보아스의 아들 오벳: 룻과 보아스의 혼인은 레비레이트혼인가?
Obed the Son of Boaz: Is the Marriage of Ruth and Boaz a Levirate Marriage?
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신명기 25장 5-10절에 나타난 레비레이트혼 규례에 따르면 레비레이트혼의 주요 목적은 “그 죽은 형제의 이름을 잇게 하여 그 이름이 이스라엘 중에서 끊어지지 않게” 하는데 있다(신 25:6). 룻기의 룻과 보아스의 결혼은 레비레이트혼으로 간주되곤 하는데, 이 규례에 의하면 오벳은 룻의 사망한 남편인 말론의 이름을 이어줄 자녀이다. 그러나 오벳은 말론의 족보가 아닌 보아스의 족보에 포함되어 있다(룻 4:21; 참조. 마 1:5). 룻기는 오벳이 보아스의 족보에 포함된 것에 대해 어떤 설명도 하지 않는 것으로 볼 때 오벳이 보아스의 족보에 포함된 것은 룻기가 기록된 시기에 일반적으로 받아들일 수 있는 사례로 이해 할 수 있다. 본고는 신명기 25장 5-10절과 창세기 38장에 나타난 레비레이트혼에 대한 연구를 통해 보아스와 룻의 혼인이 레비레이트혼인지 논의한다. 또한 본고는 보아스가 오벳을 자신의 족보에 포함시키는 동시에 어떻게 고인의 이름을 고인의 기업을 통해 이어갈 수 있는지 대안을 제안한다.
Abstract
According to the law of a levirate marriage in Deuteronomy 25:5-10, a levirate marriage aims to “succeed to the name of the deceased brother, so that his name may not be blotted out of Israel”(v. 6). The marriage of Ruth and Boaz in the book of Ruth is often considered a levirate marriage. If Boaz’s marriage is a levirate marriage, Obed should be the child who will succeed to the name of Ruth’s deceased husband, Malone. However, Obed is included in Boaz’s genealogy, not in Malone’s (4:21; cf. Matt 1:5). It can be assumed that Obed’s inclusion in Boaz’s genealogy caused no issues in the minds of readers at the time of the writing of Ruth. Given that the book of Ruth does not give any explanation of Obed’s inclusion in Boaz’s genealogy, the inclusion of Obed in Boaz’s genealogy can be understood as a generally acceptable case at the time of the writing of Ruth. Through the study of a levirate marriage in Deuteronomy 25:5-10 and Genesis 38, I propose that the marriage of Boaz and Ruth cannot be seen as a levirate marriage. First, Naomi and Ruth recognized that they could not expect a levirate marriage from the land of Moab. Even after returning to Bethlehem, they had no one to ask for a levirate marriage. Second, Boaz had no obligation to fulfill the duty of husband’s brother (yābām), since he was a close relative, that is, gō’ēl, not a brother who lived with the deceased Elimelech or Malone. Third, Obed, the first son born of the marriage of Ruth and Boaz, is included in Boaz’s genealogy, not in the genealogy of the deceased Malone’s, contrary to the main purpose of a levirate marriage. It can be understood, therefore, that the marriage of Ruth and Boaz is not a levirate marriage. We can understand that the marriage of Ruth and Boaz is based on Boaz’s high-level of moral obligation beyond his duty as gō’ēl or his genuine love for Ruth.
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