Ruth 3:9

KJV

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.

KJV (with Strong's)

And he said {H559}, Who art thou? And she answered {H559}, I am Ruth {H7327} thine handmaid {H519}: spread {H6566} therefore thy skirt {H3671} over thine handmaid {H519}; for thou art a near kinsman {H1350}.

Complete Jewish Bible

He asked, "Who are you?" and she answered, "I'm your handmaid Rut. Spread your robe over your handmaid, because you are a redeeming kinsman."

Berean Standard Bible

“Who are you?” he asked. “I am your servant Ruth,” she replied. “Spread the corner of your garment over me, for you are a kinsman-redeemer.”

American Standard Version

And he said, Who art thou? And she answered, I am Ruth thy handmaid: spread therefore thy skirt over thy handmaid; for thou art a near kinsman.

Commentary

### SUMMARY
Ruth 3:9 marks the dramatic culmination of Naomi's strategic plan, as Ruth, a Moabite widow, directly appeals to Boaz, a wealthy and upright kinsman, at the threshing floor under the cover of night. This pivotal verse captures Ruth's bold yet humble request for Boaz to assume the role of her protector and husband, thereby fulfilling his duty as a near kinsman and ensuring the continuation of her deceased husband's family line and inheritance. It is a moment of profound vulnerability and faith, setting the stage for the resolution of the narrative and the unfolding of God's providential care.

### CONTEXT
* **Literary Context:** Ruth 3:9 is the climax of a carefully orchestrated plan by Naomi, detailed in [Ruth 3:1-5](/ruth/3-1 "Ruth 3:1-5 - Naomi's Instructions to Ruth"). Having previously established Ruth's diligence and faithfulness in gleaning (Ruth 2) and Boaz's kindness and recognition of her character (Ruth 2:8-16), Naomi now directs Ruth to make a direct appeal. The scene unfolds at the threshing floor after Boaz has finished winnowing barley and has fallen asleep. Ruth's approach is both discreet and daring, reflecting the high stakes involved. Her request in this verse is a direct response to Naomi's instructions to "uncover his feet and lie down" ([Ruth 3:4](/ruth/3-4 "Ruth 3:4 - Naomi's Instructions to Ruth")). Boaz's surprised question and Ruth's immediate, clear response set the stage for his subsequent actions in [Ruth 3:10-18](/ruth/3-10 "Ruth 3:10-18 - Boaz's Response and Ruth's Return"), where he acknowledges her virtue and commits to fulfilling the kinsman-redeemer role, though he must first address a closer kinsman.

* **Historical & Cultural Context:** The setting at the threshing floor was significant. It was a place of labor, but also a common, informal gathering spot, especially at night when the cooler air aided winnowing. For a woman to approach a man at such a place, under the cover of darkness, was highly unconventional and could be misinterpreted. However, Ruth's actions, guided by Naomi, were not scandalous but a culturally understood plea for a specific legal and social obligation. The concept of the "kinsman-redeemer" (Hebrew: _go'el_) was central to Israelite society, as outlined in the Mosaic Law. This role involved protecting family property, avenging wrongs, and, critically, performing levirate marriage to raise up an heir for a deceased brother or kinsman, thereby preventing the family name and inheritance from dying out ([Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - The Law of Levirate Marriage")). Ruth's request was therefore a direct appeal to Boaz to fulfill this sacred duty, demonstrating her commitment to Naomi's family and her desire for security and lineage within Israel.

* **Key Themes:** This verse powerfully encapsulates several key themes woven throughout the book of Ruth. Firstly, it highlights **Covenant Loyalty (Hesed)**, as Ruth, a Moabite, demonstrates unwavering devotion not only to Naomi but also to the lineage of Elimelech, her deceased father-in-law. Her request is an act of _hesed_ towards the dead and the living. Secondly, the theme of **Redemption and Restoration** is paramount, as Ruth explicitly invokes Boaz's role as a "near kinsman" (_go'el_), emphasizing the legal and theological framework for restoring what was lost—family name, inheritance, and future. This sets up the ultimate redemption of Naomi's line. Thirdly, **Divine Providence and Human Agency** are beautifully intertwined. While Naomi orchestrates the plan and Ruth executes it with courage, the unfolding events consistently reveal God's guiding hand, orchestrating circumstances to bring about His purposes, ultimately leading to the lineage of King David and, much later, Jesus Christ, as seen in the concluding genealogy of [Ruth 4:18-22](/ruth/4-18 "Ruth 4:18-22 - The Genealogy of David").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Skirt (Hebrew, כָּנָף, _kanaph_):** This word literally means "wing," "extremity," or "corner," often referring to the hem or border of a garment. In this context, "spreading one's skirt over" another person is a highly symbolic gesture. It signifies taking someone under one's protection, claiming them, and offering security and covering. It is an implicit proposal of marriage, indicating a desire to bring the person into a covenant relationship. This imagery resonates powerfully with Boaz's earlier blessing to Ruth in [Ruth 2:12](/ruth/2-12 "Ruth 2:12 - Boaz's Blessing to Ruth"), where he prays that she might find refuge "under the wings" (_kanaph_) of the Lord God of Israel. Now, Ruth asks Boaz to be the earthly embodiment of that divine protection.
* **Near Kinsman (Hebrew, גֹּאֵל, _go'el_):** This term refers to the "kinsman-redeemer," a specific legal and social role in ancient Israel. The _go'el_ was a male relative who had the right and responsibility to protect the interests of his extended family. This included redeeming family land that had been sold ([Leviticus 25:25](/leviticus/25-25 "Leviticus 25:25 - Redemption of Land")), avenging the blood of a murdered kinsman ([Numbers 35:19](/numbers/35-19 "Numbers 35:19 - The Avenger of Blood")), and, most relevant here, marrying a childless widow to raise up an heir for the deceased husband's name (levirate marriage, [Deuteronomy 25:5-10](/deuteronomy/25-5 "Deuteronomy 25:5-10 - The Law of Levirate Marriage")). Ruth's declaration, "for thou art a near kinsman," is not merely an identification but a direct invocation of this legal obligation, stating the precise grounds for her request for protection and marriage.

#### Verse Breakdown
* **"And he said, Who [art] thou?":** Boaz's question is born of surprise and the darkness of the night. He is awakened by Ruth lying at his feet and cannot immediately discern her identity. This initial query highlights the unexpected nature of the encounter and the vulnerability of the situation.
* **"And she answered, I [am] Ruth thine handmaid:":** Ruth's immediate and clear identification is crucial. She names herself, establishing her identity, and then humbly refers to herself as "thine handmaid." This self-designation emphasizes her subordinate status and her respectful, albeit bold, posture before Boaz, indicating her willingness to serve and submit to his authority if he accepts her plea.
* **"spread therefore thy skirt over thine handmaid;":** This is the core of Ruth's request, a deeply symbolic and culturally significant act. As discussed above, it is a plea for protection, for inclusion into Boaz's household, and a direct proposal of marriage. It signifies her desire for him to take her under his care and provide for her, just as a husband would for his wife.
* **"for thou [art] a near kinsman.":** This clause provides the legal and moral justification for Ruth's audacious request. She is not asking for charity or a favor based solely on affection, but appealing to Boaz's recognized status and obligation as a _go'el_. This statement transforms her bold act into a legitimate and honorable plea within the framework of Israelite law and custom.

#### Literary Devices
The verse is rich in **Symbolism**, primarily through the phrase "spread thy skirt," which carries profound meaning beyond its literal sense, representing protection, covenant, and marriage. There is a subtle **Irony** in the fact that this deeply personal and culturally significant marriage proposal is made in the dark, at a threshing floor, rather than through formal channels. The narrative also employs **Foreshadowing**, as Ruth's request directly echoes Boaz's earlier blessing for her to find refuge under God's "wings" ([Ruth 2:12](/ruth/2-12 "Ruth 2:12 - Boaz's Blessing to Ruth")), implying that Boaz himself is now called to be the earthly instrument of that divine protection. The **Dialogue** is concise yet highly impactful, conveying the urgency of Ruth's plea and the immediate recognition of her identity and purpose.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ruth 3:9 stands as a powerful testament to the themes of redemption, loyalty, and divine providence within the broader biblical narrative. Ruth's appeal to Boaz as a "near kinsman" underscores the importance of the _go'el_ in ancient Israelite society, a figure who embodied the principle of restoring what was lost and protecting the vulnerable. This legal and social framework points to a deeper theological truth: God's own character as the ultimate Redeemer. Just as Boaz is called to "redeem" Ruth and Naomi's lineage, so too does God act to redeem His people from sin and despair. Ruth's humble yet bold action, guided by Naomi's wisdom, demonstrates faith in God's provision working through human instruments, highlighting how ordinary people can participate in God's extraordinary plan.

* [Deuteronomy 25:5](/deuteronomy/25-5 "Deuteronomy 25:5 - Law of Levirate Marriage")
* [Ezekiel 16:8](/ezekiel/16-8 "Ezekiel 16:8 - God's Covenant with Israel")
* [Psalm 91:4](/psalms/91-4 "Psalm 91:4 - Under His Wings")

### REFLECTION AND APPLICATION
Ruth 3:9 invites us to consider the nature of courageous faith and humble petition. Ruth's situation was dire, and her action was audacious, yet it was rooted in a deep understanding of cultural norms and a trust in Boaz's character and God's overarching plan. For believers today, this passage encourages us to act faithfully and boldly within God's will, even when circumstances seem daunting or unconventional. It reminds us that God often uses human agents to bring about His purposes, and our obedience, even in vulnerability, can unlock divine provision. Furthermore, it challenges us to consider our own responsibilities to those in need around us, asking if we are willing to "spread our skirt"—to offer protection, provision, and covenant relationship—to the vulnerable, reflecting the heart of our Kinsman-Redeemer.

#### Questions for Reflection
* **What does Ruth's bold yet humble approach teach us about making requests or pleas in difficult situations?**
* **How does the concept of the "kinsman-redeemer" challenge us to consider our responsibilities to family, community, and the vulnerable?**
* **In what ways might God be calling you to "spread your skirt" of protection or provision over someone in need today?**
* **How does Ruth's trust in Boaz's character mirror our trust in God's character and His promises?**

### FAQ
**What is the significance of Ruth calling herself "thine handmaid"?**

Answer: Ruth's self-identification as "thine handmaid" (or "your servant") is a deliberate act of humility and submission. In ancient Near Eastern culture, this term indicated a subordinate status, someone who was dependent and willing to serve. By using this phrase, Ruth acknowledges Boaz's superior social and economic standing, and implicitly expresses her willingness to enter into a relationship where she would be under his authority and care. It softens the boldness of her request to "spread thy skirt" by framing it within a context of respectful petition rather than demand. This humility, combined with her courage, makes her appeal even more compelling to Boaz, who recognizes her virtuous character.

**Why did Ruth go to Boaz at the threshing floor at night?**

Answer: Ruth's visit to Boaz at the threshing floor at night was a strategic and culturally sensitive move, orchestrated by Naomi. The threshing floor was a practical location where men often slept near their harvested grain to protect it. Going at night ensured privacy for such a delicate and potentially misunderstood appeal. It minimized public scandal while allowing Ruth to make her request directly to Boaz when he was relaxed and alone. This timing was crucial for a request that, while legitimate within the framework of the _go'el_ law, was still highly unconventional for a woman to initiate. The darkness also allowed for the intimate, symbolic gesture of lying at his feet and uncovering them, which would have been inappropriate in broad daylight.

### CHRIST-CENTERED FULFILLMENT
The narrative of Ruth 3:9, with its focus on the kinsman-redeemer, profoundly foreshadows the ultimate redemption found in Jesus Christ. Boaz, as the _go'el_, willingly takes on the responsibility to redeem Ruth and the family line, providing protection, provision, and a future. He "spreads his skirt" over Ruth, bringing her into covenant and securing her inheritance. This act serves as a beautiful type of Christ, our supreme Kinsman-Redeemer. Just as Boaz was willing to pay the price and assume the responsibility for Ruth, so Christ, our divine Kinsman, condescended to take on human flesh, becoming "near kinsman" to us in our fallen state ([Hebrews 2:14-17](/hebrews/2-14 "Hebrews 2:14-17 - Christ Sharing in Humanity")). He "spreads His skirt" of grace and salvation over us, covering our sin with His righteousness and bringing us into an eternal covenant relationship as His Bride ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ and the Church")). Through His sacrifice on the cross, He paid the ultimate price to redeem us from the bondage of sin and death, securing our eternal inheritance and ensuring the continuation of God's spiritual family, just as Boaz secured the lineage of David, from whom Christ would ultimately come ([Matthew 1:1-16](/matthew/1-1 "Matthew 1:1-16 - The Genealogy of Jesus")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 16:8

Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.

Ruth 2:20

And Naomi said unto her daughter in law, Blessed [be] he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man [is] near of kin unto us, one of our next kinsmen.

Ruth 3:12

And now it is true that I [am thy] near kinsman: howbeit there is a kinsman nearer than I.

Ruth 2:10

Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I [am] a stranger?

Ruth 2:13

Then she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens.

Luke 14:11

For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

1 Samuel 25:41

And she arose, and bowed herself on [her] face to the earth, and said, Behold, [let] thine handmaid [be] a servant to wash the feet of the servants of my lord.