The Greek, Ge’ez, and Hebrew that is translated as “fox” in English is translated in Mam as “weasel.” Ron Ross explains: “Foxes is often a difficult concept to express in this part of the world. The Mayas don’t seem to know them. In the Mam project we finally put ‘weasel’ rather than ‘coyote,’ which were basically our choices.”
In Toraja-Sa’dan it is translated as sindallung or “civet cat.” H. van der Veen (in The Bible Translator 1950, p. 21 ff. ) explains: “This animal is a real chicken thief, and is a type of cat with a head resembling that of a fox.”
In Noongar, it is translated as mokiny or “dingo” (in Luke 9:58) (source: Warda-Kwabba Luke-Ang) and in Newari as “small jackal” (source: Newari Back Translation).
In Sümi Naga, the replacement of “fox” with “dog” was cited in 2026 as one of the reasons for the rejection of a new “Easy-to-Read” Bible in that language (see this article ).
The Hebrew, Latin, Ge’ez, and Greek that is translated as “vineyard” in English is translated in Noongar as boodjer-djildjiyang, lit. “land for fruit.” (Source: Portions of the Holy Bible in the Nyunga language of Australia, 2018).
Following are a number of back-translations as well as a sample translation for translators of Song of Solomon 2:15:
Kupsabiny: “Catch for us the porcupines, those who want to destroy our vines that are in bloom.” (Source: Kupsabiny Back Translation)
Newari: “Catch and bring the jackals for us, those small jackals who run in to flowering vineyard and destroy the vineyard.” (Source: Newari Back Translation)
Hiligaynon: “Come! Catch the little forest-dogs, that destroy our (excl.) field grapes/grape-vines that (are) blooming.” (Source: Hiligaynon Back Translation)
English: “There are other men who are like little jackals/foxes that ruin vineyards; do not allow those men to attack me.” (Source: Translation for Translators)
The Hebrew, Greek, Ge’ez, 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.”
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).
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).
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 benefactive construction as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.
Here, toraete (捕らえて) or “capture” is used in combination with kudasaru (くださる), a respectful form of the benefactive kureru (くれる). A benefactive reflects the good will of the giver or the gratitude of a recipient of the favor. To convey this connotation, English translation needs to employ a phrase such as “for me (my sake)” or “for you (your sake).” (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
In biblical times and even today there are three species of fox found in Israel and one type of jackal. An additional type of fox was found in Egypt. In the Bible the Hebrew word shu‘al and its Greek equivalent alōpēx refer to any of these animals. These are members of the same animal family which includes the wolf and the dog. The word “jackal” was borrowed from the Arabic jakal which is from the same Semitic root as the Hebrew word shu‘al. In the days of the King James Version the word “jackal” had not yet been introduced into the English language and so in that version “fox” is used throughout for shu‘al.
Click or tap here for the rest of this entry in United Bible Societies’ All Creatures Great and Small: Living things in the Bible
Modern scholars are almost unanimous in agreeing that the word ’iyim (plural of ’iy) is derived from a root meaning “to howl” and that it refers to howling jackals in particular. The word usually occurs in conjunction with the word tsiyim (“hyenas”) which is derived from a root meaning “to wail”. The pair together could justifiably be interpreted as “wild animals wailing and howling.” This is usually taken to refer to hyenas and jackals.
The context will usually indicate which animal is being referred to in a particular passage. It is possible that the fox was known as the small shu‘al and the jackal as the large one.
In early Hebrew the plural form tanin from tan meant a type of snake. This usage is found in Exodus 7:9 et al. The same word was the name of a mythical monster or sea serpent. This usage occurs in Genesis 1:21 et al. However, it is well accepted now that, in later Hebrew, tan is a poetic name for the jackal. It derives from a stem meaning to recite, or lament. In the passages where snakes or the monster tanin is referred to the context usually indicates that it cannot refer to jackals.
Fox: All foxes look like small, long-haired dogs with pointed noses. The Red Fox Vulpes vulpes (also Vulpes flavescens) is now very common all over Europe, North Africa, the Middle East, Central Asia, China, Japan, North America, and Australasia, having been introduced into the latter two continents to be hunted on horseback with packs of dogs. The red fox is a smallish animal, about 1 meter (3 feet) from nose to tip of the tail. It is usually reddish with white underparts and a bushy tail. Red foxes feed mainly on mice and rats but also eat chickens, game birds, and fallen fruit. They may occasionally eat carrion (dead animals), but are not scavengers in the usual sense of the word.
The Desert Fox Vulpes ruppelli and the Egyptian Fox Vulpes nilotica are slightly smaller and yellowish brown, but they are otherwise very similar to the red fox. The Fennec Vulpes zerda is a very small fox with large ears. It is now found in the Middle East and Egypt and was probably found in Israel also in earlier times. It feeds on insects and mice.
Foxes live in pairs, singly or in small family groups when they have young. During the day they live in holes in the ground usually dug by some other animal and come out at night to feed. When chased by dogs they are very clever at escaping, often doubling back on their tracks and then jumping sideways and heading in a new direction, thus confusing the scent trail. They also run up streams and thus avoid laying a scent trail altogether.
Jackal: The jackal found in Israel is the Golden or Oriental Jackal Canis aureus. It is also sometimes referred to as the Indian jackal. This animal is larger than the fox. It is yellowish brown with black tips to the long fur on its back.
Jackals eat almost anything and are great opportunists moving very fast with clever tactics when they have to. They have been known to steal bread from people’s houses and baby animals even from dangerous wild pigs. They are scavengers, eating household rubbish as well as carrion, especially the remains of carcasses killed by lions, but they also eat beetles and birds’ eggs and kill small mammals game birds and domestic chickens and ducks.
In some of the literature there is reference to the fact that jackals live in packs. This is not strictly correct. They live in pairs or small family groups but they may associate temporarily in larger groups when many pairs are attracted to the same burrows, carrion, refuse dumps, or potential prey. In these larger temporary groups they may cooperate and act together like a pack.
Jackals live in burrows made by other animals or in abandoned human houses or shelters and emerge to feed at night. They yap, howl, and wail at great length at the entrance to their burrow, especially on moonlit nights, with one pair triggering a response from neighboring pairs.
Both foxes and jackals are extremely intelligent animals, and their quick-witted, crafty opportunism is legendary in the Middle East, Africa, and Europe. The fables of Aesop, a North African philosopher and storyteller, which feature the crafty fox, date from about the time of Daniel. The fox also figures in Greek and Roman fables. Similar fables about opportunistic jackals have been widespread in Africa and the Middle East for centuries.
In ancient Arabic literature and in the Talmud and Midrash the word “lion” stands for a truly great and powerful person. In contrast “jackal” is used to designate an insignificant but self-important person. Since this figurative usage of “lion” (or “lioness”) is also common in the Bible there is a strong probability that the term “jackal” or “fox” used as a metaphor in the Bible for a person carries the connotation of self-important insignificance.
However the main symbolism associated with the jackal in the Bible is related to its habit of living among ruins and feeding on carcasses. To say that a certain place would become the dwelling place of jackals meant that the place would become deserted and lie in ruins, as the result of war. The jackal was thus a symbol of death and desolation as well as insignificance and opportunistic craftiness.
In areas where jackals are known, but not foxes, the word for jackal can be used for both. Similarly, if foxes are known but not jackals, the one word will suffice. In areas where neither foxes nor jackals are found, there may be related animals such as the Coyote Canis latrans or various types of wild dog or small wolf. In those few areas where even these are not found, one may use an expression such as “wild dog” or a transliteration.
Isaiah 13:21f.: In this verse there are four words for howling wild animals that inhabit deserted buildings: tsiyim, ’ochim, ’iyim, tanim . All except tsiyim probably mean “jackal”; however, to maintain the parallelism of the Hebrew poem, it is better to translate both tsiyim and ’iyim as “hyenas”. These verses will then be translated as:
Wailing hyenas will settle there,
Howling jackals will fill their houses.
Hyenas will wail in their fortresses,
And jackals howl in their luxurious palaces.
The word ’ochim occurs only here in the Bible. It is derived from a Hebrew word meaning “to howl”. “Owls” is a possibility, but “jackals” fits the context better, as it then preserves the parallelism of “jackals” and “hyenas”.
Judges 15:4: Since jackals are easier to trap because they are more easily attracted to baits of meat, most modern translations interpret shu‘al as jackal in this passage.
Nehemiah 4:3: Since the fox is smaller and lighter than the jackal, fox is the preferred interpretation here. The meaning is thus something like “Even if a little fox were to climb on these walls they would collapse.” Where foxes or jackals are not known, an expression for a small dog could be used in this context.
Psalms 63:10: Since the reference is to the enemy soldiers dying in battle and becoming carrion (that is, lying unburied), the interpretation of shu‘al should be “jackals”.
Song of Songs 2:15: This verse is very difficult to interpret. While foxes may occasionally eat fallen grapes, or grapes low down on a vine, they cannot accurately be described as “ruiners of vineyards”. It seems more likely that what is in focus is the fact that for Israelites jackals symbolize ruin.
Jeremiah 51:34 : Although many English versions translate tan in this verse as “dragon” or “serpent”, it seems likely that “jackal” is better; jackals often swallow their food in a great hurry without chewing properly, and then vomit it later when they are under cover and eat it a second time more slowly.
This verse is notorious for the problems it raises for interpretation. It is difficult to determine who is speaking, and how it connects to the rest of the passage. Most versions connect it to the young man’s discourse (Good News Translation, New International Version, New Jerusalem Bible). Other versions introduce a third speaker, the young woman’s mother (Traduction œcuménique de la Bible, Bible en français courant); Revised English Bible suggests it is spoken by “Companions.” Jerusalem Bible along with various commentators assumes that the young woman is speaking.
Before we can decide who the speaker is, we must try to determine what the passage is saying. Again, however, there is no consensus on what the verse means.
Catch us the foxes, the little foxes: the words themselves seem clear, but our first problem is to know who us is referring to. A second problem is to understand what lies behind the word foxes.
From the context we note that the term foxes refers to small animals that are capable of spoiling the vineyards. These animals are known to dig around grapevines and to eat their tender shoots and blossoms. This causes the plants to die, or prevents them from bearing fruit. The term appears in Psa 63.10 as “jackal,” where the animal’s destructive nature is evident. Foxes and jackals both live in pairs, but jackals often gather in groups. Foxes, however, are not associated with destruction and ruin as much as jackals are, so “jackal” is probably a better rendering here.
The destruction that jackals cause is probably what has led many of those who interpret the Song as an allegory to equate them with little nations around Israel wanting to invade it (as in footnote in Jerusalem Bible). However, for our interpretation here we need to limit ourselves to the context of the love poem. In Egyptian love poems jackals frequently represent lusty young men, so this may suggest how the verse may relate to the rest of the poem.
The next problem is the plural reference us, which occurs in this line and the next, in connection with our vineyards. We have seen that in the Song the word vineyard consistently refers to the young woman. It may indicate her person, sometimes her beauty, and it seems also to convey sexuality (see discussion on 1.6). Thus a reference to us and our vineyards can have one of two meanings: the young woman may be referring to herself, or the young man may be referring to his lover. We note that in the rest of the book the word “vineyard” occurs exclusively in the speech of the young woman when referring to herself. We note also that in several passages she appears to use a plural form to refer to herself (1.4).
These facts lead us to conclude that it is probably the young woman who is speaking, rather than the man. She may be warning her lover to help her defend herself against other young men who would come and “ravage” her vineyard. The next verse seems to confirm this interpretation, because she states absolutely that she and her lover belong exclusively to one another: “My lover belongs to me, and I belong to him. He is the one who pastures among the lilies.” Fox presents another possibility, suggesting that perhaps this is a “tease,” and that she considers him the little jackal. This view has some merit and is typical of the young woman’s character; but it does not connect easily with verse 16. We therefore tend to think the first suggestion, that the young woman is referring to herself when using us, is the better one to follow.
The little foxes renders the Hebrew literally and further qualifies the first word foxes. It creates a rhythmic effect as it repeats what has been said and opens the way for another description, that spoil the vineyards. If indeed these animals represent men she is not interested in, then little has a negative sense. Bible en français courant understands this when it translates “catch these foxes, those little beasts who make a mess of the vineyards.” If on the other hand the lover is in view, little is used in an affectionate, light-hearted way.
Spoil the vineyards tells us what these jackals are doing. The translator needs to choose a word that can be used with grapes and vines; for example, “destroy” or “ruin.” The Hebrew text here uses a participle, indicating a regular or common activity of these animals. Translators can try to match this sense. Good News Translation “before they spoil” does not seem accurate and so should not be followed.
For our vineyards are in blossom: Revised Standard Version, Jerusalem Bible, and New Jerusalem Bible, among many others, translate the conjunction used in Hebrew to mark the reason for their action. Certainly this does sound like the reason for the young woman’s concern, so any similar word such as “because” can be used. The translator must find a conjunction that fits this context, or possibly leave it out, as New International Version does.
As foxes was repeated twice in the first line, so vineyards is repeated here. This time the meaning becomes clearer with the use of the possessive our. As indicated earlier, this is best understood as the young woman referring to herself (in the plural). It is possible, then, to translate “my vineyards are in bloom.” Again the literal meaning of vineyards are in blossom is clear, but we find it more difficult to determine its figurative sense. Elsewhere the young woman’s fragrance is described and praised, but this may also be a reference to her sexual maturity or even her willingness for love.
This verse, then, is filled with hidden meanings that will be difficult to capture in translation. Since commentators differ so much over its interpretation, and since the text itself is filled with double meanings, the best approach may be to translate literally. Footnotes can certainly help convey more of the deeper meaning and may be needed here, though care must be taken not to offend readers. We can say:
• Catch those little jackals*
out to spoil my vineyard
because it is in bloom.
* “Jackals” probably refers to other men competing for the young woman’s affections.
We can change the order of the clauses, if this will give a more natural rendering:
• The buds in my vineyard are opening,
so let’s catch those little jackals*
intending to ruin them.
Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Song of Songs. (UBS Helps for Translators). New York: UBS, 1998. For this and other handbooks for translators see here .
Leave a Reply
You must be logged in to post a comment.