Boaz

Biblical Account

Boaz appears in chapters 2–4 of the Book of Ruth. He is described as "a mighty man of wealth" of Bethlehem and a kinsman of Elimelech, the deceased husband of Naomi (Ruth 2:1).

• Meeting in the field (chapter 2): During the barley harvest, Ruth gleans in Boaz's field. Having heard how Ruth had followed her mother-in-law, Naomi, Boaz takes her under his protection. He instructs his workers to leave grain behind for her on purpose, and he pronounces a blessing on her (Ruth 2:12).
• The threshing floor (chapter 3): Following Naomi's instructions, Ruth lies down at Boaz's feet on the threshing floor at night. She asks him to cover her with his garment because he is a near kinsman: "spread therefore thy skirt over thine handmaid; for thou art a near kinsman" (Ruth 3:9). The "near kinsman" (Hebrew go'el, often rendered "kinsman-redeemer") was a close relative who recovered the land and restored the household of an impoverished family member. Boaz accepts Ruth's request but discloses that there is a kinsman nearer than he.
• The decision at the gate (chapter 4): At the city gate, Boaz calls that kinsman forward before ten elders. The kinsman gives up his right, saying that it would harm his own inheritance. The transaction is confirmed by the custom of taking off a shoe and handing it over (Ruth 4:7–8). Boaz marries Ruth, and they have a son, Obed. Obed was the father of Jesse, and Jesse was the father of David (Ruth 4:17).

Significance Within Scripture

Ruth 4:18–22 and 1 Chronicles 2:11–12 record Boaz as a descendant of Perez of the tribe of Judah. In this genealogy Boaz appears as the son of Salmon. In the New Testament, Matthew 1:5 records, "And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth." This genealogy thus names two Gentile women together. Boaz's name also appears in the genealogy in Luke 3:32.

The name "Boaz" given to one of the pillars of the Temple in Jerusalem in 1 Kings 7:21 and 2 Chronicles 3:17 is identical to his, but it is treated separately from this person.

Interpretation and Points of Discussion

• Relationship to the Law: Boaz's marriage is often read in connection with levirate marriage (the practice of marrying a deceased brother's widow to continue his line) in Deuteronomy 25:5–10 and with the redemption of land in Leviticus 25:25. Boaz, however, was not the brother of the deceased, so scholars differ in explaining exactly how his actions relate to these legal provisions.
• Type of Christ: Many Protestant sermons read Boaz as a type (a picture that prefigures) of Jesus Christ, the Redeemer who pays the price to buy back what was lost. Others hold that the historical meaning of the text must be considered first and caution against excessive allegorical interpretation.
• The threshing floor scene: Interpretations differ over the meaning of "uncover his feet" (Ruth 3:4, 7). Some see it as a customary and modest form of marriage proposal, while others draw attention to the ambiguity of the expression. The text states only that Boaz called Ruth "a virtuous woman" and sent her home at dawn.
• Later traditions: The Talmud is reported to contain a tradition identifying Boaz with Ibzan of Bethlehem, the judge mentioned in Judges 12:8. The biblical text itself says nothing of this. Some have noted that Matthew's naming of Rahab as Boaz's mother poses a chronological difficulty, and a common explanation is that the genealogy omits some generations.

In the Korean Church

Because the Book of Ruth is set during the barley harvest, it is sometimes used as a sermon text for the Feast of Harvest (early-summer harvest thanksgiving) or Thanksgiving. Boaz's practice of leaving grain for gleaners is frequently cited as an example of almsgiving and love of neighbor. In Sunday school, the story of Ruth and Boaz is taught as a narrative that, under God's providence, leads to the line of David and Jesus. In young adult ministries and similar settings, the expression "someone like Boaz" is sometimes used to describe an ideal spouse who is diligent and generous.