. Thus commentators will sometimes see in certain cultic practices or biblical passages what appear to be parallels between those rites or verses and the law of levirate marriage. Thus, the rite of clothing and that of the removal of shoes are separate, even though they are once placed side by side in the temple. Since Obed is described as being Boaz’s son, the rite performed in Ruth 4 cannot be an example of levirate marriage. Uncover his feet, and lie down: At the appropriate time, Naomi instructs Ruth to go in, uncover his feet, and lie down. Gave it — He who relinquished his right to another, plucked off his own shoe and gave it to him. Similarly, in the holy temple, patrons symbolically divest themselves of their inheritance in the premortal existence (i.e., the “first estate”) so that they can live in the “lone and dreary world” (the “second estate”)—all in the hopes of gaining the celestial kingdom. Her neighbours gave it a name — That is, gave her advice about his name; for it did not belong to them, but to the father or mother, to name the child. Scripture: Ruth 4. Admittedly, on a superficial level there appear to be significant correlations between the passages in Ruth 4 and those in Deuteronomy 25. [15] And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him. [28] The removal of the sandal, slipper, or shoe at the end of the rite signified that the transaction was completed and that the ritual was legally binding. He appears to be, at best, a distant relative. , ed. So spoke the premortal Jehovah to the prophet Moses—and so practiced ancient and modern Hindus, Muslims, Hare Krishnas, and various other faith traditions. Then is it not possible that the rite manifests their hope of gaining something better through the fulfillment of their part in the covenant? and economically improbable.” Speiser, “Shoes,” 18. [21] Finally, perhaps the most commonly associated meanings have to do with the removal of shoes when one enters hallowed ground (see Exodus 3:5; Joshua 5:15; Acts 7:33). When he made love to her, the LORD enabled her to conceive, and she gave birth to a son. Ruth goes to Boaz on the threshing floor and says in effect, "I want you to spread your wing over me as my husband." They simply declare Ruth 4:17-22, more than 25% of the whole chapter, to be an interpolation The notion that the Book of Ruth was written in post-exilic times is unacceptable for the simple reason that at such a period in Israel's history, there could have been neither any interest in the production of such a book nor any motive whatever for terminating the genealogy with David. Thus, near the end of the Deuteronomic passage dealing with this law comes an explanation of what a woman should do if her surviving brother-in-law (or levir) refuses to marry her. Despite involving the removal of a shoe, the context of the Deuteronomical rite shows that what is intended is significantly different from what is represented in the book of Ruth. Thus, one typologist wrote, “putting off shoes on entering a holy place represents leaving earthly contact outside . (Gen. We know that the practice of levirate marriage was known in biblical times at least as early as the writing of the Pentateuch and remained culturally acceptable perhaps as late as the penning of the gospel of Luke (see Luke 20:28). Alonzo Gaskill’s paper addresses the investiture and divestiture of the shoe in its biblical context and demonstrates that something as simple as taking off a shoe could establish, via ritual, a profound covenantal relationship. 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