4:5] 10 tn Heb “in order to raise up the name of the deceased over his inheritance” (NASB similar); NRSV “to maintain the dead man’s name on his inheritance.”
[25:5] 11 tn Heb “take her as wife”; NRSV “taking her in marriage.”
[25:5] 12 sn This is the so-called “levirate” custom (from the Latin term levir, “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6).
[25:6] 13 tn Heb “and it will be that.”
[25:6] 14 tn Heb “the firstborn.” This refers to the oldest male child.
[25:7] 15 tn Heb “want to take his sister-in-law, then his sister in law.” In the second instance the pronoun (“she”) has been used in the translation to avoid redundancy.
[25:9] 16 sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544.
[25:9] 17 tn Heb “build the house of his brother”; TEV “refuses to give his brother a descendant”; NLT “refuses to raise up a son for his brother.”
[22:24] 18 tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).
[22:24] 19 sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.
