Two kinds of wild wheat have grown in the open deciduous oak woodland in the northern part of the Fertile Crescent for several thousand years: Einkorn Wheat Triticum monococcum and Emmer Wheat Triticum dicoccum. Both came into cultivation together with barley. Just before the time of the Romans, the Naked Bread Wheat or Hard Wheat Triticum durum started replacing the hulled varieties. This then became the favorite type of wheat for bread and macaroni. Spelt is a sub-member of the Triticum aestivum species.
In NRSVue and some other versions, the generic Hebrew word bar has been rendered “wheat” in Jeremiah 23:28 et al. This is legitimate, since the grain referred to by bar was probably wheat. However, it might be better to say “grain” in these passages.
The most important early wheat for the Israelites was emmer, probably the only wheat known in Egypt, and referred to in Hebrew as chittah. However, according to Hepper (Baker Encyclopedia of Bible Plants: Flowers and Trees, Fruits and Vegetables, Ecology. Baker Book House, 1992), the seven-headed wheat of the Egyptian king’s dream (Genesis 41:5ff.) suggests that there may also have been Triticum turgidum (rivet wheat) in the emmer group. The Hebrew word kusemeth probably refers to a type of emmer wheat that the Egyptians called swt.
Wheat is a type of grass like rice and barley, growing to around 75 centimeters (2.5 feet) in height and having a head with many small grains in rows.
Bread made from wheat was the staple food for the people of ancient Israel, so God punished them by breaking “the staff of bread” (see, for example, Ezekiel 4:16).
If wheat is unfamiliar, translators can transliterate from a major language in non-rhetorical contexts (for example, English witi, Portuguese trigo, French ble or froment, Swahili ngano, Arabic kama/alkama). The transliteration may add a generic tag such as “grain.” The New Testament passages are mostly rhetorical, opening the possibility for a metaphorical equivalent.
Following are a number of back-translations as well as a sample translation for translators of Joel 1:11:
Kupsabiny: “Please, the farmers are frustrated and those who plant vines are shouting (in agony), because, the wheat and barley are destroyed and all the crops in the farms are gone.” (Source: Kupsabiny Back Translation)
Newari: “Oh you farmers be dismayed! oh you grape planters cry and cry! Weep for the wheat and the barley because the grain fields have been destroyed.” (Source: Newari Back Translation)
Hiligaynon: “‘You (plur.) farmers, [you (plur.)] be-sad. You (plur.) who take-care-of fields of grapes, [you (plur.)] weep/cry loudly! For the harvests/produce in the fields have-been-ruined/destroyed — wheat and barley.” (Source: Hiligaynon Back Translation)
Kankanaey: “Mourn you who plant and take-care-of vineyards (area-of-grapes), because the wheat, barley and also all plants are ruined.” (Source: Kankanaey Back Translation)
The Hebrew, Greek and Latin that is translated in English typically as “vine” is translated in Lak as къюмайтӀутӀул мурхьра: “the (grape-) cluster tree.”
Vitaly Voinov tells this story: “Laks (who live in the mountainous regions of Dagestan) historically have had no experience with planting and tending vineyards. They buy grapes at the market or the store, but that’s about all they know of grape growing. Thus, in field testing, none of the readers could picture the primary image of this chapter. The translator’s initial attempt of rendering ‘vine’ as ‘grape stalk’ met with complete non-understanding. After much discussion of the problem and potential solutions, we settled on what one of the field testing respondents suggested to remedy the problem: ‘vine’ was rendered as ‘the (grape-)cluster tree’ (къюмайтӀутӀул мурхьра). Technically grapes of course don’t grow on trees, but something had to be put in the text, and it had to be said in a way that the average reader/hearer could understand it. The Lak team could have borrowed the Russian word for ‘vine’ (лоза), but since this is a very low-frequency word in the Russian language, it’s likely that many Laks wouldn’t know the Russian word either. So the team settled for a reduction of accuracy in order to achieve greater clarity. After all, the primary point of importance in this passage is not a horticultural analysis, but a metaphorical comparison to the spiritual world, to the relationship between the Father, His Son, and the followers of Jesus. This rendering allows readers to get to the core of this meaning without getting tangled up in unknown terms.”
The Common Grape Vine Vitis vinifera is mentioned more often than any other plant or tree in the Bible. Excavations in Greece have discovered grape seeds dating to 4500 B.C. Egyptian records document the existence of cultivated vines in Canaan as early as 2375 B.C., and subsequent records report trade in vine products around 1360 B.C. and many times thereafter.
The vine is a creeping plant that develops a woody stem when it matures. It grows along the ground until it finds a tree or other object to climb, using tendrils. It bears bunches of small round fruit that are sweet and juicy. Today farmers grow them commercially throughout the Mediterranean area, in South Africa, in North America, and in many other countries. The first reference to the vine in the Bible (Genesis 9:20) tells us that Noah planted a vineyard (Hebrew kerem) and that he made an alcoholic drink from the fruit. Farmers since then have improved on the size, color, and quality of the fruit by careful pruning and selection until now there are at least 65 kinds of grapevines. Like many other plants in temperate areas, the vine has leaves that appear in early spring. After the fruit is picked and the weather gets cold, the leaves drop off and the plant is bare until the following spring. A typical vineyard in Bible times was surrounded by a stone fence. It had a stone tower from which the owner could watch for predators, and a place to squeeze the juice out of the fruits.
The vine is the most frequently cited plant in the Bible, and that alone makes it special. Vines, grapes, raisins, and wine were a major element of Jewish life, so it is not a surprise that the vine and its products are used figuratively probably more than any other Bible plant. After the flood purified the earth at the time of Noah, the vine became the means by which the human race was plunged again into sin (Genesis 9:20). We know from Jacob’s blessing in Genesis 49:11f. and other passages that the vine was the symbol of blessing, prosperity, and happiness. The fact that there were groups like the Nazirites and Rechabites who abstained from drinking wine simply shows the radical self-denial that these people imposed on themselves. A drink offering of wine was an important part of worship (Exodus 29:40), and the image of contentment was “every man under his vine and under his fig tree” (Micah 4:4). Jotham includes the vine in his well-known Parable of the Trees (Judges 9:7ff.). In the New Testament, Jesus rescued a man from humiliation at a wedding party by miraculously providing a fresh supply of wine (John 2:1ff.). Wine becomes a major symbol in the Christian community when Jesus foreshadows his crucifixion by comparing the wine poured out in the Passover celebration to his blood (Matthew 26:27f. et al.). He speaks of the need for Christians to be like the branches of the vine, drawing their nourishment from him, the True Vine (John 15.:1ff.). Nearly every New Testament writer makes some metaphorical reference to the vine or its products.
There are around 65 kinds of grapevines (Vitis vinifera) found in the Northern Hemisphere. They belong to a larger family of creeping plants called Vitaceae, which has over 800 species throughout the world including many in the tropical and warm climates of the world.
Grapevines have occasionally been grown in West Africa (for example, in The Gambia and in northern Nigeria) but are not well known even where they are grown commercially. Attempts at substituting a local tree name have not been entirely successful because the species chosen is usually not cultivated and/or does not have the same economic or social function that the grape had in Israel.
Thus it is probably best to use a transliteration from a major language. However, in parts of Nigeria and perhaps elsewhere, the word grep refers to “grapefruit” and should be avoided in translation. A transliteration from “vine” or “wine” is preferred, although a translator needs to be careful. The English word “vine” refers to any creeping plant, but it also refers to a particular kind of vine that produces grapes (Vitis vinifera). This can be confusing. Furthermore, translators in English-speaking countries should think carefully about what they are going to do with the word “wine.” In The Gambia, Mandinka translators first used “wayini tree” but later concluded that it may be better to have a word for “vine” that is not necessarily identical with “wine.” Bine, from binekaro (“vinegar”), was considered, as was inabi (“grape”) from Arabic.
Languages that borrow the Arabic word inabi must deal with the fact that this word bears an unfortunate resemblance to annabi (“prophet”) and new readers reading “water of inabi” in a context of prophecy may associate it, for better or worse, with prophets and prophecy. In northern Nigeria church people have gotten used to inabi in the New Testament even though many of them don’t know what it is. Basa in Nigeria uses a wild grape-like plant (afwafwa), and Igala has used the same species (achiwebetema) for years. Likewise, two translations in Mali and Burkina Faso use their local name for a wild vine (Lannea microcarpa) for the biblical vine. There is a species (Rhoicissus tridentata) in southern and eastern Africa known as “African grape” (locally called “bobbejaantou”). In such cases translators should write a footnote (or glossary item) stating that the grapes of Bible times were larger and sweeter than the local variety, and that they were cultivated extensively as a source for producing beverages. Other possibilities for transliteration are: vinyola/videra (Portuguese), vitis (Latin), and inab (Arabic).
Fruit of the vine (Hebrew ‘enav; Greek botrus, staphulē): There is some evidence that botrus refers to a bunch of grapes, while staphulē refers to individual grapes. According to Louw and Nida (Greek-English Lexicon of the New Testament based on Semantic Domains, 1988), however, both words may refer to individual grapes as well as bunches of grapes. The Hebrew word tirosh is equivalent to the word “vintage” in English, that is, the grape harvest and possibly the first squeezing of the grapes. It is normally used along with the words referring to the olive harvest (yitshar) and grain harvest (dagan).
Barley Hordeum distichum or Hordeum vulgare is a type of grass like wheat and rice. It has been cultivated in the Middle East for thousands of years and is now one of the most prominent seed crops grown in the world. Twenty species are known, of which eight are European. Barley needs less rain than wheat does, so in the Holy Land it was typically found in the drier areas above the coastal plain and near the desert. From 2 Kings 7:1 and Revelation 6:6 we know that barley was considered inferior to wheat and was often used to feed animals, as it is today. When the wheat supply ran out, people had to make their bread with barley. Barley was gathered before wheat, the harvest coming around March or April in the lower regions and in May in the mountains (see Exodus 9:31 et al.). In Egypt and in ancient Greece barley was used to make beer.
Barley plants look like wheat or rice. They are less than 1 meter (3 feet) tall, and have a single head on each stalk, with six rows of kernels, although the biblical kind may have had only two rows. The head bends at a down-ward angle when it is ripe.
In the story of Gideon and the Midianites in Judges 7:13, “a cake of barley” representing the (despised) Israelite army tumbles into the Midianite camp and knocks down the tent (representing the nomadic Midianites).
Barley is a plant of temperate zones, like Europe and the Near East; it does not grow well in the tropics. However, barley has been recently introduced along with wheat into many parts of the world for brewing beer and other malted drinks. It is also known to have grown in Korea as early as 1500 B.C. along with wheat and millet. It is becoming known in Malay as barli. Except for the reference in Judges, all references to barley in the Bible are non-rhetorical, so unrelated cultural equivalents are discouraged. Some receptor language speakers may coin a name for it as in Malay, or the translator can use a transliteration from Hebrew (se‘orah), Latin (horideyo), or from a major language (for example, Arabic sha’ir, Spanish cebada, French orge, Portuguese cevada, Swahili shayiri), together with a classifier, if there is one (for example, “grain of shayir”).
Be confounded, O tillers of the soil: The Hebrew verb rendered Be confounded means “be ashamed” here. There is a wordplay between this verb and the Hebrew verb for “fails” in the previous verse. The farmers should be ashamed because their work has failed. Translators will have to determine how to express with an imperative verb the idea of being ashamed by crop failure. A possible model is “Be embarrassed, because of what has happened.” In English-speaking cultures it is not normal to speak of disappointment over crop failure as a cause for “shame,” so Good News Translation uses the term “Grieve.” Good News Translation‘s choice of this verb has probably been influenced by the verb wail in the following parallel line. New Revised Standard Version has “Be dismayed,” New Jerusalem Bible says “Stand dismayed,” and Revised English Bible uses “Despair.” Tillers of the soil, or “plowmen,” is a way of describing “farmers” (Good News Translation) by their activity rather than by their professional name.
Wail, O vinedressers: Wail is a form of mourning referred to earlier in Joel 1.5. Vinedressers are the people who take care of grapevines, doing such things as pruning and weeding.
Bible en français courant interprets the Hebrew verb forms in the first two lines as statements rather than commands, saying “The farmers are dismayed, the vinedressers cry out their despair.” In the context of this lament it is better to render the verbs as imperatives, as most versions do.
O tillers and O vinedressers are an archaic English form of address borrowed from ancient classical languages. New Revised Standard Version changes this to the modern form, saying “you farmers” and “you vinedressers.”
For the wheat and barley expresses the topic of the lament. Wheat and barley are grasses that have been cultivated from ancient times. Their seeds grow as spikes, or rows of seeds, at the end of a long stalk. The seeds (or, grains) are ground into flour for baking bread. In Old Testament times barley was the less valuable of the two, and it was commonly fed to animals. It was also eaten by humans when wheat was not available or was too expensive. Nowadays barley is mainly used for the production of beer. If wheat and/or barley are not known in the local context and there is no generic word available for them, translators may have to use terms for locally grown cereals such as millet or maize, either as substitutes or as part of a comparison. This line does not state what happened to the wheat and barley, but it is implied that these crops suffered the same damage as did the harvest of the field in the next line.
Because the harvest of the field has perished: The harvest of the field means “all the crops” (Good News Translation); the phrase of the field may be left implicit in most languages. Has perished means they “are destroyed” (Good News Translation). Translators may use verbs here that are suitable for general crop failure or for the specific destruction by locusts or drought.
Good News Translation has combined the thought of the last two lines and has included the word “yes” as a marker of increasing intensity; not only have the wheat and barley been destroyed, but in fact all the crops, including the grapes.
Quoted with permission from de Blois, Kees & Dorn, Louis. A Handbook on Joel. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .
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