The Hebrew that is translated as “kinsman-redeemer” (or “next-of-kin” or “close relative”) is translated in Yasa as “a near family member who has responsibility for protecting the family.”
Joshua Ham explains why: “One of the most important terms in the book of Ruth is the Hebrew word go’el. This word is often translated kinsman-redeemer in English Bibles. In ancient Hebrew culture, the go’el could play many roles. If a married man died without children, his brother (acting as go’el) was expected to marry the widow and carry on the dead man’s lineage. If someone was forced to sell their family land (keeping in mind that family land was very important in the Old Testament), a family member (again acting as go’el) was supposed to eventually restore the family’s title to the land. If a family member was murdered, it was up to the go’el to seek justice.
“As you can imagine, there’s just no way we’re going to find a single word in any language that covers all of those cultural aspects. And if we tried to explain all of those aspects in the text itself, it would get unwieldy pretty fast. So in translating a word like go’el, we try to pick out the most salient points. In the Yasa text of Ruth, we ended up with something like ‘a near family member who has responsibility for protecting the family.’ It’s a bit smoother in Yasa than it sounds in English!”
In Cusco Quechua it is translated as “close relative of a corpse.”
The translation consultant Bill Mitchell (in Omanson 2001, p. 428) tells this story: “The translators struggled to translate the idea [of the near relative responsible for helping a family or clan member hit by misfortune, for example, loss of property, liberty or life]. The translation consultant asked them, ‘Is there anyone in your wider family who takes responsibility for a relative in such circumstances?’ They replied, ‘Yes, of course.’ ‘What do you call that person,’ the consulted asked. ‘There is no special name,’ they said. The consultant replied, ‘If a widow or an orphan needed help, what would they say to this person?’ ‘It will probably seem a bit strange to you, but they would say: ‘You are my close relative and I am your corpse.’’ The translators introduced this into their translation. When they tested it out with different groups, they found that it communicated the Hebrew concept of go’el very well.”
In Southern Birifor it is translated as “funeral husband.” (Source: Andy Warren-Rothlin)
The Hebrew that is transliterated as “Ruth” in English is translated in Spanish Sign Language with the sign for “respect” referring to the respect that she shows for the mother-in-law as shown in Ruth 1:16. (Source: Steve Parkhurst)
Like many languages (but unlike Greek or Hebrew or English), Spanish uses a formal vs. informal second-person pronoun (a familiar vs. a respectful “you”). Spanish Bibles all use only the informal second-person pronoun (tú), with the exception of Dios Habla Hoy (third edition: 1996) which also uses the formal pronoun (usted). In the referenced verses, the formal form is used.
It is a valid translation procedure to indicate that Boaz was “surprised,” perhaps even a bit shocked, as he asked the question, “Who are you?” This attitude is definitely implied in the vivid Hebrew expression immediately preceding, “behold, a woman lay (lit. ‘[is] lying’) at his feet!” (3:8). The “surprise” could easily be included as part of the quote margin or, more idiomatically, as an exclamation introducing Boaz’ words; e.g., “Ah-ah, you—you are who?” (Chichewa). By making this sentiment explicit in the text, the translator also helps to dispel any errant idea that some sort of immoral activity was taking place there at Boaz’ threshing floor.
According to the Chichewa/Chitonga norms of social decorum, Ruth is entirely too forward in informing Boaz of his responsibility over against her. A literal (Revised Standard Version) rendering of her request that he “spread (his) skirt” over her would definitely convey improper sexual overtones. To overtly mention “marriage” (Good News Bible), on the other hand, would be forbidden as well (e.g., T: “to eat the name” of the deceased). Only an immoral woman would attempt something as blatant as that. Ruth’s situation, as complicated as it was, would have to be handled by the family representatives, for this was not an individual matter. In an effort to remain more indirect, the Chichewa translates “Since you are a relative, you have the responsibility of caring for me. Please ‘bring me up!'”
Following are a number of back-translations of Ruth 3:6-9:
Noongar: “So Ruth went to the threshing floor and she did everything her mother-in-law said. After Boaz ate and drank, and he was feeling happy, he lay down beside the pile of wheat. Ruth crept to him, uncovered his feet, and lay down. In the dark of the night, Boaz was startled. He rolled over and saw a woman lying near his feet. He asked, ‘Who are you?’ The woman replied, ‘I am Ruth, your worker. Cover your worker with your cloak, be- cause you are my right-way man.’” (Source: Bardip Ruth-Ang 2020)
Eastern Bru: “Then Ruth went to the place where they were threshing grain, and she obeyed all the words her mother-in-law told her. When Boaz had eaten and drunk to his fill, his heart was very happy. Then he went to sleep in the place where the bundles of grain were. Then Ruth came to that place. She quietly lifted the blanket from Boaz’s feet. Then she slept also. In the middle of the night Boaz was startled and he sat up and looked. Then he saw a woman sleeping near his feet. Boaz asked Ruth: ‘Who are you?’ And the woman answered: ‘I am Ruth, your servant. You are of the clan of my husband, so you can take the place of my husband who is dead. If you want to take away my misfortune, I ask you to put your blanket over me as a sign that you agree with me.’” (Source: Bru Back Translation)
Hiligaynon: “So she went-down to the place-of-threshing in-order to do all what her mother-in-law said to her. When Boaz had-finished eating and drinking, he felt good. He lay-down beside the pile of barley/grains in-order-to sleep. Ruth approached him quietly/slowly and lifted the blanket at his feet and layed-down there. 8In the middle of the night, Boaz woke-up, and when he stretched-(himself)-out he was surprised that there-was a woman lying at his feet. Boaz asked, ‘Who are you(sg)?’ She replied, ‘I am Ruth. I am your(sg) close relative that you(sg) should take-care-of. Now, cover me with your(sg) clothes to show that you(sg) will-marry and take-care-of me.’” (Source: Hiligaynon Back Translation)
English: “So she went down to the ground where they had threshed the barley grain. There she did everything that her mother-in-law had told her to do. When Boaz finished eating supper and drinking wine, he felt happy. Then he went over to the far end of the pile of grain. He lay down and went to sleep. Then Ruth approached him quietly. She took the blanket off his feet and lay down there. In the middle of the night, he suddenly awoke. He sat up and saw that a woman was lying at his feet. He asked her, ‘Who are you?’ She replied, ‘I am your servant, Ruth. Since you are the one who has a responsibility to take care of someone like me whose dead husband was your close relative, spread the corner of your cloak over my feet to show that you will marry me.’” (Source: Translation for Translators)
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 benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. Here, hirogete (広げて) or “spread/extend” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).”
Also, the honorific form kudasai (ください) reflects that the action is called for as a favor for the sake of the beneficiary. This polite kudasai imperative form is often translated as “please” in English. While English employs pure imperatives in most imperative constructions (“Do this!”), Japanese chooses the polite kudasai (“Do this, please.”).
Expressions introducing direct discourse, such as he asked and she answered, normally precede the quoted words. In English, however, it is possible to place such expressions after direct discourse if the direct discourse is not too long, or they may be embedded within the direct discourse, as in the case of she answered in this verse. Some languages employ identifications both before and after direct discourse, thus providing an oral equivalent of quotation marks.
It’s Ruth, sir translates a Hebrew phrase “I Ruth your servant.” See B. A. Rebera, 1982, “Identifying participants in Old Testament dialogue,” The Bible Translator 33, pages 201-207. This phrase must often be rendered in a somewhat different form; for example, “I am your servant, Ruth” or “I am Ruth, your servant.” This use of “servant” must not imply that Ruth is asking to be made a servant, nor does it mean that she has already accepted the status of a servant to Boaz. Rather, it is an oriental expression of politeness and indicates Ruth’s attitude of respect for Boaz. For ʾamah with this meaning, see Baumgartner, s.v. The same formula is already found in Ugaritic. See J. Gray, The Legacy of Canaan, 1965, page 105. In other languages an expression of respect may take the form of a special title for Boaz, for example, “I am Ruth, your honor” or “you who are so important, I am just Ruth, a humble person.”
The two sentences Because you are … marry me translate a single Hebrew sentence which is literally “spread your skirt over your maidservant, for you are next of kin.” This sentence has a poetic structure in Hebrew with a meter of 3 + 3. It is usually difficult to reproduce a very short section of poetic structure in a receptor language, especially one which involves a rather rare figure of speech which, if translated literally, might very well lead to a wrong understanding of Ruth’s intent.
For a discussion of the meaning of close relative, see the comments on 2.20. Because the relation between a close relative and marriage may not be at all clear, Good News Translation makes explicit the significance of being a close relative, namely, being responsible for taking care of someone. This is necessary for those cultures in which such a responsibility is by no means automatically included in such a relation. In fact, in many languages an expression “close relative” would imply that marriage would be impossible, since marriage of close relatives would mean incest. This means that it may be necessary to use a term for close relative or “next of kin” which will indicate clearly that Boaz is not someone who would be traditionally prohibited from entering into marriage with Ruth. In some languages the appropriate expression is “close relative by marriage” or “close relative because of the one I was married to,” a phrase which may be necessary in this context, but which, of course, must not be used throughout.
The consonants in the Hebrew expression rendered in Good News Translation as marry me may have two different meanings, depending upon the vowels which are associated with the consonants. With one set of vowel markings the meaning is “spread your skirt over your maidservant,” and with the other set of vowel markings the meaning is “spread your wings over your maidservant.” See the related comments on “protection” in 2.11-12. In general the meaning seems quite clearly to be a request for protection, with the specific meaning of marry me, For the reference to marriage see Deuteronomy 23.1 and Ezekiel 16.8. Compare also A. S. van der Woude (in THAT 1, 1971, s.v. kanaf): “Als Rechtsbrauch wird er (i.e., der Zipfel des Gewandes) vom Manne über die erwählte Braut ausgebreitet.” See also A. Jirku, Die magische Bedeutung der Kleidung in Israel, 1914, pages 14 ff. Arabic parallels to the levirate marriage show that the near kinsman established his claim to the widow by throwing his garment over her. See W. R. Smith, Kinship and Marriage in Early Arabia, 1903, page 105; G. Jacob, Altarabisches Beduinenleben, 1897, page 58, and J. L. Burckhardt, Bemerkungen über die Beduinen und Wahaby, 1831, page 213. but most translators and commentators prefer to retain the literal idiom “spread your skirt over your maidservant.” Haller (op. cit., ad loc.) translates “wings,” but does not exclude in his commentary the possibility of the alternative reading. For him the ambiguity may even have been intended by the author. Hertzberg (op. cit., ad loc.) may be right in seeing in the reading “wings” a euphemism. In a sense, both components of meaning, union and protection, are present in the expression “spread your skirt over your maidservant,” So rightly H. H. Rowley, “The marriage of Ruth,” Harvard Theological Review XL, 1947, page 92. Rowley (note 57) quotes J. Lewy who (RHR cx, 1934, pages 31 ff.) cites Assyrian evidence showing that the skirt of the garment stood for the personality of the wearer, and especially for his honor. This evidence would signify that Boaz extended the cover of his position and person to Ruth. so that the difference in meaning between the two possible ways of writing the vowels with the Hebrew consonants is not great.
One of the serious difficulties involved in a literal translation of the Hebrew idiom, “spread your skirt over your maidservant,” is that it is too easily interpreted as an invitation to sexual intercourse, and this seems to be out of keeping with the characters of the story. In most instances, therefore, it may be best to give the meaning of the idiom in the text and, if necessary, provide a literal translation in a marginal note. It is, of course, not to be excluded that the narrator has been intentionally ambiguous and provocative (Campbell 1975, page 121, and Stasson, pages 70-71).
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 .
“Who are you?” he asked: As in previous verses, you may want to put the quote introducer at the beginning. For example:
He asked, “Who are you?” (CJB)
3:9b
“I am your servant Ruth,” she replied: Again, the Berean Standard Bible has placed the words she replied after the quoted words of Ruth. In most languages, it is more natural to put this quote introducer at the beginning of the sentence. For example:
And she answered, “I am Ruth, your servant. (English Standard Version)
your servant: When Ruth referred to herself as your servant, she spoke in a figurative way. She did not literally mean that she was his slave or servant. Ruth used this figure of speech to indicate her respect and humility to someone who had higher status than herself.
There are two options to translate this figure of speech:
• Keep the literal meaning of the figure of speech. For example:
I am Ruth, your servant girl (New Century Version)
• Use a term of respect that expresses the meaning of the figure of speech. For example:
Sir, I am Ruth (Contemporary English Version) -or-
⌊ My⌋lord, it is I, Ruth
3:9c–d
General Comment on reordering in 3:9c–d
Before you translate 9c–d you should consider the natural order in which your language should place the two clauses of this sentence. In 9c Ruth made an appeal or request to Boaz, and in 9d she gave the basis or reason for that appeal. In many languages, it will be more natural to reorder these clauses. For example:
9d You are a kinsman-redeemer of our family, 9c ⌊so⌋ spread the corner of your garment over me.
3:9c
Spread the corner of your garment over me: This clause is a Hebrew idiom with a double meaning. The figurative meaning of the idiom is “marry me” or “take me as your wife.” However, the literal meaning (expressed in the Berean Standard Bible) also fits this context. (See the note and footnote under corner of your garment below.) With this statement, Ruth was asking for two things. She wanted Boaz to take her as his wife, and she also wanted him to cover her up from the cold night air.
Here are some options to translate this idiom:
• Translate the literal meaning and put the figurative meaning in a footnote. For example:
So spread the edge of your cover over me. (Contemporary English Version)
FOOTNOTE: In Hebrew, these words have another meaning, which is, “Look after me as your wife.”
• Translate the figurative meaning and put the literal meaning in a footnote. For example:
⌊ Please⌋marry me.
FOOTNOTE: In Hebrew she said, “Cover me with the edge of your robe/blanket.” But these words have another meaning which is, “Look after me as your wife.”
• Use a short clause that expresses both the literal and figurative meaning. For example:
Spread the edge of your robe over me to show that you will marry me.
Translate this clause in a natural and meaningful way in your language.
Spread…over me: This means “cover me with” or “stretch out over me.”
the corner of your garment: The Hebrew word that the Berean Standard Bible translates as the corner of your garment refers to the “edge,” “boundary,” or “corner” of a blanket, covering, or item of clothing. This Hebrew word has a double meaning which is important in this context. It can also refer to the “wings” of a bird or animal. This was a figure of speech that referred to care and protection, like a young bird seeking protection under the “wings” of its mother.
me: In Hebrew, Ruth spoke of herself to Boaz here as “your servant.” She did not use the pronoun me. This is the same word for “servant” that she used to refer to herself in 3:9b. See the note there. In both places, she used this word as a figure of speech to show humility and respect to Boaz.
If referring to yourself as someone’s “servant” is a natural or possible way in your language to show respect, consider saying it that way here. For example:
Spread out your robe over your servant. (CEB)
If your audience would assume that Ruth meant that she was a literal servant to Boaz, you should follow the Berean Standard Bible and some other translations by using the pronoun me.
3:9d
for: The Hebrew conjunction which the Berean Standard Bible translates as for means “because.” Here it introduces a basis or reason for the request that Ruth made to Boaz in 9c. If you are reordering 9c–d as described in the General Comment above, it may not be necessary to include an explicit translation of this conjunction.
you are a kinsman-redeemer: See the notes on 2:20d. The Hebrew word that the Berean Standard Bible translates as kinsman-redeemer refers to someone who was responsible to defend and protect the rights of needy relatives, including widows. Ruth reminded Boaz that this was his duty because he was a close relative of her dead husband.
Here are some other ways to translate this clause:
you are the relative who is supposed to take care of me (Contemporary English Version) -or-
one of those who have responsibility to care for our family -or-
Because you are a close relative, you are responsible for taking care of me. So please marry me. (Good News Translation) -or-
you have a duty to help/protect our(excl.) family
See how you translated this word in 2:20d and use a similar expression here.
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