The gate is the place of concourse, of business, and of justice in Oriental cities (see Judges 19:15 note; Genesis 34:20; Deuteronomy 16:18).

Ho, such a one! - Indicating that the name of the kinsman was either unknown or purposely concealed 1 Samuel 21:2; 2 Kings 6:8.

Then went Boaz up to the gate - We have often had occasion to remark that the gate or entrance to any city or town was the place where the court of justice was ordinarily kept. For an account of the officers in such places, see the note on Deuteronomy 16:18.

Ho, such a one! - sit down here - This familiar mode of compellation is first used here. The original is שבה פה פלני אלמני shebah poh, peloni almoni! "Hark ye, Mr. Such-a-one of such a place! come and sit down here." This is used when the person of the individual is known, and his name and residence unknown. אלמני almoni comes from אלם alam, to be silent or hidden, hence the Septuagint render it by κρυφε thou unknown person: פלני peloni comes from פלה palah, to sever or distinguish; you of such a particular place. Modes of compellation of this kind are common in all languages.

Then went Boaz up to the gate,.... In the middle of the day, as Josephus (d) says, to the gate of the city, where people were continually passing and repassing to and from the country, and where he was most likely to meet with the person he wanted to see and converse with, and where courts of judicature were usually held, and where it was proper to call one to determine the affair he had in hand; so the Targum,"and Boaz went up to the gate of the house of judgment of the sanhedrim:''

and set him down there; waiting for the person or persons passing by, with whom be chose to speak:

and, behold, the kinsman of whom Boaz spake came by; the kinsman that was nearer than he, of whom he had spoke to Ruth, that if he would not redeem her, he would; a "behold" is prefixed to this, to observe the providence of God that ordered it so, that he should come that way just at the time Boaz was sitting there, and waiting for him; who perhaps was going into his field to look after his threshers and winnowers, as Boaz had been:

unto whom he said, ho, such an one; calling him by his name, though it is not expressed; which the writer of this history might not know, or, if he did, thought it not material to give it, some have been of opinion that it is purposely concealed, as a just retaliation to him, that as he chose not to raise up seed to his kinsman, to perpetuate his name, so his own is buried in oblivion; though it might be done in his favour, that his name might not be known, and lie under disgrace, for refusing to act the part he ought according to the law to have done; hence the plucking off the shoe, and spitting in his face, were done to such an one by way of contempt and reproach. The words are "peloni almoni", words used by the Hebrews of persons and places, whose names they either could not, or did not choose to mention, which two words are contracted into "palmoni" in Daniel 8:13. The name of this man was "Tob" or "Tobias", according to some Jewish writers; see Gill on Ruth 3:13, to him Boaz said,

turn aside, and sit down here; and he turned aside, and sat down; instead of going right forward, as he intended, about his business, he turned on one side as he was desired, and sat down by Boaz.

(d) Antiqu. l. 5. c. 9. sect. 4.

"Boaz had gone up to the gate, and had sat down there." This circumstantial clause introduces the account of the further development of the affair. The gate, i.e., the open space before the city gate, was the forum of the city, the place where the public affairs of the city were discussed. The expression "went up" is not to be understood as signifying that Boaz went up from the threshing-floor where he had slept tot the city, which was situated upon higher ground, for, according to Ruth 3:15, he had already gone to the city before he went up to the gate; but it is to be explained as referring to the place of justice as an ideal eminence to which a man went up (vid., Deuteronomy 17:8). The redeemer, of whom Boaz had spoken - that is to say, the nearer relation of Elimelech - then went past, and Boaz requested him to come near and sit down. סוּר as in Genesis 19:2, etc.: "Sit down here, such a one." אלמני פּלני, any one, a certain person, whose name is either unknown or not thought worth mentioning (cf. 1 Samuel 21:3; 2 Kings 6:8). Boaz would certainly call him by his name; but the historian had either not heard the name, or did not think it necessary to give it.

Then went Boaz up to the {a} gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, {b} Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.

(a) Which was the place of judgment.

(b) The Hebrews here use two words which have no proper meaning, but serve to denote a certain person, as we would say, Ho, so-and-so.

CHAPTER 4

Ru 4:1-5. Boaz Calls into Judgment the Next Kinsman.

1. Then went Boaz up to the gate of the city-a roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings and no delay were required. In a short conversation the matter was stated and arranged-probably in the morning as people went out, or at noon when they returned from the field.

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.