plant / gourd / ivy

The Hebrew term for the plant that is translated in a variety of ways in English, including “vine,” “gourd,” or simply “plant” or “bush” has a long history of controversial translations.

Law (2013, p. 170) quotes from one of the letters of Augustine (354-430 AD) who was a strong defender of the Ancient Greek Septuagint translation: “In Oea [ancient city in present-day Tripoli, Libya], a bishop read from Jerome’s translation of Jonah, and because of the strange new rendering he almost lost his congregation. The [Greek] Bible of the church had ‘gourd’ (kolokýnthi / κολοκύνθῃ) in Jonah 4:6, but Jerome had changed it to the Latin word for ‘ivy’ [hedera]. The congregation in attendance fumed upon hearing the new translation and accused it of being ‘Judaized.’ Jews were called in to explain the rendering, and they claimed that Jerome was wrong and the Septuagint was right all along. Whether this actually happened is irrelevant. Augustine has either reported a real event or has created a literary fiction, but either way he provides a window into the struggle of parting with the church’s Bible in favor of Jerome’s new translation.”

This divergence in opinion can be seen up to the present day. Older Catholic versions that are based one the Latin Vulgate (for instance the English Douay-Rheims or the translation by Knox) will use a word for a climbing plant such as “ivy” or “vine,” other translations use a large variety of translations, including the “safe” choice “plant.” In the UBS handbook Plants and Trees in the Bible, Koops (2012, p. 127) says: “The identity of Jonah’s qiqayon plant has been debated since the days of St. Jerome and St. Augustine. [Several scholars] advocate the castor oil plant (Ricinus communis) as the qiqayon. But the King James Version’s ‘gourd’ has a long history, including its use in the Septuagint. The Vulgate translated qiqayon as hedera (‘ivy’) but that rendering has not had further botanical support. In 1955 an in-depth study of the literature going back as far as St. Jerome was made and its author votes hesitantly for the gourd (colocynth). Some scholars even suggest it could be an Assyrian word inserted in the story just to make it sound foreign, or even a made-up word.”

In Newari it is translated as “pumpkin plant” (source: Newari Back Translation).

See also cucumber, melon, and bottle gourd / calabash.

pods

The Greek in Luke 15:16 that is translated as “pods” in English is translated in Elhomwe as makattha, a term given to all kind of peelings, which are given to pigs. (Source: project-specific translation notes in Paratext)

In the German New Testament translation by Berger / Nord (publ. 1999) with Johannisbrotbaum-Schoten or “carob pods,” the kind of pods that likely would have been fed to pigs in Palestine.

The Carob Ceratonia siliqua is a very common tree found throughout the Mediterranean area and also in Arabia, Somalia, and Oman. It is native to Israel, where it was called charuv, according to Jewish religious writings of the first few centuries after Christ. Arabs call it kharrub.

In Bible times, as now, carob trees were found in the coastal plain and in the foothills (Shephelah) and on the eastern slopes of Galilee and Samaria. The carob seed pods are filled with a sweet moist pulp that was popular with poor people. The pods were also used to feed animals. That is probably the basis for Jesus’ statement that the prodigal boy in the parable looked hungrily at the carob keration (“pods”) that he had to feed to the pigs (Luke 15:16).

The carob tree is an evergreen with dark green leaves and many low leafy branches that hide a short trunk. The crown of the tree is round and may reach as high as 12 meters (40 feet). As is the case of the acacia, the date palm and the fig, the carob tree is a lonely representative of a large tropical family (in this case the pea sub-family Caesalpinioideae) that found its way into parts of Israel many millennia ago. The trees in this family are legumes, that is, they put nitrogen into the soil by way of little nodules on the roots. As the tree ages, the trunk be-comes twisted. In contrast to many other trees of the Bible lands, this one bears flowers in autumn, and the seed pods form the following summer. The mature pod is dark brown and about 15-25 centimeters (6-10 inches) in length and 2.5-3.5 centimeters (1-1.5 inches) broad.

If indeed the “pods” of Luke 15.16 were carob pods, it would certainly indicate that they were not considered high-class food. The tree is also called “St. John’s bread” on the belief that John the Baptist must have eaten these fruits when he lived in the desert of Judea. It is quite likely that John did eat carob pods. However, the suggestion that the “locusts” in Mark 1:6 were locust bean pods is not correct, since John probably did eat locusts, as some people in the world still do today. Ironically, carob pod pulp, which was once the “food of the poor” has become, in the last few years, an expensive “health food” in England and America! The word “carat” used in weighing diamonds comes from the Greek name of this tree, since the seeds were used as a standard for measurement. They typically weigh about two hundred milligrams.

Since the Greek word for carob does not actually occur in Luke 15:16, and keration could possibly refer to some other sort of pods, we cannot actually name a species here. If translators have a word for the edible seed pods of trees, they should use it. Otherwise they will have to use something like “fruit of wild trees.” In study notes translators may wish to refer to major language terms, for example, French caroube, Spanish algarrobo, Portuguese alfarroba, and Arabic kharrub.

Carob pods, photo by Gloria Suess

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

all kinds of scented wood

The Thyine tree Tetraclinis articulata is also called “thuja” or “thuya,” and, confusingly, “citron” or “citrus” in different parts of the world. Similar to the well-known arborvitae, the thyine is found mainly in the Mediterranean area and across North Africa (Morocco, Algeria). It is a coniferous tree related to cypresses, pines, and cedars. Its identification in the book of Revelation is based on the Greek spelling, thuinos. In some places it is called the sandarac tree on the basis of the clear varnish (sandarac) that is made from the resin. The Romans, who used the wood for cabinet work, called it “citrus” for some strange reason, though apart from the yellow fruit, it bears no resemblance to true citrus trees.

The thyine can reach a height of 9 meters (30 feet). It has scaly leaves like cedars and cypresses, reddish brown bark, and sweet-smelling wood that is resistant to insects.

Tetraclinis articulata, Wikimedia Commons

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

beans

Commentators and translators are unanimous in identifying the Hebrew word pol as the Broad Bean Vicia faba or Faba vulgaris. Beans were cultivated in the Middle East for millennia, and they probably originated there. No wild species are now known, and it is quite possible that the ancestors of the bean are extinct. Samples of beans have been found in excavations at Jericho dating to 7,000 8,000 years ago.

The broad bean is an erect plant, not a vine, reaching to 1 meter (3 feet) in height. The stem branches only in the upper part. It has no tendrils like many types of bean have today. The flowers are white, and when they ripen, they form pods containing 3-6 large flat beans of a cream or tan color.

Special significance  In 2 Samuel 17:28 people bring food, including beans, to King David as he flees from his son Absalom. In Ezekiel 4:9 Ezekiel is instructed to publicly make “bread” out of wheat, barley, beans, and lentils — whatever he could find — the point probably being that good quality bread will soon be scarce in Jerusalem.

There are at least two hundred species of the genus Vicia to which the broad bean belongs. Vicia itself is part of the vast family of legumes. It is possible that the Hebrew word pol actually refers to more than one type of bean, including what we now know as peas. Since beans and peas are known around the world, translators will probably be able to find a local equivalent. In both contexts (2 Samuel and Ezekiel) the word is used in a list of items, and if a local species of bean is not available to the translator, a transliteration should be used.

Vicia faba, Wikimedia Commons

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

lentils

Scholars are agreed that the Hebrew word ‘adashah refers to the lentil Lens culinaris (formerly known as Lens esculenta). The Arabic word ‘adas, as well as several references in post-biblical Hebrew, confirm this identification, as does the Greek Septuagint. Seeds found in excavations dating to the sixth or seventh millennium B.C. show that the lentil is one of the first species to be cultivated by humans. In those excavations lentils are often found together with seeds of wheat and barley.

The lentil is a low-branched plant with a weak stem. It has tendrils, like pumpkins and squashes, and pinkish flowers that develop into a pod like a bean. The pod is very short with only one seed inside, about the size of a small pea. In one type of lentil the pea is reddish brown, hence the reference to “red” stew in Genesis 25:30. The pods are often in pairs or sets of three. In the Holy Land lentils grow in the cold season (November-March).

In Ezekiel 4:9 the strange bread, made from six kinds of grains and legumes including lentils, was probably intended to show that food would become scarce and that the people would have to eat whatever they could find. The lentil is typically used in soups and stews, as it was when Jacob used it to trick his brother Esau into giving up his rights as the firstborn son. Lentils were among the foodstuffs brought to David by local people when he was pursued by Absalom.

 Lentils are now widespread in Asia, India, and North Africa. In places where they are not known, we suggest using the word for a local type of bean rather than a transliteration. However, in Ezekiel 4:9 “beans” are also mentioned, so a possible rendering for “beans and lentils” is “different kinds of beans.” In Genesis 25:34 a generic expression for “pottage of lentils” would be appropriate, such as “bean soup,” “bean stew,” or “vegetable soup.” If a transliteration from a major language is desired, consider Arabic adas; French cristallin, lentille; Spanish lenteja; Portuguese lentilha; and Swahili adesi.

3 types of lentil, Wikimedia Commons

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

ebony

Ezekiel 27:15 reports traders who brought hovnim to Tyre. Coupled with ivory, the Hebrew word hovnim could have referred to either Asian or African products. In 1982 Zohary (Plants of the Bible. Cambridge University Press, 1982) stated that the identity of the hovnim in Ezekiel is unclear. He said that at best we can say that both Asian and African merchandise were shipped to Dedan, a Phoenician commercial center on the Arabian coast. Since then, however, Hepper (Baker Encyclopedia of Bible Plants, Baker Book House, 1992), who believes that trading with the Far East was less than many other scholars have alleged, has said that this tree is not the Asian Ebony Diospyros ebenum we know today but a leguminous tree Dalbergia melanoxylon, which grows all across Africa along the southern edge of the Sahara Desert. Evidence for this, he says, is that the Old Egyptian cognate hbny found in hieroglyphs refers to Dalbergia melanoxylon.

If hovnim are from Africa, they could be Dalbergia melanoxylon, as Hepper asserts, or one of the many species of the genus Diospyros found throughout the continent, such as Diospyros mespiliformis. The latter is a huge, widespread forest tree up to 35 meters (115 feet) tall. Dalbergia melanoxylon is a smaller, spiny tree reaching a height of 6‑7 meters (20‑23 feet). It inhabits the dry savanna areas from Ethiopia across to Senegal and as far south as southern Africa, where it is called “zebrawood.” The leaves are compound, with the leaflets nearly opposite one another on the spine. It has white flowers that hang in loose clusters, and around October they give way to flat, papery seedpods about 6 centimeters (2.5 inches) long and 1 centimeter (1/2 inch) wide. The Asian ebony, if that is what hovnim refers to, is found in India and Sri Lanka, grows to 10 meters (33 feet) tall, and has evergreen leaves. The inner part of the trunk is black, which makes it an attractive wood for carvers, who inlay the wood with ivory.

There are hundreds of species of ebony in tropical areas of the world (eighty in the Americas, ninety-four in Africa, and two hundred in Asia). In Africa the tree that produces most of the true ebony is Diospyros mespiliformis, which is found all the way from Senegal to the Red Sea and Arabia and southward to Southwest Africa and the Transvaal. In Nigeria it is called kanran or kanyan (Adamawa Fulfulde nelɓe). Surprisingly, both the Yoruba and Igbo Bibles in Nigeria have used eboni, perhaps reflecting the urbanization and Anglicization of those societies (or at least of the translators!). The Hausa word kanya correctly refers to the ebony tree. Diospyrus ebenum, found in India and Sri Lanka, might possibly have been on the world market in Bible times. A local word for this tree could be used in translations. If Hepper is correct, then the Dalbergia melanoxylon, locally known in Africa as “ebony” and also used for carving, should be used. Other transliteration possibilities are ebene (French) and ebenuz (Spanish).

Dalbergia species are also found in Central and South America under the names of palisander, kingwood, or tulipwood. A species in India is called blackwood or rosewood. In all these places the wood is used for radio cabinets, musical instruments, buttons, knife handles, chess pieces, and decorative carvings for tourists.

Dalbergia melanoxylon, photo by Nigel Hepper

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

fennel (galbanum)

Although its identity in the Bible is uncertain, galbanum is probably a gum resin from a plant called Fennel Ferula galbaniflua, which grows in India, Iran and Afghanistan, and especially in the high mountains of Iran. The fennel is related to the parsley family. Today most commercial galbanum comes from Lebanon and Iran.

The fennel plant can grow to 1.5 meters (5 feet) in height. It has fine, shiny leaflets, a thick smooth stem, and a flower head like an umbrella. The seeds are shiny and very small. The plant has a milky juice that comes out by it-self from the joints or oozes out from the stem when it is cut. It forms aromatic greenish or yellowish beads when it dries. The taste is bitter and the smell is strong. A kind of fennel grows in Galilee (Ferula communis), but it does not yield the galbanum resin. Another kind, known from Roman coins from Carthage, grew in North Africa under the name silphion (probably Ferula tingitana).

According to Exodus 30:34, galbanum resin was part of the incense prescribed by Moses for burning in the Tabernacle. In Assyria it was used as a fumigant. It could have been the “gum” mentioned in Genesis 37:25. The Roman writer Pliny considered it a powerful remedy.

Translation  Since fennel is not well known, most translators will need to transliterate from a major language. Some possibilities are:

1. transliteration from Hebrew: helibena, elbenahi, lebena;
2. transliteration from Latin via English: galbanum;
3. substitution of a local type of gum, adding chelbenah or galbanum as a tag or in a footnote.
4. transliteration of the name of the plant with a classifier: gum of ferula (French), feneli (English), hinojo/ferula (Spanish).

Fennel, Wikimedia Commons

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

cantaloupe / muskmelon

New Revised Standard Version, updated edition renders the Hebrew words qishshu’ah and miqshah as “cucumber.” Zohary (Plants of the Bible. Cambridge University Press, 1982) argues forcefully that these words refer to the Muskmelon Cucumis melo or cantaloupe, and that “garden cucumbers did not exist in Egypt in biblical times” (page 86). Hepper (Baker Encyclopedia of Bible Plants: Flowers and Trees, Fruits and Vegetables, Ecology. Baker Book House, 1992) concurs with this.

Cultivated muskmelons started out in and around Persia (now Iran) before moving into northern India, Kashmir, and Afghanistan. Although truly wild forms of Cucumis melo have not been found in those regions, several related wild species have been noted.

A picture of offerings presented at a funeral in Egypt around 2400 B.C. contains fruit that some experts take to be muskmelons. The Greeks appear to have known the fruit in the third century B.C., and in the first century after Christ it was definitely described by the Roman philosopher Pliny, who said it was something new in Campania in Italy. The Greek physician Galen, in the second century A.D., wrote of its medicinal qualities, and Roman writers of the third century gave directions for growing it and preparing it with spices for eating. The Chinese apparently did not know the muskmelon until it was introduced to their country around the beginning of the Christian Era from the regions west of the Himalayas.

The muskmelon vine has round leaves and tendrils and creeps along the ground like a pumpkin or cucumber. It has tendrils and yellow flowers that develop into a fruit 10-40 centimeters (4-16 inches) in diameter. The fruit becomes yellowish or light green when ripe. The muskmelon is so named because of the distinctive smell of its ripe fruits. “Musk” is a Persian word for a kind of perfume; “melon” is a French word, from the Latin melopepo, meaning “apple-shaped melon.” Latin took words of similar meaning from Greek.

According to Numbers 11:5, the wandering Israelites remembered muskmelons and other tasty food that they had enjoyed in Egypt and complained to Moses. Isaiah 1:8 uses the melon patch (after harvest) as a picture of abandonment, dereliction, and desolation.

Many varieties of muskmelon are known around the world in warm countries. If it is not known, it may be translated contextually. Numbers 11:5 is non-rhetorical, and a transliteration from a major language is recommended (for example, French cantaloupe, Spanish and Portuguese cantalupo, Arabic abd el lawi). However, the reference to the temporary shelter in the melon patch in Isa 1.8 is metaphorical, so a cultural equivalent representing a lonely or abandoned place could be considered. In this verse translators should keep in mind its parallel images, which are “a booth in a vineyard” and “a besieged city.”

Muskmelon (cantaloupe) fruit, photo by Rob Koops

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