Ruth 3:12

Rth 3:12 And now it is true that I [am thy] near kinsman: howbeit there is a kinsman nearer than I.

Ver. 12. And now it is true.] He easily yieldeth to the truth of her allegation, as being φιλαληθης, a lover of truth - a title given to Arrian the historian - and a promoter of it, as it is said of Vespasian.

Howbeit there is a kinsman nearer than I.] Whose first right unto thee I freely acknowledge, and to whom thou shouldst first have addressed thyself. This was justice, - to give to every one his own.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

3:12-13 Another man was more closely related to Elimelech than Boaz. He had the first right of refusal to act as family redeemer and (according to most interpreters) to marry Ruth.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 12. There is a kinsman nearer than I.] It is very likely that Naomi was not acquainted with this circumstance. Some have supposed that there was a brother of Elimelech remaining, who was nearer than Boaz, who is supposed to have been only a nephew; the former, therefore, must have a prior right.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

12. there is a kinsman nearer than I] with a better right to do the kinsman’s part. Boaz displays a nice sense of honour, and a desire to adhere strictly to the rules of social usage.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And now it is true, that I am thy near kinsman,.... Her husband and he being brothers' sons, so own cousins:

howbeit, there is a kinsman nearer than I, who was, the Jews say (w), the brother of her husband's father, and so his uncle, which was a nearer relation than an own cousin.

(w) Midrash Ruth, ut supra. (31. 4. & 34. 2) Jarchi in loc.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

By “kinsman,” understand the גאל gā'al (Rth 2:20 note).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Than I. The Jews think that he was brother of Elimelech, while Booz was only his nephew. But they might be in the same degree; the other being only older. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

12. There is a kinsman nearer than I — From this it appears that Naomi had laboured under some mistake. Probably she was ignorant of the existence of a nearer kinsman than Boaz; or she may have known that nearer kinsman, and also that it would have marred his inheritance to have redeemed that of her husband, Elimelech. Compare Rth_4:6.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And now it is the case of a truth that while I am a kinsman, there is yet a kinsman nearer than I. Or the rendering might with greater brevity be given thus: And now of a truth I am a kinsman; and yet there is a kinsman nearer than I. The survivals of a very ancient style of elaborately-detailed composition are here preserved. The archaism, however, was not quite appreciated by the Mazorites, who, in accordance with the spirit of the age in which they flourished, took but little note of the philological development, historical and prehistorical, of the language they were handling. Hence they suppressed the in K"ri, though faithfully preserving it in C"tib. The particles, standing up and semi-isolated, palaeolithic-wise, might be accounted for in some such way as is shown in the following paraphrase: And now (I declare) "that" of a truth (it is the case) that if"(I declare the whole truth) I (am) a kinsman , and also there is a kinsman nearer than I." Boas was of that strictly honorable cast of mind that he could not for a moment entertain any project that might amount to a disregard of the rights of others, even although these rights should fly violently in the teeth own personal desires.

Note the highly honorable character of Boaz. There was one nearer in kinship to Ruth than himself. This person, therefore, must receive the first offer. Had the case come before Boaz as simply one of personal affection, he would in all probability have made no reference to the nearer kinsman. But as it had come before him in its relation to the deceased, and connected itself with Ruth because of her relation to the deceased, he felt that he must act in strictest honor. There were rights of property at stake, as well as affections of the heart, and Boaz could be no party to deprive any one of such rights. Still we need not doubt that his heart thrilled at the thought that the rights involved would not prove an insurmountable barrier between himself and Ruth.

Vers. 12, 13. Respect for others" rights.

The situation in which Boaz found himself was very singular. All that he had heard and all that he had observed of this young Moabitess had impressed him favorably. His language and his conduct show that Ruth had made an impression upon his heart. And it was honorable to him that it was so. Her youth, her beauty, her misfortunes, her industry, her cheerfulness, her filial devotedness, her virtue, her piety, all commended her to the judgment and the affections of the upright and conscientious Boaz. And now, with the most perfect modesty, and in the presentation of an undoubted claim upon him, Ruth offered herself to him as his lawful, rightful wife. What hindered him from immediately complying with her request, and taking her to his heart and his home? There was one impediment. Another had, if he chose to exercise it, a prior claim. Another had the first right to redeem the field of Elimelech, and to espouse the heiress, and raise up seed to the departed. And until this person the nameless one had exercised his option, Boaz did not feel at liberty to act upon the suggestion of his heart.

I PERSONAL FEELINGS ALWAYS INCREASE THE URGENCY OF THE CLAIMS OF SELFISHNESS. "By nature and by practice" men seek their own interest. But experience shows us that strong emotion increases the danger of our yielding to such impulses.

II WHERE PERSONAL FEELINGS ARE CONCERNED THERE IS NEED OF WATCHFULNESS AND PRAYER. It is so easy to wrong others for the sake of our own gratification, that it is well to question the arguments and pleas by which our interests are commended. Boaz must have been tempted, in the circumstances, to say nothing about the nearer kinsman, but quietly to accept the proposal of Ruth.

III TRUE PRINCIPLE, AIDED BY THE POWER OF RELIGION, WILL ENABLE A MAN TO DO THE RIGHT, EVEN THOUGH HIS OWN INTERESTS AND HIS OWN FEELINGS ARE OPPOSED TO SUCH A COURSE. Boaz gained the victory over himself, and consented to abide the issue of an appeal to the nearer kinsman, although he risked thereby the loss of Ruth. Many of the highest illustrations of the nobility possible to man turn upon some such situation, and the course which honor and virtue prescribe is the course in which true and lasting happiness will be found. T.

A woman"s influence.

In all history woman has held a place of regal influence. Not by intruding on the sphere of man, not by acting as if there were no Divine providence in the more delicate physical constitution of woman which incapacitates her for the strain of hardest toil; but in the ideal of "home," in which she is to be the "abiding" one, filling it with the charm of quiet influence and the sacredness of self-sacrificing love.

I HERE IS A STRANGE CONJUNCTION OF TERMS. "Virtuous" comes from the Latin vir, which means a man. What then? Is a woman to be like a man? Does it mean a manly woman? In one sense it does. For "the man" is taken in the Scripture as the type of humanity in its best estate. "Show thyself a man," says David to Solomon. It means all that is pure, and brave, and true, and good. Thus "abominable" means something ab homo, to be designated as "away from a man;" something altogether alien to his nature. A virtuous woman is a woman who has strength of resistance to evil, strength of devotion to God, strength of patience and endurance in the path of obedience.

II HERE IS THE POWER OF INFLUENCE. "All the people of my city (or, at the gate) doth know that thou art a virtuous woman." Certainly. "They that be otherwise cannot be hid." What a lesson that is! Character tells everywhere. You may not note the current running, but place your boat upon it, and you soon see it. So it is with a good life it bears others in its current. We are all known. Men and women are judged at their true worth even in this world, and even the wicked respect the upright and the just. It was said of Nehemiah to the king in a time of trouble, "There is a man in thy kingdom in whose heart is the fear of the holy God.

III HERE IS THE SECRET OF NATIONAL GLORY. It was so in Rome when they could speak with pride of the Roman matron, and it has been so in every nation under heaven. A Divine judgment was needed to purify this nation after the days of Charles II Had it not been a time of judgment, the nation, as Charles Kingsley says, would have perished. Let the young be taught modesty even in dress and demeanor. Let all that is "fast" be frowned upon and made unfashionable. The grace that Christ gives is humility with the fear of the Lord. W.M.S.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

kinsman nearer than I

It was the duty of the closest male relative to help the widow.

if he will perform for you the duty of a kinsman

Boaz is referring to the expectation that the closest male relative of Ruth's dead husband would marry her and help carry on his family name. (See: Assumed Knowledge and Implicit Information)

by the life of Yahweh

"as surely as Yahweh lives." This was a common Hebrew vow.

translationWords

true

kin

life

Yahweh

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And now indeed “If” is written but it is not read, i.e., it conveys the idea of doubt. There is surely a redeemer closer than I. (Other editions: כִּי אִם means a doubt, but it is certain.) Said Rabbi Joshua the son of Levi: Salmon, Elimelech, and Tov were brothers. Now what is the meaning of “that belonged to our brother, to Elimelech”? A person always calls his uncle his brother, as is stated (Gen. 14:14): “And Abram heard that his brother was captured.” Now was not Abraham his (Lot’s) uncle? Similarly, Boaz was Elimelech’s nephew, a kinsman of Mahlon, but Tov was closer.

closer than I for he is a brother, and I am a nephew.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.