wine

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The Hebrew, Aramaic, 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).

drink

In Telugu different verbs for humans drinking (tāgu / తాగు) and animals drinking (cēḍu / చేడు) are required.

self-referencing pronoun for king or queen

In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)

Esther

The Hebrew and Greek that is transliterated as “Esther” in English is translated in Spanish Sign Language with a sign depicting a star on a crown, referring to her being a queen and her name likely meaning “star” (see here ). (Source: Steve Parkhurst)


“Esther” in Spanish Sign Language, source: Sociedad Bíblica de España

Learn more on Bible Odyssey: Esther .

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

complete verse (Esther 5:6)

Following are a number of back-translations as well as a sample translation for translators of Esther 5:6:

  • Kupsabiny: “While they were still eating the feast and drinking wine, the king asked Esther, ‘So what news/words do you have? Please tell me, my wife. Even if it is one part/half of the country I rule, I will give you.’” (Source: Kupsabiny Back Translation)
  • Newari: “As they were drinking wine, the king said to Esther, "Whatever you ask for I will give you. What is your request? Even to the half of my kingdom, I will give [it] to you."” (Source: Newari Back Translation)
  • Hiligaynon: “And while they were-drinking wine, the king asked Ester, ‘What (is it) that you (sing.) really need? Just say (it) for I will-give (it) to you even half of my kingdom.’” (Source: Hiligaynon Back Translation)
  • Eastern Bru: “While they were eating and drinking wine, king Xerxes asked Esther: "Tell me what you want. I will give it immediately. Event to half my kingdom, I will give it."” (Source: Bru Back Translation)
  • English: “While they were drinking wine, the king said to Esther, ‘Tell me what you really want. I will give it to you, even if you ask for half of my kingdom.’” (Source: Translation for Translators)

king

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Some languages do not have a concept of kingship and therefore no immediate equivalent for the Greek, Hebrew, Aramaic, and Latin that is translated as “king” in English. Here are some (back-) translations:

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  • Piro: “a great one”
  • Highland Totonac: “the big boss”
  • Huichol: “the one who commanded” (source for this and above: Bratcher / Nida)
  • Ekari: “the one who holds the country” (source: Reiling / Swellengrebel)
  • Una: weik sienyi: “big headman” (source: Kroneman 2004, p. 407)
  • Pass Valley Yali: “Big Man” (source: Daud Soesilo)
  • Ninia Yali: “big brother with the uplifted name” (source: Daud Soesilio in Noss 2007, p. 175)
  • Nyamwezi: mutemi: generic word for ruler, by specifying the city or nation it becomes clear what kind of ruler (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Ghomála’: Fo (“The word Fo refers to the paramount ruler in the kingdoms of West Cameroon. He holds administrative, political, and religious power over his own people, who are divided into two categories: princes (descendants of royalty) and servants (everyone else).” (Source: Michel Kenmogne in Theologizing in Context: An Example from the Study of a Ghomala’ Christian Hymn))

Faye Edgerton retells how the term in Navajo (Dinė) was determined:

“[This term was] easily expressed in the language of Biblical culture, which had kings and noblemen with their brilliant trappings and their position of honor and praise. But leadership among the Navajos is not accompanied by any such titles or distinctions of dress. Those most respected, especially in earlier days, were their headmen, who were the leaders in raids, and the shaman, who was able to serve the people by appealing for them to the gods, or by exorcising evil spirits. Neither of these made any outward show. Neither held his position by political intrigue or heredity. If the headman failed consistently in raids, he was superceded by a better warrior. If the shaman failed many times in his healing ceremonies, it was considered that he was making mistakes in the chants, or had lost favor with the gods, and another was sought. The term Navajos use for headman is derived from a verb meaning ‘to move the head from side to side as in making an oration.’ The headman must be a good orator, able to move the people to go to war, or to follow him in any important decision. This word is naat’áanii which now means ‘one who rules or bosses.’ It is employed now for a foreman or boss of any kind of labor, as well as for the chairman of the tribal council. So in order to show that the king is not just a common boss but the highest ruler, the word ‘aláahgo, which expresses the superlative degree, was put before naat’áanii, and so ‘aláahgo naat’áanii ‘anyone-more-than-being around-he-moves-his-head-the-one-who’ means ‘the highest ruler.’ Naat’áanii was used for governor as the context usually shows that the person was a ruler of a country or associated with kings.”

(Source: Faye Edgerton in The Bible Translator 1962, p. 25ff. )

See also king (Japanese honorifics).

Translation commentary on Esther 5:6   

As they were drinking wine: most versions faithfully reflect the Hebrew, which says “during the drinking of the wine.” This is interpreted in some versions to mean “at the end of the meal” (so Bible en français courant, Traduction œcuménique de la Bible). Others understand the word drinking to refer to the dinner itself (see comments on 3.15) and translate “at the wine feast” (Chouraqui, New Jerusalem Bible). Since the Hebrew does not indicate precisely who was drinking wine, it is best to use an indefinite they as Revised Standard Version has done, or an expression like Good News Translation‘s “over the wine” that avoids specifying who took part. Esther’s participation should not be made explicit.

From the time the king saw Esther standing in the inner court, he understood her presence to mean that she wished to make a request. In this verse he again asks what it is. His words are poetic in their parallelism. Using near synonyms (petition and request in Revised Standard Version), he twice asks what is her wish, and twice in similar promises, he assures her that it will be granted. The second promise is more emphatic than the first as the king offers up to half his kingdom. The form of the second question and promise is identical with that in verse 3 above, except for the verb fulfilled instead of “given” (Revised Standard Version).

Repetition is found in the poems and songs of most cultures. Parallelism is often found in proverbs and riddles and in dirges. Yet repetition, and especially parallelism, are not easy to translate because they are not always used in the same way from one culture to another. The translator of this verse should try to reflect the poetic nature of the original text as can be seen through Revised Standard Version. Good News Translation offers a model for restructuring. A similar model is the following: “What are you asking? I will give it. Even if it is up to half my kingdom, I will give what you desire.” More extensive restructuring can be as follows: “What you ask, whatever you desire, I will give it to you. I will give even up to the half of my kingdom.”

Quoted with permission from Omanson, Roger L. and Noss, Philip A. A Handbook on Esther (The Hebrew Text). (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

SIL Translator’s Notes on Esther 5:6

5:6a

And as they drank their wine: This probably refers to a special part of the feast, after they had finished eating.

5:6b

What is your request?: This means the same as “What is your petition?” in 5:6a. If you do not have two ways of saying this in your language, you may wish to combine the two phrases, as in the Contemporary English Version:

What can I do for you? Just ask, and I will give you as much as half my kingdom.

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