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Source: Gute Nachricht Bibel 1968 / 2018
Die Bibel im heutigen Deutsch – Die Gute Nachricht des Alten und Neuen Testaments. Stuttgart: Deutsche Bibelgesellschaft, 2018.
Translation approach: communicative translation into modern language; many poetic passages translated poetically
Translation by committee or single individual: committees consisting of translators, theologians, and journalists
Dates of publication and revision(s): 1968, 1971, 1997, 2003, 2018
Confession: Interconfessional (Protestant / Catholic) (from 1971)
Publisher: Württembergische Bibelanstalt / Deutsche Bibelgesellschaft
Publisher statement: die-bibel.de/gute-nachricht-bibel (German)
Online edition: die-bibel.de/bibel/GNB
The Hebrew of Isaiah 5:7 employs a word play with “justice” and “bloodshed” (mišpāṭ — miśpāḥ) and “righteousness” and “cry” (liṣḏāqāh — ṣə‘āqāh) that the German common language version (Die Gute Nachricht, 1982) is able to replicate:
Er hoffte auf Rechtsspruch
— und erntete Rechtsbruch,
statt Liebe und Treue
nur Hilfeschreie.
Amos 5.5 provides another case [of a word play]. The word from God to his people is:
“For Gilgal will surely go into exile (haggilgal galon yigleh)
and Bethel will become nothing (bet-‘el yihyeh le’aven).”
The poet plays on the sound of both place names. With “Gilgal” Amos uses the infinitive form galoh plus the imperfect form of the same root yigleh. With “Bethel” he reverses the order of the consonants ‘aleph and lamed so that bet-‘el becomes le’aven, the “House of God” becomes “nothing.” (Source: P.R. Raabe in The Bible Translator 2000, p. 201ff. ).
The GermanGute Nachricht (Good News) translation (2018 revision) uses a different, but also very effective word play by alliterating “Bet-El” with “Bettelstab” (“beggar’s staff) and “Gilgal” with “Galgen” (“gallows”):
Geht nicht nach Bet-El; denn Bet-El muss an den Bettelstab! Geht auch nicht nach Gilgal; denn Gilgal muss an den Galgen! (“Don’t go to Bet-El, for Bet-El must take up a beggar’s staff! Nor go to Gilgal, for Gilgal must go to the gallows!”)
The Greek that is often translated as “deacon” in English is translated as kavumbi in Chokwe, someone “who serves another, not from compulsion or for a wage, but because of vumbi or grace.” (Source: D. B. Long in The Bible Translator 1952, p. 87ff. )
A number of English translations (Revised Standard Version 1952, Phillips 1958, Jerusalem Bible 1966 and its later revisions, Lattimore 1982, Christian Community Bible 1997, The Orthodox New Testament 2004, and New Catholic Bible 2019) use the feminine form deaconess in Romans 16:1. This can also be found in some French translations (La Bible Du Semeur 1992, Louis Segond 1910, La Bible de Communautés Chrétiennes 1994, and Nouvelle Edition de Genève) as well as the majority of Spanish, Italian, and German versions (French: diaconesse, Spanish: diaconisa, Italian: diaconessa, German: Diakonisse).
One French translation (La Bible Du Semeur) and a couple of German translations (BasisBibel 2021 and Gute Nachricht Bibel 1968 / 2018) also use the feminine form of deacon in 1 Timothy 3:11 (for a discussion on this, see Translation commentary on 1 Timothy 3:11).
The Hebrew poetry in Eccl. 6:4-5 is translated by the GermanGute Nachricht Bibel (last rev. 2018) in poetic form:
»Als ein Nichts kommt sie,
in die Nacht geht sie,
namenlos und vergessen.
Das Sonnenlicht sieht sie nicht,
was Leben ist, weiß sie nicht;
doch Ruhe hat sie gefunden.«
(Literal translation:
“She comes as a nothing,
she goes into the night,
nameless and forgotten.
She doesn’t see the sunlight,
She doesn’t know what life is;
but she has found peace.”)
The syllable count of the lines is 5-5-7-7-7-7 and lines 1 and 2 as well as lines 4 and 5 rhyme. Lines 2 and 6 don’t rhyme but provide an interesting counter-balance with the words vergessen (“forgotten”) and gefunden (“found”).
The word play in the Hebrew original between “shaqed” (translated in most English versions as “almond tree”) of Jeremiah 1:11 and “shoqed” (translated in most English versions as “watching”) in Jeremiah 1:12 is reproduced in the German Good News translation (Die Bibel im heutigen Deutsch) of 1982 with Wacholderzweig (“juniper branch”) and wache (“watch”). Accompanying the translation is a note, indicating that the literal translation would be Mandelbaum (“almond tree”), which they point out is the first to bloom in the spring, giving the appearance not to have slept. Then they explain that just as Hebrew has a play on words between “shaqed” and “shoqed,” so also they have made a play on words between Wacholder and wachen in their translation.
Das Wortspiel im hebräischen Oiginal zwischen "shaqed" (zu deutsch "Mandelbaum") in Jer. 1.11 und "shoqed" (zu deutsch "sehen", "schauen") in Jer 1.12 wird von der Die Bibel im heutigen Deutsch von 1982 mit "Wacholderzweig" and "wache" nachgebildet. Die Übersetzung wird von folgender Fußnote begleitet: "Der Mandelbaum blüht im Frühjahr als erster und scheint im Winter sozusagen gar nicht 'geschlafen' zu haben." Dann wird erklärt, dass das hebräische Wortspiel dem deutschen Wortspiel zwischen "Wacholder" und "wachen" Vorbild war.
There is a play-on-words in Hebrew in this verse: loʾtaʾaminu (you will not believe) and loʾteʾamenu (you shall not be established). Both believe and be established come from the same Hebrew verb, meaning “be firm.” Translators should try to preserve this play-on-words even though the overall meaning may suffer slightly; for example, New American Bible has “Unless your faith is firm you shall not be firm.” Good News Translation also tries to retain the wordplay with “If your faith is not enduring, you will not endure.” (Source: Ogden / Sterk 2011)
The EnglishNew Revised Standard as well as its updated edition and the New International Version recreate the word play in this manner:
“If you do not stand firm in faith,
you shall not stand at all.”
The GermanGute Nachricht (Good News) translation uses a different word play by repeating the words “ihr,” “nicht,” and “bleibt”: wenn ihr nicht bei ihm bleibt, dann bleibt ihr überhaupt nicht (“if you don’t stay with him, then you won’t stay at all”)
The Hebrew that is translated in English typically as “mandrake” is translated in various French translations (Traduction Œcuménique de la Bible, Nouvelle Français courant, Parole de Vie) as pommes d’amour or “love apples” which indicates the function as an aphrodisiac (source: Andy Warren-Rothlin). Likewise, in a number of German translations (Luther, Gute Nachricht Bibel), Liebesäpfel with the same meaning is used. Incidentally, in both German and French the respective terms also refer to candy apples .
In Elhomwe it is translated as woohura, a traditional medicine that “turns infertility to fertility” (source: project-specific translation notes in Paratext) and in Nyamwezi as ntalantu’, a plant that “is known to have many medicinal purposes for womanhood, one of those is fertility” (source: Pioneer Bible Translators, project-specific notes in Paratext).
Commentators do not agree on the identity of the Hebrew word duda’im. While many assert that the word must refer to Mandragora or Mandrake Mandragora autumnalis, Zohary (Plants of the Bible. Cambridge University Press, 1982) says it cannot be so since mandragora has never grown in Mesopotamia, where the story of Genesis 30:14ff. takes place. In Song of Songs 7:13duda’im refers to some sort of “choice fruit” associated with apples, and cultivated on river banks (not dug up in the fields, as was the case with duda’im in Genesis). Whatever the original plant was (in Mesopotamia), when the story was told in Israel they used a word that was known to the hearers, namely duda’im. In Genesis the context implies, though not directly, that duda’im has something to do with fertility. And the most popular conception-inducing plant in Bible times, according to scholars, was the mandragora (mandrake). The translators of the Septuagint and the Targum, with their own ideas about love and fertility, took duda’im in its Holy Land setting rather than trying to establish the identity of the plant in the Mesopotamian context. The English versions have copied the Septuagint, using “mandrake.”
The mandrake is a stemless herb related to the potato and tomato but grows lower to the ground. Its leaves are dark green, reaching 30 centimeters (1 foot) long and 10 centimeters (4 inches) wide, spreading out rose-like from the center. Purple or blue flowers appear on stalks out of the center and develop into yellow fruits that, when ripe, look like eggs in a bird’s nest. They have a distinct smell that some find sweet and others unpleasant. The mandrake’s large root is often forked, giving the appearance of a human body, which is perhaps the basis for its widespread reputation as a love potion throughout the Middle East and Europe, and for its name, the “love apple.”
The supposed magical properties of mandrakes are many and bizarre. It is said to scream when pulled out of the earth. The leaves are said to shine in the dark. In the Middle Ages Germans dressed them up and made sacrifices to them, lest the spirits be offended. French people believed little elves lived inside them and required daily offerings. As recently as 1630, three women in Hamburg were executed for witchcraft on the grounds that they had mandrake roots in their homes. Arabs call mandrakes the Devil’s candles.
The options to translate “mandrake” are:
1. Translate using a similar plant, such as the wild garden egg (so Berom of Nigeria) plus a footnote. In Hausa of Nigeria gautan daji (or yalo) would be a possible model in some places.
2. Translate using a functional equivalent, that is, some local plant known as an aid to conception, as Tiv of Nigeria has done (mkehem).
3. Create a descriptive expression such as “love flower” (Contemporary English Version) or “love fruit.”
4. Transliterate from Hebrew duda’im or a major language and write a footnote saying that this plant may have been considered an aid to conception. When transliterating, it may be useful to add “root of” as a tag, showing that it was the root of the plant that was effective.
The Hebrew in 1 Samuel 20:30 that is translated often very carefully in English as “You son of a rebellious woman” or the like is translated is some common language translations from around the world much more directly. IndonesianBahasa Indonesia Masa Kini: Anak haram jadah! or “You bastard!”, GermanGute Nachricht Bibel: Du Bastard! or “You bastard!”, or Mandarin ChineseToday’s Chinese Version: Nǐ zhè chùshēng (你這畜生!) or “You beast!” (this is also used in Yue Chinese (Cantonese)). (See also Translation commentary on 1 Samuel 20:30)