tribe

The Greek and Hebrew that is translated as “tribe” in English when referring to the “12 tribes of Israel” is translated in some East African languages, including Taita and Pökoot, with the equivalent of “clan” instead.

Aloo Mojola explains (in The Bible Translator 1989, p. 208ff. ) (click or tap here to see the rest of this insight):

“A number of Bible translation teams in East Africa have been baffled and intrigued by the use of the term ‘tribe’ in the English translations of the Bible. The usage employed in these translations does not reflect any of the popular meanings associated with the term ‘tribe’ in present-day English. Neither does it reflect popular conceptions of the meaning of this term in East Africa or in other parts of Africa and elsewhere. This raises the question: is the term tribe the best translation of the Hebrew terms shebeth and matteh or the Greek term phyle? What is a tribe anyway? Are the twelve tribes of Israel tribes in the sense this term is currently understood? How can this term be translated in East African languages?

“It is easy to see that there is no consistent definition of the term tribe which applies exclusively and consistently to the communities to which it is currently applied. Why, for example, are the Somali or the Baganda called a tribe, but not the Irish or the Italians? Why do the Yoruba or Hausa qualify, but not the Portuguese or the Russians? Why the Bakongo and the Oromo, but not the Germans or the Scots? Why the Eritreans, but not the French or Dutch-speaking Belgians? Why the Zulu or the Xhosa, but not the South African Boers (Afrikaners) or the South African English? The reason for the current prejudices, it would seem, has nothing to do with language, physical type, common territory, common cultural values, type of political and social organization or even population size. Ingrained prejudices and preconceived ideas about so-called “primitive” peoples have everything to do with it.

“The term ‘tribe’ is used to refer to a universal and world-wide phenomenon of ethnic identification which may draw on any of the following bases: identification in terms of one’s first or dominant language of communication (linguistic), in terms of one’s place of origin (regional), in terms of one’s presumed racial, biological or genetic type (racial), or in terms of one’s ideological or political commitments (ideological), and so on. Communities may choose one or more of these bases as criteria for membership. Any of these may change over time. Moreover forms of ethnic identification are dynamic or in a state of flux, changing in response to new environments and circumstances. Essentially forms of ethnic association reflect a people’s struggle for survival through adaptation to changing times. This is inextricably intertwined with the production and distribution of vital resources, goods and services as well as the distribution of power, class and status in society.

“At the base of any ethnic group is the nuclear family which expands to include the extended family. The extended family consists of more than two families related vertically and horizontally: parents and their offspring, cousins, uncles, aunts, nephews, and others, extending to more than two generations. A lineage is usually a larger group than an extended family. It includes a number of such families who trace descent through the male or female line to a common ancestor. A clan may be equivalent to or larger than a lineage. Where it is larger than a lineage, it brings together several lineages which may or may not know the precise nature of their relationships, but which nevertheless claim descent from a common ancestor. A clan is best thought of as a kind of sub-ethnic unit whose members have some unifying symbol such as totem, label, or myth. In most cases the clan is used to determine correct marriage lines, but this is not universally so. Above the clan is the ethnic group, usually referred to inconsistently as the tribe. Members of an ethnic group share feelings of belonging to a common group. The basis of ethnic identity is not always derived from a common descent, real or fictional; it may draw on any of the bases mentioned above.

“The Israelites identified themselves as one people sharing a common descent, a common religious and cultural heritage, a common language and history. There is no doubt that they constitute what would nowadays be called an ethnic group, or by some people a tribe. The twelve subunits of the Israelite ethnic group or tribe, (Hebrew shebeth or matteh, or Greek phyle) are clearly equivalent to clans. In fact this is what seems to make sense to most African Bible translators in the light of their understanding of these terms and the biblical account. Referring to a shebeth as a tribe or an ethnic group and to Israel as a collection of twelve tribes creates unnecessary confusion. Translating each of the terms shebeth, matteh, and phyle as clan seems to solve this problem and to be consistent with current usage in African languages.”

See also family / clan / house.

offering (qorban)

The Hebrew qorbān (קָרְבָּ) originally means “that which is brought near.” Most English Bibles translate it as “offering.” The Hebraic English translation of Everett Fox uses near-offering and likewise the German translation by Buber-Rosenzweig has (the neologism) Darnahung.

See also burnt-offering and offering.

Nahshon

The name that is transliterated as “Nahshon” in English is translated in Libras (Brazilian Sign Language) with the sign that combines “quantity,” “counting,” and “3.” (Judah is the third listed tribe and Nahshon is responsible for its census — see Numbers 1:7). (Source: Missão Kophós )


“Nahshon” in Libras (source )

More information under Nahshon .

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

Amminadab

The name that is transliterated as “Amminadab” in English is translated in Libras (Brazilian Sign Language) with a sign that combines the number 3 (Amminadab is a descendant of Judah and Judah is the third listed tribe) and for his son Nahshon who was a prince of the tribe of Judah. (Source: Aline Martins and Paul Fahnestock)


“Amminadab” in Libras (source )

More information on Amminadab .

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

Translation commentary on Numbers 7:12 - 7:17

For each of the twelve days and chiefs the Hebrew text describes the offerings in much the same way in verses 12-83. The function of all the repetition in relation to this text’s content and position in Numbers may be to underscore the fact that each tribe of Israel had an identical share in and responsibility for the support and maintenance of the Tent of Meeting, where the LORD communicated with his people. It also suggests the central importance of this place of fellowship, the altar of sacrifice in particular, to the nation as a whole.

Revised Standard Version follows the arrangement of the Hebrew text and divides verses 12-83 into twelve successive paragraphs (one per day and chief). However, Good News Translation combines them into two paragraphs. Good News Translation first gives a list of the days, tribes and chiefs, which is followed by a description of the offerings, brought by each one of the chiefs. After our comments on verses 78-83, we will compare and evaluate these two very different translation models.

The names of the chiefs in verses 12-83 are the same as in 1.5-15, but they and their tribes are mentioned in accordance with the layout of the Israelite camp (see 2.3-31), starting with Judah. The chiefs came one after the other on twelve consecutive days in the order of precedence of their tribes in the camp around the Tent of Meeting and in the prescribed order of the people’s march on their communal journeys.

Our following comments on verses 12-17 will largely suffice for the next eleven paragraphs.

He who offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah: Offered his offering renders the same Hebrew verb and noun as in verses 3 and 11 (see the comments there). As in verse 10, some languages may prefer to say “offerings” instead of offering, since this offering consisted of several individual items. For Nahshon the son of Amminadab, of the tribe of Judah, see 1.7; for tribe see 1.4.

And his offering was one silver plate whose weight was a hundred and thirty shekels begins the list of items included in the offering of each leader. The Hebrew word for plate is qeʿarah, which comes from a root meaning “to be deep.” It is a general term for a dish that was probably deeper than the flat plates used in many places today (see the comments on 4.7, where the same word occurs). Good News Translation says “bowl,” which seems more accurate. As noted in the comments on 3.47, the standard shekel may have weighed about 11.4 grams (0.4 ounce), so a hundred and thirty shekels is about 1,500 grams (50 ounces). Most translations simply transliterate the Hebrew word shekel, which should be clearly defined in the glossary.

One silver basin of seventy shekels: As noted in the comments on 4.14, the Hebrew word for basin refers to bowls that were used to hold the blood of the animals that had been killed for sacrifices. Since the blood in these bowls was sprinkled on the altar (see Lev 1.5, 11), Contemporary English Version says “sprinkling bowl.” Seventy shekels is about 800 grams (30 ounces).

According to the shekel of the sanctuary: This official Tabernacle standard of weight is also mentioned in 3.47 (see the comments there). Good News Translation says “by the official standard,” which does not show that this standard was connected to the sanctuary, that is, it was either kept at the Tabernacle, or it was the weighing system used for the offerings given there (different from the later royal standard). A better model here is “by the official standard of the sanctuary” (similarly Bible en français courant, Bijbel in Gewone Taal). If the notion of “standard” is difficult, then another possible model is “by the official norm [or, measuring unit] of the sanctuary.” For sanctuary, which renders the Hebrew word qodesh, see the comments on 3.28.

Both of them full of fine flour mixed with oil for a cereal offering: For fine flour mixed with oil, see the comments on 6.15. It was probably coarsely milled wheat flour with olive oil mixed in it, but it may not be necessary to specify wheat flour, unless the target language requires it. New Jewish Publication Society’s Tanakh has “choice flour with oil mixed in.” For cereal offering (“grain offering” in Good News Translation), see the comments on 4.16.

One golden dish of ten shekels: As mentioned in the comments on 4.7, the Hebrew word for dish is the same one as for the palm of the hand, so the word “bowl” (New Jerusalem Bible) expresses its hollow shape more accurately. Translators should select a deeper cup-like object used in the receptor culture. This gold bowl was comparatively light since it only weighed ten shekels, which is equivalent to about 115 grams (4 ounces). This whole phrase may be rendered “a small gold bowl weighing one hundred grams” (similarly Bijbel in Gewone Taal).

The gold bowl was full of incense. For incense see 4.16.

One young bull, one ram, one male lamb a year old, for a burnt offering: One young bull is literally “one young bull, son of a cow,” which refers to a young bull that is mature. A ram is an adult male sheep. It is older than a male lamb a year old (see 6.14). Each leader gave these three animals to be sacrificed as a burnt offering (see 6.11). This offering was for the consecration of the participants.

One male goat for a sin offering: The Hebrew expression for male goat refers to an adult billy goat. If the receptor language has a single word that contains the idea of maleness as well as the idea of goat, then it should be used here. Each leader gave this animal to be sacrificed as a sin offering (see 6.11). This offering was for the forgiveness of the unintentional offenses of participants.

And for the sacrifice of peace offerings, two oxen, five rams, five male goats, and five male lambs a year old: The Hebrew plural word rendered peace offerings refers to the individual sacrificial animals here. The sacrifice of peace offerings refers to one event, so many translations use a singular expression here, for example, “a/the fellowship offering” (Good News Translation, New International Version) or “a shared-offering” (Revised English Bible). For peace offerings, see 6.14. This sacrifice included two oxen, five rams, five male goats, and five male lambs a year old. The Hebrew word for oxen (baqar) is the same one used in verse 3. It is a general term referring to cows and bulls as well as oxen. In this context the word oxen may be inappropriate in some cultures where these animals are not considered suitable for sacrifice. If so, oxen may be rendered “bulls” (Good News Translation, Contemporary English Version, NET Bible, Revised English Bible).

This was the offering of Nahshon the son of Amminadab: The Hebrew word for offering (qorban) renders the same general term for all kinds of offering that was used at the beginning of the paragraph. This sentence at the end of the paragraph has no past tense verb corresponding with was. It is a verbless sentence that summarizes the paragraph. Perhaps there is a similar device to signal the close of a discourse unit in the target language, for example, a special verb form or conjunction. Chewa says “These they are the very things that were the offerings of Nahshon….”

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 .