The Greek and Hebrew that are translated as “consecration” or “consecrate” in English is translated in Poqomchi’ as “set apart” (when applying to a ritual not to a moral status). (Source: Robert Bascom)
In Newari it is translated as “make holy” (source: Newari Back Translation) and in Kwere as “put to holy work” when it refers to making someone or something suitable for priestly duties, when it refers to individual consecration outside of the priestly duty, “offer (yourselves) for my sake” is also used. (Pioneer Bible Translators, project-specific translation notes in Paratext)
Low German translation by Johannes Jessen, publ. 1933, republ. 2006: “steppe”
Yakan: “the lonely place” (source: Yakan Back Translation)
Western Bukidnon Manobo: “a land where no people lived” (source: Western Bukidnon Manobo Back Translation)
Kankanaey: “the place with no inhabitants” (source: Kankanaey Back Translation)
Matumbi uses various term: lubele (desert, sandy place without water) — used in John 11:54, lupu’ngu’ti (a place where no people live, can be a scrub land, a forest, or a savanna) — used in Mark 1:3 et al.), and mwitu (a forest, a place where wild animals live) — used in Mark 1:13 et al.) (Source: Pioneer Bible Translators, project-specific notes in Paratext)
Chichewa Contemporary translation (2002/2016): chipululu: a place uninhabited by people with thick forest and bush (source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Note that in Luke 15:4, usually a term is used that denotes pastoral land, such as “eating/grazing-place,” in Tagbanwa (source: Tagbanwa Back Translation).
Following are a number of back-translations as well as a sample translation for translators of Hosea 9:10:
Kupsabiny: “God is saying, ¨On the day/When I found the people of Israel, it was like if a person finds grapes in a desert land. I rejoiced over your grandfathers long ago like one rejoice over the first figs. But when they came to Peor. they worshipped Baal, the detestable idol. Then those people became bad as that thing which they loved.” (Source: Kupsabiny Back Translation)
Newari: “O Israel, when I met you for the very first time it was for me like finding grapes that had sprouted in the wilderness. When I first saw your ancestors it was like seeing the first figs that had grown on the fig tree. But when they reached Baal-peor they consecrated themselves to shameful idols. They became as repulsive as the idols they worshipped. ” (Source: Newari Back Translation)
Hiligaynon: “The LORD said, ‘Those from-Israel, when I chose your (plur.) ancestors to become my people, I was very pleased. It was-if like a man who was very happy when he saw a grape growing in the desert or when he saw the first fruit of a fig. But when they go to Baal Peor, they dedicated their lives to the shameful little-god and they became as ugly as that little-god which they love.” (Source: Hiligaynon Back Translation)
English: “Yahweh says, ‘When I first started to do things to help Israel, it seemed to me as though I had found grapes in the desert. Your ancestors were delightful, like the first figs that grow on fig trees each year. But when they came to Peor Mountain, they worshiped that disgusting idol Baal, and they became as disgusting as the idol that they loved.” (Source: Translation for Translators)
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Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the choice of a first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
Two types of fig trees are mentioned in the Bible, the Common Fig Ficus carica (Hebrew te’enah) and the Sycomore Fig Ficus sycomorus (Hebrew shiqmah; see “Sycomore fig”). They are closely related. The common fig tree grows not only in Israel, but throughout the world in warm climates. In the Holy Land it was a common source of food; the fruit was eaten both fresh and dried. Sometimes the dried ones were pressed together to form flat “cakes” or blocks (Hebrew develah). But, just as important, the large leaves of the fig make it an excellent shade tree. However, the first use of the fig mentioned in the Bible (Genesis 3:7) was not for food or shade but for clothing; Adam and Eve sewed fig leaves for themselves to cover their nakedness.
The fig was probably domesticated in northwestern Turkey from a wild variety that grew there around 5000 years ago. Greek, Roman, and Egyptian records indicate that the fruits were popular. Figs are now grown especially in Israel, Turkey, Greece, Italy, and Portugal, as well as in the warm parts of the United States.
The fig is believed to be indigenous to western Asia and to have been distributed by humans and birds throughout the Mediterranean area. Remnants of figs have been found in excavations of sites traced to at least 5000 B.C.
The domesticated fig grows to about 5-8 meters (17-26 feet) and has a round crown and very deep and round roots. The trunk may grow to be more than 70 centimeters (2 feet) thick. Fig trees may grow to be several decades old, if they are well cared for. Figs are usually propagated by planting cuttings. The pollination of the flowers is an amazingly intricate process closely linked to the life cycle of a tiny wasp, and the fact that fig trees, like papayas and date palms, are male or female. (There are now some kinds of figs that produce fruit without pollination.) The fruits are about the size of a hen’s egg and can be green, yellow, purple, or brown depending on the type. They are sweet and soft and difficult to transport. For that reason most farmers dry the fruits before shipping them. The “fruit” of the fig is technically a strangely shaped flower. Noting the absence of a “real” flower, the ancient people of India called it a flowerless tree.
The common fig tree, along with the vine and the olive, is one of the three “top trees” for the Jews. The Bible refers to the fig over 270 times. The image of peace and happiness in Israel was “every man under his vine and under his fig tree” (1 Kings 4:25).
Wild figs are common throughout the tropical world; there are at least eight hundred species of Ficus, thirty-two in southern Africa alone. The banyan, peepul, and bo are all types of fig. The fruits of wild fig trees are not nearly as juicy or sweet as those of the domesticated ones. In many places people eat the fruit when they find it in the wild, but do not market it or cultivate the trees. Translators are urged to use the local word, and, if necessary, use a footnote to indicate the difference between the local one and the biblical one. Where it is not known at all, transliterations from a major language may be used in nonfigurative contexts.
The Hebrew, Greek, Ge’ez, and Latin that is translated in English typically as “vine” is translated in Lak as къюмайтӀутӀул мурхьра: “the (grape-) cluster tree.”
Vitaly Voinov tells this story: “Laks (who live in the mountainous regions of Dagestan) historically have had no experience with planting and tending vineyards. They buy grapes at the market or the store, but that’s about all they know of grape growing. Thus, in field testing, none of the readers could picture the primary image of this chapter. The translator’s initial attempt of rendering ‘vine’ as ‘grape stalk’ met with complete non-understanding. After much discussion of the problem and potential solutions, we settled on what one of the field testing respondents suggested to remedy the problem: ‘vine’ was rendered as ‘the (grape-)cluster tree’ (къюмайтӀутӀул мурхьра). Technically grapes of course don’t grow on trees, but something had to be put in the text, and it had to be said in a way that the average reader/hearer could understand it. The Lak team could have borrowed the Russian word for ‘vine’ (лоза), but since this is a very low-frequency word in the Russian language, it’s likely that many Laks wouldn’t know the Russian word either. So the team settled for a reduction of accuracy in order to achieve greater clarity. After all, the primary point of importance in this passage is not a horticultural analysis, but a metaphorical comparison to the spiritual world, to the relationship between the Father, His Son, and the followers of Jesus. This rendering allows readers to get to the core of this meaning without getting tangled up in unknown terms.”
The Common Grape Vine Vitis vinifera is mentioned more often than any other plant or tree in the Bible. Excavations in Greece have discovered grape seeds dating to 4500 B.C. Egyptian records document the existence of cultivated vines in Canaan as early as 2375 B.C., and subsequent records report trade in vine products around 1360 B.C. and many times thereafter.
The vine is a creeping plant that develops a woody stem when it matures. It grows along the ground until it finds a tree or other object to climb, using tendrils. It bears bunches of small round fruit that are sweet and juicy. Today farmers grow them commercially throughout the Mediterranean area, in South Africa, in North America, and in many other countries. The first reference to the vine in the Bible (Genesis 9:20) tells us that Noah planted a vineyard (Hebrew kerem) and that he made an alcoholic drink from the fruit. Farmers since then have improved on the size, color, and quality of the fruit by careful pruning and selection until now there are at least 65 kinds of grapevines. Like many other plants in temperate areas, the vine has leaves that appear in early spring. After the fruit is picked and the weather gets cold, the leaves drop off and the plant is bare until the following spring. A typical vineyard in Bible times was surrounded by a stone fence. It had a stone tower from which the owner could watch for predators, and a place to squeeze the juice out of the fruits.
The vine is the most frequently cited plant in the Bible, and that alone makes it special. Vines, grapes, raisins, and wine were a major element of Jewish life, so it is not a surprise that the vine and its products are used figuratively probably more than any other Bible plant. After the flood purified the earth at the time of Noah, the vine became the means by which the human race was plunged again into sin (Genesis 9:20). We know from Jacob’s blessing in Genesis 49:11f. and other passages that the vine was the symbol of blessing, prosperity, and happiness. The fact that there were groups like the Nazirites and Rechabites who abstained from drinking wine simply shows the radical self-denial that these people imposed on themselves. A drink offering of wine was an important part of worship (Exodus 29:40), and the image of contentment was “every man under his vine and under his fig tree” (Micah 4:4). Jotham includes the vine in his well-known Parable of the Trees (Judges 9:7ff.). In the New Testament, Jesus rescued a man from humiliation at a wedding party by miraculously providing a fresh supply of wine (John 2:1ff.). Wine becomes a major symbol in the Christian community when Jesus foreshadows his crucifixion by comparing the wine poured out in the Passover celebration to his blood (Matthew 26:27f. et al.). He speaks of the need for Christians to be like the branches of the vine, drawing their nourishment from him, the True Vine (John 15.:1ff.). Nearly every New Testament writer makes some metaphorical reference to the vine or its products.
There are around 65 kinds of grapevines (Vitis vinifera) found in the Northern Hemisphere. They belong to a larger family of creeping plants called Vitaceae, which has over 800 species throughout the world including many in the tropical and warm climates of the world.
Grapevines have occasionally been grown in West Africa (for example, in The Gambia and in northern Nigeria) but are not well known even where they are grown commercially. Attempts at substituting a local tree name have not been entirely successful because the species chosen is usually not cultivated and/or does not have the same economic or social function that the grape had in Israel.
Thus it is probably best to use a transliteration from a major language. However, in parts of Nigeria and perhaps elsewhere, the word grep refers to “grapefruit” and should be avoided in translation. A transliteration from “vine” or “wine” is preferred, although a translator needs to be careful. The English word “vine” refers to any creeping plant, but it also refers to a particular kind of vine that produces grapes (Vitis vinifera). This can be confusing. Furthermore, translators in English-speaking countries should think carefully about what they are going to do with the word “wine.” In The Gambia, Mandinka translators first used “wayini tree” but later concluded that it may be better to have a word for “vine” that is not necessarily identical with “wine.” Bine, from binekaro (“vinegar”), was considered, as was inabi (“grape”) from Arabic.
Languages that borrow the Arabic word inabi must deal with the fact that this word bears an unfortunate resemblance to annabi (“prophet”) and new readers reading “water of inabi” in a context of prophecy may associate it, for better or worse, with prophets and prophecy. In northern Nigeria church people have gotten used to inabi in the New Testament even though many of them don’t know what it is. Basa in Nigeria uses a wild grape-like plant (afwafwa), and Igala has used the same species (achiwebetema) for years. Likewise, two translations in Mali and Burkina Faso use their local name for a wild vine (Lannea microcarpa) for the biblical vine. There is a species (Rhoicissus tridentata) in southern and eastern Africa known as “African grape” (locally called “bobbejaantou”). In such cases translators should write a footnote (or glossary item) stating that the grapes of Bible times were larger and sweeter than the local variety, and that they were cultivated extensively as a source for producing beverages. Other possibilities for transliteration are: vinyola/videra (Portuguese), vitis (Latin), and inab (Arabic).
Fruit of the vine (Hebrew ‘enav; Greek botrus, staphulē): There is some evidence that botrus refers to a bunch of grapes, while staphulē refers to individual grapes. According to Louw and Nida (Greek-English Lexicon of the New Testament based on Semantic Domains, 1988), however, both words may refer to individual grapes as well as bunches of grapes. The Hebrew word tirosh is equivalent to the word “vintage” in English, that is, the grape harvest and possibly the first squeezing of the grapes. It is normally used along with the words referring to the olive harvest (yitshar) and grain harvest (dagan).
This verse is generally interpreted as a description of the Israelites’ unfaithfulness in their relationship with the LORD shortly after they were chosen as his people. They betrayed the LORD immediately when they encountered Baal worship, just as Hosea was betrayed by his wife.
Good News Translation, New Living Translation, and Die Bibel im heutigen Deutsch begin this verse with the quote frame “The LORD says” to identify the speaker here (similarly Bible en français courant). Contemporary English Version identifies the speaker in a different way by beginning with “Israel, when I, the LORD, found you….” We believe the LORD speaks to the end of verse 13 (so also Contemporary English Version, New Living Translation, Bible en français courant, Die Bibel im heutigen Deutsch), but Good News Translation ends his words at the end of verse 12.
Like grapes in the wilderness I found Israel: Grapes are unexpected and rare in the wilderness, and to find them there is a surprise as well as a joy. So God was delighted with Israel in the wilderness. New Jewish Publication Society’s Tanakh says “I found Israel [as pleasing] as grapes in the wilderness,” and Bijbel in Gewone Taal has “Long ago I was happy with the Israelites. They were just as special to me as grapes in the desert.” Contemporary English Version refers to Israel in the second person throughout this verse (see also model below), which other languages may find helpful. It depends on what pronouns have been used earlier for Israel in this chapter.
Like the first fruit on the fig tree, in its first season, I saw your fathers: The first figs on a tree are especially prized (Isa 28.4), so God prized the ancestors of the Israelites in the wilderness. New International Version says “when I saw your fathers, it was like seeing the early fruit on the fig tree” (similarly Jerusalem Bible, New Jerusalem Bible). For the fig tree and its fruit, see 2.12.
Translators should not ignore the expression in its first season (literally “in its beginning”). Although the Peshitta omits it, Hebrew Old Testament Text Project does not deal with it as a textual problem, and therefore it is considered a normal part of the ancient text. This expression refers to the first season after the fig tree has been planted, when it produces the first figs that have ever grown from it. So NET Bible says “I viewed your ancestors like an early fig on a fig tree in its first season.” This special moment of finding the first figs ever to grow on the tree compares with the special joy of finding grapes in the wilderness.
Good News Translation renders fathers as “ancestors” for clarity. In the first five lines of this verse Good News Translation follows some commentators in seeing a reference to the beginning of God’s dealing with the organized nation of Israel, and so it has “I first found” and “I first saw.” This verse is one of a small group of poetic sayings that speak of God discovering his people for the first time in the wilderness (Deut 32.10; Jer 2.2-3).
But they came to Baal-peor: In Hebrew this line begins with an independent pronoun rendered they. This pronoun is emphatic and marks contrast, because it comes in addition to a verb that is already marked for third person plural. This pronoun refers to Israel’s ancestors. Revised Standard Version follows the Hebrew with the name Baal-peor as a place name. Since Peor was a mountain (Num 23.28), Good News Translation uses “Mount Peor” as the place where the god Baal was worshiped.
And consecrated themselves to Baal: The Hebrew verb rendered consecrated themselves comes from the same root as the term for “nazirite,” who is someone dedicated to Yahweh by a special vow. Hosea thus uses irony to point out that after the Israelites dedicated themselves to Yahweh at Mount Sinai, some of them dedicated themselves to Baal at Mount Peor. Israelite men had sexual relations with Midianite women as part of fertility rituals during the worship of Baal there, as described in Num 25.1-5.
Instead of Baal, the Hebrew text actually has the word bosheth meaning “shame” (Revised Standard Version footnote), which was often used as a pejorative substitute for the name “Baal” by people who were loyal to Yahweh. For example, one of King Saul’s sons was very likely named “Ishbaal” originally, meaning “man of Baal,” but he is regularly called “Ishbosheth,” meaning “man of shame,” in 2 Samuel. It is possible that Hosea was the first to use the word “shame” in place of “Baal.” Compare Jer 11.13, where “shame” is used in parallel with “Baal.” Native speakers of Hebrew would have known about this custom of substituting “shame” wherever “Baal” appears, but today’s readers will not know this, so it may have to be made explicit in translation by rendering Baal as “Baal-the-Shame” (Bible en français courant), “the Shame-god [Baal]” (Zürcher Bibel), or “the shameful god Baal.”
And became detestable like the thing they loved: The Israelites became disgusting like Baal whom they worshiped. The Hebrew word for detestable refers not only to something ceremonially unclean, but abhorrent and disgusting as well. The Hebrew word rendered the thing they loved is singular, referring to Baal. This word is parallel with Baal in the previous line. So instead of Good News Translation‘s plural “the gods they loved,” it is better to say “what they loved” ( NET Bible) or “the god they loved” (similarly New Living Translation).
A translation model for this verse is:
• I, the LORD, was thrilled and amazed
when I found you Israelites as grapes in the desert,
when I saw your ancestors as the early fruit of the fig tree!
But as soon as you came to Mount Peor,
you dedicated yourselves to the shameful Baal,
you became as disgusting as the god you loved.
Quoted with permission from Dorn, Louis & van Steenbergen, Gerrit. A Handbook on Hosea. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .
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