He said, “Who are you?” She answered, “I am Ruth your servant. Therefore spread the corner of your garment over your servant; for you are a near kinsman.”
He said, “You are blessed by Yahweh, my daughter. You have shown more kindness in the latter end than at the beginning, because you didn’t follow young men, whether poor or rich. Now, my daughter, don’t be afraid. I will do to you all that you say; for all the city of my people knows that you are a worthy woman. Now it is true that I am a near kinsman. However, there is a kinsman nearer than I. Stay this night, and in the morning, if he will perform for you the part of a kinsman, good. Let him do the kinsman’s duty. But if he will not do the duty of a kinsman for you, then I will do the duty of a kinsman for you, as Yahweh lives. Lie down until the morning.”
Geneva Bible translators 1599 · Public Domain On vv10, 13 Thou showest thyself from time to time more virtuous.
Thou showest thyself from time to time more virtuous.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–13 Rth 3:9 And he said, Who [art] thou? And…
Rth 3:9 And he said, Who [art] thou? And she answered, I [am] Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou [art] a near kinsman.
Ver. 9. Spread therefore thy skirt.] Tostatus thinketh that by this speech she desired him to lie with her; which is gross. Rather, hereby she desired him to marry her - see Eze 16:8, - and as a husband to nourish and cherish her; {Eph 5:29} and he understandeth her no otherwise, as appeareth by his answer.
Read full note →
For thou art a near kinsman.] And so hast the right of redemption, and reason to raise up seed to my deceased husband. Let us go boldly to Jesus Christ our elder Brother, and say to him in like sort, Thou, Lord, art my near and dear kinsman, Oh spread thy skirt over me, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv9, 10, 11, 13 Spread thy skirt over thine hand-maid, i.e. take me…
Spread thy skirt over thine hand-maid, i.e. take me to be thy wife, and perform the duty of an husband to me. This phrase is used in this sense Deu 22:30; 27:20; Eze 16:8. Either, first, Because the wife is admitted into the same bed with her husband, and both are covered with one and the same covering. Or, secondly, From an ancient ceremony of the husband’s throwing the skirt of his garment over her head, in token both of her subjection, 1Co 11:5,6,10, and appropriation to him, being hereby as it were hid from the eyes of others; see Gen 20:16; and also of that protection which he oweth to her: see Rth 2:12.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv9–13 And he said, who art thou?.... He spoke quick…
And he said, who art thou?.... He spoke quick and short, as one displeased, or however surprised and frightened, just coming out of sleep, and in the night:
and she answered, I am Ruth thine handmaid; that had gleaned in his fields with his maidens, and with whom he had conversed there, and knew her by name:
Read full note →
spread therefore thy skirt over thy handmaid; which seems to account for the reason of her uncovering his feet, or turning up the skirt of his garment that was upon them; not through wantonness and immodesty, but to direct him, when opportunity offered, to spread it over her as a token of his taking her in marriage, and of her being under his care and protection, and of her subjection to him; so the Targum,"let thy name be called upon me to take me for a wife,''Whether the custom now used with the Jews at marriage, for a man to cast the skirt of his "talith", or outward garment, over the head of his spouse, and cover it, was in use so early, is questionable; and yet something like it seems to have been done, as this phrase intimates, and to which there is an allusion in Eze 16:8. So Jarchi,"spread the skirt of thy garments to cover me with thy talith, and this is expressive of marriage;''and Aben Ezra says, it intimates taking her to him for wife; though as the word signifies a wing, the allusion may be to the wings of birds spread over their young, to cherish and protect them, which are acts to be done by a man to his wife:
for thou art a near kinsman; as she had been informed by Naomi, to whom the right of redemption of her husband's estate belonged, and in whom it lay to marry her, and raise up seed to his kinsman, her former husband.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv9, 10, 13 Spread thy Skirt - That is, take me to…
Spread thy Skirt - That is, take me to be thy wife, and perform the duty of an husband to me.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9, 10, 12, 13 Verse 9. Spread therefore thy skirt over thine hand…
Verse 9. Spread therefore thy skirt over thine hand maid] Hebrew, Spread thy wing. The wing is the emblem of protection, and is a metaphor taken from the young of fowls, which run under the wings of their mothers, that they may be saved from birds of prey. The meaning here is, Take me to thee for wife; and so the Targum has translated it, Let thy name be called on thy handmaid to take me for wife, because thou art the redeemer; i.e., thou art the גאל goel, the kinsman, to whom the right of redemption belongs. See on Ru 2:20. Even to the present day, when a Jew marries a woman, he throws the skirt or end of his talith over her, to signify that he has taken her under his protection.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10–11 Rth 3:10. More kindness in the latter end than…
Rth 3:10. More kindness in the latter end than in the beginning — Both to thy deceased husband, the continuance of whose name and memory thou seekest, and to thy mother-in-law, whose commands thou hast punctually obeyed. The former kindness which Ruth had shown to the family of Boaz was in her love and fidelity to her husband, and her affectionate regard to her mother-in-law. But Boaz here commends her willingness to marry him, who was advanced in years, in order to raise up seed to her departed husband, as the greatest instance of love that she had given; inasmuch as she had not followed young men — Either among the Israelites, or in her own country, as he intimates she would have done if she had not preferred obedience to God’s command, before pleasing herself.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv9, 10, 12 Spread thy skirt ... - The phrase indicates receiving…
Spread thy skirt ... - The phrase indicates receiving and acknowledging her as a wife.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv9–13 Kinsman. Hebrew, "a redeemer;" (Calmet) one bound to defend…
Kinsman. Hebrew, "a redeemer;" (Calmet) one bound to defend and to espouse a brother’s widow, if others more nearly akin refuse. (Haydock) --- Ruth modestly admonishes him of this duty, and begs that he would take her to wife, (Calmet) as he might then have done without any other formality. (Serarius, q. vii.) --- We find a similar expression [in] Ezechiel xvi. 8., and Deuteronomy xxii. 80. Some think that she only asked for protection. The custom of the husband, stretching a part of his garment over his bride, was perhaps already established among the Hebrews. (Calmet) --- Hebrew and Septuagint, "stretch thy wing over," &c. Chaldean, "Let thy name be invoked upon thy handmaid, to take me to wife." (Menochius; Isaias iv. 1.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v9 I am Ruth thine handmaid: spread therefore thy skirt…
I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman--She had already drawn part of the mantle over her; and she asked him now to do it, that the act might become his own. To spread a skirt over one is, in the East, a symbolical action denoting protection. To this day in many parts of the East, to say of anyone that he put his skirt over a woman, is synonymous with saying that he married her; and at all the marriages of the modern Jews and Hindus, one part of the ceremony is for the bridegroom to put a silken or cotton cloak around his bride.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv9–13 9. Spread… thy skirt over thine handmaid — Literally,…
9. Spread… thy skirt over thine handmaid — Literally, spread thy wing. The meaning is, Take me into the protection and intimacy of the marriage relation. The figure, taken originally from birds that cover their young with their wings for protection, is appropriately used of the marriage state. Thus in Eze_16:8, Jehovah represents himself as spreading his wing over Jerusalem in the time of love, and thus taking her to wife. Also in Deu_22:30; Deu_27:20, a man guilty of incest is represented as one that uncovereth his father’s wing, or skirt, because he meddles with that which is closed and legally sealed to all but the married pair.
Thou art a near kinsman — A goel, from whom I have a legal right to claim this relation.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–13 9. spread therefore thy skirt over thy handmaid] This…
9. spread therefore thy skirt over thy handmaid] This symbolic act denoted that the kinsman claimed the widow as his wife. Cf. Eze_16:8. The custom prevailed among the early Arabs; a good illustration is given in Ṭabarî’s commentary on the Koran (Sura 4:23, forbidding men to ‘inherit women against their will’): ‘In the Jâhilîya, when a man’s father or brother or son died and left a widow, the dead man’s heir, if he came at once and threw his garment over her, had the right to marry her under the dowry of [i.e. already paid by] her [deceased] lord, or to give her in marriage and take her dowry. But if she anticipated him and went off to her own people, then the disposal of her hand belonged to herself’; Robertson Smith, Kinship etc., p. 87. See also Sale’s translation of the Koran (Warne & Co.), p. 56 and note.
a near kinsman] The primary meaning of the Hebr. go’el is ‘one who enforces a claim’ which has lapsed; so ‘one who re-claims’ or ‘re-vindicates.’ Hence the verb is used of redeeming a house or field after it has been sold, or an Israelite who has been obliged to sell himself as a slave (Lev_25:25 ff., Lev_25:47 ff.), or something which has been vowed to Jehovah; in the expression go’el had-dâm, ‘the avenger of blood,’ Deu_19:6; Deu_19:12 etc., it denotes ‘one who vindicates the rights of the murdered man;’ see Driver in loc. But since a man was not as a rule able himself to redeem a right which had lapsed, the duty fell upon his family and more particularly upon his nearest relative; in this way go’el came to mean ‘the next of kin.’ Boaz, however, was not the nearest relative (Rth_3:12), so he could not act unless the next of kin declined; nor did the Pentatenchal law require the go’el to marry the widow of the deceased in addition to redeeming his property, though custom sanctioned the marriage. Hence Ruth’s appeal to the generosity of Boaz.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv9, 10, 11, 13 (9) Skirt.—Literally wing; Heb. canaph, as in Rth_2:12. The…
(9) Skirt.—Literally wing; Heb. canaph, as in Rth_2:12. The Targum treats this as in itself the claim to espousal on her part. The metaphor may be illustrated from Eze_16:8, and more generally from Mat_23:37.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv9–13 And he said, Who art thou? And she said,…
And he said, Who art thou? And she said, I am Ruth, thy handmaid; and thou hast spread thy wings over thy handmaid, for thou art kinsman. The Syriac translator spoils the question of Boaz by metamorphosing it from Who art thou?" into What is thy message?" Tremulous would be the voice of Ruth as she replied, "I am Ruth, thy handmaid." What she said in continuance has been very generally, and by Driver, among others ("Hebrew Tenses," p. 135), misapprehended. Not by Raabe, however. It has been regarded as a petition presented to Boaz thy wings (or, thy wing) over thy handmaid, for thou art kinsman." The literal translation, however, and far the more delicate idea, as also far the more effective representation, is, "And thou hast spread thy wings over thy handmaid, for thou art kinsman." Ruth explains her position under Boaz"s coverlet as if it were his own deliberate act. Such is her felicitous way of putting the ease. It is as if she had said, "The position in which thy handmaid actually is exhibits the true relation in which thou standest to thy handmaid. She is under thy wings. Thou hast benignantly spread them over her, for thou art kinsman." The Masorites have correctly regarded pnk as a scriptio defectiva for the dual of the noun, and hence have punctuated it "thy wings." The majority of interpreters, however, have assumed that the word is singular, and have hence translated it as if it had been punctuated The dual reading is to be preferred. Boaz himself had represented Ruth as having come trustfully under the wings of Yahveh. (see Rth_2:12) She accepted the representation. It was beautifully true. But, as she was well aware that God often works through human agency, she now recognized the Divine hand in the kindness of Boaz. Thou hast spread thy wings over thine handmaid." She was under his wings because she had come under the wings of Yahveh. She felt like a little timid chicken; but she had found a refuge. It is the wings of tender, gentle, sheltering care that are referred to. There is only indirect allusion to the typical coverlet under which she lay. For thou art kinsman. (see Rth_2:20) The native modesty of Ruth led her to account for her position by a reference to the law of kinship. She had rights, and she stood upon them. She conceived that Boaz had correlative duties to discharge; but we may be sure that she would never have made the least reference to her rights, or to the correlative duties which she regarded as devolving on Boaz, had she not known that his heart was already hers.
His touch had satisfied him that it was a woman who was at his feet. Who was she? Ruth at once declared herself, no doubt in accents of sweet modesty. The statement with which she follows up the declaration of herself is variously interpreted. In King James"s version there are two departures from literality.
Read full note →
1. The word skirt is not a literal rendering of the Hebrew term. Wings is the proper translation.
2. The entreaty Spread therefore is also a departure from literality. The verb is not in the imperative, but in the affirmative And thou hast spread. It is Ruth"s own interpretation of the position of affairs. She had come to Judaea to take shelter under the wings of Jehovah; and Boaz had, on his part, in harmony with the heavenly kindness of Jehovah, spread over her his wings of terrestrial kindness. She thus does not speak at all of Boaz"s skirt, or skirts. There was beautiful delicacy in her representation. She did not need to enter into particular details. Her position, viewed in the light of custom, explained the whole case.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v10 Blessed be thou of the Lord, my daughter .…
Rth_3:10-11
Blessed be thou of the Lord, my daughter . . . I will do to thee all that thou requirest
Read full note →
The first-fruits of grace
The passage before us gives a copious illustration of the first-fruits of grace to the accepted soul.
Jesus welcomes, blesses, and abundantly rewards all who thus come unto Him. First we have Divine approval. Boaz does not reject or repel the lowly suitor at his feet. The difference in their outward conditions was great. Yet he neither chides her boldness, nor reproaches her with sorrow, nor refuses her plea. He listens to her prayer in kindness. He invokes the Divine blessing upon her in her need. And how his whole address to her illustrates the Saviours gracious approval of those who seek Him! When the wearied soul comes to the feet of Jesus this is ever the welcome of approbation which it receives. The Saviour takes immediate notice of the prayer which rises up before Him, and answers it with the kindest encouragement. Boaz next illustrates for us the Divine promises. He meets the full requisition of his suppliant. There is not a want which the Christian feels for which there is not a provision promised in the Word of God. And when we come to ask His mercy, and lay ourselves at His feet in humble dedication to Him, the Saviour takes all our concerns into His own hands, and Himself promises to provide for every need. Another of the first-fruits of grace which we find in this illustration is the bounty of Divine gifts. Boaz not only promises for the future, but he bestows in the present. He will not send Ruth away empty. He fills her vail with as much barley as she could carry to her mother. An abundant supply for the wants of both. He is as generous in the amount of his liberality as he is is delicate and free in the manner of its bestowal. Thus the Saviour richly and freely bestows His gifts of grace upon those who love Him. What sweet peace He pours into the conscience in the assurance of our forgiveness! What clear light He gives to the understanding of His whole method of salvation and scheme of truth! What solidity He bestows upon the judgment in its satisfaction with His plans revealed! What joy He awakens in the heart, in the hope and anticipation of His final glory! How He makes our whole path a path of increasing light and abounding peace! In Him we are never straitened. The more diligently and truly we wait upon Him, the more abundantly will our strength be renewed. He will freely say to us, like Boaz to Ruth, Bring the vail that thou hast upon thee, and hold it. Whatever we are ready to receive He is waiting to bestow. But the illustration from the vail of Ruth fails, in the important fact that its measure was fixed, but our capacity to hold increases with our receipts of the Divine bounty. And who shall tell where Gods gracious willingness to bestow shall find its limit? As faith enlarges, and we learn to expect large things, and to attempt large things, so also becomes enlarged the measure of grace which faith receives. The history before us illustrates the Divine fidelity. With what confidence Naomi trusts in the truth and faithfulness of Boaz! The result proved that her confidence was not misplaced. He did complete with entire success the work of protection and mercy which he had undertaken. It is upon such entire fidelity in our gracious Kinsman that we are required to place our trust. Great is His faithfulness. His name is called faithful and true.(S. H. Tyng, D. D.)
Thou art a virtuous woman.
Ruth the virtuous
1. Observe, to begin with one of her humblest virtues, Ruths industry. She accompanies Naomi to the land of Israel; but not to live on public charity or become the humble pensioner of affluent relatives. Reared in the lap of luxury, she has never learned to work; yet in a noble spirit of independence she resolves to earn her bread with her own hands. We have called this a humble virtue, not because we hold it cheap, or do not regret that under the debasing influence of our poor-laws and the self-indulgent spirit of the age, it is dying out of the land. One of the saddest phases of the times is that, for themselves or their parents, thousands now accept and even clamour for public charity who, less than a century ago, would have scorned to touch it. We call it a humble virtue, because, notwithstanding the degeneracy of the age, it still dwells in many a lowly home, stamping those with a true nobility who feel the bread taste sweet their own hands have earned, and, looking forward with a Christians hope to the rest of heaven, are content here to live to work and work to live.
2. Observe next her humility. On losing their fortune some retain in a silly pride what but aggravates the loss, rankling like a thorn in a bleeding wound. An empty sack cannot stand erect; yet they inflict misery on themselves, and not seldom wrong on others, by the mean and even dishonest things they de to keep up appearances. Deeming some honest but humble work beneath their dignity, they buy what they cannot pay for, or borrow what they cannot return. Ashamed to work, they are not ashamed to live on the fruits of others industry rather than their own. There is something inexpressibly mean in this; and worse than mean. It argues a spirit of rebellion against Him and His providence who setteth up one and putteth down another. How different from this un-Christian and rebellious spirit the humility of Ruth! How beautiful it is! Willing to engage in any honest work, however humble, she bends like a reed to the blast, bows her gentle head meekly before the majesty of heaven, and, meeting her trials like a Christian heroine, drinks off the cup mingled and presented by her Fathers hand.
3. Observe her affection to Naomi. It wrings Ruths heart to part with sister, mother, and country; but it would break it to part with Naomi. She cannot do it. The ship may sink; but, mailing her colours to the mast, she will sink or swim with it. Death only shall apart them: nor death--the last favour her lips shall ask, that they lay her in Naomis grave. Nobly did Ruth redeem the pledges of this affecting scene. She teaches us, by what she was to Naomi, what we are to be to Christ; how we should cleave to Him--how we should love Him--with what devotion of heart and body, of soul, strength, mind and spirit we should serve Him, and gladly spend and be spent for Him--saying, as we take up our cross to follow the lover and Redeemer of our souls, Where Thou goest,etc. (T. Guthrie, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 Boaz Promises Favorable Action
Boaz Promises Favorable Action
v. 10. And he said, Blessed be thou of the Lord, my daughter; for thou hast showed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich. She had at first, when she might have stayed in her own country and married among her own people, preferred to accompany her mother-in-law into a strange land, with no other prospect than that of sharing poverty, misery, and humiliation with her. And she had now, instead of setting her cap for some attractive young man, as would have been natural for a woman of her age, shown her obedient disposition toward Naomi in proposing marriage to him, as the levir relative, although he was advanced in life.
Read full note →
v. 11. And now, my daughter, fear not, she was to lay aside all anxiety and worry, which probably showed itself in the tremulous tones with which she made her request; I will do to thee all that thou requirest; for all the city of my people, "literally, the whole gate," standing for all the inhabitants of Bethlehem and the surrounding country, doth know that thou art a virtuous woman, she had proved to all that she was a good woman, with no loose morals such as were ascribed to the women of Moab.
v. 12. And now it is true that I am thy near kinsman; howbeit there is a kinsman nearer than I, this restriction being added by Boaz on account of possible legal complications.
v. 13. Tarry this night, he would not think of sending her away in the dense darkness, and it shall be in the morning that, if he will perform unto thee the part of a kinsman, well; let him do the kinsman’s part, in redeeming the land and marrying Ruth; but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth, he would cheerfully perform the duty, as he confirmed with a solemn oath. Lie down until the morning. There is not an unseemly hint in the entire passage, only naturalness and simplicity and virtue.
v. 14. And she lay at his feet until the morning; and she rose up before one could know another, before the light made it possible to recognize people clearly. And he said, Let it not be known that a woman came into the floor. He wanted to protect, not only his own good name, but that of Ruth as well, particularly since there was still a possibility that the nearer relative might claim her as his wife, and scandalous rumors might have resulted most unpleasantly.
v. 15. Also he said, Bring the veil, the cloak or shawl which she had about her, that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, a large quantity, and laid it on her, as a gift showing his good will. And she went into the city.
v. 16. And when she came to her mother-in-law, she said, Who art thou, my daughter? It was an inquiry concerning the success which she had had, whether her claim had been acknowledged or otherwise. And she told her all that the man had done to her, the gift, of course, being a strong hint to Naomi of the result of Ruth’s application.
v. 17. And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother-in-law, visitors usually being dismissed with gifts for their families.
v. 18. Then said she, Naomi, Sit still, my daughter, she was to remain quietly at home, until thou know how the matter will fall, what the outcome of the business would be; for the man, Boaz, will not be in rest until he have finished the thing this day. He was an energetic man, who always went forward toward the goal with open directness. All the virtues which we here find in him and in Ruth, purity, chastity, openness, generosity, a strict regard for the rights of the neighbor, are fruits of faith.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12 my daughter
my daughter
Boaz used this expression as a sign of respect toward Ruth as a younger woman.
Read full note →
more kindness in the latter end than at the beginning
"even more kindness now than before"
more kindness in the latter end
This refers to Ruth asking Boaz to marry her. By marrying Naomi's relative, Ruth would provide for Naomi and demonstrate great kindness to Naomi.
at the beginning
This refers to the way Ruth had earlier provided for her mother-in-law by staying with her and gleaning grain for food for them.
because you have not gone after
"you have not pursued marriage with." Ruth could have ignored Naomi's need and looked for a husband for herself outside of Naomi's relatives. (See: Idiom)
translationWords
bless
Yahweh
fear
people group
worthy
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv9–12 3:9 your servant: Ruth deliberately identified herself with the…
3:9 your servant: Ruth deliberately identified herself with the female workers. • Spread . . . your covering over me: This was a way of asking Boaz to marry her (cp. Ezek 16:8). • Ruth appealed to Boaz’s status as a family redeemer (Hebrew go’el) to persuade him to marry her (see Ruth 4:5; “The Family Redeemer” Theme Note).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.