bridegroom of her youth

The Hebrew in Joel 1:8 that is translated as “Lament (or: wail) like a virgin . . . for the bridegroom of her youth” in English is translated into Igede as “when her betrothed dies green” (i.e., prematurely).

virgin

The Hebrew and Greek that is mostly translated as “virgin” in English can be translated as “woman that is untouched” in Batak Toba or “a woman with a whole (i.e. unopened) body” in Uab Meto.

“Similar words for ‘girl,’unmarried young woman,’ suggesting virginity without explicitly stating it, are found in Marathi, Apache, or Kituba. Cultural features naturally influence connotations of possible renderings, for instance, the child marriage customs in some Tboli areas, where the boy and girl are made to sleep together at the initial marriage, but after that do not live together and may not see each other again for years. Hence, the closest attainable equivalent, ‘female adolescent,’ does not imply that a young girl is not living with her husband, and that she never had a child, but leaves uncertain whether she has ever slept with a male person or not. Accordingly, in Luke one has to depend on Luke 1:34 to make clear that Mary and Joseph had not had sexual intercourse. A different problem is encountered in Pampanga, where birhen (an adaptation of Spanish virgen — ‘virgin’), when standing alone, is a name of the ‘Virgin Mary.’ To exclude this meaning the version uses “marriageable birhen,” thus at the same time indicating that Mary was relatively young.” (Source: Reiling / Swellengrebel, see here)

In Navajo (Dinė), the term that is used is “no husband yet” (Source: Wallis, p. 106) and in Gola the expression “trouser girl.” “In the distant past young women who were virgins wore trousers. Those who were not virgins wore dresses. That doesn’t hold true anymore, but the expression is still there in the language.” (Source: Don Slager)

The term in Djimini Senoufo is katogo jo — “village-dance-woman” (women who have been promised but who are still allowed to go to dances with unmarried women). (Source: Übersetzung heute 3/1995)

In Igbo translations, typically a newly-created, multi-word phrase is used that very explicitly states that there has not been any sexual relations and that translates as “a woman (or: maiden) who does not know a man.” This is in spite of the fact that there is a term (agb͕ọghọ) that means “young woman” and has the connotation of her not having had sexual relations (this is for instance used by the Standard Igbo Bible of the Bible Society of Nigeria for Isaiah 7:14). Incidentally, the euphemistic expression “know” (ma in Igbo) for “having sex” has become a well-known euphemism outside of Bible translation. (Source: Uchenna Oyali in Sociolinguistic Studies Vol. 17 No. 1-3 (2023): Special Issue: Gender and sexuality in African discourses )

In Chichewa, it is translated as namwali which is used to refer to a girl who has reached puberty stage and is ready to get married. Apart from the physical aspect, the word also has social implications in the sense that it is used to recognize the fact that the girl has become responsible enough to make informed decisions and take care of herself and others. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

See also virgins (Revelation 14:4) and complete verse (Matthew 1:23).

sackcloth

The Hebrew or Greek which are translated into English as “sackcloth” are rendered into Chamula Tzotzil as “sad-heart clothes.” (Source: Robert Bascom)

Pohnpeian and Chuukese translate it as “clothing-of sadness,” Eastern Highland Otomi uses “clothing that hurts,” Central Mazahua “that which is scratchy,” Tae’ and Zarma “rags” (Source: Reiling / Swellengrebel), and Tangale as “torn clothes that show contrition on the body” (source: Andy Warren-Rothlin). In the English translation by Goldingay (2018), “put on sackcloth” is translated as wrap on sack.

“In Turkana, a woman removes her normal everyday skin clothes and ornaments and wears rather poor skins during the time of mourning. The whole custom is known as ngiboro. It is very difficult to translate putting on sackcloth because even material like sacking is unfamiliar. The Haya, on the other hand, have a mourning cloth made out of the bark of a tree; and the use of this cloth is similar to the Jewish use of sackcloth. It was found that in both the Turkana and Ruhaya common language translations, their traditional mourning ceremonies were used.” (Source: Rachel Konyoro in The Bible Translator 1985, p. 221ff. )

Click or tap here to see a short video clip showing what a sackcloth looked like in biblical times (source: Bible Lands 2012)

See also mourning clothes and you have loosed my sackcloth.

complete verse (Joel 1:8)

Following are a number of back-translations as well as a sample translation for translators of Joel 1:8:

  • Kupsabiny: “Cry like a girl who is mourning
    over the death of the man she thought would become her husband.” (Source: Kupsabiny Back Translation)
  • Newari: “Grieve like a bride for the one who was to be her husband,
    wearing sackcloth, weeping and moaning for the wedding that never happened.” (Source: Newari Back Translation)
  • Hiligaynon: “‘[You (plur.)] cry like a young-unmarried-lady who puts-on sackcloth to show that she is-mourning for the death of her husband-to-be/fiancé.” (Source: Hiligaynon Back Translation)
  • Kankanaey: “You ought to mourn like a young-woman who is wearing sacks to show her sorrow (lit. pain of her thoughts) since/because the one who would have married her has died.” (Source: Kankanaey Back Translation)

Translation commentary on Joel 1:8

Lament like a virgin girded with sackcloth: The Hebrew word for Lament (Good News Translation “Cry,” New English Bible “Wail”) is another in the series of verbs that refer to mourning (see the introductory comments on verses 5-14). The prophet uses a variety of verbs for poetic effect when saying essentially the same thing. The Hebrew does not expressly state who should lament here. The verb is a feminine singular imperative, so the prophet may be addressing “the daughter of Jerusalem” or “the daughter of Zion.” These are poetic metaphors that were commonly used to refer to the inhabitants of Jerusalem, as if the city were a woman. Therefore Good News Translation makes explicit reference to “you people” as the addressees. Bijbel in Gewone Taal is more specific with “my people.” The feminine form of the verb also fits the following simile like a virgin…, and seems to confirm the idea that “the daughter of Jerusalem/Zion” is what the prophet had in mind.

Sackcloth was worn as a sign of mourning. It was usually made from the hair of goats, which was black, thus symbolizing mourning by both the coarse texture and the color of the cloth. This cloth was usually tied (girded) around the hips. Good News Translation makes explicit the significance of the custom by translating girded with sackcloth as “who mourns the death.” In receptor cultures that are familiar with this or similar mourning customs, translators should not feel tempted to follow Good News Translation here, since this would certainly result in a loss of impact. Bijbel in Gewone Taal uses the western custom of “going in black clothes.” Some translators may want to avoid this approach as a form of transculturation.

For the bridegroom of her youth is literally “for the husband of her youth” (New Revised Standard Version). Of her youth renders a Hebrew idiom meaning “when she was young.” The prophet tells his people to lament like a young virgin who has lost her husband. It may seem strange that a virgin should mourn for her “husband.” Under Hebrew law, when a woman was engaged to a man, she was regarded in some respects as his wife (see Deut 22.23-24). In this case the engagement had been completed but not the marriage. Girded with sackcloth for the bridegroom of her youth, when used in this context with virgin, describes the sorrow of a young girl who already is the equivalent of a widow, yet a virgin at the same time, because her bridegroom died. She will never experience the joy of bearing a child for her husband. In many cultures similar laws and traditions are found. In the case of an engagement the future husband may have to pay his in-laws part of the bride price, as a result of which she becomes his “bride.” There may be a special term to indicate the new status of the girl. The term “husband” may not be applicable, since the wedding has not yet taken place. There is definitely no need to use a technical term for “virgin,” if that exists in the receptor language, since the virginity of the girl is not in focus. Good News Translation provides a helpful model for this verse, saying “Cry, you people, like a young woman who mourns the death of the man she was going to marry.” It is also acceptable to interpret the virgin in the context of the bridegroom of her youth as a young bride who lost her husband just after they got married (so Die Bibel im heutigen Deutsch, Bijbel in Gewone Taal).

Quoted with permission from de Blois, Kees & Dorn, Louis. A Handbook on Joel. (UBS Helps for Translators). Miami: UBS, 2020. For this and other handbooks for translators see here .