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.

complete verse (Numbers 7:2)

Following are a number of back-translations as well as a sample translation for translators of Numbers 7:2:

  • Kupsabiny: “After that, the leaders of the clans who were in charge of the counting came with their things of giving.” (Source: Kupsabiny Back Translation)
  • Newari: “Then the leaders of the Israelites, heads of families who were tribal leaders, the same men over those who were counted, made offerings.” (Source: Newari Back Translation)
  • Hiligaynon: “Then the leaders/[lit. heads] of the Israelinhon, who are leaders/[lit. heads] of each tribe brought offerings to the LORD. They were-entrusted to do-a-census.” (Source: Hiligaynon Back Translation)
  • English: “Then the leaders of the twelve Israeli tribes, the same men who had helped Aaron and Moses/me to count the men who could fight in battles,” (Source: Translation for Translators)

Translation commentary on Numbers 7:2 - 3

The leaders of Israel, heads of their fathers’ houses, the leaders of the tribes refers to Israelite leaders who were both family heads and tribal leaders. The Hebrew word rendered leaders both times is nasiʾ (see the comments on 1.16). This term refers to a prominent and distinguished leader, for example, a much respected sheikh of a tribe. So leaders seems a rather flat translation. A better rendering is “chiefs” (Revised English Bible) or “chieftains” (New Jewish Publication Society’s Tanakh), as long as such a term does not have unwanted ethnic or political connotations. Chewa renders the leaders of Israel as “the great ones of Israel.” The Hebrew expression for heads of their fathers’ houses refers to leaders of extended families, which include three or four generations (see the comments on 1.2). For the leaders of the tribes, see 1.16. For the difference in size between fathers’ houses and tribes, see the brief discussion on kinship terms at 1.4. Consistent expressions should be used in the case of all such technical terms, not only within the book of Numbers, but throughout the Pentateuch and the Old Testament as a whole.

Who were over those who were numbered is literally “they who standing over those who enrolled.” The Israelite leaders in view here were “the same men who were in charge of the census” (Good News Bible) in chapter 1. Numbered renders the same Hebrew verb (paqad) translated “number” in verse 3 (see the comments there). It is better rendered “enrolled” (New Revised Standard Version), “registered” (New Living Translation), or “recorded.” The Hebrew has no past tense forms here corresponding with were and were numbered. The past tense forms in Revised Standard Version, Good News Bible, and many other translations give the wrong suggestion that the census had already taken place. But as noted above, the date in 7.1 is actually earlier than the date given in 1.1. So a good model here is “who supervise/oversee those enrolled” or “who were going to supervise/oversee those to be enrolled.”

Offered and brought their offerings before the LORD: The Hebrew verb for offered is hiqrib (literally “bring near, present”), which is a technical term referring to the offering of a sacrifice (see 3.4). Good News Bible combines the verbs offered and brought by saying simply “brought,” which other languages may find helpful. Offerings renders the Hebrew word qorban, which is a generic word for any kind of offering (see 5.15). This word is singular in Hebrew, but in this context, where many people bring offerings, the plural word offerings may be a more natural translation than “offering” (King James Version) in many languages. “Gifts” (Contemporary English Version) is also an appropriate translation, if this word may be used with reference to God in the target language. Qorban comes from the same Hebrew root as hiqrib, which is q r b. Nominal or verbal forms of this root occur 36 times in chapter 7, indicating the thematic importance of “giving” to the LORD. Although the text does not explicitly say so, it is safe to assume, given the formality of the offertory ceremony in verses 2-3, that the LORD had commanded it. He then tells Moses what to do with the offerings in verses 4-5.

Six covered wagons and twelve oxen, a wagon for every two of the leaders, and for each one an ox: Wagons were two or four-wheeled carts used for travel or the transport of loads. The Israelites leaders gave these wagons to haul Tabernacle items. Such vehicles were pulled by draft animals, usually oxen, donkeys, or horses. The meaning of the rare Hebrew word rendered covered (so also Septuagint, Vulgate) is highly uncertain. Covered wagons may be rendered “transport wagons” or simply “wagons” (Good News Bible), but some commentators feel that these wagons were indeed covered in order to protect the Tabernacle contents from dust and to shade them from public view. In some languages a more specific term such as “oxcarts” (Chewa) may be appropriate. The Hebrew word for oxen is baqar and the word for ox is shor. Both these Hebrew words are general terms, covering cows, bulls, and oxen. Baqar is the most general word for cattle, and shor is a general word for individual cattle. However, in this context the animals in view are intended to pull the wagons, so most translations use the specific words oxen and ox.

They offered them before the tabernacle: The Israelite leaders brought their offerings to the front of the Tabernacle. For the Hebrew verb rendered offered, see the comments above.

Verses 1-3 form a single long and complex sentence in Revised Standard Version. This sentence is far too long to be natural or easy to follow in many languages, so translators may need to break it down into two or more sentences, as in Good News Bible.

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 .