wine

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The Hebrew, Aramaic, Ge’ez, and Greek that are translated as “wine” in English is translated into Pass Valley Yali as “grape juice pressed long ago (= fermented)” or “strong water” (source: Daud Soesilo). In Guhu-Samane it is also translated as “strong water” (source: Ernest L. Richert in The Bible Translator 1965, p. 198ff. ), in Noongar as “liquor” (verbatim: “strong water”) (source: Warda-Kwabba Luke-Ang), in Hausa as ruwan inabi or “water of grapes” (with no indication whether it’s alcoholic or not — source: Mark A. Gaddis), in sar as kasə nduú or “grape drink” (source: Andy Warren-Rothlin), or in Papantla Totonac and Coyutla Totonac as “a drink like Pulque” (for “Pulque,” see here ) (source: Jacob Loewen in The Bible Translator 1971, p. 169ff. ).

In Swahili, Bible translations try to avoid local words for alcoholic drinks, because “drinking of any alcohol at all was one of the sins most denounced by early missionaries. Hence translators are uncomfortable by the occurrences of wine in the Bible. Some of the established churches which use wine prefer to see church wine as holy, and would not refer to it by the local names used for alcoholic drinks. Instead church wine is often referred to by terms borrowed from other languages, divai (from German, der Wein) or vini/mvinyo (from ltalian/Latin vino/vinum). Several translations done by Protestants have adapted the Swahili divai for ‘wine,’ while those done by Catholics use vini or mvinyo.” (Source: Rachel Konyoro in The Bible Translator 1985, p. 221ff. )

The Swahili divai was in turn borrowed by Sabaot and was turned into tifaayiik and is used as such in the Bible. Kupsabiny, on the other hand, borrowed mvinyo from Swahili and turned it into Finyonik. (Source: Iver Larsen)

In Nyamwezi, two terms are used. Malwa ga muzabibu is a kind of alcohol that people specifically use to get drunk (such as in Genesis 9:21) and ki’neneko is used for a wine made from grapes (source: Pioneer Bible Translators, project-specific translation notes in Paratext).

In some Hindi translations (such as the Common Language version, publ. 2015 ), one term (dākharasa दाखरस — grape juice) is used when that particular drink is in the focus (such as in John 2) and another term (madirā मदिरा — “alcohol” or “liquor”) when drunkenness is in the focus (such as in Eph. 5:18).

In Mandarin Chinese, the generic term jiǔ (酒) or “alcohol(ic drink)” is typically used. Exceptions are Leviticus 10:9, Numbers 6:3, Deuteronomy 29:6, Judges 13:4 et al., 1 Samuel 1:15, and Luke 1:15 where a differentiation between weak and strong alcohol is needed. The Mandarin Chinese Union Version (2010) translates that as qīngjiǔ lièjiǔ (清酒烈酒) and dànjiǔ lièjiǔ (淡酒烈酒), both in the form of a Chinese proverb and meaning “light alcohol and strong drink.” (Source: Zetzsche)

Click or tap here to see a short video clip about wine in biblical times (source: Bible Lands 2012)

See also proceeds from the vine / anything that comes from the grapevine, wine (Japanese honorifics), filled with new wine, and wine (Gen 27:28).

complete verse (Luke 3:2)

Following are a number of back-translations of Luke 3:2:

  • Noongar: “Annas and Caiaphas were high priests. Now in the desert, God spoke to John, son of Zechariah.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “Who were High Priest at that time, Hanas and Kayafas. In that year, God sent his word to Yohanes son of Zakharia in the desert.” (Source: Uma Back Translation)
  • Yakan: “When Tiberus, the leader king of the tribe of Roma had ruled for 15 years already, the word of God arrived, coming to Yahiya the child of Jakariya. Yahiya was there in the lonely place. At those times Pontiyus Pilatus was governor in the place Yahudiya, Herod was governor in the place Jalil and his sibling Pilip was governor in the place Ituriya and the place Tarakuniti, and Lisani was governor in the place Abilen. The chief priests were Annas and Kayapas.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “At the fifteenth year of the rule of King Tiberius in the town of Rome there was that which God told John, the son of Zechariah. Now John was in a land where no people lived. At that time the governor of the province of Judea was Pontius Pilate, and Herod was governor over the province of Galilee. And as for Philip, the younger brother of Herod, he was governor over the provinces of Iturea and Trachonitis; Lysanias, he was governor over the province of Abilene. And as for Annas and Caiaphas, they were the high priest in the town of Jerusalem.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “The highest priests were Annas and Caifas. At that time, there was that which God told Juan the child of Zekarias who was staying in the place with no inhabitants.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Anas and Caifas were the Most-important Priests. Well, at that time, the word of God came to Juan who was that son of Zacarias and spouse, he being there in the wilderness place.” (Source: Tagbanwa Back Translation)

complete verse (Luke 4:12)

Following are a number of back-translations of Luke 4:12:

  • Noongar: “But Jesus said, ‘The Scriptures also say, ‘You must not test your God’.'” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “Yesus answered: ‘It is also written like this: ‘Do not tempt our Lord, the Lord God.’ ‘” (Source: Uma Back Translation)
  • Yakan: “Isa answered him he said, ‘The holy-book says, ‘Do not test God your Lord.’ ‘” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And Jesus answered him, ‘There’s also a written word of God which says, ‘Don’t you make a way to test the power of the Lord who is your God,’ ‘” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “‘Yes granted,’ said Jesus in reply, ‘but the written word of God, it also says, ‘Don’t (pl.) test God who is your Lord.’ ‘” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But the (emphatic) reply of Jesus to him was, ‘But isn’t it so that it is also written which says, ‘Do not test your God.”” (Source: Tagbanwa Back Translation)
  • Bariai: “*But Iesus answered his talk like this, ‘Deo’s book says, ‘Don’t test your (sing.) Chief Deo.’ ‘” (Source: Bariai Back Translation)
  • Kupsabiny: “Jesus replied him that, ‘The writings of God say, ‘Do not try/tempt your God’.'” (Source: Kupsabiny Back Translation)
  • Mairasi: “Yesus says: ‘In the Holy Book this is how it is written: ‘Make sure that you do not test Above-One Great Above One your Father!’ it says.'” (Source Enggavoter 2004)

For the Old Testament quote, see Deuteronomy 6:16.

complete verse (Luke 5:1)

Following are a number of back-translations of Luke 5:1:

  • Noongar: “A day came and Jesus stood on the shore of Lake Gennesaret. People pushed other people. They came so they could hear the words of God.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “One time, while Yesus was standing on the edge of lake Genesaret, many people crowded around, they wanted to hear the Word of God.” (Source: Uma Back Translation)
  • Yakan: “One day Isa was standing there at the shore of lake Gennesaret, the people were pressing towards him to hear the word/message of God.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “One day, when Jesus was there on the shore of the lake which is called Gennesaret, there were very many people gathered because they were listening to the word of God which He taught.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “On one-occasion, Jesus was at the shore of the wide pond/lake (root word for flood; henceforth lake) Gennesaret teaching the word of God, and the many-people were crowding-around him because they wanted to hear.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Once Jesus was standing on the shore of the Lake of Genesaret. Many people gathered to him for they wanted to be able to hear the word of God.” (Source: Tagbanwa Back Translation)

complete verse (Luke 5:35)

Following are a number of back-translations of Luke 5:35:

  • Noongar: “But the day will come when people will take away the husband, and then they will not eat food.'” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “But the time will come, the groom is taken from their midst. At that time, only then will they fast.'” (Source: Uma Back Translation)
  • Yakan: “But in the future when the bridegroom has been caused to leave, then they will fast.'” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “But at that time in the future when the bridegroom is taken away from them, then they will fast because they are sorrowful. It’s the same way also with my disciples, because as long as I am with them, they will not fast.'” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But when the tine arrives that the bridegroom will be taken-away from them, that’s the time-when-they -will-fast.'” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Well, these disciples of mine are like that too. But the day will come when I will be separated from them. And then is when they will fast.'” (Source: Tagbanwa Back Translation)

complete verse (Luke 6:28)

Following are a number of back-translations of Luke 6:28:

  • Noongar: “if people insult you, you must forgive them; and if people do bad things to you, you must pray for them.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “Bless those who curse us, pray for those who are evil to us.” (Source: Uma Back Translation)
  • Yakan: “Ask good/blessing for those who curse you and pray for those who do bad to you.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “Pronounce a good blessing on those who curse you; those who harm you, pray for them to God.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Those who curse you, request God that he will bless them, and those who mistreat you, pray for them.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “Pray that they will be shown grace/mercy who speak evil to you and pray for those who cause you suffering/hardship.” (Source: Tagbanwa Back Translation)

complete verse (Luke 7:12)

Following are a number of back-translations of Luke 7:12:

  • Noongar: “Now he came to the gate of the town. Many people were coming out. They were weeping and carrying a dead man, the only son of a woman. She was a widow. Many people of the town walked with her.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “They were close to the gate at the end of the town, they saw many people appear from inside the town, carrying a dead person. That dead person was a young man, an only child, his mother was a widow. Many townspeople accompanied his mother going to the graves.” (Source: Uma Back Translation)
  • Yakan: “When they arrived at the gate for entering that town, there were people carrying a dead person bringing him outside to the graveyard. The dead man/male was an only child and his mother was a widow already. Many people from the town went along with the widow to bury her son.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And when they arrived there to the gate going to the town, they met some people coming from the town who were carrying a dead person in order to bury him. That dead person was a man who was the only child of an old widow-woman. There were very many people there in that town who were coming with the woman to go out and bury him.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “When they approached the boundary of the town, they met many inhabitants going-as-a-group to go bury a dead man/boy. That dead-one was the only child of a widow.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “When they were near to the gate of that town, they happened-to-meet those going to bury a man/male who had died, the only-child of a widow woman. Many were the people who were accompanying those going burying.” (Source: Tagbanwa Back Translation)

complete verse (Luke 7:44)

Following are a number of back-translations of Luke 7:44:

  • Noongar: “Then Jesus turned to the
    woman and said to Simon, ‘You see this woman? I entered your house and you did not give me water for my feet, but she has washed my feet with her tears, and wiped my feet with her hair.” (Source: Warda-Kwabba Luke-Ang)
  • Uma: “After that, and he turned to that woman and said to Simon: ‘Do you (sing.) see this woman? When I came to your (sing.) house earlier, you (sing.) did not prepare water for washing my feet, according to our custom for visitors. But this woman, he washed my feet with her tears and wiped them with her hair.” (Source: Uma Back Translation)
  • Yakan: “Then Isa turned to the woman and said to Simon, ‘Do you see this woman? I came to your house earlier, you didn’t even prepare water for me to wash my feet. But this woman washed my feet with her tears and wiped them with her hair.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “And then Jesus turned to the woman and he said again to Simon, ‘That parable of mine is like this woman, because I came up in your house, but even though it is our custom to give water to wash the feet of our visitors, you did not give me any. But this woman, she washed my feet with her tears and she dried them with her hair.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “Then he turned-to-face the woman and said to Simon, ‘Look then at this woman. You (sing.) admittedly showed-me-hospitality in your (sing.) home, but you (sing.) sent no one to go wash my feet, but this one (appreciative particle), she has washed my feet with her tears and wiped them with her hair.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “And then Jesus turned his head to that woman and said next to Simon, ‘Probably you saw what this woman did. When I arrived here at your house, you didn’t give me water to wash my feet. But as for her, her tears are what she washed my feet with and her hair is what she wiped them with.” (Source: Tagbanwa Back Translation)