(9) Skirt.--Literally wing; Heb. canaph, as in Ruth 2:12. The Targum treats this as in itself the claim to espousal on her part. The metaphor may be illustrated from Ezekiel 16:8, and more generally from Matthew 23:37.

Verse 9. - 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 - "Spread 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 case. 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 כנפ as a scriptio defectiva for the dual of the noun, and hence have punctuated it כְּנָפֶך, "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 כְּנָפְך. The dual reading is to be preferred. Boaz himself had represented Ruth as having come trustfully under the wings of Yahveh (see Ruth 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 Ruth 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.

3:6-13 What in one age or nation would be improper, is not always so in another age or another nation. Being a judge of Israel, Boaz would tell Ruth what she should do; also whether he had the right of redemption, and what methods must be taken, and what rites used, in order to accomplishing her marriage with him or another person. The conduct of Boaz calls for the highest praise. He attempted not to take advantage of Ruth; he did not disdain her as a poor, destitute stranger, nor suspect her of any ill intentions. He spoke honourably of her as a virtuous woman, made her a promise, and as soon as the morning arrived, sent her away with a present to her mother-in-law. Boaz made his promise conditional, for there was a kinsman nearer than he, to whom the right of redemption belonged.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:

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 Ezekiel 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.