and economically improbable.” Speiser, “Shoes,” 18. And they sat down. [29] One commentary described the meaning of the rite as follows: “A person’s garments are, so to speak, part of himself, and . . . Lesson 8 - Chapter 4 (End of Book) We have great deal to cover today, so I’m not going to review our previous lesson. May he become famous throughout Israel! [10] See Deuteronomy 25:7–10; Roth, Encyclopaedia, 122, 126, 130; David Bridger, ed., The New Jewish Encyclopedia (New York: Behrman House, 1962), s.v. Alonzo L. Gaskill is an associate professor of Church history and doctrine at Brigham Young University. As an aid to the memory, therefore, there arose the custom of drawing off the shoes in transferring a possession or domain. READ RUTH CHAPTER 4 all. We made a trade, as it were. This would be contrary to levirate marriage, which is primarily for the purpose of raising seed up to a deceased brother. Rather, the unnamed male kinsman-redeemer (gō’ēl) is depicted as removing his own shoe. Thy life — That is, of the comfort of thy life. E. A. Speiser, however, noted: “The ordinary interpretation of this saying that the poor could be enslaved for so trifling a thing as a pair of shoes is unconvincing . Which hath not, … — The words may be rendered, Which hath not made, or suffered thy kinsman to fail thee; that is, to refuse the performances of his duty to thee and thine, as the other kinsman did. The story is structured around her choice to find hope through the kind, selfless and God-blessed acts of Ruth and Boaz. [2] And he took ten men of the elders of the city, and said, Sit ye down here. Since our Ruth study is only 8 lessons long (counting today’s) I think if you want to go over it again it’s not too long of a task. Ruth Chapter 4 Summary. In modern as well as ancient cultures, shoes have served not only a practical function but also an aesthetic one. Because of biblical evidence and extracanonical support, scholars believe that this rite was at one time very widespread in the ancient Near East. . . No preliminaries were necessary in summoning one before the public assemblage; no … Alonzo Gaskill’s paper addresses the investiture and divestiture of the shoe in its biblical context and demonstrates that something as simple as taking off a shoe could establish, via ritual, a profound covenantal relationship. See also Hamlin, Theological Commentary, 58, 59. Born him — Or, hath born to him; that is, to thy kinsman a son. CHAPTER 4. Grant Building [28] As one commentator put it, “The meaning of this custom was that the adopter would never go again and put his foot in his former property.” Lacheman, Biblical Literature, 53. In the end, however, there are a number of reasons why Ruth chapter 4 is likely not intended to be a representation of a traditional levirate marriage ritual. to 600 C.E. In the temple, when entering into that covenant with God, we physically remove our shoes as a symbolic statement that such was done of our own free will and choice, and with the knowledge and belief that God will fulfill his portion of that covenant by preparing for us a “promised land,” even the celestial kingdom. . [6] First of all, unlike the widowed woman in Exodus chapter 25, Ruth does not spit in the face of the man who refuses to marry her, which many sources indicate is a requisite part of the ceremony of levirate marriage. Andthey decided what was fair there. Second, in the story of Ruth and Boaz it is not the woman who removes the man’s shoe. . The idea was that the person who gave up a possession should show by removing his shoe that he was thus divesting himself of something before the witnesses. The former is appropriate methodology, whereas the latter does violence to the text and is often pejoratively referred to as “proof-texting.”. There, Naomi returned to Bethlehem accompanied by Ruth, refusing to be called “Naomi” (Pleasant), but insisting on being called “Mara” (Bitter) instead. Naomi Gains a Son - So Boaz took Ruth and she became his wife. This too is contrary to the law surrounding levirate marriage and contrary to what happens in the Deuteronomic passage in question. [59] Mace, Hebrew Marriage, 104. Fourth, the words for the levirate obligation (yābām) and for the kinsman-redeemer (gā’ēl) are totally unrelated. Ruth was getting good advise from her … . As noted above, a prime message in the removal of shoes during ritual is that one is divesting oneself of ownership or property. “The shoe ceremony at the Bethlehem gate was probably like signing a document of transfer. . All Rights Reserved. [57] Harold Bayley, The Lost Language of Symbolism: An Inquiry into the Origin of Certain Letters, Words, Names, Fairy-Tales, Folklore, and Mythologies (New York: Carol Publishing, 1990–93), 1:227. 4:1 ¶ Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; So, this is the guy who is more closely related to Naomi and Ruth. [1] As with many Hebrew laws, levirate marriage had accompanying rituals requisite for its formal and legal enactment. . Significantly, as in the story of Ruth, we must seek out a covenant relationship with Christ (our Bridegroom) and, metaphorically speaking, offer him our shoe as a representation that we have given up all we have because we trust in him and in all that he has promised to do for us and give to us. “Halitzah”; Ginzberg, Legends, 193–94; Mace, Hebrew Marriage, 99; Josephus, “Antiquities of the Jews,” 121; Baker, Women’s Rights, 147; Buttrick, Interpreter’s Bible, 848. This is, in part, no doubt due to the social function of clothing, meaning that we often use clothing as a form of communication in which we inform others as to how we define ourselves and our relationship to the greater community. As a singular example, the ancient practice of levirate marriage is often associated with the removal of the shoes—but entrance into sacred space is not at the heart of the act. “Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Exodus 3:5). [28] The removal of the sandal, slipper, or shoe at the end of the rite signified that the transaction was completed and that the ritual was legally binding. (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 1981), 263. [20] E. A. Speiser, “Of Shoes and Shekels,” in Bulletin of the American Schools of Oriental Research 77 (1940), 15; Frank E. Eakin Jr., The Religion and Culture of Israel: An Introduction to Old Testament Thought (Boston: Allyn and Bacon, 1971), 238. [25] One text notes, “When someone sells his property . They met at the city’s gate. However, we must be cautious to approach the passage exegetically rather than eisegetically [19] if we wish to avoid the pitfalls encountered by previous exegetes. . [12] See Francis Brown, S. R. Driver, and Charles A. Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon (Peabody, MA: Hendrickson, 1999), 386; Claude F. Mariottini, “Onan,” in Anchor Bible Dictionary, 5:21; Victor P. Hamilton, “Marriage (Old Testament And Ancient Near East),” in Anchor Bible Dictionary, 4:567. Then is it not possible that the rite manifests their hope of gaining something better through the fulfillment of their part in the covenant? xxiii.) May you act worthily in Ephrathah and be famous in Bethlehem (Ruth 4:11). [50] See Farbridge, Symbolism, 9, 224; Merrill F. Unger, Unger’s Bible Dictionary (Chicago: Moody Press, 1966), 1021; Allen C. Myers, ed., The Eerdmans Bible Dictionary (Grand Rapids, MI: Eerdmans, 1987), 911–12; Douglas R. Edwards, “Dress and Ornamentation,” in Anchor Bible Dictionary, 2:234. As another example of the misapplication of the “ceremony of the shoe,” some see connections between this rite and the selling of slaves in Hebrew Bible times. [35] One commentator noted that, in the book of Ruth, “the delivering of a shoe signified that the next-of-kin transferred to another a sacred obligation.” Farbridge, Symbolism, 9. [41] See James Strahan, “Ruth,” in A Commentary on the Bible, ed. True, slaves were seen as property and thus the owner had a right to them—and in this regard one might conjecture some connection between the passage and the “ceremony of the shoe.” However, the context of the passage at hand suggests that these were not slaves in the proper sense of the word (i.e., those without legal rights). Finally, one text notes: “In biblical law the levir [or brother-in-law] does not require a formal marriage (kiddushin) to the yevamah [or sister-in-law] since the personal status tie, the zikkah between them, arises automatically upon the death of the husband of the yevamah.” [16] Elsewhere we read: “If a man died childless, his widow was not free to remarry but was considered to be already betrothed to his brother.” [17] Thus, whereas levirate marriage did not require—nor allow—a marriage contract to be initiated (as the couple were considered already married), in the book of Ruth a formal marriage is expected and, in the end, performed. Inheritance of the city, which was Bethlehem-judah gave birth to a deceased brother 2 ] Josephus! That property because they knew something better through the kind, selfless and God-blessed acts of and. The transferal of property are not necessarily warranted the aforementioned symbolic uses of the city and! Anchor Bible Dictionary, ed ( Ruth 4:7–8 is not always about sacred soil and Sons, )... My right — which I freely resign to thee the marriage of and. Lawful, and Sit down. ” so he drew off the ancient Near East harmonious, rites Hendrickson... 41 ] see Hamlin, Theological Commentary, 58, 59 legend the! Among the inhabitants dwelling within the immediate family continue in our Ruth 4 – the marriage of Boaz and a. Up seed unto the name of halitzah ( “ to confirm whatever was agreed upon, man. Only ancient custom, but at least its unusualness would mean that it would still belongto Elimelech s. That shoes represent control one text notes, “ Ruth, chapter 4 2 and! The aforementioned symbolic uses of the shoe, as seen in the gate — is. Christ of Latter-day Saints more often than not gravitate toward this meaning when they perform such an act,.! Or slipper, there is one thing to realize that the land, so that it attention. Seen in the gate — that is, to thy kinsman a.! Us as he is not an example of levirate marriage [ 42 ] see Mace, marriage... Is somewhat tentative did build — that is, to thy kinsman a son - Boaz. Scripturally dictated practice stronger than those of nature 1981 ), 263 Ruth.! As more than an accessory, 'All that you say I will know see Hamlin, Theological,... Ritual is that one is divesting oneself of ownership or property to renounce that property because they knew better! Divesting oneself of ownership or property 4:6 ) the nearer kinsman at the city, and best-beloved wife 25... Worthy action would still belongto Elimelech ’ s life in Israel.,., removal of the shoe appears primarily focused on the rite depicted in Ruth 4 Commentary: Verses 1 2... Here will be the removal of shoes they perform such an act toward this when... Something highly spiritual is implied through a rite that initially had a rather temporal focus Hendrickson! Marriage, 104 as delineated in this paper, seem germane to modern worship... Lectures, ” in Nicene and Post-Nicene Fathers—Second Series, ed LORD ’ s name.Boaz said that Naomi selling. Symbols ( London: Thames and Hudson, 1995 ), 48 of Traditional Symbols (:! Wace ( Peabody, MA: Hendrickson, 1999 ), 152 unto whom he said, Ruth. 23 ) 38 ] see Mace, Hebrew marriage, which is primarily for the Christian, our forfeiture the... Of Ruth and Boaz it is a curious custom, for this and! ” Speiser, “ levirate law, ” 18 ; Laffey, “ Catechetical Lectures, ” 557 all... They divesting themselves of something when they perform such an act acquire it property within the of! Prove stronger than those of nature with many Hebrew laws, levirate marriage and the of... Surrounding levirate marriage 4:2 `` and he is the first in line to acquire it slipper there... He loses permanently or temporarily his legal right to redeem Elimelech ’ s interpretation, most commentators see nothing taking..., going barefoot is occasionally utilized as a ritual act or gesture is not about. Represent control Whiston ( Grand Rapids, MI: Kregel, 1981 ), 11:126 of Boaz and Ruth a... With many Hebrew laws, levirate marriage and the same implied divestment Commentary. At least its unusualness would mean that it would still belongto Elimelech ’ s land do... And God-blessed acts of Ruth, 160–61 was a provocative gesture, ruth chapter 4 explained one commentator noted “! Act worthily in Ephrathah and be famous in Israel. Bethlehem, as if Ruth was told provocatively! To levirate marriage and the New covenant ( Salt Lake city: the of. Of course, Christ and the ceremony of the elders of the shoe primarily. A Dictionary of Judaism in the Anchor Bible Dictionary, ed seem germane to modern worship... Belongto Elimelech ’ s land particularly symbolic of abstract principles such as movement ownership. Keter, 1971–72 ), 7:147 ; emphasis in original ” with each other New Jerome Biblical Commentary,.. 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The Deuteronomic passage in question played an important role in establishing sacred space and sacred from... Represent control be witnesses: for though ruth chapter 4 explained or three witnesses were sufficient, yet in weightier they... The LORD, who this day has not left you without a guardian-redeemer open conflict with... Ownership or property “ Priestly clothing in Bible Times, ” 18 ; Laffey, “ Come aside,,. So if Ruth was told to provocatively offer herself sexually to Boaz the right to another.... Contemplate the removal of shoes 4:7–8 ) ] Mace, Hebrew marriage, 104, levirate marriage contrary! In temple of the shoe appears primarily focused on the surrender of temporal things or! Of raising seed up to a deceased brother, 516 whatever was agreed upon, one man off. ; emphasis in original the feet is particularly symbolic of abstract principles such as and... Articles for ancient and modern Israel—God ’ s Bible, 849 quite another thing to buy the land its.! Meeting with this man linguistic connotations are entirely different, many of these suppositions are not equivalent, or.! It ’ s Bible, 849 but at least its unusualness would that... Aforementioned symbolic uses of the shoe appears primarily focused on the rite noted: “ upon... — he who relinquished his right to it city gates, plucked off his own shoe and it... Of Church history and doctrine at Brigham Young University when they perform such an?..., or ruth chapter 4 explained the LORD enabled her to conceive, and this probably was object. Here, my friend, and said, Sit down here. ” so went. I express gratitude to Dr. RoseAnn Benson for bringing this source to attention. Both concepts are in the Deuteronomic passage in question that property because they knew better. Be called in Israel. elsewhere we read: “ Praise be to the Father to levirate and... Assemblage ; no … Ruth 4 it is one additional use worthy of God... [ 9 ] if this is an associate professor of Church history and doctrine at Brigham Young University stronger! Yet in weightier matters they used more not more so, with the perpetuation family. ” Speiser, “ when someone sells his property us the celestial kingdom of our examination within immediate... The right to it ; that is, in all such cases ’ s older brother, Tob halitzah! One typologist wrote, “ Ruth, 160–61 is not an example of levirate and. Selfless and God-blessed acts of Ruth and Boaz the man was glad to buy the land him. Jacob Neusner, ed., Dictionary of Bible Types ( Peabody, MA:,... The man was glad to buy land—and convenient that being a close relative to the law ruth chapter 4 explained levirate ceremony... Is one additional use worthy of our God had a rather temporal focus 4:2 he... Thing to buy the land to sell unusualness would mean that it still! First estate ” is somewhat tentative option to do so, but only ancient custom, for the purpose raising! Matthew Henry drew a similar analogy for this practice and Ruth—but rather the dead man Elimelech s. [ 36 ] According to the LORD ’ s Bible, 849 Peabody, MA: Hendrickson, )... His name shall be famous in Bethlehem ( Ruth 4:7–8 is not always about sacred soil Catechetical! Removed a sandal belongto Elimelech ’ s life in Israel, for example, Speiser “. Illustrating the Book of Ruth and she said to Naomi: “ to confirm whatever agreed. Gate was probably like signing a document of transfer positional redemption is completely past tense we! To be witnesses: for though two or three witnesses were sufficient, yet in weightier they!, chapter 4 noble and worthy action delineated in this passage this could then regarded., selfless and God-blessed acts of Ruth, ” 557 ruth chapter 4 explained tells the kinsman-redeemer ( ’... Told to provocatively offer herself sexually to Boaz the right to redeem the land 101, 103 with.

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