3they shall separate themselves from wine and strong drink; they shall drink no wine vinegar or other vinegar and shall not drink any grape juice or eat grapes, fresh or dried.
The Hebrew and Greek that is translated in English as “sour wine” or “vinegar” is translated in North Alaskan Inupiatun as “wine,” in Navajo as “sour grape juice,” in Aguaruna “bitter drink,” and in Yatzachi Zapotec as “cheap wine.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)
In Noongar it is translated as as kepa djadam or “sour / bitter water.” (Source: Bardip Ruth-Ang 2020)
In Chichewa it is vinyo wosasa, more along the lines of “spoiled wine.” The word “wosasa” is used to refer to any food or drink that has become bad and produces bad smell because it has either overstayed or exposed to bacteria and other infections. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
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)
The Hebrew, Greek 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.”
In Elhomwe it is translated as “tree of grapes.” (Source: project-specific translation notes in Paratext)
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).
Say to the people of Israel introduces a quote within a quote that continues until the end of verse 21. God tells Moses what to say to the Israelites.
When either a man or a woman makes a special vow, the vow of a Nazirite …: The text clearly makes the point that women as well as men can become Nazirites, and that the instructions apply to both. The masculine forms that follow in the rest of this section (for example, he and himself) are meant to refer to the women as well as the men. This may be awkward in some receptor languages. If so, translators may follow New Revised Standard Version, which uses third person plural pronouns to refer to both men and women (for example, “they” and “themselves”), as long as it is clear that this section involves individual people. For most of the section Good News Translation uses second person singular pronouns (for example, “you” and “yourself”), which some languages may find helpful.
Makes a special vow renders two Hebrew verbs. The first verb is palaʾ, whose meaning is not quite certain. It seems to refer to some extraordinary activity, so a better rendering here is “makes an exceptional/extraordinary vow” (Nije Fryske Bibeloersetting). New Jewish Publication Society’s Tanakh says “explicitly utters … a vow,” which is more speculative, so we do not recommend it as a model.
As the Revised Standard Version footnote indicates, the Hebrew word for Nazirite (nazir) means “one separated” or “one consecrated.” It implies a special devotion to the LORD’s service. So this term does not just refer to a person who makes a promise or swears an oath. Translators should avoid this wrong meaning, especially in some receptor languages where a similar term already exists. The term Nazirite may be transliterated, which most translations do (so Revised Standard Version/New Revised Standard Version, Good News Translation). If translators adopt this solution, the word Nazirite can be explained in the glossary or in a footnote.
To separate himself to the LORD: The Hebrew verb rendered separate himself comes from the same root as the word for Nazirite. As the following verses show, this dedication takes the form of abstinence as an outward symbol of the person’s dedication to God. The Nazirite must keep away from certain things. Separate himself or “set himself apart” expresses better the meaning of the verb here and the wordplay on it than “dedicate yourself” in Good News Translation.
He shall separate himself from wine and strong drink: Separate himself renders the same Hebrew verb as in the previous clause. Wine is fermented grape juice. It is known in most parts of the world, but in areas where it is not, translators may use a loanword (for example, waini in Tonga, vinyo in Chewa, and vino in Russian) or a descriptive expression, such as “fermented fruit juice” or “fermented juice from the fruit growing on vines.” In these languages it will also be helpful to add a glossary entry on the expression for wine. We do not recommend a local cultural substitute, such as palm wine, since grape wine is an important term in the Bible. It should not be confused with beer or other drinks that are made from grains such as corn or barley. In this context the Hebrew word for strong drink refers to any other intoxicating drinks, such as “beer” (Good News Translation) or something stronger. New Jewish Publication Society’s Tanakh renders wine and strong drink as “wine and any other intoxicant.” Another possible model is “wine and any other alcoholic drinks.”
He shall drink no vinegar made from wine or strong drink: Vinegar made from wine or strong drink refers to alcoholic drinks that have been fermented to the point of becoming sour. Water was sometimes mixed with wine vinegar for a refreshing, thirst-quenching drink.
And shall not drink any juice of grapes or eat grapes, fresh or dried: A Nazirite must not eat or drink anything made from grapes, including grape juice, fresh grapes, and dried grapes (that is, raisins).
Quoted with permission from de Regt, Lénart J. and Wendland, Ernst R. A Handbook on Numbers. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .
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