pomegranate

The Hebrew and Greek that is translated as “pomegranate” in English was translated in the 1900 Kalaallisut (Greenlandic) translation (a newer version was published in 2000) as kingmernarssûp or “big lingonberry.” “The Greenlandic word kingmernarssûp (modern kimmernarsuup) derives from kingmernaĸ (modern kimmernaq) ‘lingonberry’ (Vaccinium vitis-idaea ). The lingonberry is the fruit of a shrub from the heath family which is native to the boreal forest and tundra in the Arctic regions of North America, Europe, and Siberia, including western and southern Greenland. The term for ‘lingonberry’ has been modified with the suffix –ssuaĸ (modern –suaq ‘big’), resulting in a descriptive term meaning ‘big lingonberry.’ (Modern Greenlandic uses the Danish loanword granatæble.)” (Source: Lily Kahn & Riitta-Liisa Valijärvi in The Bible Translator 2019, p. 125ff.)

 

The pomegranate Punica granatum has been grown from ancient times across the Middle East over to Iran and into northern India. It is widely cultivated throughout India and the drier parts of Southeast Asia, Malaya, the East Indies, and tropical Africa. Pomegranates are now found throughout the warm parts of southern Europe and across North Africa and Asia all the way to Nepal. Images of pomegranate fruits have been found in Pharaoh’s temple in Karnak, Egypt, dating from around 1480 B.C. In classical Latin the species name was malum punium (apple of Puni) or malum granatum (seedy apple). This has influenced the common name for pomegranate in many languages (for example, German Granatapfel, “seed apple”). The English word “pomegranate” itself comes from Latin pomum (fruit, apple) via Old French. The Arabic rummân (رمان) passed into some other languages, including Portuguese romã.

The pomegranate is a small tree, growing to about 3-5 meters (10-17 feet) tall, with narrow, dark green leaves and many thorny branches. It has a lovely red flower. The fruit is a bit smaller than an orange and has a hard skin, which must be cut open to get at the tightly-packed pockets of seeds inside, each seed enclosed in a little bag of juicy pulp. The end of the fruit has a distinctive flower-like shape. The hard skin, which turns from green to red as it ripens, is used as a tanning agent, for medicine, and for ink. The seeds were sometimes made into wine. Pomegranate trees live up to two hundred years.

The pomegranate was one of the seven “special” foods mentioned in Deuteronomy 8:8 that the Israelites would find in Canaan. The fruit was one of several brought back to the camp of the Israelites by the men who scouted out Canaan (Numbers 13:23). In Song of Songs 4:3 the bride of the king is said to have cheeks like halves of a pomegranate, a reference, probably, to their red color. The flower-shaped end of the pomegranate fruit made it an attractive decoration, for example on the fringe of the priests’ robes (Exodus 28:33f. and on the columns and furniture of the Temple (2 Kings 25:17).

In Jewish tradition the pomegranate stands for righteousness, because it is said to have 613 seeds, corresponding to the 613 commands of the Torah. For this reason and others many Jews eat pomegranates on the Jewish New Year Festival (Rosh Hashanah). Jewish tradition also holds that the pointed calyx of the pomegranate is the original “design” for a royal crown.
The Babylonians believed chewing pomegranate seeds before battle made them invincible. The Qur’an mentions pomegranates three times, twice as examples of the good things God creates, once as a fruit found in the Garden of Paradise.

The pomegranate is only recently being grown outside of the Mediterranean area. In West Africa it has not yet become a popular fruit. Where it is known at all, it is called rummân (from Arabic). In Song 4.3 and 6.7 the refer-ences to the pomegranate are rhetorical. There a cultural equivalent representing redness or beauty could be used. Elsewhere in the Bible transliteration is advised, following a major language. The word pome simply means “fruit,” so the basic word to transliterate from is granate (compare granada in Spanish). A possible expression is “garinada fruit.” The Latin phrase Punica granatum for pomegranate means the “grenade” of Punica (= Carthage), a city in present-day Tunisia. The Latin word granatum means “filled with many grains or seeds.” Reflecting this, Bambara of Guinea uses “karanati fruit.” One could also use the Hebrew rimmon as a base. Areas influenced by Arabic may find a word like rummân, for example, roomaanoo in Mandinka. A footnote could describe the fruit as similar to a guava, red and seedy.

Although the pomegranate has been introduced recently throughout Africa, it is not well-known, so the name will most likely need to be transliterated. As the English name is quite long, the translator is advised to translate from another source or look for ways to shorten it, such as “granata fruit.”

Pomegranate, Wikimedia Commons

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

complete verse (Song of Solomon 6:11)

Following are a number of back-translations as well as a sample translation for translators of Song of Solomon 6:11:

  • Kupsabiny: “I went down to the field of almond trees
    to see if the valley had become green,
    or if the vines had sprouted,
    or if the pomegranates had flowered.” (Source: Kupsabiny Back Translation)
  • Newari: “I went down to the grove of walnut trees
    and to see the valley new fruit,
    to look if the grape vine were sprouting
    and if the pomegranates were in bloom.” (Source: Newari Back Translation)
  • Hiligaynon: “I went-down to the field of almond/[almendras] trees to look for the new plants that have-grown by the channel/watercourse/[lit. where there-is flowing water] of water, and to see if the grapes were- already -budding and if the pomegranates were- already -blossoming/[lit. -flowering].” (Source: Hiligaynon Back Translation)
  • English: “I went down to some walnut trees
    to look at the new plants that were growing in the valley.
    I wanted to see if the grapevines had budded
    or if the pomegranate trees were blooming.” (Source: Translation for Translators)

vine

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.”

In Elhomwe it is translated as “tree of grapes” (source: project-specific translation notes in Paratext), Akan (Fante dialect) and Ewe have “wine tree” (source: Anthony Badu in Journal of Mother-Tongue Biblical Hermeneutics and Theology 2021, p. 88ff. ).

 

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).

Vine with clusters of grapes, photo by Ray Pritz

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

Translation commentary on Song of Songs 6:11

This verse contains well-balanced parallel lines, repetition of the infinitive “to see,” and singular-plural alternation (“the nut orchard … the blossoms”; “the vine … the pomegranates”).

I went down to the nut orchard: the Hebrew term rendered as nut occurs only this once in the Old Testament. Its meaning is determined on the basis of other related languages; it means “walnut.” Good News Translation has “almond.” The significance of the nut and its symbolic meaning—ranging from sexual to spiritual—are discussed fully by Pope; but it is difficult to decide on its exact sense here. A general term nut may be adequate in many languages. If there is no general term, and walnuts or almonds are unknown, it may be well to use an even more general term such as “fruit-bearing trees.” Mentioning a variety of tree that may not have grown in the Middle East is not recommended.

Orchard or “grove” gives us a noun rarely used in the Old Testament; it is equivalent to the regular term meaning “garden” (see Est 1.5; 7.7). For the most part the imagery of the garden describes the young woman as in 4.12-16; 5.1; 6.2. Describing the movement to the garden as went down is typical of the Song (6.2), so this need not be rendered literally. We say simply “I entered the garden where the nut [or, fruit] trees grow.”

To look at the blossoms of the valley is the first of two purpose clauses using the infinitive “to see.” Both describe the young man’s journey as a search for evidence of the approach of spring. Of course this journey is figurative and more than likely has sexual associations. Blossoms of the valley is literally “green plants of the valley” and portrays new plant growth. New English Bible suggests “rushes by the stream” in light of Job 8.12, while Revised English Bible has changed that to read “green shoots of the palms.” The Septuagint and Targum render the term blossoms as “fruit.” However, according to the text the fruit has not appeared, so we suggest “blossom” as the better translation. The word that Revised Standard Version translates as valley is really “stream.” But here we take the meaning to be the place where the stream flows, which is always through the lowest portion of the land, the bottom of the valley. Note also that the man went down to the place in the opening line. “Valley” or “stream” is acceptable.

For translation we can say “… to see what blossoms were in the valley [or, by the stream].”

To see whether the vines had budded: introduced by the second infinitive, to see, we understand this clause to explain the previous one more fully. The infinitive of purpose that begins this clause actually serves both this and the following clause. In translation the use of identical verbs “to see” in both lines may not be natural. Revised Standard Version has tried to avoid the repetition by first using “look” and then “see.” We can also vary the verbs in the translation, if repeating them seems unacceptable.

Vines: see notes on 1.6. As part of the singular-plural parallel development, “vine” appears in the singular in the Hebrew. In the translation either singular or plural is acceptable. Revised Standard Version/New Revised Standard Version have chosen vines as the more natural equivalent. The tree rather than the fruit is the focus here. It is early spring and the fruit has not yet appeared. Whether the vines had budded parallels the previous clause. The term budded describes the buds appearing.

Whether the pomegranates were in bloom: Revised Standard Version mirrors the Hebrew form, so it does not repeat the infinitive clause “to see.” As noted above, the infinitive can be repeated here if necessary. In 4.3 the “pomegranate” was used as a metaphor for the young woman’s cheeks. In 4.13 its reference is less clear, though it is certainly referring to her or to some part of her body. In this passage, however, the context is first the orchard and less directly the young woman. Blossoms of pomegranates are fragrant, so that may be the feature in view. Otherwise we think of this fruit as ripe, red, juicy, and delicious. Where this fruit is not known, the translation may be difficult. We can say “to see whether the trees bearing delicious fruits are in blossom” or “to see if those trees, bearing sweet juicy fruits, are in bloom.”

The Hebrew verb translated were in bloom is rare. Apart from 7.12 its only other appearance is in Eccl 12.5, though there are some noun forms used elsewhere. Three different terms are used in this verse, referring to approximately the same thing: blossoms, had budded, and in bloom. This may present quite a challenge to the translator, who may have to combine parts of the verse to avoid repetition.

Here then the young man describes one of his times of pleasure with his beloved. He again uses the image of visiting the garden, so the fruit trees are all figures for his lover. The repeated reference to plants in bloom may indicate that the woman’s wonderful fragrance is in focus. Perhaps the coming of spring means as well that he sees her as emerging into full sexual maturity and beauty. This kind of imagery is frequent in most languages, so if there are terms that can apply to both fruits and mature young women, it will be very appropriate to use them here. As this is poetry, we need to concentrate here on what is being suggested or indirectly referred to, rather than on a word-for-word literal translation.

For translation one possibility is:

• I went to the orchard where the nut trees grow, to see the blossoms in the valley, to see whether the vines were yet in bud, the pomegranates yet in bloom.

More freely we may say:

• I went down to the garden where the fruit trees grow,
To see if spring’s blossoms had come to the vines in the valley,
[To see] if its fruit trees were in bloom.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Song of Songs. (UBS Helps for Translators). New York: UBS, 1998. For this and other handbooks for translators see here .

SIL Translator’s Notes on Song of Songs 6:11

6:11–13 She went to the orchard and imagined her beloved as a prince

It is difficult to be certain about who speaks in 6:11–13. There are also several ways to interpret the verses, and English versions vary greatly. The Notes recommends an interpretation that agrees with the author’s themes throughout the Song, and in general it follows the Berean Standard Bible text. The Notes for these verses include suggestions for footnotes that translators may include to tell readers the different interpretation options.

6:11–12 The woman spoke

Scholars have different views about who spoke in 6:11–12.

(1) The woman spoke in 6:11–12. For example, the English Standard Version has this heading:

She (English Standard Version)

(2) The man spoke in 6:11–12. For example, for 6:4–12 the Good News Translation has the heading:

the man (Good News Translation)

(3) The man spoke in 6:11 and the woman spoke in 6:12. Some commentaries follow this option.

It is recommended that you follow option (1). Although more English versions follow option (2), there are also many Bible scholars who recommend option (1). However, it is not certain who speaks in this verse, and any of the three options is acceptable. If a national translation in your area follows interpretation (2) or (3), it may be helpful to follow it. The following notes are written according to option (1).

6:11

The woman went down to the orchard to see if the trees and vines had new buds and blossoms. Buds and blossoms show that the season of new growth was beginning. This season is called by different names in different areas of the world. It may be called “rainy season” or “spring.” It is the time when plants grow quickly. This growth probably symbolizes that the love between the man and woman was growing.

6:11a

I went down to the walnut grove: The woman walked down to the walnut grove. The word down implies that the grove was located on lower ground than the place from which she started walking. Probably a stream or a spring was there to water the garden.

The English phrase went down is one word in Hebrew. In some languages it is not natural to specify that the woman went down. If that is true in your language, it is fine to use a more general word or phrase. For example:

I went to the grove of nut trees
-or-
I went out to the farm/place where the nut trees grow

walnut grove: The Hebrew phrase that the Berean Standard Bible translates as walnut grove is literally “garden of nuts.” The author used a Hebrew word for “nut” that occurs only once in the Old Testament. It probably refers specifically to the type of nut called walnut. Here is another way to translate this:

orchard of walnut trees (NET Bible)

If walnuts are not known in your area, you may use a general term. For example:

nut trees

walnut: A walnut is a dry, edible, one-seeded fruit that usually is encased within a woody, hard shell.

6:11b

to see the blossoms of the valley: The clause to see the blossoms of the valley tells the woman’s purpose for going down to the nut orchard in 6:11a. The text implies that the valley is the same place as the walnut grove in 6:11a. In some languages it may be confusing to use two different words to refer to the place. Other ways to translate the meaning are:

to see what is blooming there

blossoms: The Hebrew word that the Berean Standard Bible translates as blossoms refers to “green shoots” or “new growth.” This is a general term for new plant growth that can refer to different types of blooms. It can refer to the type of buds that appear on vines (6:11c) and also to the blooms on pomegranates (6:11d). Some other ways to translate the term are:

new growth (New International Version)
-or-
plants beginning to blossom

6:11c

to see if the vines were budding: The phrase to see if the vines were budding is similar to 6:11b. It tells more about the woman’s purpose for going to the nut grove. She went to see if buds were already on the grape vines. Such buds indicate that the season of new growth has started. Some other ways to translate the phrase are:

to look for buds on the vines (New Century Version)
-or-
to see whether the grapevines were budding

Use a natural way in your language to describe this.

6:11d

or the pomegranates were in bloom: This phrase is parallel to 6:11c. It tells something else that the woman wanted to see in the valley. She wanted to see if the pomegranate trees had started to bloom. Some other ways to translate it are:

and if the pomegranate trees were blossoming
-or-
and whether the pomegranate trees had flowers
-or-
and the blossoms on the pomegranate trees (Good News Translation)

pomegranates: Here the word pomegranates refers to a type of small tree that produces red fruits. Both the tree and the fruits of the tree can be called “pomegranates.” In 4:3 and 6:7 the author compared the woman’s cheeks to this fruit.

Here the author focused on the time when the trees produce blossoms. Later these blossoms develop into fruits. For more information on pomegranate trees and a picture of pomegranates, see the note on 4:3c.

General Comment on 6:11a–d

In some languages it is more natural to combine some parts of this verse or to use more general expressions. For example:

11a-b I went down to see if blossoms were on the walnut trees, 11c grapevines, 11d and fruit trees. (Contemporary English Version)

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