complete verse (Ruth 2:1)

Following are a number of back-translations of Ruth 2:1:

  • Noongar: “Now, a relative of Naomi, he was named Boaz. He was a relative of Naomi’s husband, famous in the tribe of Elimelech.” (Source: Bardip Ruth-Ang 2020)
  • Eastern Bru: “Naomi had a person from the clan of her husband Elimelech. That person was named Boaz, and he was a person who had great authority, and he was also rich.” (Source: Bru Back Translation)
  • Hiligaynon: (verses 1-3) “One day, Ruth said to Noemi, ‘Allow me to go to the field to glean the heads-of-grain of a man who will-allow me to do it.’ Noemi said to her, ‘Okay child, you(sg) go.’ So Ruth went-out and gleaned the heads-of-grain that were-left-behind by the harvesters. And it-so-happened that she gleaned there at the field of Boaz the relative of Elimelec. Boaz was a wealthy and famous man.” (Source: Hiligaynon Back Translation)
  • English: “There was a man in Bethlehem who belonged to the clan of Naomi’s dead husband, Elimelech. He was rich and well-known/influential. His name was Boaz.” (Source: Translation for Translators)

family / clan / house

The Hebrew terms that are translated as “family” or “clan” or “house” or similar in English are all translated in Kwere as ng’holo or “clan.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)

In the English translation by Goldingay (2018) it is translated as “kin-group.”

See also tribe.

Translation commentary on Ruth 2:1: A Cultural Commentary for Central Africa

Boaz is introduced at this point in anticipation of the major role that he is about to play in the narrative, namely, as a husband to Ruth. From the Tonga kinship perspective, however, he is on the wrong side of the family—that of Elimelech (i.e., patrilineal descent).
If this had been a Tonga setting, Boaz would have had to come from among the dead a Tonga setting, Boaz would have had to come from among the dead husband’s mother’s relatives, i.e., from Naomi’s line (matrilineal descent).

Source: Wendland 1987, p. 172.

Translation commentary on Ruth 2:1

Verse 1 is essentially an introductory statement anticipating information which would seem to belong in verse 3. In fact, some translators would prefer to place this information in verse 3, where it seems more logical. However, there is value in having the contents of verse 1 at the very beginning of the chapter, because the role of Boaz is so important to the rest of the story and because the mention of Boaz as being a rich and influential man emphasizes so significantly the theme of restoration, which is central to the whole story. See D. F. Rauber, op. cit., pages 30-32. It is also important that the theme of restoration and “filling” be brought about by the event of harvest, which, in a sense, is a kind of celebration of the fertility of the earth and therefore an implied abundance.

The term relative is literally in the Hebrew text “acquaintance,” but the text was understood by the Masoretes as “a kinsman,” and this interpretation is preferable. It is not always easy to obtain a satisfactory term for relative, since it must designate a person who is related to one by some kind of blood tie but who is not a member of the immediate family. In this instance, of course, the blood relation is with the husband Elimelech, not with Naomi. In some languages the closest equivalent is “cousin.” In other languages the equivalent is “brother,” using a term which may designate all blood relatives in the same generation. On the other hand, a number of languages would simply say that Boaz belonged to “the same clan as Elimelech.”

A rich and influential man translates what is literally in Hebrew “a mighty man of valor,” but this expression involves two different components: (1) importance or prominence (see New American Bible) and (2) “wealth” (see New English Bible “well-to-do man”). In this context, the expression probably designates a social class of wealthy landlords Compare W. Baumgartner, s.v. chayil: “als Standesbezeichnung: (Gross-) Grundbesitzer” and G. Gerleman, op. cit., ad loc. See also E. Meyer, Die Israeliten und Nachbarstämme, 1960, pages 428-429, 500. (see Moffatt, “a man of large property”). One could use in this context a phrase such as “a wealthy landlord” or “a rich and important man.” In some societies the equivalent is “a wealthy elder,” in which “elder” would emphasize cultural prominence rather than age.

Who belonged to the family of her husband Elimelech may be rendered in a number of languages as “who belonged to the clan of Elimelech, the husband of Naomi” or “who was a part of the extended family of Elimelech, the husband of Naomi.” In some languages it is essential to indicate the fact that Elimelech is now dead; for example, “the past husband of Naomi” or “the deceased husband of Naomi.”

In dealing with terms for a clan, family, and tribe in Hebrew, there is a certain flexibility in meaning, but this is not the result of loose popular language. See Johs. Pedersen, Israel, Its Life and Culture I-II, London and Copenhagen, 1946, pages 46-60. We simply do not understand precisely the range of the distinctions in ancient Hebrew, and therefore the meanings seem at times to be somewhat fluid. In general, a term for “family” tends to designate the larger family, and a term for “clan” may be almost synonymous with “tribe.”

The name Boaz sounds in Hebrew something like “in him is power.” Other derivations have also been proposed, but there is certainly no evident derivation, The Greek transliteration booz/s favors an interpretation “in him is power.” Modern research, however, suggests a relation with Arabic bagz (“quickness”). See especially W. Baumgartner, s.v., and M. Noth, op. cit., page 228. The Hebrew word has to be distinguished from its homonym occurring in 1 Kings 7.21 and 2 Chronicles 3.17: Boaz, as a name of the left temple column. Only Baumgartner rightly makes a distinction between the two roots on the base of semantically obscure relations. nor is there any indication that the meaning of the name Boaz has special relevance for the development of this story.

Quoted with permission from de Waard, Jan and Nida, Eugene A. A Handbook on Ruth. (UBS Helps for Translators). New York: UBS, 1978, 1992. For this and other handbooks for translators see here .