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).

Levite

The Greek, Hebrew, Aramaic and Latin that is transliterated “Levites” in English (only the Contemporary English Version translates it as “temple helpers”) is translated in Ojitlán Chinantec as “temple caretakers,” Yatzachi Zapotec as “people born in the family line of Levi, people whose responsibility it was to do the work in the important church of the Israelites,” in Alekano as “servants in the sacrifice house from Jerusalem place,” and in Tenango Otomi as “helpers of priests.” (Source: M. Larson / B. Moore in Notes on Translation February 1970, p. 1-125.)

In American Sign Language with a sign that combines “temple” + “servant.” (Source: RuthAnna Spooner, Ron Lawer)


“Levite” in American Sign Language, source: Deaf Harbor

For the sign in Spanish Sign Language, see Levi.

tithe

The Hebrew and Greek that is translated as “tithe” in English (which etymologically has the meaning of “the tenth”) is translated in Mokole as “(give) the tenth part.” This is the translation that most languages use that don’t use a specialized term like English does. See also complete verse (Hebrews 7:4) et al.

Source for Mokole: Hilary Deneufchâtel.

offering

The Hebrew that is translated as “offering” in English is translated in Venda as nduvho. J. A. van Rooy (in The Bible Translator 1974, p. 439ff. ) explains: “It is derived from the verb u luvha (‘to pay homage to; to acknowledge the superiority of; at the same time usually asking for a favour’). It is sometimes used as a synonym for ‘asking something from a chief. The noun nduvho means ‘a gift of allegiance,’ which corresponds closely with minchah (מִנְחָה) as ‘offering of allegiance.’ This term nduvho has in it the elements of subjugation, of reciprocity (asking for a favor), of being taken up into the same community as the chief in allegiance to him. Only the element of expiation is missing.”

In Northern Emberá, it is translated as “given to God freely.” (Source: Loewen 1980, p. 108)

See also offering (qorban).

priest

Click here to view graphically

The Hebrew, Aramaic, and Greek that are typically translated as “priest” in English (itself deriving from Latin “presbyter” — “elder”) is often translated with a consideration of existing religious traditions. (Click or tap for details)

Bratcher / Nida (1961) say this:

“However, rather than borrow local names for priests, some of which have unwanted connotations, a number of translations have employed descriptive phrases based on certain functions: (1) those describing a ceremonial activity: Pamona uses tadu, the priestess who recites the litanies in which she describes her journey to the upper or under-world to fetch life-spirit for sick people, animals or plants; Batak Toba uses the Arabic malim, ‘Muslim religious teacher;’ ‘one who presents man’s sacrifice to God’ (Bambara, Eastern Maninkakan), ‘one who presents sacrifices’ (Baoulé, Navajo), ‘one who takes the name of the sacrifice’ (Kpelle, and ‘to make a sacrifice go out’ (Hausa); (2) those describing an intermediary function: ‘one who speaks to God’ (Shipibo-Conibo) and ‘spokesman of the people before God’ (Tabasco Chontal).”

In Obolo it is translated as ogwu ngwugwa or “the one who offers sacrifice” (source: Enene Enene), in Mairasi as agam aevar nevwerai: “religious leader” (source: Enggavoter 2004), in Ignaciano as “blesser, one who does ritual as a practice” (using a generic term rather than the otherwise common Spanish loan word sacerdote) (source: Willis Ott in Notes on Translation 88/1982, p. 18ff.), and in Noongar as yakin-kooranyi or “holy worker” (source: Warda-Kwabba Luke-Ang).

For Guhu-Samane, Ernest Richert (in The Bible Translator, 1965, p. 81ff. ) reports this:

“The [local] cult of Poro used to be an all-encompassing religious system that essentially governed all areas of life. (…) For ‘priest’ the term ‘poro father’ would at first seem to be a natural choice. However, several priests of the old cult are still living. Although they no longer function primarily as priests of the old system they still have a substantial influence on the community, and there would be more than a chance that the unqualified term would (in some contexts particularly) be equated with the priest of the poro cult. We learned, then, that the poro fathers would sometimes be called ‘knife men’ in relation to their sacrificial work. The panel was pleased to apply this term to the Jewish priest, and the Christian community has adopted it fully. [Mark 1:44, for instance, now] reads: ‘You must definitely not tell any man of this. But you go show your body to the knife man and do what Moses said about a sacrifice concerning your being healed, and the cause (base of this) will be apparent.'”

For a revision of the 1968 version of the Bible in Khmer Joseph Hong (in: The Bible Translator 1996, 233ff. ) talks about a change in wording for this term:

​​Bau cha r (បូជា‌ចារ្យ) — The use of this new construction meaning “priest” is maintained to translate the Greek word hiereus. The term “mean sang (មាន សង្ឃ)” used in the old version actually means a “Buddhist monk,” and is felt to be theologically misleading. The Khmer considers the Buddhist monk as a “paddy field of merits,” a reserve of merits to be shared with other people. So a Khmer reader would find unthinkable that the mean sang in the Bible killed animals, the gravest sin for a Buddhist; and what a scandal it would be to say that a mean sang was married, had children, and drank wine.

fat, oil

The different Hebrew and Greek terms that are translated as “(olive) oil” and “(animal) fat” in English are translated in Kwere with only one term: mavuta. (Pioneer Bible Translators, project-specific translation notes in Paratext)

Translation commentary on Nehemiah 13:5

Prepared for Tobiah a large chamber means that Eliashib had given to Tobiah one of the large storerooms that were supposed to hold the offerings and tithes for the priests and Levites. Chamber is an archaic English word for a room, as Good News Translation translates it. Eliashib “had set aside” a room for Tobiah’s use (so New American Bible). The space may have been used by Tobiah for his commercial dealings with the Temple.

For cereal offering, see the comment at Neh 10.33.

Frankincense, which is literally “white substance,” was resin from the Boswellia tree and imported from Sheba in Arabia. It was used as a supplement to the cereal offering (Lev 2.1-2). It was a different kind of incense than that offered as a sacrifice (Exo 30.1-10). If this substance is not known to the receptor culture, the translator may refer to it as “sweet-smelling sap” or “sap burned as incense.”

Vessels: See Neh 10.39.

Tithes of grain, wine, and oil: See Neh 10.37-38.

The tithes were given by commandment, or as New International Version renders it, they were “prescribed.” The Hebrew word rendered as given by commandment occurs several times in Ezra-Nehemiah with reference to God’s commands (see Ezra 7.11; Neh 10.29). It is the same Hebrew word rendered as “obligation” in Neh 10.32.

For contributions see Neh 10.37, 39.

Translators need to be aware of the chronology of events that are being reported here. The commandment was given first. Secondly, the offerings and tithes were given to the priests, the Levites, the singers and the gatekeepers. Thirdly, these gifts were kept in storerooms at the Temple. Fourthly, Eliashib gave one large storeroom to Tobiah for his use. Fifthly, Nehemiah returned to Jerusalem and discovered what Eliashib had done while he had been away from Jerusalem.

Quoted with permission from Noss, Philip A. and Thomas, Kenneth J. A Handbook on Nehemiah. (UBS Helps for Translators). New York: UBS, 2005. For this and other handbooks for translators see here .