anointed

The Hebrew that is typically translated as “anointed (one)” in English is translated in Bashkir as masikh (мәсих), the same term that is used in the New Testament for Μεσσίας (engl. “Messiah”) and Χριστός (engl. “Christ”).

Translation team member Gulsira Gizatullina explains (in a translation from Bashkir by Teija Greed):

“When we were choosing in the team the term for ‘to anoint,’ from the very start we did not go for the simple verb ‘to rub (with) oil; to oil’ (which is used in contexts like ‘oiling one’s hair when combing it’ or ‘oiling a frying pan’), because we felt that this verb cannot fully express the true meaning [of the biblical concept]. The terms masekhlay [anoint], masekh mayy [anointing oil], Masikh [Messiah] also exist in Islam, and they are familiar terms to [Bashkir] Muslims who know religious terminology. That is why we chose masekhlay [for the concept ‘to anoint’].”

Teija Greed explains further: “The Turkic language Bashkir spoken in Russia uses the Bashkir word masikh (мәсих) for the Hebrew mashiach in Ps 2:2 [and in other places in the Old Testament], with a lower-case ‘m.’ The Bashkir team decided that this is how the Hebrew meaning ‘anointed one’ is translated everywhere. The link with the New Testament’s Masikh — capitalized -, is therefore very easy to understand. Masikh (Мәсих) is known from the Qur’an as being Jesus’ title. The idea about using masikh for the general ‘anointed one’ was first introduced by one of the translators, and I’d think the link with the original Hebrew term is not generally known. However, we in the team find this a practical way to make the Bashkir audience aware of both the meaning of the word, and the connection between the two Testaments.”

In Chichewa, it is translated with wodzozedwa. In Chewa culture, this word is used to refer to people of authority such as chiefs who are anointed through the ritual of pouring oil on their head when they are being installed. The pouring of oil symbolizes receiving of spiritual powers that they may act wisely and justly under the guidance of God. This ritual also signifies that leadership comes from God and that it can be done accordingly if leaders depend on God. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

See also anoint.

restore / pay back (Japanese honorifics)

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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 to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017.

In these verses, the Greek and Hebrew that is translated as “restore” or “pay back” in English is translated in the Shinkaiyaku Bible as o-kaeshi (お返し), combining “restore” (kaeshi) with the respectful prefix o-. (Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

complete verse (1 Samuel 12:3)

Following are a number of back-translations as well as a sample translation for translators of 1 Samuel 12:3:

  • Kupsabiny: “Don’t you know me well? If there is anything bad I have ever done, you say (it) today before God and the ruler/king whom he chose. Have I ever eaten/stolen anyone’s cow or someone’s donkey? Or have I deceived anyone? Is there anyone I have ever suppressed? Or is there anyone who has ever given me a bribe so that I do something for him? If there is anything like this which I have done, say (it) and I pay it back.’” (Source: Kupsabiny Back Translation)
  • Newari: “I am here. If any of you want to say anything against me, speak here before the LORD and His anointed man. Whose ox have I taken? Have I taken anyone’s donkey? Have I deceived anyone? Have I concealed anyone’s guilt [or] taken a bribe? Tell me, and repaying him, I will give him compensation."” (Source: Newari Back Translation)
  • Hiligaynon: “Now, here I (am) before you (plur.). If I have-done (something) bad/evil, [you (plur.)] tell me in the presence of the LORD and of king he has-chosen. Have- I -taken a cow or donkey from anyone of you (plur.)? Have- I -cheated/deceived or oppressed you (plur.)? Have- I -accepted a bribe so-that to-judge not rightly? If you (plur.) can-prove that I have-done any one of these things, I will-pay-for that.’” (Source: Hiligaynon Back Translation)
  • English: “Now tell me, while Yahweh is listening, and while the king whom he has chosen is listening: whose ox or donkey have I stolen during all those years? Whom have I cheated? Whom have I oppressed/treated badly? From whom have I accepted a bribe, in order that I would ignore the evil things he had done? If I have done any of those things, tell me, and I will pay back what I owe.’” (Source: Translation for Translators)

formal 2nd person plural pronoun (Japanese)

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).

(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )

Translation commentary on 1 Samuel 12:3

Here I am: this declaration is normally used in response to a call from another person, as in 1 Sam 3. But in contexts like this it indicates the person’s availability and unwillingness to hide from the consequences of his own actions (compare 2 Sam 15.26).

These words of Samuel in verse 3 are recalled in Sirach 46.19, one of the oldest deuterocanonical books of the Old Testament. In the form of rhetorical questions, Samuel declares that he has not broken the law against taking someone else’s animals (see the law in Exo 20.17), and that he has been a just judge, as the law of Deut 16.18-20 demands. In some languages this series of questions may be better translated as strong negative statements: “I have never taken an ox from anyone….”

His anointed: that is, the king (see the comments on 2.10). Samuel is making his statement in the presence of Yahweh but also in the presence of the newly appointed civil authority, the king.

On the words ox and ass, see the comments at 8.16.

Defrauded … oppressed: these two verbs occur together also in Deut 28.33; Amos 4.1; and Hos 5.11, where Revised Standard Version renders them with the verbs “to oppress” and “to crush.” Revised English Bible translates with the general verbs “wronged” and “oppressed.” New American Bible and New International Version say “cheated” and “oppressed.” Others give a more specific meaning in this context: “Whom have I defrauded or whom have I robbed?” (New Jewish Publication Society’s Tanakh), though the Hebrew verbs are rather general.

Taken a bribe: while graft and bribery are very common throughout the world, languages have quite different and sometimes unusual ways of referring to the act of giving money or other gifts to influence judges or other government officials. The Hebrew word for bribe has as its root the verb meaning “to hide, conceal, or cover up.”

To blind my eyes with it: this Hebrew expression means “to cause me to look away from the wrong that the person has done,” in violation of the law of Exo 23.8 and Deut 16.19. Compare the English idiom “to turn a blind eye” (Revised English Bible). New Jerusalem Bible says “Have I taken a consideration from anyone for looking the other way?”

Some interpreters change the text on the basis of the Septuagint and the reading in Sirach 46.19 to read as follows: “From whose hand have I accepted a bribe or a pair of sandals?” (so Osty-Trinquet and Anchor Bible). Those who follow this interpretation argue that Samuel is referring to an ancient practice in which someone could turn over property by giving his or her shoe to the person who received rights to the property (compare Ruth 4.7-8). If this reading is accepted, the sense is that Samuel had never violated the law by using technical means to avoid doing what the Law demands. Hebrew Old Testament Text Project does not discuss this textual problem. The Masoretic Text should be followed here, as Revised Standard Version and Good News Translation have done.

Testify against me: the second occurrence of these words is lacking in the Masoretic Text, but the words are found in the Septuagint, which is followed by Revised Standard Version and New Revised Standard Version. Hebrew Old Testament Text Project does not discuss this textual problem. The Masoretic Text should be followed. But it may be possible to repeat the words based on their earlier occurrence. This would be done for translation reasons and not because of textual considerations.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .