complete verse (Ruth 3:1 - 3:5)

Following are a number of back-translations of Ruth 3:1-5:

  • Noongar: “Later, Naomi, Ruth’s mother-in-law, said to her, ‘My daughter, I must find a home for you so someone can look after you. Now, this man, Boaz, is our relative. You have been working beside his young women. Boaz will thresh his wheat at his threshing floor tonight. Go, wash and perfume yourself and put on your best clothes. Go to the threshing floor, but don’t let him see you until he stops eating and drinking. When he sleeps, watch where he is lying, then go and uncover his feet and lie there. He will tell you what you must do.’ Ruth said to her, ‘Everything you say, I will do.’” (Source: Bardip Ruth-Ang 2020)
  • Eastern Bru: “After that, Naomi told Ruth: ‘Child! It is good for me to seek a husband for you, so that you can have a family and be well/at peace like others. Now you know Boaz because you have been following the women who work for him. Boaz is really of our clan and very close. And this evening he is coming to guard the place where they thresh his grain. So you bathe and put on perfume and wear new clothing. Then you go to the place where they are threshing Boaz’s grain. But don’t let Boaz see you until he has finished eating and drinking. When he goes to sleep, you watch where that is. When he is sleeping soundly, then you go and lift the blanket from his legs/feet. Then you sleep near his feet. And whatever he tells you, you do that.’ Then Ruth answered her mother-in-law: ‘All that you have instructed me, surely I will follow all your words.’” (Source: Bru Back Translation)
  • Hiligaynon: “One day, Noemi said to Ruth, ‘Child, I want you(sg) to marry now for your(sg) good. There-is [is-it-not-so] Boaz our(incl) relative, whose female servants you(sg) have-been- working -with. You(sg) know (what), tonight he will-be-winnowing/[lit. causing/allowing-wind-to-blow-through] the barley. Therefore take a bath, put-on-perfume, and wear your(sg) best clothes. Then go to the place-of-threshing, but do- not -show-(yourself) to him until he has-finished eating and drinking. When he is-going-to-sleep, you(sg) watch/observe where he will-lie-down. And when he is asleep, go-to him and lift-up the blanket at his feet and you sleep there. Then he will-tell you(sg) what you(sg) will-do.’ Ruth replied, ‘I will-do all what you(sg) have-said.’” (Source: Hiligaynon Back Translation)
  • English: “One day, Naomi said to Ruth, ‘My daughter, I think that I should try to arrange for you to have a husband who will take care of/provide for you. Boaz, the man with whose servant girls you have been gathering grain, is a close relative of our dead husbands. Listen carefully. Tonight he will be at the ground where the barley has been threshed. He will be separating the barley grain from the chaff. Bathe yourself and put on some perfume. Put on your best clothes. Then go down to the ground where they have threshed the grain. But do not let Boaz know that you are there while he is eating supper and drinking. When he has finished eating, notice where he lies down to sleep. Then when he is asleep, take the blanket off his feet and lie close to his feet. When he wakes up, he will tell you what to do.’ Ruth replied, ‘I will do everything that you have told me to do.’” (Source: Translation for Translators)

Translation commentary on Ruth 3:4

Lift the covers renders what is in Hebrew literally “uncover the place of his feet.” The meaning of what Ruth did was essentially to ask for Boaz’s protection. So rightly Gerleman, op. cit., ad loc.: “sich als Bittstellerin in seinen Schutz begeben.” Of course, the idea of a marriage proposal may very well have been implicit in the act, Compare George A. F. Knight, Ruth and Jonah (The Torch Bible Commentaries), 1960, ad loc.: “Ruth’s act in lying at Boaz’s feet is not to be judged an indelicate act from our standard of ethical thinking. Such was the accepted manner in which a woman could propose marriage to a man.” However, it surely was a hazardous act from the standard of Jewish ethical thinking. As we have to do with an isolated instance in the Old Testament, it may be going too far to speak of an “accepted manner.” but there is no clear evidence that this expression is a euphemism for sexual intercourse, as has been suggested by some scholars. For H. G. May (JRAS, 1939, pages 75 ff.) and W. E. Staples (k The Book of Ruth, AJSL 53, 1937, pages 153 ff.), this is an instance of sacred prostitution which took place at Bethlehem’s high place. The six measures of barley which Boaz gave to Ruth are interpreted as the hire of a sacred prostitute. Needless to say that such an interpretation makes the whole story incoherent. On the other hand, the Hebrew terms translated “uncover,” “feet,” and “lie down” are often associated with sexual acts, and therefore the expression lends itself to this type of interpretation. It must be said that most verbs in this verse are frequently used as euphemisms for sexual intercourse in other contexts as: yadaʿ, shakab, boʾ, galah. Though the noun margelot is only found once outside the book of Ruth (in Daniel 10.6, where it is no euphemism), it is easily associated with a noun as raglayim, which is used as a euphemism for the male sex organ in, e.g., Exodus 4.25. Even some ancient translators tried in several ways to weaken or alter the meaning. The Syriac translator did so in omitting the expression “uncovered” and in only stating: “lie down at his feet.” The Targum has an additional phrase in the last part of the verse: “He will tell you through his wisdom what to do.”

Since it is altogether possible that what Ruth did may be misunderstood in a receptor culture, it is appropriate to have some marginal note at this point indicating that what Ruth did was a symbolic way of asking for protection. In fact, in some translations the meaning of the act is incorporated into the text itself, for example, “lift up the cover at his feet to ask for his protection.” This may be done on the basis that the act itself was a recognized symbol for asking for security.

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 .

3rd person pronoun with high register (Japanese)

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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.

One way Japanese shows different degree of politeness is through the choice of a third person singular and plural pronoun (“he,” “she,” “it” and their various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. While it’s not uncommon to avoid pronouns altogether in Japanese, there are is a range of third person pronouns that can be used. In these verses a number of them are used that pay particularly much respect to the referred person (or, in fact, God, as in Exodus 15:2), including kono kata (この方), sono kata (その方), and ano kata (あの方), meaning “this person,” “that person,” and “that person over there.”

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also third person pronoun with exalted register.