6At this, the next-of-kin said, “I cannot redeem it for myself without damaging my own inheritance. Take my right of redemption yourself, for I cannot redeem it.”
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 Greek and Hebrew terms that are translated as “redeem” or “redemption” in most English translations (see more on that below) are translated in Kissi as “buying back.” “Ownership of some object may be forfeited or lost, but the original owner may redeem his possession by buying it back. So God, who made us for Himself, permitted us to accept or reject Him. In order to reconcile rebellious mankind He demonstrated His redemptive love in the death of His Son on our behalf.
“The San Blas Kuna describe redemption in a more spiritual sense. They say that it consists of ‘recapturing the spirit.’ A sinful person is one in rebellion against God, and he must be recaptured by God or he will destroy himself. The need of the spirit is to be captured by God. The tragedy is that too many people find their greatest pleasure in secretly trying to elude God, as though they could find some place in the universe where He could not find them. They regard life as a purely private affair, and they object to the claims of God as presented by the church. They accuse the pastor of interfering with the privacy of their own iniquity. Such souls, if they are to be redeemed, must be ‘recaptured.'” (Source: Nida 1952, p. 138)
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In Ajië a term is used, nawi, that refers to the “custom of planting a small tree on land cursed either by the blood of battle or some calamity.” Clifford (1992, p. 83ff.) retells the story: “Maurice Leenhardt tells how he finally arrived at a term that would express ‘redemption.’ Previous missionaries had interpreted it as an exchange — an exchange of life, that of Jesus for ours. But in Melanesian thinking more strict equivalents were demanded in the exchanges structuring social life. It remained unclear to them how Jesus’ sacrifice could possibly redeem mankind. So unclear was it that even the natas [Melanesians pastors] gave up trying to explain a concept they did not understand very well themselves and simply employed the term “release.” So the matter stood, with the missionary driven to the use of cumbersome circumlocutions, until one day during a conversation on 1 Corinthians 1:30, [Melanesian pastor and Leenhardt’s co-worker] Boesoou Erijisi used a surprising expression: nawi. The term referred to the custom of planting a small tree on land cursed either by the blood of battle or some calamity. ‘Jesus was thus the one who has accomplished the sacrifice and has planted himself like a tree, as though to absorb all the misfortunes of men and to free the world from its taboos.’ Here at last was a concept that seemed to render the principle of ‘redemption’ and could reach deeply enough into living modes of thought. ‘The idea was a rich one, but how could I be sure I understood it right?’ The key test was in the reaction of students and natas to his provisional version. They were, he reports, overjoyed with the ‘deep’ translation.”
In Folopa, the translation team also found a deeply indigenous term. Neil Anderson (in Holzhausen 1991, p. 51) explains: “While I was explaining the meaning of the [concept] to the Folopa men, I could see their faces brighten. They said that this was a common thing among them: ‘If someone falls a tree and it tips to the wrong side, killing someone, the relatives of the injured party claim the life of the guilty party. But in order to save his life, his relatives make amends. Pigs, shells (which are still used as currency here) and other valuables are given to the relatives of the deceased as payment for the life of the guilty party. In this way he can live because others stand up for him.’ Full of joy, I began to utilize this thought to the difficult translation of the word ‘redemption.’ Mark 10:45 reads now, translated back from the Folopa: ‘Jesus came to make an atonement, by which he takes upon himself the punishment for the evil deeds of many. He came so that through his death many might be liberated.’ After working on this verse for half an hour, I read it to my friends. They became silent and moved their slightly bowed heads thoughtfully back and forth. Finally, one of them took the floor, ‘We give a lot to right a wrong. But we have never given a human being as a price of atonement. Jesus did a great work for us when he made restitution. Because he died, all of us now don’t have to bear the punishment we deserve. We are liberated.'”
In Samoan the translation is togiola which originally refers to a fine mat. John Bradshaw (in The Bible Translator 1967, p. 75ff. ) explains: “The rite of submission applies in cases of grave sin which demands an extreme punishment: offenses such as murder, adultery or disrespectful behavior towards a chief. Submission is made in expectation of forgiveness. The rite is normally enacted at dawn. The prisoner and his family, or even his whole village bow down in silence before the house of the chief or other offended party. The prisoner heads the group and is covered with a fine mat, offered as his ransom. In other words, he submits himself completely to the authority of those whom he has offended. Many such submissions have been successfully offered and received. Those inside the house will come out, and bring into it those offering submission. The priestly orators speak sweetly and all join in a meal. The fine mat is accepted, while the prisoner is set free and forgiven. He no longer goes in fear of retribution for his sin. (…) If now we turn to the relation between the believer and the Redeemer, we notice at once that the word togiola, literally the price of one’s life, was the word used to denote the fine mat with which the sinner covered himself in the rite of Submission. The acceptance of the togiola set free the prisoner. It was inevitable that togiola should render lutron, ransom, as in Matthew 20:28.”
“In Hebrew there are two terms, ga’al and padah, usually rendered ‘to redeem,’ which have likewise undergone significant changes in meaning with resulting obscurity and misunderstanding. Both terms are used in the Old Testament for a person being redeemed from slavery. In the case of padah, the primary emphasis is upon the redemption by means of payment, and in ga’al the redemption of an individual, usually by payment, is made by some relative or an individual of the same clan or society. These two words, however, are used in the Old Testament in circumstances in which there is no payment at all. For example, the redemption of Jews from Egypt is referred to by these two terms, but clearly there was no payment made to the Egyptians or to Pharaoh.
“In the New Testament a related problem occurs, for the words agorázō and exagorazó, meaning literally ‘to buy’ or ‘to buy back’ and ‘to buy out,’ were translated into Latin as redimo and into English normally as ‘redeem.’ The almost exclusive association of Latin redimo with payment became such a focal element of meaning that during the Middle Ages a theory developed that God had to pay the Devil in order to get believers out of hell and into heaven.
“As in the case of the Old Testament, New Testament contexts employing the Greek verb lutroó, literally ‘to redeem’ or ‘to ransom,’ do not refer primarily to payment but focus upon deliverance and being set free. But even today there is such a heavy tradition of the theological concept of payment that any attempt to translate lutroó as ‘to deliver’ or ‘to set free’ is misjudged by some as being heretical.” (Source: Nida 1984, p. 114f.)
The problem of v. 5 reappears here in the words ” . . . lest I impair my own inheritance.” To a Chichewa/Chitonga reader, this excuse for the man’s refusal to marry Ruth just does not make sense. Even a more explicit statement of what was actually involved here does not help all that much; e.g., ” . . . because it might mean that my own children would inherit less” (Good News Bible). To be sure, the financial burden of polygamous marriages in Africa is being increasingly recognized, but that would not be regarded as a valid reason for refusing to carry out one’s familial responsibility. Fundamentally different presuppositions are being applied to this situation, and these cannot be reconciled in the text of a translation.
Following are a number of back-translations of Ruth 4:1-6:
Noongar: “So Boaz went to the gate of Bethlehem and sat there. When the other right-way man was passing by, the one whom Boaz told Ruth, Boaz said to him, ‘Come here, brother, sit here.’ So this man came and sat. Then Boaz called ten men of Bethlehem, saying, ‘Sit here.’ So they sat. Then Boaz said to this other right-way man, ‘Naomi has returned from Moab. She wants to sell the land of our brother Elimelech. I know I must tell you, ‘Take this land yourself, in front of the men sitting here and in front of our elders’. If you want this land, buy it for yourself. But if you don’t want this land, tell me so I know. No man can take this land, only you, and I am after you.’ So the man said, ‘I will take this land.’ So Boaz said, ‘The day you take this land, you also take Ruth of Moab, widow of the dead man, so the name of the dead sits with his land.’ Quickly, the other right-way man said, ‘I cannot take this land for myself, because after I must divide all my land with Ruth. You buy this land for yourself, because I can’t!’” (Source: Bardip Ruth-Ang 2020)
Eastern Bru: “Boaz went to the place where discussions were held near the gate of the town. In that place he met his kinsman who was of Ruth’s clan but closer than he. He called his kinsman and said: ‘Older brother! Sit here a while. I want to discuss something with you for a bit.’ So they sat together.And Boaz asked ten leaders of the town to come and hear what the two of them were discussing. So the ten leaders came and sat there also. Boaz told his kinsman: ‘Naomi has left the country of Moab already. Now she is wanting to sell a piece of ground belonging to Elimelec, our older brother. So I want to discuss this with you now. If you want to buy this land, then you say so in front of these leaders and other people from the town so they can hear. If you want to buy the land, then you buy it, because you are of Naomi’s clan closer than I am. But if you do not want it, then tell me, so that I will know clearly, because only the two of us can buy this land.’ Then the kinsman said to Boaz: ‘Surely I will buy the land.’Then Boaz said: ‘But if you want do buy this land of Naomi’s, you must also take Ruth to be your wife. Ruth is a Moabite, the wife of our kinsman who has died. So you must take the place of our kinsman and raise up children who can carry on his name and take over his inheritance.’Then the kinsman of Boaz answered: ‘If it is like that, I don’t want to buy the land, because I am afraid I would have to divide my inheritance with her children also. So you can take my place and buy the land, because I do not want to take that woman.’” (Source: Bru Back Translation)
Hiligaynon: “Now, Boaz went to the town’s gate and sat there. When the much closer relative of Elimelec that Boaz had-mentioned/had-referred-to passed-by, Boaz said to him, ‘Come-over-here for-a-while friend and sit-down.’ So the man came-over and sat-down. Then Boaz caused-to-gather the ten rulers of the town and had- them -sit there. And when they had-sat-down, Boaz said to his relative, ‘Noemi has- now -come-back from Moab, and she wants to sell the land of our(incl) relative Elimelec. I thought I should-tell this-(matter) to you(sg). So, if you(sg) want, buy it in the presence of the rulers of my fellow-countrymen and of others who-are-sitting here. But if you(sg) do- not -want, just say so, so-that I will-know. The truth is, you(sg) are the first-one that has the responsibility to buy it, and I am just next (in-line).’ The man said, ‘Okay, I will-buy it.’ But Boaz said, ‘On the day you(sg) buy the land from Noemi, you(sg) must also marry the Moabnon widow Ruth, so-that if you(pl) have now a child, the land will-remain in the family of our(incl) dead relative.’ When the man heard it, he said, ‘If that-is-the-case I will- no-longer -buy the land because I might have-problem with my own land because including our(excl) child to-be with Ruth (will)- now -have a share with my land. You(sg) just buy (it) because I can- not -do it.’” (Source: Hiligaynon Back Translation)
English: “Meanwhile, Boaz went up to the town gate and sat there. That was the place where people met together to decide important matters. When the man that Boaz had mentioned came there, the close relative of Ruth and Naomi’s dead husbands who had a responsibility to take care of Naomi and Ruth, Boaz said to him, ‘My friend, come over here and sit down.’ So the man went and sat down. Boaz then gathered ten of the elders of the town and asked them to sit down there also. After they sat down, he said to the man who had the responsibility to take care of Naomi, ‘Naomi has returned from Moab region. She wants to sell the field that belonged to our relative Elimelech. I thought that I should tell you about that, and suggest that you buy it, while these elders who are sitting here are listening. If you are willing to buy the property, do that. But if you do not want to buy it, tell me, so that I will know. I am suggesting this to you because you are the one who has the first right to buy it, and I am the one who has the second/next right to buy it.’ The man replied, ‘I will buy it!’ Then Boaz told him, ‘When you buy the land from Naomi, you will also be taking Ruth, the woman who is from Moab, to be your wife, in order that she may give birth to a son who will inherit the property of her dead husband.’ Then the close relative of Ruth’s dead husband said, ‘If that is so, I do not want to buy the field, because then my own children would not inherit the property; Ruth’s children would inherit it. You buy the property!’” (Source: Translation for Translators)
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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 benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
Here, kaimodoshite (買い戻して) or “redeem” 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).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
The man answered may be rendered as “the near relative replied” (New American Bible) or simply “he answered.” As in most instances there would be no doubt as to who is speaking.
I will give up my right to buy the field is literally in Hebrew “I cannot redeem for myself.” This could also be rendered as “I cannot help out as a relative” or “I cannot do my duty as a relative.” It may even be possible to employ a more specific rendering such as “I cannot take Ruth as a wife” or “I cannot buy the field.” This will depend largely upon the expressions which have been used for “redemption” in earlier contexts.
Because it would mean that my own children would not inherit it is somewhat more explicit than the Hebrew text itself, “in order that I may not ruin my own inheritance.” Compare also New English Bible “for I should risk losing my own patrimony,” and Moffatt “for fear of injuring my own inheritance.” It is also possible to translate simply as “because I would impoverish myself,” “because I would make myself poor,” or “because I myself would then become poor.”
You buy it reflects the Hebrew “take my right of redemption yourself, for I cannot redeem.” This phrase presents a number of difficulties in some languages and thus requires considerable restructuring; for example, “you buy the field just as I would have bought it but cannot,” “you can now buy the field though I cannot,” or “you yourself do what I cannot do, that is, you buy the field.”
I would rather not may be rendered as “I do not wish to buy the field” or “I prefer not to buy the field.”
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 .
The kinsman-redeemer replied, “I cannot redeem it myself: This verse introduces the response of the other kinsman-redeemer. The man answered without hesitating.
Here are some other ways to translate his response:
“Then I cannot act,” said the next-of-kin (Revised English Bible) -or-
The man with the right of redemption then said, “I cannot use my right of redemption (New Jerusalem Bible) -or-
The man answered, “In that case I will give up my right to buy the field (Good News Translation)
4:6b
or I would jeopardize my own inheritance: The man’s desire was that his own inheritance would belong to his own son or children after he died. If he bought the land from Naomi and married Ruth, he would have to pay for that land. Also, when a son was born to Ruth, that son would be considered a descendant of Elimelech and Mahlon, and would inherit that land.
jeopardize: He would jeopardize his own inheritance, because his own sons would have to share it with Ruth’s son. They would thus have a smaller share.
inheritance: This refers to the land, buildings, and possessions the man hoped to leave to his own sons when he died.
Here are some other ways to translate this verse part:
without damaging my own inheritance (New Revised Standard Version) -or-
If I did, I might harm what I can pass on to my own sons. (New Century Version)
4:6c
Take my right of redemption: The man gave the right of redemption to Boaz. In many languages, it would not be polite for a man to give a command in this situation.
Here are some other ways to translate the command:
You may take over my responsibility/right to redeem it. -or-
You are free/welcome to buy it back yourself.
because I cannot redeem it: The man felt that he was not able to redeem Elimelech’s property without risking some loss to his own wealth, as explained above. He repeated this at the end of his speech to Boaz for emphasis.
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