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Boaz (/ˈboʊæz/; Hebrew: בֹּעַז Bōʿaz; Hebrew pronunciation: [ˈboʕaz]) is a biblical figure appearing in the Book of Ruth in the Hebrew Bible and in the genealogies of Jesus in the New Testament and also the name of a pillar in the portico of the historic Temple in Jerusalem. The word is found 24 times in the Scriptures, two being in Greek (in the form "Βοόζ (Booz)").[1][2]

Key Information

The root בעז, just used in the Bible in relation to "Boaz" (see The Temple), perhaps expresses 'quick(ness)'.[3] The etymology of the name has been suggested by many[4] as be'oz, "in the strength of", or bo'oz, "in him (is) strength" from the root 'zz, "to be strong", hence the use of the name "Boaz" for one of the pillars at the portico of the temple (1 Kings 7:21),[5] although Biblical scholar Martin Noth preferred "of sharp mind".[6]

Bible narrative

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Hebrew Bible

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Top – Ruth Meets Boaz as she gleans

The son of Salmon,[7] Boaz was a wealthy landowner of Bethlehem in Judea, and relative of Elimelech, Naomi's late husband.[8] He notices Ruth, the widowed Moabite daughter-in-law of Naomi, a relative of his (see family tree), gleaning grain in his fields. He soon learns of the difficult circumstances her family is in and Ruth's loyalty to Naomi. In response, Boaz invites her to eat with him and his workers, as well as deliberately leaving grain for her to claim while keeping a protective eye on her.[9]

In the Bible, he functions as the power center for the entire further development. For example, he brings about the acceptance of Ruth and the reacceptance of Naomi as well.[10]

Ruth approaches Boaz and asks him to exercise his right of kinship and marry her. Boaz accepts, provided that another with a superior claim declines. Since the first son of Ruth and a kinsman of her late husband would be deemed the legal offspring of the decedent and heir to Elimelech, the other kinsman defers to Boaz.

In marrying Ruth, Boaz revives Elimelech's lineage, and the patrimony is secured to Naomi's family.

Their son was Obed, father of Jesse, and grandfather of David.

According to Josephus,[11] he lived at the time of Eli.

The Temple

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According to the First Book of Kings[12] and the Second Book of Chronicles,[13] "Boaz" was the name of the left one of the two frontal columns of Solomon's Temple, the other being "Jachin" (Hebrew: יכין). It has variously been supposed to be an acronym a word unto itself, or part of a two-word sentence with the other pillar. Its meaning has been given variously as: the name of an architect or donor (by Wilhelm Gesenius), "sons of Solomon" (by Heinrich Ewald), "in strength" (by Samuel Öttli)[14] "he (God) establisheth in strength" (by Otto Thenius, along with the other pillar), or "Owner/Lord of the strength" (by August Klostermann, along with the other pillar).[15][16]

New Testament

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Boaz is mentioned in the Gospel of Matthew as the son of Salmon and Rahab (seemingly Rahab of Jericho) and as an ancestor of Jesus.[17]

Rabbinic Jewish tradition

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Conduct

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In the Talmud, some rabbis identify Boaz with the judge Ibzan of Bethlehem.[18] "I.e., Bethlehem in Zebulun"; cf. Joshua 19:15.[19] However, Boaz "of Ruth" was from Judah,[7] whereas the two chieftains immediately before Ibzan were from Zebulun.[20] A legend is given that he lost all his sixty children during his lifetime because he did not invite Manoah, Samson's father, to any of the marriage festivities at his house.[21] Since Manoah was at that time without children, Boaz thought he did not need to consider on such occasions a childless man who could not pay him back in kind (Bava Batra 91a).[21]

The Talmud tells that Boaz was a just, pious, and learned judge. The custom of using the Divine Name in greeting one's fellow-man (Rt-2.4) formulated by him and his bet din ("court [of] law") received the approval of even the heavenly bet din (Babylonian Talmud Makkot 23b; Yerushalmi Talmud Ber. ix. 14c; Midrash Ruth Rabbah to ii. 4).[21]

The midrash Ruth Rabbah states that being a pious man, Boaz on his first meeting with Ruth perceived her conscientiousness in picking up the grain, as she strictly observed the rules prescribed by the Law.[21] This, as well as her grace and her chaste conduct during work, induced Boaz to inquire about the stranger, although he was not in the habit of inquiring after women (Ruth Rabba to ii. 5; Talmudic tractate Shabbat 113b).[21]

In the conversation that followed between Boaz and Ruth, the pious proselyte said that, being a Moabite, she was excluded from association with the community of God (Deuteronomy 23:3). Boaz, however, replied that the prohibition in the Scripture applied only to the men of Moab – and not to the women.[21] He furthermore told her that he had heard from the prophets that she was destined to become the ancestress of kings and prophets; and he blessed her with the words: "May God, who rewards the pious, also reward you." (Targum Ruth ii. 10, 11; Pesiḳ, ed. Buber, xvi. 124a)[21] Boaz was especially friendly toward the poor stranger during the meal, when he indicated to her by various symbolic courtesies that she would become the ancestress of the Davidic royal house, including the Messiah (Ruth R. to ii. 14; Shab. 113b). As toward Ruth, Boaz had also been kind toward his kinsmen, Naomi's sons, on hearing of their death, taking care that they had an honorable burial (Ruth Rabba to 2.20).[21]

Boaz and Ruth

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Ruth in Boaz's Field by Julius Schnorr von Carolsfeld, 1828

Although Boaz was the prince of the people, he personally supervised the threshing of the grain in his barn, in order to circumvent any immorality or theft, both of which were rife in his days (Tan., Behar, ed. Buber, viii.; Ruth Rabba to iii. 7).[8] Glad in his heart that the famine was over in Israel, he sought rest after having thanked God and studied for a while in the Torah (Tan., l.c.; Targum Ruth iii. 7; and Ruth Rabba ib.).[8] Aroused out of his first sleep by Ruth, he was greatly frightened, as he thought she was a devil; and he was convinced of the contrary only after touching the hair of her head, since devils were believed to be bald (Tan., l.c.).[8] When he perceived Ruth's pure and holy intentions he not only did not reprove her for her unusual behavior, he blessed her and gave her six measures of barley, indicating thereby that six pious men should spring from her, who would be gifted by God with six excellences (cf. Isaiah 11:2; Sanhedrin 93b; Numbers Rabba xiii. 11; Ruth Rabba and Targum to Ruth iii. 15; the names of the six men differ in these passages, but David and the Messiah are always among them).[8] Boaz fulfilled the promises he had given to Ruth, and when his kinsman (the sources differ as to the precise relationship existing between them) would not marry her because he did not know the halakah which decreed that Moabite women were not excluded from the Israelitic community, Boaz himself married.

See also

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References

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Further reading

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Boaz

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from Grokipedia
Boaz (Hebrew: בֹּעַז) was a prominent biblical figure in the Old Testament, depicted as a wealthy and virtuous landowner from Bethlehem during the period of the Judges, who served as a kinsman-redeemer to the Moabite widow Ruth, ultimately marrying her and restoring her family's lineage.[1][2][3] 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 levirate marriage and redemption.[4][5] In the narrative of the Book of Ruth, Boaz first encounters Ruth 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.[1] Later, at Ruth's initiative guided by Naomi, Boaz negotiates with a closer relative to redeem Elimelech's land and marry Ruth, ensuring the continuation of the family line; when the nearer kinsman declines, Boaz willingly assumes the role, marrying Ruth and fathering Obed.[5] This act not only secured Ruth and Naomi's future but also positioned Boaz as the great-grandfather of King David through Obed, Jesse's father.[4] 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).[2] 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.[1][5]

Etymology

Meaning and Origins

The name Boaz is rendered in Hebrew as בֹּעַז (Boʿaz), derived from the root בָּעַז (baʿaz), which carries potential meanings of "in him/it (is) strength" or "swiftness/fleetness/quickness."[6][7] 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 quickness in action or judgment.[8] These interpretations draw support from parallels in ancient Near Eastern Semitic languages, where the root ʿzz commonly denotes "to be strong" across Ugaritic, Akkadian, and other dialects, while a related unused root may imply nimbleness akin to Arabic forms for fleetness. No direct archaeological evidence confirms the name's origins, though linguistic analysis in standard Hebrew lexicons, such as Strong's Concordance entry H1162, defines it as "fleetness" based on inferred root derivations.[9] This etymological foundation applies briefly to its biblical usages for both a human figure and a temple pillar.[8]

Biblical Usage

In the Hebrew Bible, the name Boaz first appears as the designation for a wealthy Bethlehemite and kinsman of Elimelech, introduced in Ruth 2:1 and recurring in the narrative at Ruth 3:2, 4:1, and 4:21.[10] For this figure, the name also features in the Judahite genealogy of 1 Chronicles 2:11-12, where Boaz is listed as the son of Salmon and father of Obed. The name's second primary usage denotes the left-hand bronze pillar at the entrance to Solomon's Temple, 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 Hebrew Bible, reflecting its rarity and confined application to these two distinct referents.[11] The term's etymological roots, suggesting "fleetness" or "strength," provide a subtle conceptual link to both contexts.[8]

The Biblical Figure

Role in the Book of Ruth

Boaz is introduced in the Book of Ruth as a prominent and wealthy man from the clan of Elimelech, residing in Bethlehem 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, Ruth, the Moabite daughter-in-law of Naomi (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 blessing, 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 Naomi, Ruth approaches Boaz at the threshing floor where he is winnowing barley, 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 barley from her as a token and instructs her to remain until morning, then sends her home with six measures of barley to present to Naomi, 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 Ruth to perpetuate the deceased's name. With the relative's refusal formalized through the transfer of a sandal, Boaz publicly declares his redemption of the property and marriage to Ruth, securing Naomi's inheritance and family continuity. The elders bless the union, invoking fertility and legacy, and Boaz takes Ruth as his wife; she conceives and bears a son, Obed, whom Naomi nurses, marking the restoration of the family's fortunes through Boaz's levirate-like duty.

Genealogy and Legacy

Boaz was identified in the Hebrew Bible as the son of Salmon, a descendant of the tribe of Judah. The New Testament genealogy in Matthew specifies that Salmon fathered Boaz by Rahab, the Canaanite woman from Jericho, though this maternal detail is not present in the Hebrew Scriptures, and his mother otherwise remains unnamed.[12] Boaz married Ruth, a Moabite widow, following levirate customs, and their union produced a son named Obed, whom the women of Bethlehem regarded as a redeemer for Naomi, Ruth's mother-in-law. This redemptive marriage directly enabled the extension of Boaz's lineage into subsequent generations. Obed became the father of Jesse, establishing Boaz as the grandfather of Jesse and the great-grandfather of King David.[12] 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 Davidic royal dynasty that would define Israel's monarchy.[13] This genealogical connection positioned Boaz as a key ancestral figure in the lineage leading to David, underscoring themes of redemption and continuity in Israelite heritage.[12]

The Temple Pillar

Description in Scripture

In the Hebrew Bible, Boaz is described as the name of the left (north) pillar of the porch entrance to Solomon's Temple in Jerusalem, erected around 950 BCE as part of the temple's construction under King Solomon. This pillar stood opposite the right (south) pillar named Jachin, both cast by the craftsman Hiram of Tyre.[14][15][16] The pillar Boaz measured 18 cubits (approximately 27 feet or 8.2 meters) in height and had a circumference of 12 cubits (about 18 feet or 5.5 meters), constructed as a hollow bronze (or brass) shaft with walls four fingers thick. It was topped with a capital 5 cubits (about 7.5 feet or 2.3 meters) 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.[14][15] These pillars were free-standing structures positioned before the temple's vestibule, serving no apparent structural purpose in supporting the roof and possibly functioning as symbolic gateways.[14][15] The pillars, including Boaz, were looted and broken up by the Babylonian forces under Nebuchadnezzar II during the temple's destruction in 586 BCE, with the biblical account noting a total of 400 pomegranates adorning the capitals combined.[17]

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 kingdom and covenant with Israel, emphasizing divine reliability and power at the Temple's entrance.[18][19] In biblical theology, the pillars represent divine stability and serve as a symbolic gateway to God's presence, evoking the pillars of cloud and fire from the Exodus narrative that guided and protected Israel (Exodus 13:21–22). Their placement in the Temple 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.[20][21] During the Second Temple period, the recreated pillars retained symbolic ties to priestly rituals at the Sanctuary entrance, marking transitions in sacred space without structural support. Rabbinic literature avoids direct identification of the pillar Boaz with the biblical figure from Ruth, though occasional motifs of strength overlap in interpretations of divine fortitude.[18]

Jewish Interpretations

Rabbinic Traditions

In rabbinic literature, Boaz is identified with Ibzan, the judge from Bethlehem 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 Israel.[22] 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 judge in early commentaries.[23] Rabbinic sources praise Boaz's exemplary conduct, depicting him as a righteous judge 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 Torah study 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 property and marrying Ruth exemplify the interplay of levirate duty and inheritance 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 redemption, 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.[23] This narrative expansion in Ruth Rabbah (Hebrew: רות רבה) 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.[24] Midrashim portray Boaz as an exemplar of chesed (loving-kindness), particularly toward foreigners and widows, as seen in his compassionate treatment of Ruth, a Moabite outsider, which serves as a moral lesson on extending grace beyond societal boundaries.[25] In later Kabbalistic interpretations inspired by texts like the Zohar, Boaz's actions are symbolically associated with the sefirot of gevurah (strength or restraint) and chesed (mercy), representing the balance of disciplined power and benevolent compassion in his interactions with Ruth during their threshing-floor encounter.[26] 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 Book of Ruth—featuring his redemptive role—is recited during Shavuot to commemorate themes of conversion, harvest, and divine favor, though midrashic and later texts do not connect him directly to the Temple pillar bearing his name.[27]

Christian Perspectives

New Testament References

In the Gospel of Matthew, Boaz appears in the genealogy of Jesus Christ, tracing the legal lineage through Joseph. Specifically, Matthew 1:5 identifies Boaz as the son of Salmon (by Rahab) and the father of Obed (by Ruth), positioning him as a key ancestor in the Davidic line leading to Jesus.[28] This genealogy underscores Boaz's role in the unfolding messianic heritage, connecting the patriarchal promises to the birth of the Messiah.[1] The Gospel of Luke similarly includes Boaz in its genealogical account, listing him in verse 3:32 as the son of Salmon and father of Obed, within the lineage from David back to Adam. A common interpretation among some modern Christian scholars holds that this genealogy represents the biological descent through Mary, Jesus' mother, rather than the legal line through Joseph emphasized in Matthew.[29][30] These New Testament references to Boaz are confined to genealogical listings, with no additional narrative details about his life beyond his Old Testament portrayal as the kinsman-redeemer in the Book of Ruth. The inclusion of Ruth the Moabite as Boaz's wife in Matthew's genealogy highlights the incorporation of Gentiles into Israel's messianic line, aligning with prophetic themes of universal redemption, such as the root of Jesse drawing nations (Isaiah 11:1, 10).[31]

Typology and Theology

In Christian theology, Boaz serves as a prominent Christological type, particularly through his role as kinsman-redeemer (go'el), who intervenes to restore Naomi's family inheritance by purchasing the land and marrying Ruth (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 (Hebrews 2:14-17), securing an eternal inheritance through the payment of his own blood (Ephesians 1:7). The typology underscores themes of sacrificial redemption, where the redeemer not only recovers lost property but integrates the outsider—Ruth, a Moabite—into the covenant community, paralleling Christ's incorporation of Gentiles into God's people.[32] 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.[33][34] Reformation and modern theologians have built on this typology to highlight Boaz as an exemplar of divine grace, provision, and protection, with his description as a "worthy man" (Ruth 2:1) reflecting Christ's inherent righteousness 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 redemption not as obligation but as generous initiative, mirroring the gospel's offer of salvation to the undeserving.[35] Boaz's legacy in Christianity shapes perspectives on redemptive marriage as a covenant of restoration and mutual commitment, while reinforcing the Davidic messiahship through his pivotal role in the genealogy leading to Jesus (Matthew 1:5). This narrative informs Christian views on inclusion and legacy, appearing in devotional literature and songs that celebrate the kinsman-redeemer motif, such as those evoking themes of divine rescue and familial inheritance in worship.[36][37]

Modern Cultural Impact

In contemporary evangelical Christian culture, particularly among singles and in dating advice literature, sermons, blogs, and social media, Boaz has become a symbol of the ideal godly husband. Christian women often express a desire to "find their Boaz" or "wait for their Boaz," referring to a man who embodies the biblical character's qualities: noble and worthy character (Ruth 2:1), integrity, generosity, protection of the vulnerable, provision, spiritual leadership, and faithfulness to God. This usage draws from Boaz's role as kinsman-redeemer who provides security, praises Ruth's virtue, and acts honorably. The phrase "waiting for your Boaz" encourages women to focus on personal spiritual growth (becoming like Ruth: loyal, hardworking, faithful) while trusting God to provide a suitable partner, rather than actively pursuing relationships in secular ways. It portrays marriage as providential, mirroring the "coincidences" in the Book of Ruth that lead to redemption and blessing. Critics within Christian circles argue that overemphasizing "waiting" can promote passivity, unrealistic fairy-tale expectations (Boaz was older, wealthy, and operated within specific ancient customs), or misapplication of the text, which is primarily about redemption and inclusion rather than romantic advice. Nonetheless, the archetype persists as aspirational for marriages that glorify God, often linking Boaz typologically to Christ as ultimate Redeemer.

References

  1. Who was Boaz in the Bible? | GotQuestions.org
  2. Boaz - Topical Bible
  3. Strong's Hebrew: 1162. בֹּ֫עַז (Boaz)
  4. Who was Boaz in the Bible? The Huband of Ruth - Christianity.com
  5. Book of Ruth | Guide with Key Information and Resources
  6. The amazing name Boaz: meaning and etymology
  7. Meaning, origin and history of the name Boaz
  8. Strong's #1162 - בֹּעַז - Old Testament Hebrew Lexical Dictionary
  9. H1162 - bōʿaz - Strong's Hebrew Lexicon (kjv) - Blue Letter Bible
  10. Rut - Ruth - Chapter 2 - Tanakh Online - Torah - Bible - Chabad.org
  11. Strong's Hebrew: 1162. בֹּ֫עַז (Boaz) -- 24 Occurrences
  12. [PDF] A Biographical Study of Boaz - Scholars Crossing
  13. Naomi, Ruth, and Boaz - BYU Religious Studies Center
  14. https://www.biblegateway.com/passage/?search=1+Kings+7%3A15-22&version=NIV
  15. https://www.biblegateway.com/passage/?search=2+Chronicles+3%3A15-17&version=NIV
  16. The First Temple - Solomon's Temple - Jewish Virtual Library
  17. https://www.biblegateway.com/passage/?search=Jeremiah+52%3A17-23&version=NIV
  18. Jachin and Boaz - Jewish Virtual Library
  19. 1 Kings 7:16 - Verse-by-Verse Bible Commentary - StudyLight.org
  20. How do the pillars Jachin and Boaz reflect God's covenant with Israel?
  21. 1 Kings - SonicLight.com
  22. Bava Batra 91a:12 - Sefaria
  23. BOAZ - JewishEncyclopedia.com
  24. Questions and Answers on Megillat Ruth: Chapter Four - Chabad.org
  25. Ruth: Midrash and Aggadah | Jewish Women's Archive
  26. Shavuot, Megilat Ruth & The 10 Sefirot Part Nine
  27. Why We Read The Book of Ruth on Shavuot | My Jewish Learning
  28. Matthew 1:5 Salmon was the father of Boaz by Rahab ... - Bible Hub
  29. What was Mary's lineage? | GotQuestions.org
  30. https://hermeneutics.stackexchange.com/questions/8026/why-is-the-genealogy-in-luke-attributed-to-mary
  31. [PDF] The Female Ancestors of Jesus, according to the Gospel of Matthew
  32. A True and Greater Boaz: Typology and Jesus in the Book of Ruth
  33. Ruth and Boaz: A Cute Little Love Story or Much More?
  34. [PDF] Chapter Seven Patristic Ruth
  35. The True and Greater Boaz - Reformed Arsenal
  36. Ruth and Boaz: The Story of the Kinsman-Redeemer - Israel My Glory
  37. The Kinsman Redeemer - a Song Tells the Redemption Story
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