Discovery BoxRuth 3:9
Context3:9 He said, “Who are you?” 1 She replied, “I am Ruth, your servant. 2 Marry your servant, 3 for you are a guardian of the family interests.” 4
Ruth 4:6
Context4:6 The guardian said, “Then I am unable to redeem it, for I would ruin my own inheritance 5 in that case. You may exercise my redemption option, for I am unable to redeem it.” 6
Leviticus 25:25
Context25:25 “‘If your brother becomes impoverished and sells some of his property, his near redeemer is to come to you and redeem what his brother sold. 7
Deuteronomy 25:5-7
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, 8 and perform the duty of a brother-in-law. 9 25:6 Then 10 the first son 11 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 12 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!”
Job 19:25
Context19:25 As for me, I know that my Redeemer 13 lives,
and that as the last 14
he will stand upon the earth. 15
[3:9] 1 tn When Boaz speaks, he uses the feminine form of the pronoun, indicating that he knows she is a woman.
[3:9] 2 tn Here Ruth uses אָמָה (’amah), a more elevated term for a female servant than שִׁפְחָה (shifkhah), the word used in 2:13. In Ruth 2, where Ruth has just arrived from Moab and is very much aware of her position as a foreigner (v. 10), she acknowledges Boaz’s kindness and emphasizes her own humility by using the term שִׁפְחָה, though she admits that she does not even occupy that lowly position on the social scale. However, here in chap. 3, where Naomi sends her to Boaz to seek marriage, she uses the more elevated term אָמָה to describe herself because she is now aware of Boaz’s responsibility as a close relative of her deceased husband and she wants to challenge him to fulfill his obligation. In her new social context she is dependent on Boaz (hence the use of אָמָה), but she is no mere שִׁפְחָה.
[3:9] 3 tn Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew
[3:9] 4 tn Heb “for you are a גֹאֵל [go’el],” sometimes translated “redeemer” (cf. NIV “a kinsman-redeemer”; NLT “my family redeemer”). 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. For a discussion of the legal background, see F. W. Bush, Ruth, Esther (WBC), 166-69.
[4:6] 5 sn I would ruin my own inheritance. It is not entirely clear how acquiring Ruth and raising up an heir for the deceased Elimelech would ruin this individual’s inheritance. Perhaps this means that the inheritance of his other children would be diminished. See R. L. Hubbard, Jr., Ruth (NICOT), 245-46.
[4:6] 6 tn Heb “redeem for yourself, you, my right of redemption for I am unable to redeem.”
[25:25] 7 tn Heb “the sale of his brother.”
[25:5] 8 tn Heb “take her as wife”; NRSV “taking her in marriage.”
[25:5] 9 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] 10 tn Heb “and it will be that.”
[25:6] 11 tn Heb “the firstborn.” This refers to the oldest male child.
[25:7] 12 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.
[19:25] 13 tn Or “my Vindicator.” The word is the active participle from גָּאַל (ga’al, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.
[19:25] 14 tn The word אַחֲרוּן (’akharon, “last”) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).
[19:25] 15 tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.
