boxthorn

In the fable of the trees in Judges 9:14, all the trees come to ‘atad (in English Bible translations: thornbush or bramble) and ask it to become their king. Most scholars have generally agreed that this is probably a reference to the Boxthorn Lycium europaeum. Zohary (Plants of the Bible, Cambridge University Press, 1982) holds that it is more likely the Christ Thorn Ziziphus spina-christi. Both are thorny trees that are plentiful in the Near East, especially near Samaria in northern Israel, where Jotham, the teller of the fable, lived. The name “Christ thorn” (French couronne-du-Christ) reflects the tradition that this tree must also have been the source of the thorns that are referred to in the account of Christ’s crucifixion. The topic is widely debated, and there is little to confirm whether the “crown of thorns” came from this tree, or from one of many other prickly plants such as the thorny burnet, which is more common in the Jerusalem area. We advocate the majority opinion here, which is boxthorn (French lycie d’Europe).

The boxthorn tree grows to 5 meters (17 feet) tall, has small leaves forming an oval crown, and has very sharp thorns. The yellowish green flowers give way to edible fruits about the size of grapes or cherries.

The word associations in Jotham’s fable are by no means clear, but he appears to use the ’atad as a tree that is neither attractive nor very useful. Indeed, its fruit is barely edible, and it does not produce usable wood, or even effective shade, since the leaves are fairly small and sparse. The ’atad is thorny, but whether that is significant in the fable is not clear. If the tree represents Abimelech (see Abimelech’s downfall), most readers would probably agree that he was a thorny character.

Jotham’s fable, being an allegory, allows the option for translators to substitute rhetorically equivalent species for the olive, fig, grapevine, and boxthorn. However, there may be no single word for “boxthorn” in the receptor language, so translators will end up using a generic phrase like “thorn tree” or substituting a thorny local tree or shrub, probably the most common one in their area. A common problem is that languages often do not have names for plants that are not useful. If transliterations are needed, ‘atad can be used from Hebrew, or translators can use a transliteration from a major language for a related type of tree.

Boxthorn, photo by Ray Pritz
Boxthorn branch, photo by Ray Pritz

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

rue

In the Holy Land at the time of Jesus there was only one wild species of rue common, the Mountain Rue Ruta chalepensis, and it is likely the one referred to by Jesus in his rebuke of the Pharisees in Luke 11:42. Rue is common throughout the Middle East, from Syria to Sinai up to the present. Because of its strong smell it is used in cooking and in medicine up to the present. It was used by the Greeks, Romans, and Jews against snakebite and the stings of bees, wasps and scorpions, not to mention its effectiveness against insanity, epilepsy, and even “the evil eye.”

Rue is a small, shrubby plant that produces many branches at ground level, with many yellow flowers and very sharp-smelling leaves. It can reach up to 1 meter (3 feet) in height.

The ancient Jewish Talmud states that cultivated plants should be tithed. It is possible that the disagreement between Jesus and the Pharisees arose because by New Testament times the people were cultivating rue, dill, and similar plants that had not been cultivated before, and the Pharisees then applied the laws of the Talmud to these little plants, thus complicating the lives of the common people, while at the same time they ignored issues of justice and compassion.

Depending on what translators do with “mint” in Luke 11:42, they may find a cultural substitute for “rue” or a generic phrase for “mint and rue and every herb.” Since the context is not rhetorical and the plant genus is limited to the Middle East, a transliteration of “rue” will be appropriate. Transliterations can be made from the Greek pēganon or from a major language.

Rue flowers, photo by Gloria Suess

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

tamarisk

There are two main species of tamarisk referred to in the Bible, the Leafless Tamarisk Tamarix aphylla and the much more common Nile Tamarisk Tamarix nilotica. Both species are found throughout the plains and in the wadis (dry stream beds) of the Aravah and the Negev, where they tap water that has soaked into the ground after flash floods. Tamarisks can grow in salty soil, earning them the name “salt cedar” in some places. A third species grows only in the Jordan Valley. None of them has proper leaves but rather fleshy twigs, which are eaten by goats and sheep.

Description  The leafless tamarisk grows to a height of 10 meters (33 feet) and can be 1 meter (3 feet) across at the base. The more common Nile tamarisk is smaller and is really a shrub, branching right from the ground. Tamarisks grow in very dry places due to the fact that their roots extend far into the ground. The trunk is often twist-ed. The cedar-like branches hang down like those of the weeping willow. Bedouin shepherds have planted many of them throughout the Negev for their flocks.

The fact that Abraham planted a tamarisk and worshiped Yahweh there (Genesis 21:33) indicates that these trees, like oaks, were associated with the spirit world. According to Zohary (Plants of the Bible. Cambridge University Press, 1982), the “cedar” branches mentioned in the cleansing rituals of Leviticus 14:4 and Numbers 19:6 may possibly have been from tamarisks, although Phoenician juniper trees (very similar to cedar) were also available in some places on the journey of the wandering Israelites. Imported into the western United States, tamarisks have multiplied so fast in stream beds that they are now considered a costly nuisance. In some places they are used in making dyes and in processing leather.

The options for translating “tamarisk” are:

1. Transliterate from a major language, for example, tamarisiki, tamaris, esheli (Hebrew), or eteli/atali (Arabic).
2. Consider the function of the tree, which in Genesis was almost certainly connected to Abraham’s worship of God, and translate as “holy tree” perhaps with a footnote giving the Hebrew and/or English, especially if you have used “holy tree” in Gen 12.6 for “oak.”
3. Simply use “tree” with a footnote stating that the Hebrew specifies ’eshel, that is, tamarisk.

Leafless tamarisk, Wikimedia Commons
Nile tamarisk, Wikimedia Commons

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

broom tree

A number of scholars identify rothem as the White Broom Retama raetam, a tough desert shrub found in the Holy Land and Arabia. Earlier, Moldenke (Plants of the Bible. Chronica Botanica. Ronald Press, 1952) contended that rothem refers to a parasitic plant called dog’s club. In the story of Elijah’s flight from Jezebel, the mention of the broom tree in 1 Kings 19:4 provides detail to the image of desolation brought to mind by the word “wilderness” earlier in the verse. The references to rothem in Psalm 120:4 (“. . . with glowing coals of the broom tree”) and Job 30:4 (“. . . and to warm themselves the roots of the broom”) have led scholars to conclude that it is indeed the broom shrub, since it makes a very hot fire, due to the oil in the stems and leaves. The place name Rithmah (“place of rothem”) referred to in Numbers 33:18f. may also refer to the broom. The white broom is found on hills, rocky places, ravines and sandy places throughout the Holy Land, especially near the Dead Sea, in Gilead, on Mount Carmel, in the Syrian desert, and on the Phoenician coast.

The white broom, which is more of a large bush than a shrub, can reach a height of 2 meters (7 feet). It has many small branches, few leaves, and clusters of white flowers that make the shrub a beautiful sight on a hillside.

In 1 Kings 19:4 the New Jerusalem Bible renders rothem as “furze bush,” also known as “gorse,” in an attempt to use a name known to English gardeners, but neither “gorse” nor “furze” are familiar to botanically ignorant city-dwellers of the twenty-first century. Hence, some modern versions use a generic term in 1 Kings, such as “large bush” (Contemporary English Version), “tree” (Good News Bible, and “bush” (New Century Version). In areas where plants are still known by species names, translators can select a shrub that grows in dry, barren areas (assuming it is big enough to offer shade), or transliterate from the Hebrew (rothem) or a major language (for example, retem in Arabic). Otherwise, they can use “small tree” or “shrub.”

In Psalm 120:4 a local kind of wood that produces a very hot fire could be used, since the text is rhetorical, and needs an image of something very hot.

The reference to broom in Job 30:4 poses major textual and exegetical problems, which explains the variety of renderings in modern Bibles. New Revised Standard Version, updated edition reads “they pick mallow and the leaves of bushes, and to warm themselves the roots of the broom.” Good News Bible and the New International Version have these poor folk eating the roots of the broom tree. However, reliable sources tell us that the root of the broom tree is poisonous. That is why Moldenke suggested that it must be another plant, namely the parasite Dog’s Club Cynomorium coccineum, which grows up out of the roots of the broom tree. However, there is good evidence that the writer intended to say the roots were “burned” (as in New Revised Standard Version, updated edition), not “eaten” (as in Good News Bible and New International Version).

Broom bush, Wikimedia Commons

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

In the Contemporary Chichewa translation (2002/2016) it is translated as “mopane tree .” These trees grow in Southern African countries. They can grow up to 18 meters high and their leaves have a butterfly shape. They’re good for firewood and timber as they are in the category of hardwood trees because they can live for up to 100 years. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

papyrus

Although there has been considerable debate among botanists as to the identity of the various types of reed in the Bible, there is general agreement that the Hebrew word gome’ refers to the Papyrus Cyperus papyrus, based on etymological and practical grounds. As for the Hebrew word ’eveh, the phrase “skiffs of ’eveh” in Job 9:26 suggests that it refers to papyrus, since boats in Egypt were made of papyrus, apart from those made from wood. However, versions are divided between “papyrus” (New International Version) and “reed” (New Revised Standard Version, updated edition, Revised English Bible) in this passage.

Papyrus is a very tall grass producing many flower stems that can be as much as 6 meters (20 feet) tall and 10 centimeters (4 inches) in diameter. The head at the top the stem separates into hundreds of branches that spread out like the top of a palm tree. Each one has small flowers. Papyrus was the most versatile grass in the Ancient Near East. In Egypt it was used to make boxes, mats, ropes, and especially paper. Perhaps its use in boats came to the mind of Jochebed when she wanted to save her infant son Moses from the wrath of the Pharoah (Exodus 2:3). Job’s companion Bildad uses papyrus as an example of a plant that needs water, and further as a slam at Job suggesting he must have sinned (Job 8:11). Isaiah 18:2 refers to “ambassadors by the Nile, in vessels of papyrus” as emblems of the great political power of Egypt. Poor people also used papyrus for barrels, huts, sandals, and clothing. Perhaps surprisingly, papyrus was not usually used for baskets. The baskets of the Egyptians, like those in sub-Saharan Africa today, were made of coiled construction using a core of date palm leaflets, fibers, or the split midrib, with a fiber wrapped around the core, like a guitar string.

There are over six hundred kinds of Cyperus growing in tropical and warm climates throughout the world, but many do not resemble the papyrus. For example, the tigernut sedge, found in West Asia and Africa and producing a tasty tuber (also called chufa or Zulu nut), belongs to the Cyperus genus. So also do the coco grass and several other types used for mats throughout Asia. The papyrus proper is now rare in Egypt but rampant in northern Uganda, where it is called sudd.

Most of the contexts where gome’ is found are rhetorical (Exodus 2:3 being the exception), opening the way for translators to substitute local equivalents. However, if the original plant name is replaced, it is usually good to document the original in a footnote, especially where the word identifies a particular area, as in Isaiah 18:1, where papyrus vessels are identified with “Ethiopia.” In Exodus 2:3 the mother of Moses did not use “bulrushes” (Revised Standard Version, King James Version) but papyrus, nor did she make a “basket” (New Revised Standard Version, updated edition) but a “box” (tevah in Hebrew). If there is a word for “box,” it should be used. Otherwise, the general word for “basket” can be used, and a type of strong grass used for baskets should be used for the material. The following options are available for gome’:

1. use a local strong grass;
2. use a descriptive phrase such as “strong grass”;
3. use a generic word for “grass”;
4. leave the plant implicit as part of the verb “weave” or the noun “box/basket” in Exodus 2:3;
5. use “rush” (Revised English Bible), “papyrus reeds” (Living Bible), or “reeds” (Good News Bible).

If transliterations are needed for papyrus, some possibilities are French jonc and Portuguese/Spanish papiro.

Cyperus papyrus, Wikimedia Commons

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

cumin

Two controversial seeds are mentioned in Isaiah 28:25 and 27: qetsach (see nigella) and kammon. The seeds referred to as kammon are probably those of cumin (also spelled “cummin”), which takes its Latin scientific name Cuminum cyminum from the Greek. It was common to the Mediterranean area (especially in Syria) and Ethiopia, possibly even native to Egypt, where it was used in cooking and also as medicine.

The cumin plant belongs to the same family as the carrot. It branches abundantly from the base and has similar leaves and flowers. However, the seeds have a much sharper smell than those of the carrot. Cumin is planted and harvested each year, reaching a height of perhaps 50-60 centimeters (20-24 inches).

In Isaiah 28 cumin is cited with other garden plants to show how different plants and their fruits require different care and processing. (Cumin and nigella, for example, are more easily damaged in threshing than hard cereal grains would be). It is part of a parable Isaiah tells to the proud Israelite leaders who thought they knew how God deals with people. Interestingly, farmers in Malta still thresh cumin in the way described by Isaiah. In New Testament times the Jewish authorities were not sure whether cumin should be tithed since it was not mentioned specifically in the Mosaic Law. They took no chances and insisted that people tithe their cumin. But then they ignored the need for justice and mercy, thereby incurring the condemnation of Jesus in Matthew 23:23.

Translators will either transliterate “cumin” from a major language, or they can seek an equivalent, depending on what they have done with the other terms (“mint” and “dill”) in Matthew 23:23. Simplified versions may use a generic phrase such as “all kinds of small garden plants.”

Cumin, Wikimedia Commons

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

mustard

There is by no means full agreement about the precise identity of the plant in Jesus’ famous references to the mustard seed. Two types of mustard grow in the Holy Land and probably grew there in Bible times: Black Mustard Brassica nigra and White Mustard Sinapis alba. Both species were either cultivated or gathered in Bible times, probably more for the oil, which was used in medicine and cooking, than as a spice. Both types are cultivated today.

Mustard plants are related to some other well-known food plants, such as collards, broccoli, cauliflower, Brussels sprouts, rutabaga, and Chinese cabbage. They are planted and harvested each year. They grow to 2 meters (7 feet) in height and have branches like a tree. At the ends of the branches there are bright yellow flowers with four petals, like nearly all the members of the Brassicaceae family. The seeds are small among the seeds of garden plants, being about 2 millimeters (1/12 inch) in diameter, but they are not by any means the smallest of all seeds.

The point of the mustard seed parable of Jesus is that something small can produce something very large and complex, like the kingdom of God, or like the amazing deeds of a person with faith.

At least thirty kinds of mustard are known in the world, twenty-one of them in Europe. Others are found in Northeast Africa, India, Japan, and China. The quality in focus in all of the Gospel references is the smallness of the mustard seed compared to the large size of the resulting plant. The translator must keep that in mind, even if a relative of the mustard is found. If no effective equivalent is available, it will be necessary to transliterate “mustard” from a major language.

White mustard plants, photo by Nigel Hepper
Mustard seeds with pin, photo by Ray Pritz

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

See also mustard seed.

cassia

Zohary (Plants of the Bible. Cambridge University Press, 1982) is confident that the substance referred to by the Hebrew words qiddah and qetsi‘ah is oil or powder derived from the leaves, twigs, or bark of the cassia Cinnamomum cassia, a tree found in East Asia. The name “cassia” may possibly come from the Khasi people of north-eastern India and Bangladesh; earlier they lived in the area of Assam and Burma and were involved in the ancient cassia trade. So cassia oil may have been brought into Israel from East Asia. However, with respect to “cassia” and “cinnamon” in Exod 30:23 and 24, Hepper (Baker Encyclopedia of Bible Plants: Flowers and Trees, Fruits and Vegetables, Ecology. Baker Book House, 1992) argues that these spices were probably not Asian spices as has often been supposed. Quoting research by Lucas and Harris on ancient Egyptian materials, he says that there is no evidence of these Asian spices in tombs in Egypt. If they were being transported by the deprived Israelites, why were they not used by the more prosperous Egyptians? Further, how was Moses to have access to these substances in remote Sinai? Hepper favors southern Arabia and northeastern Africa as sources for fragrant barks and resins.

Asian cassia trees grow to 10 meters (33 feet) tall. They have distinctive opposite leaves with three lighter-colored veins or ribs radiating from the base. Their rather small flowers droop in bunches.

Cassia is closely related to the well-known spice, cinnamon. In fact, much of the “cinnamon” sold in North America is cassia. Europeans and South Americans tend to use the real cinnamon from Sri Lanka and elsewhere. Since cassia is native to East Asia, translators there will know it by a local name. Since the passages that refer to cassia are non-rhetorical, translators elsewhere may transliterate this term from a major language. Cassia is of the genus Cinnamomum, which is completely different from the genus Cassia of which there are many species in Africa. So transliterations based on “cassia” are potentially misleading in Africa. To avoid a wrong association with African cassia (which is not aromatic), African translators could do one of the following:

1. transliterate from the Hebrew qiddah;
2. transliterate from English (kasiya) and write a footnote saying this tree has no relationship to the cassia tree of Africa;
3. substitute a well-known sweet-smelling gum.

Cassia, Wikimedia Commons

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