wine

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), 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)

See also proceeds from the vine / anything that comes from the grapevine and wine (Gen 27:28).

inclusive vs. exclusive pronoun (Judg 19:19)

Many languages distinguish between inclusive and exclusive first-person plural pronouns (“we”). (Click or tap here to see more details)

The inclusive “we” specifically includes the addressee (“you and I and possibly others”), while the exclusive “we” specifically excludes the addressee (“he/she/they and I, but not you”). This grammatical distinction is called “clusivity.” While Semitic languages such as Hebrew or most Indo-European languages such as Greek or English do not make that distinction, translators of languages with that distinction have to make a choice every time they encounter “we” or a form thereof (in English: “we,” “our,” or “us”).

For this verse, the Jarai and the Adamawa Fulfulde translation both use the exclusive pronoun, excluding the old man.

Translation commentary on Judges 19:19

The Levite tries to convince the old man that he will not be a burden on him by telling him he has enough food for his people and animals.

We have straw and provender for our asses is literally “And there is also straw also fodder for our donkeys.” The Levite mentions caring for his animals before himself and his group of travelers. This may be another point of humor or irony, since in this account, he shows great concern for his animals, but will not show much consideration for his own wife! Straw refers to the dried stalks of grain that remain after threshing, often placed on the floor where the animals slept. Provender is an old English word referring to animal feed, which was some kind of grain (see Gen 24.32; verse 42.27). Good News Translation has “fodder,” and New Jewish Publication Society’s Tanakh, “feed.” But in many languages it will be simpler to say “food for our donkeys.” For asses see verse 1.14.

With bread and wine for me and your maidservant and the young man with your servants: The Levite seems to be almost exaggerating as he assures the old man he has food and wine not just for himself, his concubine, and his own servant, but even the old man’s servants! In Hebrew this is an independent clause, literally “and there is also bread and wine for me and for your female servant and for the young man with your servants.” Translators may prefer to begin with “We/I also have….” Bread may be taken literally or in a more general way as “food” ( NET Bible, Revised English Bible; see verse 19.5). For wine see verse 13.4. The pronoun me refers to the Levite, rendered in Revised English Bible and New Jerusalem Bible as “myself.”

Your maidservant is the Levite’s polite way of referring to his concubine. In Hebrew people often present themselves to an older or socially superior person as “your servant.” In some languages this way of speaking may not be understood, so some versions say “the woman” (New Revised Standard Version, New American Bible) or “the girl” (Revised English Bible). Good News Translation has “my concubine.” However, some scholars feel the Levite is not presenting this woman as his concubine or his wife on purpose. By telling the old man, she is your maidservant, the Levite may be suggesting that she is at the old man’s disposition. In light of the following events, and other biblical texts, for example, those relating to Abraham and Sarah (Gen 16.1-6), this seems a real possibility.

The literal phrase the young man with your servants poses a problem for interpretation. Some versions take it to mean there is enough food for the young man who was the servant of the Levite (see verse 19.3) as well as for the servants of the old man. However, other versions take with your servants to refer to the Levite and his wife, thus New International Version says “the young man with us [your servants].” Some Hebrew manuscripts and the Vulgate have the singular word “servant,” so the meaning would be “the young man who is your servant.” This phrase seems to have little importance for what follows, so translators should simply pick the meaning they consider the best in this context.

There is no lack of anything: See the comments on verse 18.10. Through all these details, the Levite is trying to convince the old man that he will not be a burden to him. Good News Translation provides a good model with “We have everything we need.” However, according to custom, in verse 19.20 the old man offers to care for all the Levite’s needs.

Translation models for this verse are:

• We have straw and food for our donkeys, and I have bread and wine for myself, your maidservant, and this young man who is also your servant. We have everything we need.”

• I have straw and feed for the donkeys, and food for all of us—for myself, this young woman, and the young man with us. We lack nothing.”

Quoted with permission from Zogbo, Lynell and Ogden, Graham S. A Handbook on Judges. (UBS Helps for Translators). Miami: UBS, 2019. For this and other handbooks for translators see here .