Language-specific Insights

wine

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The Hebrew, Aramaic, and Greek that are translated as “wine” in English is translated into Pass Valley Yali as “grape juice pressed long ago (= fermented)” or “strong water” (source: Daud Soesilo). In Guhu-Samane it is also translated as “strong water” (source: Ernest L. Richert in The Bible Translator 1965, p. 198ff. ), in Noongar as “liquor” (verbatim: “strong water”) (source: Warda-Kwabba Luke-Ang), in Hausa as ruwan inabi or “water of grapes” (with no indication whether it’s alcoholic or not — source: Mark A. Gaddis), in sar as kasə nduú or “grape drink” (source: Andy Warren-Rothlin), or in Papantla Totonac and Coyutla Totonac as “a drink like Pulque” (for “Pulque,” see here ) (source: Jacob Loewen in The Bible Translator 1971, p. 169ff. ).

In Swahili, Bible translations try to avoid local words for alcoholic drinks, because “drinking of any alcohol at all was one of the sins most denounced by early missionaries. Hence translators are uncomfortable by the occurrences of wine in the Bible. Some of the established churches which use wine prefer to see church wine as holy, and would not refer to it by the local names used for alcoholic drinks. Instead church wine is often referred to by terms borrowed from other languages, divai (from German, der Wein) or vini/mvinyo (from ltalian/Latin vino/vinum). Several translations done by Protestants have adapted the Swahili divai for ‘wine,’ while those done by Catholics use vini or mvinyo.” (Source: Rachel Konyoro in The Bible Translator 1985, p. 221ff. )

The Swahili divai was in turn borrowed by Sabaot and was turned into tifaayiik and is used as such in the Bible. Kupsabiny, on the other hand, borrowed mvinyo from Swahili and turned it into Finyonik. (Source: Iver Larsen)

In Nyamwezi, two terms are used. Malwa ga muzabibu is a kind of alcohol that people specifically use to get drunk (such as in Genesis 9:21) and ki’neneko is used for a wine made from grapes (source: Pioneer Bible Translators, project-specific translation notes in Paratext).

In some Hindi translations (such as the Common Language version, publ. 2015 ), one term (dākharasa दाखरस — grape juice) is used when that particular drink is in the focus (such as in John 2) and another term (madirā मदिरा — “alcohol” or “liquor”) when drunkenness is in the focus (such as in Eph. 5:18).

In Mandarin Chinese, the generic term jiǔ (酒) or “alcohol(ic drink)” is typically used. Exceptions are Leviticus 10:9, Numbers 6:3, Deuteronomy 29:6, Judges 13:4 et al., 1 Samuel 1:15, and Luke 1:15 where a differentiation between weak and strong alcohol is needed. The Mandarin Chinese Union Version (2010) translates that as qīngjiǔ lièjiǔ (清酒烈酒) and dànjiǔ lièjiǔ (淡酒烈酒), both in the form of a Chinese proverb and meaning “light alcohol and strong drink.” (Source: Zetzsche)

Click or tap here to see a short video clip about wine in biblical times (source: Bible Lands 2012)

See also proceeds from the vine / anything that comes from the grapevine, wine (Japanese honorifics), filled with new wine, and wine (Gen 27:28).

complete verse (John 1:1)

Following are a number of back-translations of John 1:1:

  • Huehuetla Tepehua: “The Word was living when there was still nothing at all. And that Word lived in the same place God did. And that Word was God himself.”
  • Yatzachi Zapotec: “When the world began, the person who is the Word was already present. He was with God and the person who is the Word was God.”
  • Chol: “In the beginning of the world there already was the Word. This Word already was with God. This Word was (and still is) God.” (Source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Western Bukidnon Manobo: “Long ago before anything was created, the one who is titled the Word of God already was. This Word of God, he already was with God and he is God.” (Source: Western Bukidnon Manobo Back Translation)
  • Tagbanwa: “Before the world and heavens/sky was laid-down/spread-out (i.e. existed), there was already Jesus who is called Word/Speech of God. This one referred to as Word, he was already there in the presence of God. Not just in the presence of God but on the contrary, this Word who is Jesus, he indeed is the one who is this God.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The Son of God makes it known how God is. When the world was made, already he was living. He was in fellowship with God. He also is God.” (Source: Tenango Otomi Back Translation)
  • Hiligaynon: “When before still in the past, there already was the one being — called the Word. The Word is/was now with God, and the Word is/was God himself.” (Source: Hiligaynon Back Translation)
  • Mairasi: “In the very beginning The Message lived. This Message lived together with Great Above One. And This Message Himself was actually Great Above One.” (Source: Enggavoter 2004)
  • Bariai: “Prior to the coming forth of everything, Talk was existing. This Talk was existing together with God, and this Talk was God.” (Source: Bariai Back Translation)
  • Kupsabiny: “In the beginning, there was Word. That Word was together with God. That word was God.” (Source: Kupsabiny Back Translation)
  • Anindilyakwa: “Right at the beginning, long, long ago, Jesus Christ was there, the one who revealed God who was hidden from us. Before God made the heavens and the earth, right at that time the same one was already there with God. And those two, the same one and God, they were the same/shared the same characteristics.” (Source: Julie Waddy in The Bible Translator 2004, p. 452ff.)
  • Classical Quechua: “In the dawn which had no beginning the Son of God was, and the Son of God was God, the Son of God was with God.” (for more information, click or tap here)

    This translation by Juan Roxo Mexía y Ocón from 1648 is explained by him in the following way: “When the inherent meaning of the Quechua word changes ‘the customary catholic meaning of the Gospel,’ it must be avoided. Instead a phrase should be used which conforms to the meaning of the Gospel. For example, [in] John 1:1 In principio should not be rendered by the word in the language which corresponds to principio, that is, callarij. Its proper meaning is ‘beginning of time,’ and the Evangelist is speaking of ‘the beginningless beginning of eternity.’ Nor should the word verbum be rendered by simi, which is the corresponding term. Its proper meaning is ‘a spoken word,’ whereas the Evangelist speaks of the ‘Eternal Word of the Father,’ that is, his only begotten Son.” (Source William Mitchell in The Bible Translator 1996, p. 301ff. ).

cymbals

The musical instrument that is most often translated as “cymbals” in English is translated in the following ways:

  • Laarim: “jingles” (source: Laarim Back Translation)
  • Uma: “drum” (source: Uma Back Translation)
  • Yakan: “tin” (source: Yakan Back Translation)
  • Western Bukidnon Manobo: “bamboo clapper” (source: Western Bukidnon Manobo Back Translation)
  • Tagbanwa: “percussion-instrument” (source: Tagbanwa Back Translation)
  • Bariai: “rattling decoration” (source: Bariai Back Translation)
  • Kupsabiny: “drum sticks” (source: Kupsabiny Back Translation)
  • Paicî: “cooking pot lid” (in 1 Cor. 13:1) (Source: Ian Flaws)
  • Natügu: “smacking things” and “banging things” (in Psalm 150:5) (source: Brenda Boerger in Open Theology 2016, p. 179ff. )

In the UBS Helps for Translators‘ Human-made Things in the Bible (original title: The Works of Their Hands: Man-made Things in the Bible) it says the following:

Description: Cymbals were a percussion instrument consisting of two metal discs that were struck together in order to make a shrill, clashing sound. There were two types of cymbals: (1) flat metal plates that were struck together, and (2) metal cones, one of which was brought down on top of the other, on the open end.

Translation: The equivalent of “cymbal” in many languages is a phrase such as “loud metal.”

Cymbals (source: Susan Mitford (c) British and Foreign Bible Society 1986)

Quoted with permission.

See also clanging cymbal.

complete verse (Matthew 4:1)

Following are a number of back-translations of Matthew 4:1:

  • Uma: “After that, the Spirit of God carried Yesus going to the wilderness, so that the King of Evil-ones could tempt him.” (Source: Uma Back Translation)
  • Yakan: “So-then Isa was brought/taken by the Holy Spirit to the wilderness in order to be tempted by the leader of demons.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Then the Holy Spirit led Jesus to an area where no one lived so that Satan might test him to see if he could sin.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then the Holy Spirit directed Jesus to the place that has no inhabitants so that the Diablo would tempt him.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “After Jesus was baptized, he was taken by the Espiritu Santo who entered-to-indwell him, where he was taken being to the wilderness, so that he would be tested by Satanas as to whether he could cause him to fall (into sin, fig.).” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The Holy Spirit took Jesus to the wilds so that there the devil would test him, looking for a way that he would get him to disobey the command of God.” (Source: Tenango Otomi Back Translation)
  • Bariai: “It came about that the Straight Spirit brought Iesus to the desolate area and so the bad man tested him.” (Source: Bariai Back Translation)
  • Kupsabiny: “Then the Holy Spirit, took/led Jesus to the wilderness so that the Enemy (might) tempt (him).” (Source: Kupsabiny Back Translation)
  • Mairasi: “Then Great Above One’s Holy Spirit took Yesus out into the place where noiseness stops so that the headman of malevolent spirits would test/tempt Him.” (Source Enggavoter 2004)

complete verse (Matthew 4:2)

Following are a number of back-translations of Matthew 4:2:

  • Uma: “Forty days, forty nights he fasted. From there, he was hungry.” (Source: Uma Back Translation)
  • Yakan: “When Isa was there he did not eat forty days and forty nights. After that he was hungry.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And when it was already forty days, Jesus hadn’t eaten and he was very hungry.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “He stayed there for forty days and nights absolutely not eating, and then he felt his hunger.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “When forty nights and days had past during which Jesus was fasting, he was now hungry.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “During forty days, both day and night, Jesus did not eat. Afterwards, he was extremely hungry.” (Source: Tenango Otomi Back Translation)
  • Bariai: “Iesus abstained from food for a duration of forty days and nights. It went until he hungered very greatly.” (Source: Bariai Back Translation)
  • Kupsabiny: “And when Jesus had stayed there for forty days without eating anything, hunger ate him.” (Source: Kupsabiny Back Translation)
  • Mairasi: “He Himself had already not eaten for two whole people’s digits worth of days [forty days] and two whole people’s digits worth of nights [forty nights]. Then Yesus was hungry.” [For the counting system, see body part tally systems.] (Source Enggavoter 2004)

complete verse (Matthew 4:3)

Following are a number of back-translations of Matthew 4:3:

  • Uma: “The King Tempter came saying to him: ‘If you (sing.) are really the Child of God, well then, order those rocks to become food!'” (Source: Uma Back Translation)
  • Yakan: “So-then the leader of demons arrived and said to Isa, ‘If you are truly the Son of God, tell these stones to become food.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And then Satan came near to him and tempted him saying, ‘If you truly are the Son of God, command (magically) that these stones turn into food.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Whereupon the one-who-tempts went to where he was and said, ‘If it’s true that you (sing.) are the Child of God, command these stones so that they will become food.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “What-else-but the causer-to-fall (into sin, fig.) arrived who is Satanas. He said, ‘Since you are the Son of God, just speak and cause these rocks to become food.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The devil came to where Jesus was standing. He searched for a way to cause him him to sin and said to him: ‘If you are the Son of God, cause those stones to become bread,’ he said.” (Source: Tenango Otomi Back Translation)
  • Bariai: “And the bad man of testing went to him and then said, ‘If you are God’s Son, speak to these stones in order that they become your bread.'” (Source: Bariai Back Translation)
  • Kupsabiny: “The Tempter came to him and told him that, ‘If you are the Child of God, turn these stones into food.'” (Source: Kupsabiny Back Translation)
  • Mairasi: “Then the headman of malevolent spirits came to test/tempt Him, said to Him: “If You truly are Great Above One’s own Child, then command these rocks to become bread tubers [food].” (Source Enggavoter 2004)

complete verse (Matthew 4:4)

Following are a number of back-translations of Matthew 4:4:

  • Uma: “Yesus answered: ‘In the Holy Book it is written like this: ‘Mankind does not live from food alone. They live from following every word that God says.’ ‘” (Source: Uma Back Translation)
  • Yakan: “Isa answered, he said, ‘It is written in the holy-book it says, ‘It is not just food that causes mankind to live but that is what causes mankind to live the words/speech of God.’ ‘” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And Jesus answered, ‘There is written a saying of God which says, ‘It is not only food which man lives on, he also needs every word which God speaks.’ ‘” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But Jesus answered saying, ‘The written word of God says, ‘It is not only food that is a person’s means-of-life, but rather they also need everything that God says.’ ‘” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But Jesus replying said, ‘Isn’t it so that what God said is written, which says, ‘It isn’t only food which causes a person to be able to live, but on the contrary each word which comes out from the mouth of God.’ ‘” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Jesus answered and said to the devil: ‘In the Holy Book is written the word that says ‘Concerning the person who does not want to hear what God says, even though that person eats bread, he cannot live.’ ‘” (Source: Tenango Otomi Back Translation)
  • Bariai: “But Iesus answered his talk and so said, ‘God’s book has talk like this, ‘People won’t be able to receive good living/life from eating bread alone. But they receive good life from listening to all of God’s talk.’ ‘” (Source: Bariai Back Translation)
  • Kupsabiny: “But Jesus answered him that, ‘But the writings of God say that, | ‘A person does not survive/live on food alone | but he survives/lives on every word that God speaks.’ ‘” (Source: Kupsabiny Back Translation)
  • Mairasi: “But Yesus says: ‘In the Holy Book this is how it is written: ‘People’s life is not by means of only food; But actually by means of all the messages which come down from Above-One’s mouth’ it says.’ ‘” (Source Enggavoter 2004)

For the Old Testament quote, see Deuteronomy 8:3.

complete verse (Matthew 4:5)

Following are a number of back-translations of Matthew 4:5:

  • Uma: “After that, the King of Evil-ones took him to Yerusalem, the holy city, he stood him on top of the roof-ridge of the House of God,” (Source: Uma Back Translation)
  • Yakan: “After that he was taken by the leader of demons to Awrusalam and he was caused-to-stand on top of the roof/ridge of the temple (lit. big prayer-house).” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Then Jesus was taken by Satan to the city of Jerusalem to a very high roofpeak of the worshipping place called the House of God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then the Diablo led him to the holy city, and made-him -stand on the highest part of the Temple.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “When Satanas observed that, he took Jesus to the city of Jerusalem. He caused him to stand at the highest point of the Templo.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The devil then took him the holy city Jerusalem and placed him on the roof of the temple.” (Source: Tenango Otomi Back Translation)
  • Bariai: “It came about that the bad man took him so that they went to God’s village of Ierusalem and then he stood him above God’s big house, on its top.” (Source: Bariai Back Translation)
  • Kupsabiny: “After that, the Enemy took/led Jesus to Jerusalem and made him stand on the corner on the top of the wall of the Home of God.” (Source: Kupsabiny Back Translation)
  • Mairasi: “And then again the headman of malevolent spirits aking Yesus went over there to the holy village Yerusalem which Great Above One Himself selected. And then taking Him he went up [and] placed Him on the peak of the roof of Great Above One’s own House.” (Source Enggavoter 2004)