Translation commentary on Ruth 4:15: A Cultural Commentary for Central Africa

The hyperbole in these words of praise to Naomi sounds to be rather overdone in a Bantu context. No mother would be expected to value a daughter-in-law more than her own children, particularly in a matrilineal situation (as most of the tribes are in Central Africa), where a man’s offspring are reckoned as part of his wife’s family line and not his own. In effect, he begets children on behalf of another clan group; in other words, a daughter-in-law would be bearing for the lineage of another woman. This would not, however, lessen the joy that a woman would have at becoming a grandmother for the first time. In an African society, the relations between grandparents and grandchildren are especially close (paradoxically, they interact with each other as “age-mates”), and the former often do “take care of” (v. 16, Good News Bible) the latter in a village setting.

Source: Wendland 1987, p. 185.

Translation commentary on Ruth 1:17: A Cultural Commentary for Central Africa

A natural Chichewa cultural substitute for the Hebrew oath and curse formula, “May the Lord do so to me and more,” is “May lightning (i.e., viewed as being sent by God) tear me!” But this expression may convey negative (“heathen”) overtones as far as the Christian constituency is concerned, thus making it unacceptable for use in the Scriptures. Ruth’s expressed desire that she be buried at the home of her husband’s relatives is a very significant pledge of loyalty also from a Chewa point of view, for normally (unless too great a distance is involved) a man, or woman, will be taken back to his (her) own village for burial. Ruth’s promise that even death will not be able to separate her from Naomi corresponds to the Chewa/Tonga socio-religious belief that the grave is no barrier to interpersonal relation-ships, whether good or bad, for one’s community includes the society of ancestral spirits.

Source: Wendland 1987, p. 170.

Translation commentary on Ruth 4:3: A Cultural Commentary for Central Africa

In Central Africa, land — specifically a “garden” — is not regarded as being the property of an individual. Land rather belongs to the community as a whole and is administered through the chief or headman. A person may allow a relative or friend to use a field which he has worked in the past, but there is no thought of selling it. Once the ground has lost its productivity, a farmer will simply leave it and request a new piece of land from the chief. The translator must also make sure that the term “garden” (munda — Chichewa) is not understood as a metaphoric allusion to Ruth herself in this context, for as the subsequent discussion clearly indicates, an actual piece of land was being referred to. We note also that in Chichewa one must make explicit the fact that Elimelech was no longer alive, namely, by preceding the personal name with the term malemu ‘the late/deceased’.

Source: Wendland 1987, p. 181f.

Translation commentary on Ruth 2:7: A Cultural Commentary for Central Africa

As the workers report to Boaz about Ruth’s industriousness, they emphasize the fact that “She . . . worked steadily . . . except for a short rest in the shelter.” This was rendered by an idiomatic expression in the old Chichewa Bible, ‘in the house she doesn’t stay long,’ but this means something quite different. In a culture where a woman’s place is definitely in the “home,” it suggests that Ruth is some sort of busybody, or worse, of immoral character.

Source: Wendland 1987, p. 173f.

Translation commentary on Ruth 4:18: A Cultural Commentary for Central Africa

The importance of one’s ancestors notwithstanding, the elaborate genealogies of the Hebrews are rather overwhelming for receptors in Central Africa. This is especially true among those peoples, like the Tonga, who do not have a strong royal institution, and hence have no associated tradition of “remembering” departed chiefs. Only outstanding individuals, usually with regard to their magical-supernatural powers, find a place in formal recitations, such as in a prayer for rain.

Source: Wendland 1987, p. 185.