wine

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).

drink

In Telugu different verbs for humans drinking (tāgu / తాగు) and animals drinking (cēḍu / చేడు) are required.

inclusive vs. exclusive pronoun (Gen 19:34)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, the Jarai and the Adamawa Fulfulde translation both use the inclusive pronoun, including everyone.

wine (Japanese honorifics)

Click or tap here to see the rest of this insight.

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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

The Greek that is translated as “wine” in English is translated in the Shinkaiyaku Bible as o-sake (お酒), combining “wine / alcoholic drink” (sake) with the respectful prefix o-. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

See also wine.

complete verse (Genesis 19:34)

Following are a number of back-translations as well as a sample translation for translators of Genesis 19:34:

  • Kankanaey: “When it again got-light (i.e. the next morning), the older-sibling said to her-sibling, ‘I slept-with our (dual) father last night, Today, we (dual) will again make-him-drunk so-that you (sing.) also will be the one to-sleep-with-him so we (dual) two will-be-in-possession-of a child by-means-of him.'” (Source: Kankanaey Back Translation)
  • Newari: “The next day the elder sister said to the younger sister — ‘Yesterday evening I slept with father. Let’s give him new wine to drink again today. Then you sleep with him. Then the two of us will have children from father.'” (Source: Newari Back Translation)
  • Hiligaynon: “The next day, the older-one said to her younger-one, ‘I now have-slept-with last night with our (incl.) father. And later at night-time we (incl.) will-have- him -drink wine again until he will-become-drunk, and you (sing.) now (be)-the-(one-who) will-sleep-with him so-that the two of us can-have-children through him.'” (Source: Hiligaynon Back Translation)
  • English: “The next day, his older daughter said to his younger daughter/her sister, ‘Listen to me. Last night I slept with our father. Let’s cause him to become drunk again tonight! This time you can go and sleep with him. If he has sex with you, you can become pregnant, and that way you can have a child, too.'” (Source: Translation for Translators)

Translation commentary on Genesis 19:34

And on the next day, the first-born said to the younger: the older daughter reports to her younger sister.

Behold, I lay last night with my father; let us … tonight also: she goes on to propose that the same be done again as in verse 32. The urgency of their plight is brought out in the swift succession of events: tonight also. In many languages the repetition of proposal and action is marked by the frequent use of words like also, “a second time” or “again”: “let’s get him drunk again tonight…” (Good News Translation).

The younger sister is instructed by the older one, then you go in and lie with him. Many translations express this as “then you go and sleep with him too” or “you can sleep with him as I did.” The purpose is repeated from verse 32: that we may preserve offspring through our father.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .