Boaz. Boaz 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. The root בעז, just used in the Bible in relation to Boaz, perhaps expresses quick. The etymology of the name has been suggested by many as be'oz, in the strength of, or bo'oz, in him 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, although Biblical scholar Martin Noth preferred of sharp mind. The son of Salmon, Boaz was a wealthy landowner of Bethlehem in Judea, and relative of Elimelech, Naomi's late husband. He noticed Ruth, the widowed Moabite daughter-in-law of Naomi, a relative of his, 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. 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, he lived at the time of Eli. Boaz was the name of the left one of the two frontal columns of Solomon's Temple, the other being Jachin. Its meaning is a subject of controversy. Boaz is mentioned in the Gospel of Matthew as the son of Salmon and Rahab and as an ancestor of Jesus. In the Talmud, some rabbis identify Boaz with the judge Ibzan of Bethlehem. I.e., Bethlehem in Zebulun ; cf. Joshua 19:15. Let it be taken into consideration, however, that Boaz of Ruth was from Judah, whereas the two chieftains immediately ulterior to Ibzan were from Zebulun. 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. Since Manoah was at that time without children, Boaz thought that he did not need to consider on such occasions a childless man who could not pay him back in kind. 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 formulated by him and his bet din received the approval of even the heavenly bet din. 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. 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. 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. Boaz, however, replied that the prohibition in the Scripture applied only to the men of Moab, and not to the women. 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. 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. 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. 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. 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. Aroused out of his first sleep by Ruth, he was greatly frightened, as he thought that 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.