Wendland, Ernst R. The Cultural Factor in Bible Translation (UBS Monograph Series No. 2). London: United Bible Societies, 1987.
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.
“Young men” do not normally “draw water” in an African context, certainly not for any women who might happen to be present. Boaz’ rhetorical question of assertion, “Have I not charged the young men not to molest you,” has to be transformed into a direct statement so that its illocutionary force will not be misunderstood.
Source: Wendland 1987, p. 174.
Upon hearing that Ruth “fell on her face,” many receptors would come to the conclusion that she was either suddenly taken ill or that she was deathly afraid of Boaz. A rather different honorific gesture in the presence of an adult male would be employed among the Tonga; for example, to simply genuflect in ordinary cases, but to kneel when speaking to a male in-law on her father’s side. A woman would also kneel to avoid the normal custom of shaking hands with a man at times when she is ritually unclean, e.g., during menstruation. Ruth’s reply to Boaz should not sound as if she is insulting his kindness and concern for her; cp. Good News Bible: “Why should you be so concerned about me?” In many languages of Central Africa, “foreigner” is rendered by a word which has a wide area of meaning stranger, traveler, guest, etc. (as in the old Chichewa Bible). And since in local society “guests” in particular are received with honor and well cared for, Ruth’s surprise at Boaz’ good will toward her seems to involve a cultural contradiction. Indeed, Boaz would be remiss if he did not give Ruth special attention. Thus “foreigner” has to be translated as “outsider” (i.e., with respect to race, religion, nationality, etc. [Chichewa]) or “non-tribesperson” (Chitonga).
Source: Wendland 1987, p. 174.
This image of God having “wings,” even if it were recognized as being nonliteral, is too extraordinary to be meaningful in Chichewa/Chitonga. While God can be spoken of in anthropomorphic terms, one cannot attribute to him the features of an animal or bird, even figuratively. The associated ground of comparison is also quite unusual from their perspective, i.e., wings to provide refuge, shelter, protection, etc., instead of as a means of rapid transportation.
Source: Wendland 1987, p. 175.
In Chichewa, Ruth shows enough deference by addressing Boaz as “my lord” (mbuye wanga ‘my master/uncle’), and she does not have to go on to refer to herself as “your maidservant” (which might well be interpreted literally in this context). This also eliminates any possible confusion with her subsequent words: ” . . . though I am not one of your maidservants.”
Source: Wendland 1987, p. 175.