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Boaz

Boaz was a prominent biblical figure in the , depicted as a wealthy and virtuous landowner from during the period of the Judges, who served as a kinsman-redeemer to the Moabite , ultimately marrying her and restoring her family's lineage. As a relative of Naomi's late husband Elimelech, Boaz exemplified integrity, kindness, and faith by protecting and providing for Ruth while she gleaned in his fields, adhering to Jewish laws of and redemption. In the narrative of the , Boaz first encounters as she gathers leftover grain on his property, where he instructs his workers to leave extra for her and offers her protection and meals, demonstrating his compassionate character. Later, at 's initiative guided by , Boaz negotiates with a closer relative to redeem Elimelech's land and marry , ensuring the continuation of the family line; when the nearer kinsman declines, Boaz willingly assumes the role, marrying and fathering Obed. This act not only secured and 's future but also positioned Boaz as the great-grandfather of King David through Obed, Jesse's father. Boaz's story underscores themes of divine providence, redemption, and loyalty in the Bible, with his name—meaning "in him is strength"—reflecting his role as a "mighty man of valor" (Hebrew gibbor chayil). His inclusion in the genealogy of Jesus Christ in the New Testament (Matthew 1:5) highlights his enduring significance as a type or foreshadowing of Christ's redemptive work, linking the Moabite outsider Ruth into Israel's messianic line.

Etymology

Meaning and Origins

The name Boaz is rendered in Hebrew as בֹּעַז (Boʿaz), derived from the בָּעַז (baʿaz), which carries potential meanings of "in him/it (is) strength" or "swiftness/fleetness/." Etymological theories propose two primary associations for the name: one linking it to strength, evoking divine power or fortitude, and the other to rapidity, suggesting in action or . These interpretations draw support from parallels in ancient Near Eastern , where the ʿzz commonly denotes "to be strong" across , , and other dialects, while a related unused root may imply nimbleness akin to forms for fleetness. No direct archaeological evidence confirms the name's origins, though linguistic analysis in standard Hebrew lexicons, such as entry H1162, defines it as "fleetness" based on inferred root derivations. This etymological foundation applies briefly to its biblical usages for both a figure and a pillar.

Biblical Usage

In the , the name Boaz first appears as the designation for a wealthy Bethlehemite and kinsman of Elimelech, introduced in 2:1 and recurring in the narrative at Ruth 3:2, 4:1, and 4:21. For this figure, the name also features in the Judahite of 1 Chronicles 2:11-12, where Boaz is listed as the son of and father of Obed. The name's second primary usage denotes the left-hand bronze pillar at the entrance to , erected during its construction and named alongside the right pillar Jachin, as recorded in 1 Kings 7:21 and 2 Chronicles 3:17. Beyond these instances, the name Boaz occurs nowhere else in the , reflecting its rarity and confined application to these two distinct referents. The term's etymological roots, suggesting "fleetness" or "strength," provide a subtle conceptual link to both contexts.

The Biblical Figure

Role in the Book of Ruth

Boaz is introduced in the as a prominent and wealthy man from the clan of Elimelech, residing in during the time of the judges, where he serves as a potential go'el (kinsman-redeemer) responsible for protecting family inheritance and welfare. In chapter 2, , the Moabite daughter-in-law of (Elimelech's widow), arrives in Boaz's fields to glean grain as a means of survival, following Naomi's guidance. Boaz notices her among the workers, greets his harvesters with a , and inquires about her identity from his foreman. Upon learning she is Naomi's relative, he directly addresses Ruth, permitting her to glean freely among the sheaves without restriction, even pulling from the bundles left behind, and instructing his young men to refrain from harassing her. He further ensures her safety by allowing her access to water drawn by the servants and offers her roasted grain to eat during the midday meal, demonstrating immediate generosity and concern. Boaz praises Ruth's noble character, commending her loyalty in leaving her own people to care for Naomi and her refusal of younger suitors, assuring her of divine reward for her devotion. That evening, as instructed by , Ruth approaches Boaz at the where he is , uncovering his feet and lying down to request his protection as redeemer. Awakening in the night, Boaz recognizes her and expresses surprise at her boldness but affirms her virtue in seeking him rather than wealthier men, while noting the existence of a closer kinsman who has prior claim. He accepts a handful of from her as a token and instructs her to remain until morning, then sends her home with six measures of to present to , committing to resolve the matter legally the next day to avoid scandal. This encounter symbolizes his willingness to redeem the family line, as he covers her with the corner of his garment, a gesture of betrothal and protection. In chapter 4, Boaz fulfills his role at the town gate, convening ten elders as witnesses and confronting the nearer kinsman, who initially agrees to redeem Elimelech's land but withdraws upon learning it requires marrying to perpetuate the deceased's name. With the relative's refusal formalized through the transfer of a , Boaz publicly declares his redemption of the property and marriage to , securing 's and family continuity. The elders bless the union, invoking fertility and legacy, and Boaz takes as his wife; she conceives and bears a son, Obed, whom nurses, marking the restoration of the family's fortunes through Boaz's levirate-like duty.

Genealogy and Legacy

Boaz was identified in the as the son of , a descendant of the . The genealogy in specifies that fathered Boaz by , the woman from , though this maternal detail is not present in the Hebrew Scriptures, and his mother otherwise remains unnamed. Boaz married , a Moabite widow, following levirate customs, and their union produced a son named Obed, whom the women of regarded as a redeemer for , Ruth's mother-in-law. This redemptive marriage directly enabled the extension of Boaz's lineage into subsequent generations. Obed became the father of , establishing Boaz as the grandfather of and the great-grandfather of King David. The inclusion of Ruth's Moabite heritage in Boaz's line through Obed marked a significant integration of foreign elements into Judah's tribal ancestry, contributing to the formation of the that would define Israel's . This genealogical connection positioned Boaz as a key ancestral figure in the lineage leading to , underscoring themes of redemption and continuity in Israelite heritage.

The Temple Pillar

Description in Scripture

In the , Boaz is described as the name of the left (north) pillar of the porch entrance to in , erected around 950 BCE as part of the temple's construction under King . This pillar stood opposite the right (south) pillar named Jachin, both cast by the craftsman Hiram of . The pillar Boaz measured 18 cubits (approximately 27 feet or 8.2 ) in height and had a of 12 cubits (about 18 feet or 5.5 ), constructed as a hollow (or ) shaft with walls four fingers thick. It was topped with a capital 5 cubits (about 7.5 feet or 2.3 ) high, featuring elaborate decorations including lily-work (or checkered patterns), chains, and two rows of 100 pomegranates each encircling the capital's bowl-shaped top. These pillars were free-standing structures positioned before the temple's , serving no apparent structural purpose in supporting the roof and possibly functioning as gateways. The pillars, including Boaz, were looted and broken up by the Babylonian forces under during the temple's destruction in 586 BCE, with the biblical account noting a total of 400 pomegranates adorning the capitals combined.

Symbolic Interpretations

The name Boaz, derived from the Hebrew בֹּעַז (boʿaz), translates to "in him is strength" or occasionally "fleetness," while its counterpart Jachin means "he shall establish." Together, these names, as inscribed in 1 Kings 7:21, symbolize God's enduring strength supporting the establishment of his and with , emphasizing divine reliability and power at the Temple's entrance. In , the pillars represent divine stability and serve as a symbolic gateway to God's presence, evoking the pillars of cloud and fire from narrative that guided and protected ( 13:21–22). Their placement in the architecture further underscores cosmic order, mirroring ancient Near Eastern motifs of pillars upholding the heavens, and affirms royal legitimacy by linking Solomon's reign to Yahweh's sovereign might. During the Second Temple period, the recreated pillars retained symbolic ties to priestly rituals at the entrance, marking transitions in without structural support. avoids direct identification of the pillar Boaz with the biblical figure from , though occasional motifs of strength overlap in interpretations of divine fortitude.

Jewish Interpretations

Rabbinic Traditions

In , Boaz is identified with Ibzan, the from described in Judges 12:8–10, who had thirty sons and thirty daughters whom he married off to outsiders to promote familial ties with the people of . This connection underscores Boaz's role as a prominent leader who expanded his influence through strategic marriages, aligning with his portrayal as a pious and discerning in early commentaries. Rabbinic sources praise Boaz's exemplary conduct, depicting him as a righteous who was exceptionally generous to the poor, ensuring that the needy, like Ruth, could glean abundantly from his fields without hindrance. His piety is highlighted in traditions that emphasize his devotion to and ethical leadership, setting him apart as a model of moral integrity among the judges. As the go'el (redeemer), Boaz's actions in redeeming Naomi's and marrying Ruth exemplify the interplay of levirate and laws, as explored in Talmudic analyses of Ruth 4, where his fulfillment of these obligations preserves family lineage and land rights. These discussions in Yevamot clarify how Boaz navigated the legal complexities of , prioritizing communal welfare over personal gain. Boaz's personal traits of humility, wisdom, and restraint are particularly evident in his measured response to Ruth's approach at the threshing floor, where he resisted temptation and instead affirmed his commitment to proper procedure, earning rabbinic admiration for his self-control. This episode illustrates his sagacious handling of delicate situations, balancing compassion with adherence to halakhic norms.

Midrash and Later Literature

In midrashic literature, Boaz is depicted as an elderly figure of eighty years who married the forty-year-old Ruth, highlighting the divine orchestration of their union despite their ages; their marriage was brief, as Boaz died the day after the wedding, leaving Ruth to raise their son Obed under Naomi's care. This narrative expansion in Ruth Rabbah emphasizes Boaz's role as a righteous judge and pillar of piety, whose sudden passing underscores the fragility of even the most virtuous lives. Rabbinic sources also identify Boaz with the biblical judge Ibzan, further elevating his status as a leader who performed numerous marriages for his children before his death. Midrashim portray Boaz as an exemplar of (loving-kindness), particularly toward foreigners and widows, as seen in his compassionate treatment of , a Moabite outsider, which serves as a moral lesson on extending beyond societal boundaries. In later Kabbalistic interpretations inspired by texts like the , Boaz's actions are symbolically associated with the of (strength or restraint) and (mercy), representing the balance of disciplined power and benevolent compassion in his interactions with during their threshing-floor encounter. Medieval commentators expanded on Boaz's ethical legacy. Rashi, in his commentary on the Book of Ruth, highlights Boaz's piety as deserving divine reward, noting how his acts of kindness toward Ruth merited the blessing of progeny in the Davidic line, framing him as a model of faithful observance. Boaz exemplifies the laws of yibbum (levirate marriage) and ge'ulah (redemption of property) codified by Maimonides in Mishneh Torah (Laws of Marriage and Levirate Marriage), illustrating how personal integrity fulfills communal obligations to protect the vulnerable. Boaz's story holds cultural significance in Jewish liturgy, where the —featuring his redemptive role—is recited during to commemorate themes of , , and divine favor, though midrashic and later texts do not connect him directly to the pillar bearing his name.

Christian Perspectives

New Testament References

In the Gospel of , Boaz appears in the Christ, tracing the legal lineage through . Specifically, Matthew 1:5 identifies Boaz as the son of (by ) and the father of Obed (by ), positioning him as a key ancestor in the leading to Jesus. This genealogy underscores Boaz's role in the unfolding messianic heritage, connecting the patriarchal promises to the birth of the . The Gospel of Luke similarly includes Boaz in its genealogical account, listing him in verse 3:32 as the son of and father of Obed, within the lineage from back to . A common interpretation among some modern Christian scholars holds that this genealogy represents the biological descent through , Jesus' mother, rather than the legal line through emphasized in . These references to Boaz are confined to genealogical listings, with no additional narrative details about his life beyond his portrayal as the kinsman-redeemer in the . The inclusion of the Moabite as Boaz's wife in Matthew's highlights the incorporation of Gentiles into Israel's messianic line, aligning with prophetic themes of universal redemption, such as the root of drawing nations (:1, 10).

Typology and Theology

In , Boaz serves as a prominent Christological type, particularly through his role as kinsman-redeemer (go'el), who intervenes to restore Naomi's family by purchasing the land and marrying (Ruth 4:9-10). This act prefigures Christ as the divine kinsman who shares in humanity's flesh to redeem believers from bondage to sin and death ( 2:14-17), securing an eternal through the payment of his own blood (Ephesians 1:7). The underscores themes of sacrificial , where the redeemer not only recovers lost property but integrates the outsider—Ruth, a Moabite—into the community, paralleling Christ's incorporation of Gentiles into God's people. Patristic interpreters, such as Origen (c. 185–254 AD), viewed Boaz's marriage to Ruth allegorically as symbolizing Christ's mystical union with the church, representing the Gentiles' incorporation into the body of believers. In his commentary on Ruth, Origen portrays Boaz as the divine bridegroom who nourishes and elevates the impoverished Gentile soul, much like Christ elevates the church through grace. This reading emphasizes spiritual betrothal and the transformative power of redemption, influencing later exegetical traditions. Reformation and modern theologians have built on this to highlight Boaz as an exemplar of , provision, and protection, with his description as a "worthy man" (Ruth 2:1) reflecting Christ's inherent and benevolence. Reformed commentators, drawing from the narrative's emphasis on unmerited favor toward the vulnerable, see Boaz's provision of food and security for Ruth as foreshadowing Christ's sustaining care for his people amid hardship. In sermons and theological writings, this portrays not as obligation but as generous initiative, mirroring the gospel's offer of to the undeserving. Boaz's legacy in shapes perspectives on redemptive as a of restoration and mutual commitment, while reinforcing the Davidic messiahship through his pivotal role in the genealogy leading to (Matthew 1:5). This narrative informs Christian views on inclusion and legacy, appearing in devotional and that celebrate the kinsman-redeemer motif, such as those evoking themes of divine rescue and familial in .

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