fig

Two types of fig trees are mentioned in the Bible, the Common Fig Ficus carica (Hebrew te’enah) and the Sycomore Fig Ficus sycomorus (Hebrew shiqmah; see “Sycomore fig”). They are closely related. The common fig tree grows not only in Israel, but throughout the world in warm climates. In the Holy Land it was a common source of food; the fruit was eaten both fresh and dried. Sometimes the dried ones were pressed together to form flat “cakes” or blocks (Hebrew develah). But, just as important, the large leaves of the fig make it an excellent shade tree. However, the first use of the fig mentioned in the Bible (Genesis 3:7) was not for food or shade but for clothing; Adam and Eve sewed fig leaves for themselves to cover their nakedness.

The fig was probably domesticated in northwestern Turkey from a wild variety that grew there around 5000 years ago. Greek, Roman, and Egyptian records indicate that the fruits were popular. Figs are now grown especially in Israel, Turkey, Greece, Italy, and Portugal, as well as in the warm parts of the United States.

The fig is believed to be indigenous to western Asia and to have been distributed by humans and birds throughout the Mediterranean area. Remnants of figs have been found in excavations of sites traced to at least 5000 B.C.

The domesticated fig grows to about 5-8 meters (17-26 feet) and has a round crown and very deep and round roots. The trunk may grow to be more than 70 centimeters (2 feet) thick. Fig trees may grow to be several decades old, if they are well cared for. Figs are usually propagated by planting cuttings. The pollination of the flowers is an amazingly intricate process closely linked to the life cycle of a tiny wasp, and the fact that fig trees, like papayas and date palms, are male or female. (There are now some kinds of figs that produce fruit without pollination.) The fruits are about the size of a hen’s egg and can be green, yellow, purple, or brown depending on the type. They are sweet and soft and difficult to transport. For that reason most farmers dry the fruits before shipping them. The “fruit” of the fig is technically a strangely shaped flower. Noting the absence of a “real” flower, the ancient people of India called it a flowerless tree.

The common fig tree, along with the vine and the olive, is one of the three “top trees” for the Jews. The Bible refers to the fig over 270 times. The image of peace and happiness in Israel was “every man under his vine and under his fig tree” (1 Kings 4:25).

Wild figs are common throughout the tropical world; there are at least eight hundred species of Ficus, thirty-two in southern Africa alone. The banyan, peepul, and bo are all types of fig. The fruits of wild fig trees are not nearly as juicy or sweet as those of the domesticated ones. In many places people eat the fruit when they find it in the wild, but do not market it or cultivate the trees. Translators are urged to use the local word, and, if necessary, use a footnote to indicate the difference between the local one and the biblical one. Where it is not known at all, transliterations from a major language may be used in nonfigurative contexts.

Fig tree, Wikimedia Commons
Fig leaves, photo by Ray Pritz

Source: Each According to its Kind: Plants and Trees in the Bible (UBS Helps for Translators)

Translation commentary on 1 Samuel 25:18

When the intensive verb translated made haste occurs in series with another verb in Hebrew, it may often be translated by an adverb like “hurriedly” or “hastily” (Revised English Bible, New Jerusalem Bible). This verb is used four times to describe Abigail’s actions in this chapter.

The word loaves represents the same Hebrew word that is translated “bread” in verse 11. In some languages the presence of the number two hundred will require something like “loaves of bread,” but in other cases “two hundred breads” will be perfectly normal.

Skins of wine: New Jewish Publication Society’s Tanakh and Contemporary English Version say “jars of wine.” Regarding the meaning and translation of the word rendered skins, see the comments on 1.24.

Ready dressed: translates the passive participle of a verb often rendered “to do” or “to make.” So a literal rendering would be “done” or “made.” Here it means “dressed” (so New Jewish Publication Society’s Tanakh, New American Bible, and Klein). Others say “ready dressed” (Revised Standard Version, New Revised Standard Version, Revised English Bible) or “ready prepared.” When used in this way, the English word “dressed” is a technical term describing an animal or bird that has been prepared for cooking by removing skin (or feathers) and internal organs. The meaning in this context seems to be that the sheep were already prepared and “roasted” (so Moffatt as well as Good News Translation), although the text does not say that the meat was already cooked.

Five measures of parched grain: five measures is literally “five seahs.” A seah was equal to about a third of an ephah (see 1.24 and 17.17). The equivalent measure is approximately “two bushels,” or “forty liters” (Biblia Dios Habla Hoy). The grain (see 17.17) was probably wheat (so La Bible du Semeur) or barley. Where precise measurements are not possible or would sound unnatural, one may say something like “five sacks” (em>Parola Del Signore: La Bibbia in Lingua Corrente). It is not recommended that the Hebrew term be transliterated as in New American Bible (“five seahs of roasted grain”), since the word “seah” will have no meaning in most languages.

Raisins are grapes that have been dried in the sun. Dried grapes were sometimes pressed together to form lumps or masses of raisins (see 2 Sam 6.19).

Cakes of figs: figs are small, sweet, pear-shaped fruit. Dried figs were pressed together to form chunks and were ideal food for those who were traveling (see also 30.12). Such chunks are sometimes referred to as cakes in English. But this should not be thought of as something made with flour and baked in an oven. The Contemporary English Version model (“handfuls”) may be helpful in some languages.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .