wine

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).

son of

The Greek and Hebrew that is translated as “son of” in English is translated in all Icelandic Bible versions of the Icelandic Bible Society (latest edition 2007) in parallel with the Icelandic naming system . This means that for instance in Matthew 16:17 the name that is transliterated and translated in English as “Simon son of Jonah” becomes “Simon Jónasson” or in Isaiah 8:2 “Zechariah son of Jeberechiah” becomes “Sakaría Jeberekíason” where in both cases the “-son” means “son of.”

In cases where “son of” does not refer to a literal father or perhaps stepfather but to lineage, however, this system is not used. So in Matthew 1:1 “Jesus the Messiah, the son of David, the son of Abraham” is translated as “Jesú Krists, sonar Davíðs, sonar Abrahams.”

The referenced verses all have at least one instance where the Icelandic patronymic or matronymic naming system is used. (Source: Halldór Elías Guðmundsson)

See also daughter of

drink

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

inclusive vs. exclusive pronoun (Jeremiah 35:6)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, the Jarai and the Adamawa Fulfulde translation both use the exclusive pronoun, excluding Jeremiah.

complete verse (Jeremiah 35:6)

Following are a number of back-translations as well as a sample translation for translators of Jeremiah 35:6:

  • Kupsabiny: “But those people answered, ‘We do not drink wine, because our ancestor Jonadab son of Rechab said to us, ‘Do not drink wine until/including your descendants.” (Source: Kupsabiny Back Translation)
  • Hiligaynon: “But they replied, ‘We do not drink wine. Our (excl.) ancestor Jonadab the child of Recab commanded us and to our descendants never to drink wine.” (Source: Hiligaynon Back Translation)
  • English: “but they refused. They said, ‘We do not drink wine, because our ancestor Jehonadab, the son of Rechab, commanded us, saying ‘You and your descendants must never drink wine.” (Source: Translation for Translators)

formal 2nd person plural pronoun (Japanese)

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).

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on Jeremiah 35:6

Father: This term may refer either to a physical ancestor (Good News Translation “our ancestor”) or to the founder of their group.

You shall not drink wine: In Hebrew the pronoun You is emphatic. Further, shall does not indicate a simple future tense; it is, rather, a command. This is equally true in the verse that follows.

Sons is better rendered “descendants,” for the language is inclusive.

Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on Jeremiah. (UBS Helps for Translators). New York: UBS, 2003. For this and other handbooks for translators see here .