Language-specific Insights

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 (Acts 2:1)

Following are a number of back-translations of Acts 2:1:

  • Uma: “When the big day of the Yahudi that was called Pentakosta Day really came, all the followers of Yesus gathered in-one-group.” (Source: Uma Back Translation)
  • Yakan: “When the day arrived which they called Pentekostes, all the disciples of Isa gathered in a certain house.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And when it was already the day of the feast which is called Pentecost, all the believers were gathered in one house.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “When the fiesta called Pentecostes arrived, all who believed in Jesus were gathered-together in one house.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “The Day of Petecostes arrived again. All the apostles, together with those other believers in Jesus, were gathered together up in a house.” (Source: Tagbanwa Back Translation)
  • Hiligaynon: “When the day of the feast called Pentecost arrived, all the believers gathered in one house.” (Source: Hiligaynon Back Translation)
  • Mairasi: “Eventually the Yehudi peoples’ big day Pentakosta arrived then all the people who believed/honored Yesus gathered together in one place.” (Source: Enggavoter 2004)
  • Bariai: “It came about that the big feast of Pentekos came about, and so all the disciples went and gathered together in one place.” (Source: Bariai Back Translation)
  • Kupsabiny: “When the day of Pentecost reached, all those disciples gathered themselves in one place.” (Source: Kupsabiny Back Translation)

translations with a Hebraic voice (Genesis 11:9)

Some translations specifically reproduce the voice of the Hebrew text of the Old Testament / Hebrew Bible.

English:
Therefore its name was called Bavel/Babble,
for there Yhwh baffled the language of all the earth-folk,
and from there, Yhwh scattered them over the face of all the earth.

Source: Everett Fox 1995

German:
Darum ruft man ihren Namen Babel, Gemenge,
denn vermengt hat Er dort die Mundart aller Erde,
und zerstreut von dort hat Er sie übers Antlitz aller Erde.

Source: Buber / Rosenzweig 1976

French:
Sur quoi, il crie son nom: Babèl,
oui, là, IHVH-Adonaï a mêlé la lèvre de toute la terre,
et de là IHVH-Adonaï les a dispersés sur les faces de toute la terre.

Source: Chouraqui 1985

For other verses or sections translated with a Hebraic voice, see here.

kingdom (of God / heaven) (God's new world)

In the German Gute Nachricht (Good News) translation of 1982, this occurrence of the Greek term which is translated in most English versions of “kingdom (of God or heaven)” is translated with “God’s new world” (Gottes neue Welt). The das Buch translation by Roland Werner (publ. 2009-2022), also in German, translates these occurrences as “God’s new reality” (about Werner’s translation, see here .

For an explanation of the differentiated translation in German as well as translation choices in a number of languages, see Kingdom (of God / heaven).

complete verse (Matthew 7:6)

Following are a number of back-translations of Matthew 7:6:

  • Uma: “‘What is holy don’t give to dogs, lest they just come bite us (incl.). Something that is expensive, don’t feed to the pigs because they will just stomp on them dry ["dry" here is an idiom, meaning "without appreciating them / without a proper response"].” (Source: Uma Back Translation)
  • Yakan: “‘Do not give anything clean/holy to dogs, perhaps/lest they will turn around and bite you. Do not throw your pearls to the pigs, perhaps/lest they will just trample on them.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And then Jesus told a parable about people who do not want to listen to the Word of God. He said, ‘Don’t give to a dog a thing which is precious to God because he might bite you. And don’t you scatter expensive things used for a necklace in front of pigs, because they’ll just walk on them.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then Jesus said, ‘Don’t persist in teaching the holy word of God to people who mock/look-down-on-it and dislike/refuse to hear, because they can be compared (lit. exampled) to dogs and pigs. Because even if what you (sing.) give to an angry dog is expensive, it will bite you (sing.) anyway. And if pearls are what you (sing.) toss before pigs, they will just step-all-over them.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “And then Jesus taught not to persist with teaching people who insult/belittle the word of God, because they don’t want to listen. He said, ‘Don’t give to dogs things which are far-from-ordinary, because they will only overrun you and bite you. Also don’t throw-on-the-ground in the presence of pigs your expensive beads which you value, because they will only trample on them.'” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Concerning the word you look upon as holy, you should not speak it to a person who is very evil of heart. Because something that is holy should not be given to dogs. When the dog is angry, it will bite you. Also for something that is very valuable, it shouldn’t be given to pigs, because the pig will just trample underfoot what you give it.” (Source: Tenango Otomi Back Translation)
  • German New Testament translation by Berger / Nord (publ. 1999): “Do not give the blessed bread to the dogs to eat and do not throw the pearls to the pigs. Otherwise they will trample them underfoot and turn against you in anger at the wrong food and attack you.”

complete verse (Ephesians 1:7)

Following are a number of back-translations of Ephesians 1:7:

  • Uma: “From the blood of the death of Yesus and from our connection with him, God redeemed us, he forgave our sins from his grace that is very big.” (Source: Uma Back Translation)
  • Yakan: “Because of the death of Almasi we (incl.) are set free, that means God has forgiven our (incl.) sins. Really very great is God’s love and mercy towards us (incl.).” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For because of the fact that His kindness to us is very great, He set us free from punishment by means of the shedding of blood when Christ allowed Himself to be killed. And He forgave our (incl.) sins.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Because through the blood of that Child of his, we are set-free, it wants to say (henceforth meaning to say), our sins are forgiven. We enjoy/gain all these-things because of God’s exceeding mercy/grace” (Source: Kankanaey Back Translation)
  • Tagbanwa: “For because of the blood which this Jesus shed (lit.caused-to-drip), we are free now from the punishment by God because of our sins. They have now all been forgiven to us. There is really no comparison to this grace/mercy of his” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “Because of the grace of God, the Son of God died in order to save us and he forgave our sins.” (Source: Tenango Otomi Back Translation)
  • Bariai: “In our (incl.) joining together with him, he unbound us in order that we leave our bad life. And this action comes to us by his blood which spilled in the day that he died. And so he wiped away our bad deeds. And this action follows [from] his action of kindness which is extremely full (lit. greatly full and very greatly) and existing.” (Source: Bariai Back Translation)
  • Kupsabiny: “The Saviour redeemed/freed us with his blood which he poured and then/there/at that time he forgave us from our sins. How great his love is towards us!” (Source: Kupsabiny Back Translation)
  • Mairasi: “His good intestine [goodness/mercy/grace/generosity] is so great that He even gave us His riches/inheritance. That inheritance is like this: The first person was Great Above One’s very own possession. But he did wrong until finally we people became slaves of the malevolent Spirit [Satan]. Then Great Above One Himself bought us back [redeemed us], He bought us back, taking us into the palm of Yesus’ hands [in Yesus] with His blood, paying our price to become His children. That’s not all. He truly already completely wiped out/dismantled our wrongs [He forgave our wrongs].” (Source: Enggavoter 2004)
  • German Gute Nachricht 2018: “Through his blood we are redeemed: all our sins are forgiven. This is how God showed us the riches of his grace.”

translations with a Hebraic voice (Deuteronomy 10:12-13)

Some translations specifically reproduce the voice of the Hebrew text of the Old Testament / Hebrew Bible.

English:
And now, O Israel,
what does Yhwh your God ask of you
except to hold Yhwh your God in awe,
to walk in all his ways
and to love him
and to serve Yhwh your God with all your heart and with all your being,
to keep the commandments of Yhwh and his laws which I command you today,
to have it go-well for you?

Source: Everett Fox 1995

German:
Jetzt aber, Jissrael,
was heischt Er dein Gott von dir
als Ihn deinen Gott zu fürchten,
in all seinen Wegen zu gehn,
ihn zu lieben,
Ihm deinem Gott mit all deinem Herzen, mit all deiner Seele zu dienen,
Seiner Gebote zu wahren und seine Satzungen, die ich heuttags dir gebiete,
dir zu Gute.

Source: Buber / Rosenzweig 1976

French:
Et maintenant Israël, que te demande IHVH-Adonaï, ton Elohîms,
sinon de frémir de IHVH-Adonaï, ton Elohîms,
d’aller sur toutes ses routes, de l’aimer,
de servir IHVH-Adonaï, ton Elohîms, de tout ton coeur, de tout ton être,
de garder les ordres de IHVH-Adonaï, ses règles,
que moi-même je t’ordonne aujourd’hui, pour ton bien !

Source: Chouraqui 1985

For other verses or sections translated with a Hebraic voice, see here.

synagogue, temple (inner), temple (outer)

In many English translations the Greek terms “hieron” (the whole “temple” in Jerusalem or specifically the outer courts open to worshippers) and “naos” (the inner “shrine” or “sanctuary”) are translated with only one word: “temple” (see also for instance “Tempel” in German [for exception see below] and “tempel” in Dutch, Danish, or Afrikaans).

Other languages make a distinction: (Click or tap here to see more)

  • Navajo (Dinė): “house in which worship is carried out” (for naos)
  • Balinese: “inner part of the Great Temple” (“the term ‘inner part’ denoting the hindmost and holiest of the two or three courts that temples on Bali usually possess”) vs. “Great Temple”
  • Telugu: “womb (i.e. interior)-of-the-abode” vs. “abode”
  • Thai: a term denoting the main audience hall of a Buddhist temple compound vs. “environs-of-the-main-audience-hall”
  • Kituba: “place of holiness of house-God Lord” vs. “house-God Lord”
  • Shipibo-Conibo: “deep in God’s house” vs. “God’s house” (source: Reiling / Swellengrebel)
  • German das Buch translation by Roland Werner (publ. 2009-2022): “inner court of the temple” (Tempelinnenhof) vs. “temple”

Languages that, like English, German, Dutch, Danish, or Afrikaans, don’t make that distinction include:

  • Mandarin Chinese: “聖殿 Shèng diàn” (“holy palace”)
  • Loma: “the holy place”
  • Pular: “the sacred house” (source for this and the one above: Bratcher / Nida)
  • Zarma: “God’s compound”
  • Eastern Highland Otomi: “big church of the Jews”
  • Yatzachi Zapotec: “big house on top (i.e. most important)”
  • Toraja-Sa’dan: “house that is looked upon as holy, that is sacred, that is taboo and where one may not set foot” (lit. “house where-the-belly-gets-swollen” — because taboo is violated — using a term that is also applied to a Muslim mosque) (source for this and the three above: Reiling / Swellengrebel)
  • Mairasi: Janav Enggwarjer Weso: “Great Above One’s (God’s) House” (source: Enggavoter 2004)
  • Noongar: Maya-maya-Kooranyi: “Sacred House” (source: Warda-Kwabba Luke-Ang)
  • Huehuetla Tepehua: “the big church of the Israelites”
  • Aguaruna: “the house for talking to God” (source for this and above: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
  • Guhu-Samane: “festival longhouse of God” (“The biiri, ‘festival longhouse’, being the religious and social center of the community, is a possible term for ‘temple’. It is not the ‘poro house’ as such. That would be too closely identified with the cult of poro. The physical features of the building, huge and sub-divided, lend it further favor for this consideration. By qualifying it as ‘God’s biiri’ the term has become meaningful and appropriate in the context of the Scriptures.”) (Source: Ernest Richert in The Bible Translator, 1965, p. 81ff. )
  • Enga: “God’s restricted access house” (source: Adam Boyd on his blog )

Another distinction that tends to be overlooked in translations is that between hieron (“temple” in English) and sunagógé (“synagogue” in English). Euan Fry (in The Bible Translator 1987, p. 213ff. ) reports on this:

“Many older translations have simply used transliterations of ‘temple’ and ‘synagogue’ rather than trying to find equivalent terms or meaningful expressions in their own languages. This approach does keep the two terms separate; but it makes the readers depend on explanations given by pastors or teachers for their understanding of the text.

“Translators who have tried to find meaningful equivalents, for the two terms ‘temple’ and ‘synagogue’ have usually made a distinction between them in one of two ways (which focus on the contrasting components of meaning). One way takes the size and importance of the Temple to make a contrast, so that expressions such as ‘sacred meeting/ worship house of the Jews’ and ‘big sacred meeting/worship house of the Jews’ are used. The other way focuses on the different nature of the religious activity at each of the places, so that expressions such as ‘meeting/worship house of the Jews’ and ‘sacrifice/ceremony place of the Jews’ are used.

“It is not my purpose in this article to discuss how to arrive at the most precise equivalent to cover all the components of meaning of ‘temple’. That is something that each translator really has to work through for himself in the light of the present usage and possibilities in his own language. My chief concern here is that the basic term or terms chosen for ‘temple’ should give the reader of a translation a clear and correct picture of the location referred to in each passage. And I am afraid that in many cases where an equivalent like ‘house of God’ or ‘worship house’ has been chosen, the readers have quite the wrong picture of what going to the Temple or being in the Temple means. (This may be the case for the word ‘temple’ in English too, for many readers.)”

Here are some examples:

  • Bambara: “house of God” (or: “big house of worship”) vs. “worship house” (or: “small houses of worship”)
  • Toraja-Sa’dan: “house where-the-belly-gets-swollen” (see above) vs. “meeting house for discussing matters concerning religious customs” (and “church” is “house where one meets on Sunday”)
  • Navajo (Dinė): “house in which worship is carried out” vs. “house of gathering” (source for all above: Bratcher / Nida)
  • Bangandu: “the great house of God” vs. “house of prayer” (Source: Ervais Fotso Noumsi in Le Sycomore, 16/1, 2022 )

Click or tap here to see a short video clip about Herod’s temple (source: Bible Lands 2012)

Click or tap here to see a short video clip showing synagogues in New Testament times (source: Bible Lands 2012)

See also this devotion on YouVersion .