Language-specific Insights

Translation commentary on Ruth 2:18: A Cultural Commentary for Central Africa

It would have been extremely impolite for Ruth, had she been an African, to take back home with her the food which was left over from the meal which she had eaten at Boaz’ farm. That would certainly give the impression that she had a greedy nature. The custom is rather that she leave a little food on her plate to show that she had been satisfied by her host (even if she was really still hungry). This is, in fact, what was suggested by v. 14, “and she had some [food] left over.”—only to be apparently contradicted now in v. 18. Further aspersions on Ruth’s character result from a literal reproduction of the final clause of this verse: “(Ruth) gave (Naomi) what food she had left over after being satisfied” (cp. old Chichewa Bible: mkute ‘food remaining from the night before’). A woman would be considered most selfish if it were discovered that she had filled herself with food first and then had given the left-overs to her mother-in-law. In a traditional African society, greed, or gluttony, is one of the most abhorrent of characteristics, as attested to by many proverbs and folktales.

Source: Wendland 1987, p. 176.

Translation commentary on Ruth 4:14: A Cultural Commentary for Central Africa

In Chichewa/Chitonga the expression “Blessed be the Lord!” produces a collocational clash, for God (Chauta/Leza) is the ultimate dispenser of blessings, and consequently he cannot exist in a state of being “blessed” himself. He can, on the other hand, be “praised,” which is what parents and relatives would normally do at the birth of a long-awaited child.

Source: Wendland 1987, p. 185.

Translation commentary on Ruth 1:20: A Cultural Commentary for Central Africa

The symbolical use of personal names is common in Bantu languages as well. It would not be surprising for a person to change his/her name after experiencing some severe misfortune or affliction, e.g., to Mavuto “Troubles” (Chichewa). In this case the actual meaning of the names cited here probably ought to be put into the text, or their significance, and in addition a certain dramatic impact, will be lost to the listener; e.g., “Don’t call me Naomi, the Happy One,” she answered, “call me Mara, the Sad One . . . ” (Good News Bible). An explanatory footnote is also possible, but this has the distinct disadvantage of diminishing the forcefulness of the original at this point, which is the climax of Chapter 1. Since puns are as popular and appreciated in a Bantu language as in Hebrew, it is not difficult to reproduce the play on words which occurs at the end of this verse; e.g., ” . . . because God Almighty has troubled me very much (or caused my heart to become bitter; Chichewa).”

Source: Wendland 1987, p. 171.

Translation commentary on Ruth 2:20: A Cultural Commentary for Central Africa

Naomi’s statement that God (Yahweh) cares for both “the living and the dead” corresponds to the Bantu world view, not so much due to the agency of God as mentioned, but because the dead are seemingly put on an equal plane with the living—they comprise but one social community.

It is difficult to render the Hebrew term go’el adequately in Chichewa/Chitonga due to the cultural differences involved. In general, the function of this person in society was to protect the interests of the family and clan: their land, property, freedom, and posterity. Thus he had the obligation to “redeem” (through personal purchase) what had been lost, to avenge the death of kinsmen, and should he happen to be the closest relative to a deceased male of child-bearing age, to marry the widow. The problem is that, not unexpectedly, there is no single term which would cover all of these functions in any Central African language. There would be a “clan representative” (Chichewa: nkhoswe), usually the senior woman’s eldest brother, who does conduct negotiations with his counterparts in matters such as marriage and legal disputes (customary law). But he would never personally be responsible for carrying out acts of revenge or to act as husband in a levirate marriage (not as nkhoswe, that is). The best, then, that can be done in translation is to employ a descriptive phrase which focuses upon the most relevant components of the term’s meaning in this particular context; e.g., Chichewa: “(he is) one of our relatives, the one who has the responsibility of nourishing us” (or: bringing us up, i.e., caring for us).

Source: Wendland 1987, p. 176f.

Translation commentary on Numbers 6:24

The blessing in verses 24-27 was probably used also in Temple worship (see Psa 67.1). All of the Hebrew verbs in these verses may be interpreted as jussives (a form of a verb expressing a command — two of them are explicitly jussive), so in this context they function as wishes, as prayers (so Contemporary English Version with “I pray that…”), or as divine oracles that actually perform each blessing as the priest utters it. (The Septuagint interprets these verbs as jussives by translating them with optative forms [expressing a wish].) As already noted, verse 27 makes the point that the LORD is the sole author of the entire blessing. He, not the priests, will realize these wishes and bring them to pass. No verbal magic is involved.

The LORD bless you: The Hebrew pronouns for you are singular throughout this blessing. Every Israelite is blessed individually. It may indicate that this blessing could also be pronounced on individuals, and not only upon the community as a whole. In this context, where God blesses people, the verb bless means to endue with special power and protection, to grant well-being that can come from God alone. In some languages (for example, Chichewa and Chitonga) there are specific verbs to express such a “blessing,” where God alone must be the expressed or implied agent.

And keep you: The verb keep may be rendered “protect” (New Jewish Publication Society’s Tanakh), “guard” (Revised English Bible), or “care for.”

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 6:25

The LORD make his face to shine upon you: This imagery of God’s face shining on people is used in the context of salvation and delivery (see Psa 31.16; 67.1; 80.3, 7, 19). God’s shining face symbolizes his benevolence, kindness, and favor. Good News Bible renders this clause nonfiguratively, saying “May the LORD be kind … to you.” But in many receptor languages there may be ways to render this meaning and at the same time keep some of the figurative language; for example, Die Bibel im heutigen Deutsch says “May the LORD look kindly on you,” Chitonga has “May the LORD look on you with love,” and New Living Translation translates “May the LORD smile on you.” In some receptor languages the verb shine may have to be rendered “be without shadow,” and the preposition “toward” may have to be used instead of upon or “on.” Other languages may be able to use another local idiom, featuring another part of the body, such as the heart; for example, Chichewa renders this clause as “and may he be favorable toward you in the heart.”

And be gracious to you: The Hebrew verb rendered be gracious refers to the “kindly action of a superior party to an inferior one in which the inferior has no claim on the superior.” This clause may be rendered “and have compassion on you.”

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .

Translation commentary on Numbers 6:26

The LORD lift up his countenance on you: Good News Bible expresses well the meaning of the imagery here by saying “May the LORD look on you with favor.” “Favor” is a general word for the more specific concepts of peace, prosperity, health and well-being, which are all included in the Hebrew word for peace (shalom). (The opposite of this whole expression is found in Deut 31.18, where the LORD hides his face as a sign of disfavor or withdrawal of support.) Like Good News Bible, NBV also expresses the meaning of this clause and keeps some of the imagery by saying “may the LORD turn his face toward you,” and so does Chichewa with “May Chauta [the LORD] gaze upon you with mercy.”

And give you peace: This is the rendering that many translations have. However, the Hebrew verb for give (sim) expresses a more dynamic action. This verb means “put in place,” “make to work,” “appoint,” or “establish,” so this clause is better rendered “and make/establish peace for you” (compare Psa 147.14) or “and put peace into place for you.” Good models for this clause are “and put peace in you” (Reina-Valera revisida, Reina-Valera Contemporánea), “and bring you peace” (La Bible de Jérusalem: Nouvelle édition revue et corrigée), and “and fill you with peace” (La Biblia: Traducción en Lenguaje Actual). The Hebrew word for peace (shalom) does not refer simply to an absence of conflict, but to well-being and wholeness, both physically and spiritually.

Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .