(4) And I thought . . .--literally, and I said I will uncover thy ear.

The inhabitants.--This should perhaps rather be, those who are sitting here [the Hebrew word yashabh has the two meanings of dwelling and sitting, see e.g., Genesis 23:10, where the latter meaning should certainly be taken]. So the LXX., Peshito and Vulg.

If thou wilt not.--The current Hebrew text has here, if he will not, which is clearly an error for the second person, which is read by a large number of Hebrew MSS., and by all the ancient versions.

I will redeem it.--He is willing enough to redeem the land as a good investment, forgetting, until reminded, the necessary previous condition. It involves marrying Ruth, and this he declines to do.

Verse 4. - And I said (to myself). There is little likelihood in the opinion of those who maintain, with Rosenmüller, that the expression, "I said," refers to a promise which Boaz had made to Ruth (see Ruth 3:13). It is a primitive phrase to denote internal resolution. There is a point where thought and speech coalesce. Our words are thoughts, and our thoughts are words. I will uncover thine ear, that is, "I will lift the locks of hair that may be covering the ear, so as to communicate something in confidence." But here the phrase is employed with the specific import of secrecy dropt out. It is thus somewhat equivalent to "I will give thee notice;" only the following expression לֵאמֹר, i.e. to say, must be read in the light of the undiluted original phrase, "I will uncover thine ear to say. The whole expression furnishes the most beautiful instance imaginable of the primary meaning of לֵאמֹר. The thing that was to be said follows immediately, viz., Acquire it, or Buy it. It is as if he had said, "Now you have a chance which may not occur again." It is added, in the presence of the inhabitants. This, rather than "the assessors," is the natural interpretation of the participle (הַיּשְׁבִים). It is the translation which the word generally receives in the very numerous instances in which it occurs. There was, so to speak, a fair representation of the inhabitants of the city in the casual company that had assembled in the gateway. And in presence of the elders of my people. The natural "aldermen," or unofficial "senators," whose presence extemporized for the occasion a sufficient court of testators. If thou wilt perform the part of a kinsman, perform it. The translation in King James's English version, and in many other versions, viz., "If thou wilt redeem it, redeem it," is somewhat out of harmony with the nature of the case. Naomi was not wishing Elimelech's estate to be redeemed. It was not yet in a position to be redeemed. It had not been alienated or sold. She wished for it not a redeemer, but a purchaser. And as it was the right of a נֹאֵל or kinsman to redeem for a reduced brother, if he was able and willing, the estate which had been sold to an alien (Leviticus 25:25), so it was the privilege of the same גואֵל or kinsman to get, if the reduced brother was wishing to sell, the first offer of the estate. It would, in particular, be at variance with the prerogative of the nearest of kin if some other one in the circle of the kindred, but not so near, were to be offered on sale the usufructuary possession of the family estate (Leviticus 25:23, 27). Hence Boaz recognized the prior prerogative of his anonymous relative and friend, and said to him, "If thou wilt perform the part of a kinsman, and buy the property, then buy it." It is added, and if he will not. Note the use of the third person he, instead of the second thou. If the reading be correct, then Boaz, in thus speaking, must for the moment have turned to the witnesses so as to address them. That the reading is correct, notwithstanding that some MSS. and all the ancient versions exhibit the verb in the second person, is rendered probable by the very fact that it is the difficult reading. There could be no temptation for a transcriber to substitute the third person for the second; there would be temptation to substitute the second for the third. The unanimity of the ancient versions is probably attributable to the habit of neglecting absolute literality, and translating according to the sense, when the sense was clear. Boaz, turning back instantaneously to his relative, says, Make thou known to me, that I may know, for there is none besides thee to act the kinsman's part (with the exception of myself), and I come after thee. The little clause, "with the exception of myself," lies in the sense, or spirit, although not in the letter of Boaz's address, as reported in the text. And he said, I will act the kinsman's part. He was glad to get the opportunity of adding to his own patrimonial possession the property that had belonged to Elimelech, and which Naomi, in her reduced condition, wished to dispose cf. So far all seemed to go straight against the interests of Ruth.

4:1-8 This matter depended on the laws given by Moses about inheritances, and doubtless the whole was settled in the regular and legal manner. This kinsman, when he heard the conditions of the bargain, refused it. In like manner many are shy of the great redemption; they are not willing to espouse religion; they have heard well of it, and have nothing to say against it; they will give it their good word, but they are willing to part with it, and cannot be bound to it, for fear of marring their own inheritance in this world. The right was resigned to Boaz. Fair and open dealing in all matters of contract and trade, is what all must make conscience of, who would approve themselves true Israelites, without guile. Honesty will be found the best policy.And I thought to advertise thee,.... To give him notice of it; or "I said" (g); he said in his heart and mind, purposing to do it; or he said it to Ruth, promising her that he would do it:

saying, buy it before the inhabitants, and before the elders of my people; or before those that sat there, even the elders, as witnesses of the purchase:

if thou wilt redeem it, redeem it: for it was redeemable by a near kinsman according to the law, even when said to another, in Leviticus 25:25,

but if thou wilt not redeem it, then tell me, that I may know; what to do in this affair, whether to redeem it or not:

for there is none to redeem it besides thee, and I am after thee; he was the first, and Boaz was the next near kinsman, to whom the right of redemption belonged:

and he said, I will redeem it: he chose to make the purchase, he liked the land, which he probably full well knew, and it might lie near his own, and make a good addition to it; and as the widow was determined, and under a necessity to sell, he might expect to have it at a cheap rate; all which might induce him at once to agree to be the purchaser.

(g) "et ego dixi", Pagninus, Montanus, &c.