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The appearance of Boaz’s name in the Bible genealogy – Ruth, 1 Chronicles, Matthew, and Luke – creates difficulty. Ruth 4:21, 1 Chronicles 2:12, Matthew 1:5, Luke 3:32 informs that Boaz was the father of Obed. The issue is the Bible, both Old Testament and New Testament, mentions that the father of Obed should be Mahlon, and not Boaz. According to the book of Deuteronomy, the purpose of Boaz and Ruth’s levirate marriage is to raise up an offspring (Obed) that would continue the name of Mahlon, and not Boaz. In Ruth 4:4, Boaz even confirms this purpose is to perpetuate the name of the deceased (Mahlon). In the Gospel of Matthew, Sadducees also explicitly narrate that the brothers of the dead man would raise up seed for him to perpetuate the name of the dead man (Mat. 22:24-25; cf. Gen. 38:8-10). Therefore, the Law opposes the idea of Obed carrying the name of Boaz, and not Mahlon. This research employs the study of intertextuality to offer another perspective – Matthean perspective – on the problematic name of Boaz in the Bible genealogy: Ruth, 1 Chronicles, Matthew, and Luke.

This article critiques the constructive roles of women in the lives of Moses and Boaz applying feminist biblical criticism as a theory. By critiquing the significant yet often downplayed contributions of women such as Jochebed, Miriam, Ruth and Naomi, the aim is to provide a more inclusive and multifaceted understanding of their roles in different biblical texts. In the process, feminist biblical criticism, as a theory, unmasks the pervasive influence of sexism in both the biblical texts and their interpretive traditions, contesting traditional readings that subjugate women’s voices and agency. Ultimately, this article makes two notable findings. Firstly, the central role of Jochebed and Miriam in ensuring Moses’ survival and rise to leadership underscores how their actions were fundamental to the unfolding of Israel’s history. Secondly, the proactive agency of Ruth and Naomi demonstrated through their strategic decisions and mutual support, facilitated social and familial redemption and thereby transformed Boaz’s life and legacy. These notable findings underline the indispensable contributions of women in the two biblical figures and call for a (re)consideration of their roles in biblical history and contemporary contexts. Inevitably, I conclude that by reclaiming the voices and experiences of women, this article advocates for a more unprejudiced (re)interpretation of sacred canon, promoting gender justice and inclusivity in contemporary religious and cultural practices. Intradisciplinary and/or interdisciplinary implications: Examining the constructive roles of women challenges male-orientated interpretations in theology and intersects with literary, historical, sociological, gender and cultural discourses, advancing inclusive and non-partisan understandings of biblical texts.

This article critiques the constructive roles of women in the lives of Moses and Boaz applying feminist biblical criticism as a theory. By critiquing the significant yet often downplayed contributions of women such as Jochebed, Miriam, Ruth and Naomi, the aim is to provide a more inclusive and multifaceted understanding of their roles in different biblical texts. In the process, feminist biblical criticism, as a theory, unmasks the pervasive influence of sexism in both the biblical texts and their interpretive traditions, contesting traditional readings that subjugate women's voices and agency. Ultimately, this article makes two notable findings. Firstly, the central role of Jochebed and Miriam in ensuring Moses' survival and rise to leadership underscores how their actions were fundamental to the unfolding of Israel's history. Secondly, the proactive agency of Ruth and Naomi demonstrated through their strategic decisions and mutual support, facilitated social and familial redemption and thereby transformed Boaz's life and legacy. These notable findings underline the indispensable contributions of women in the two biblical figures and call for a (re)consideration of their roles in biblical history and contemporary contexts. Inevitably, I conclude that by reclaiming the voices and experiences of women, this article advocates for a more unprejudiced (re)interpretation of sacred canon, promoting gender justice and inclusivity in contemporary religious and cultural practices. Intradisciplinary and/or interdisciplinary implications: Examining the constructive roles of women challenges male-orientated interpretations in theology and intersects with literary, historical, sociological, gender and cultural discourses, advancing inclusive and non-partisan understandings of biblical texts. [ABSTRACT FROM AUTHOR]

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After a thorough exegetical analysis of the story of Ruth, where processes of the dark night of San Juan are manifested, this experience is analyzed through the characters of the book. The notion of hesed is decisive for the individuation of the night. Next, the sanjuanista text is studied in order to determine which mystical moment of the author of Ruth would correspond to the one which inspired Juan de la Cruz to compose his prayer. In addition, the content of this Sentence is highlighted. The analysis is carried out through a close reading of the Spiritual Canticle. [ABSTRACT FROM AUTHOR]

The book of Ruth is generally regarded as centring on the key figure of Ruth. It is claimed that this limits the narrative, influencing the interpretation. Several literary techniques suggest the author’s intentional focus on Naomi, her faith struggles and God’s gracious healing of an embittered mother. Whereas the paradigm of covenant faith and ḥesed [faithful love] feature prominently they do also highlight the spiritual transformation that came about for Naomi upon her return from Moab. The fullness and completed rest for Naomi continued consequentially to bear fruit for God’s people through the tribe of Judah. Historically, it confirmed the royal line of David which concluded with God’s Go’el [kinsman-redeemer].

U ovom članku autor iz perspektive tradicionalnog židovskog tumačenja istražuje pozadinu i unutarnje značenje Psalma 69 i poglavlja 16 u Prvoj knjizi o Samuelu. U radu se najprije navode biblijski tekstovi koji opisuju djetinjstvo i mladenaštvo kralja Davida, a zatim se definiraju zbunjujuća pitanja koja se mogu iščitati iz tih i dodatnih tekstova u psalmima. Tekstovi opisuju neobičnu odbojnost Davidove obitelji prema njemu kao i odbojnost drugih ljudi spram kralja Davida. Središnji dio ovoga članka čini istraživanje koje nastoji doseći korijen takva neobičnog neprijateljstva. Samo istraživanje temelji se na mnoštvu rabinskih izvora, dio kojih je mističan. To su izvori koji istražuju neke skrivene i intimne epizode iz života roditelja i predaka kralja Davida, koji dovode u pitanje njegovo podrijetlo. Zbog tih događaja ljudi su se prema njemu ponašali neprijateljski i tako mu zagorčavali život. U ovom se istraživanju autor služi raznovrsnim izvorima rabinske književnosti, koji su nastajali od vremena Talmuda, preko srednjega vijeka sve do modernih vremena. To su književna djela koja su prvi put objavljena u ovom radu u autorovu prijevodu s hebrejskog i aramejskog jezika na hrvatski jezik.

This article sets out to provide a basic biblical theology for the book of Ruth, considering its historical context, its literary structure, its theological message, and its typological trajectory to Jesus Christ. Borrowing from themes found in the Pentateuch, the author seeks to show that David’s genealogy and reign is a continuation of God’s redemptive work in the past. In this way, the book of Ruth builds upon the preceding redemptive-historical narrative and points beyond itself to the future in gathering of the nations. Ruth is to be read as a covenantal, canonical connector that links God’s covenant promises in the Torah to Davidic kingship, which then sets the trajectory to the final fulfillment of Abrahamic blessing to the nations through the Messiah. [ABSTRACT FROM AUTHOR]

The book of Ruth is generally regarded as centring on the key figure of Ruth. It is claimed that this limits the narrative, influencing the interpretation. Several literary techniques suggest the author's intentional focus on Naomi, her faith struggles and God's gracious healing of an embittered mother. Whereas the paradigm of covenant faith and ḥesed [faithful love] feature prominently they do also highlight the spiritual transformation that came about for Naomi upon her return from Moab. The fullness and completed rest for Naomi continued consequentially to bear fruit for God's people through the tribe of Judah. Historically, it confirmed the royal line of David which concluded with God's Go'el [kinsman-redeemer]. [ABSTRACT FROM AUTHOR]

This chapter examined the concept of �Ecodomy� � life in its fullness � as it unfolds in the Book of Ruth. The book is dated to the post-exilic period in the history of Israel, and is read as narrative critique against the Moabite paragraph in Deuteronomy 23:3�5, and against the way that this text is interpreted and implemented in the Books of Ezra and Nehemiah. Naomi, Ruth and Boaz, the protagonists in the narrative, become paradigmatic of the situation in post-exilic Israel. Their stories, dealing with loss and the actions they take in order to heal the brokenness become indicative for the post-exilic community. As the narrative plot develops, the chapter aims to indicate how �life in its emptiness� is changed into �life in its fullness� by the courage and creative initiative of individuals, even if it meant overstepping boundaries and challenging the social conventions of the time. Against the exclusivist policy of Ezra and Nehemiah, the Book of Ruth argues that foreigners may be included in the community of YHWH and that their solidarity with Israel is to the benefit of all the people. The point that the chapter wishes to make, is that life in its fullness cannot be taken for granted, but requires effort.

Copyright of Architectus is the property of Oficyna Wydawnicza Politechniki Wroclawskiej and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Starting from Robert Holmstedt's translation of Ruth 4.5, this article develops and applies a preliminary hermeneutic for ambiguity to Boaz's speech in 4.5 and its disambiguation in 4.9–10. Arguing for freedom to interpret ambiguous texts strategically, this study demonstrates how Holmstedt's translation coupled with the author's preliminary hermeneutic leads to a reassessment of the scene at the city gate that also resolves several persistent interpretive difficulties in Ruth. [ABSTRACT FROM AUTHOR]

Often, scholars debate whether to read the book of Ruth as a polemic against the disparagement of Moabites. Scholars who offer a non-polemical interpretation should provide an alternative explanation for Ruth's Moabite identity as B. Porten does in a very brief article from 1976. The present article provides further support for Porten's argument by drawing attention to a possible pun, noted by T. Linafelt, on the word blṭ in Ruth 3:7. [ABSTRACT FROM AUTHOR]

Scholarly interpretations of Boaz’s sexuality in the book of Ruth largely assume that Boaz experiences sexual desires for Ruth specifically and for women generally. This essay will highlight the heterosexual bias that has commonly framed scholarly interpretations of Boaz and that imposes heterosexual attraction into the text. This essay illustrates that Boaz’s sexuality, far from an obvious aspect of the text, is largely produced through interpretive imagination. Although some scholars have questioned Ruth’s sexuality and her relationship with Naomi, Boaz’s sexuality has largely remained under-analyzed, leaving in place the assumption that the text is clear about his desires for women. [ABSTRACT FROM AUTHOR]

In the book of Ruth, seed images help shape Naomi's reversal from emptiness to fullness. In ch. 1, Naomi has no hope of having another son, yet in ch. 4, she receives Ruth's son. In ch. 2 food is used to indicate Boaz's acceptance of and generosity towards Ruth beyond all expectations by consciously shaping his actions in a direct reversal of Deuteronomy's ban on Moabites. In ch. 3, Boaz tells Ruth to hold out her garment and then places six measures of barley on her—an unrealistically heavy amount—which makes her appear pregnant. Ruth tells Naomi that Boaz did not want her to return to her mother-in-law ‘empty’. This use of ‘empty’ plays off of the other occurrence in ch. 1, implying that Obed's birth fills Naomi's emptiness. Attention to the symbolic relationship between food and fertility gives greater shape to the interactions between Ruth, Boaz and Naomi and moves the story towards fullness in ch. 4. [ABSTRACT FROM AUTHOR]

This article argues that there are six cases in the Book of Ruth where the preposition'm may be translated as "under the authority of.(1:7, u, 22; 2:6,19 [2x]). The preposition means more than just "with" in these verses. [ABSTRACT FROM AUTHOR]

Commentators on Ruth 3.3-4 often pause to note the kethib-qere found in these verses, explaining the unusual form of the kethibs יהרריו and יהבבשו as archaic second feminine singular perfects. This article suggests that the kethib forms found in Ruth 3.3-4 are not archaic, but are the result of an intentional emendation of the text by a scribe intent on reconciling the passage with the teaching of the Torah. The effect of this change is to remove Ruth from any possible intimate encounter with Boaz and replace her with Naomi. Thus, these two readings should be considered as an unrecognized occurrence of tiqqune sopherim. [ABSTRACT FROM AUTHOR]