The Greek. Ge’ez, and Hebrew that is translated in English as “anoint” is translated in Lakota with azilyA: “to smudge.”
Steve Berneking (in Beerle-Moor / Voinov, p. 121) tells the story of that translation:
“During one visit with the Lakota team, we were reading texts and discussing key biblical terms and how they are best rendered into Lakota. Reference was made to the ritual we label ‘anointing.’ When the Lakota word that had been glossed as ‘anoint’ was read aloud, I heard giggling among the reviewers. Knowing that this reaction called for some explanation, I asked.
“The people there told me that the Lakota verb that was used to translate ‘anoint’ was funny in that context. It is not that the verb is an uncommon one; quite the contrary. Lakota uses that verb frequently, but almost exclusively as a verb of food preparation; the verb belongs to the culinary domain. In other words, the Lakota verb used for ‘anoint’ actually referred to rubbing oil on something that was to be cooked or grilled, in this case, the apostles. The Lakota verb ipáṫaŋṫtaŋ ‘to apply oil on something’ was used quite innocently by the missionaries. The linguistic transfer was understandable: the missionaries needed a verb to translate ‘putting oil on something’; Lakota has a verb; they used that verb. The result was comical. So, during that conversation with the Lakota community, I encouraged the translators to come up with a Lakota verb that is used not simply in ‘the application of oil,’ but more pointedly in the consecration of something or somebody for a special task, or in the appointment of someone for a special purpose. Their response was almost immediate: azilyA or wazílyA ‘to smudge.’ That is how, they told me, warriors and messengers and tribal leaders have always been consecrated (or blessed) before being sent out on a special mission. Sage grass was burned, and the smoke was waved over the person or object. The trans-cultural process of using the traditional Lakota verb azilyA for the biblical notion of ‘anoint’ became, at that moment, part of the Lakota Bible.”
In Bashkir, it is translated as masekhlay (мәсехләү), when used in a ritual context. Masekhlay has the same root than masikh (мәсих), which is used both for “anointed one” in the Old Testament and in its capitalized form (Мәсих) for Μεσσίας (engl. “Messiah”) and Χριστός (engl. “Christ”) in the New Testament. For more information about this, see anointed one.
In Vidunda it is translated as “smear oil.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
Click or tap here to see a short video clip showing how anointing was done in biblical times (source: Bible Lands 2012)
The Greek and Hebrew that is translated with “mule” in English is translated in Swahili with nyumbu which also is a homonym for “wildebeest,” potentially causing confusion.
In Kutu it is translated with “big donkey” because there is no other adequate term in Kutu. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
In the HausaCommon Language Bible it is translated jakin-doki or “donkey-horse,” since mules are also not known in Nigeria. (Source: Andy Warren-Rothlin)
The word pirdah refers to the female mule while pered can refer to either the male or the female. In biblical times mules were used for riding and as pack animals while horses were mainly used to pull military chariots. They appear to have been introduced into Canaan much later than horses. Mules are not mentioned in the Bible until the time of David while horses are mentioned in the Joseph story and in Deuteronomy 17:16 where the king is forbidden to acquire them. Technically the owning of mules was not prohibited although the breeding of them would have fallen under the prohibition of Leviticus 19:19, which forbade the cross-breeding of animals. The Israelites thus seem to have relied on mules imported from neighboring countries.
The mule is not an animal found naturally anywhere, but is the result of people breeding male donkeys with female horses. It is also possible to breed male horses with female donkeys, but the offspring, technically called “hinnies”, not “mules”, are usually smaller than mules. Mules are bigger and stronger than donkeys and are much more resistant to disease than either horses or donkeys. They are usually dark brown with bigger ears than the parent horse.
Although there are male and female mules they are infertile and not able to breed. This makes the stronger males much easier to handle than stallions.
Although the mule in English is associated with stubbornness this is not usually the case in other cultures since mules are very easy to handle if treated properly. In Psalms 32:9 the mule is linked to the horse as both being animals that lack sufficient understanding and need to be guided in the right direction.
Even in languages of societies that know mules, they are often referred to as “horse-donkeys”, or “donkey-horses”. This seems to be a good translation solution even in languages that have no word for mule.
The Hebrew that is translated as “three facing north, three facing west, three facing south, and three facing east” or similar in English is translated in Kutu with a construct that uses “their backs looked at each other” rather than the facing outward. (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Greek in Hebrews 4:12 that is translated as “active” or similar in English is translated in Mwera as linakombola kamula maengo popowe or “is able to work everywhere.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
The Hebrew that is translated as “turquoise” in English is translated in Nyamwezi as zumalidi or “emerald.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
(Pioneer Bible Translators and The Word for the World use the following introduction in many of their translation projects around the world.)
The book of Ezekiel is a book of prophecy about how Israel will be conquered and then restored. All that is known about the prophet Ezekiel comes from the book itself. His prophetic ministry lasted a total of 22 years, 7 before Jerusalem was conquered in 586 B.C. and 15 years afterwards. In response to his visions, Ezekiel was required to act out many things that would happen to Israel. One example is found in chapter 5 where the Lord told him to cut his beard and divide the hair into 3 parts (5:1) to show what would happen to Jerusalem.
The book of Ezekiel has three parts: the first part tells of God’s judgment of Israel, the second part of God’s judgement of the surrounding nations, and the third part how Israel will be restored. In all of these sections, an important theme is how these things will cause us to know God. More than 60 times Ezekiel wrote the phrase, “Then they will know that I am the Lord.” Whether God is judging or restoring his people, we can learn about him and what he desires from us.
Outline of Ezekiel:
1. Chapters 1 through 24 contains God’s judgements on Israel.
2. In chapters 25 to 32 God judges the surrounding nations.
3. In chapters 33 through 48 Ezekiel prophesies about how Israel will be restored.
Le livre d’Ezéchiel est un livre de prophéties concernant la chute d’Israël et son rétablissement. Tout ce qui est connu sur le prophète Ezéchiel vient du livre lui-même. Son ministère prophétique a duré un total de 22 années, 7 avant la chute de Jérusalem en 586 av. J-C et 15 années ensuite. En réponse à ses visions, Dieu a exigé qu’Ezéchiel interprète plusieurs choses qui arriveraient à Israël. On trouve un exemple de cela dans le chapitre 5 dans lequel Dieu lui avait dit de raser sa barbe et d’en partager les cheveux en 3 parties (5.1) montrant ce qui arriverait à Jérusalem.
Le livre d’Ezéchiel est divisé en trois parties principales : le jugement d’Israël, le jugement des nations environnantes et le rétablissement d’Israël. Dans toutes ces parties un thème principal est comment les choses nous amèneront à connaître Dieu. Plus de 60 fois Ezéchiel a écrit la phrase suivante : « Alors ils connaîtront que je suis l’Eternel ». Soit que Dieu nous juge ou qu’il nous rétablisse, nous pouvons apprendre de lui et ce qu’il désire de nous.
Résumé du livre d’Ezéchiel
1. Les chapitres 1 à 24 contiennent les jugements de Dieu sur Israël.
2. Dans les chapitres 25 à 32 Dieu juge les nations environnantes.
3. Dans les chapitres 33 à 48 Ezéchiel prophétise au sujet du rétablissement d’Israël.
Translation: Swahili
Utangulizi wa Ezekieli
Kitabu cha Ezekieli ni kitabu cha unabii juu ya jinsi Israeli itakavyoshindwa na kisha kurejeshwa. Yote ambayo yanajulikana juu ya nabii Ezekieli yanatoka kwenye kitabu chenyewe. Huduma yake ya unabii ilidumu kwa jumla ya miaka 22, Miaka 7 kabla ya Yerusalemu kutekwa mnamo mwaka 586 K.K. na miaka 15 baadaye. Kwa kujibu maono yake, Ezekieli alihitajika kuigiza mambo mengi ambayo yangetokea kwa Israeli. Mfano mmoja unapatikana katika sura ya 5 ambapo Bwana alimwambia akate ndevu zake na agawanye nywele hizo sehemu tatu (5:1) kuonyesha kile kitakachotokea kwa Yerusalemu.
Kitabu cha Ezekieli kina sehemu tatu: sehemu ya kwanza inaelezea juu ya hukumu ya Mungu kwa Israeli, sehemu ya pili ya hukumu ya Mungu kwa mataifa yaliyowazunguka, na sehemu ya tatu jinsi Israeli itakavyorejeshwa. Katika sehemu hizi zote, mada muhimu ni jinsi mambo haya yatatusababisha kumjua Mungu. Zaidi ya mara 60 Ezekieli aliandika kifungu, "Ndipo watajua kwamba mimi ndimi BWANA." Ikiwa Mungu anahukumu au anawarudisha watu wake, tunaweza kujifunza juu yake na kile anachotaka kutoka kwetu.
Muhtasari:
1. Sura ya 1 hadi 24 ina hukumu za Mungu juu ya Israeli.
2. Katika sura ya 25 hadi 32 Mungu anahukumu mataifa yanayowazunguka.
3. Katika sura ya 33 hadi 48 Ezekieli anatabiri juu ya jinsi Israeli itakavyorejeshwa.
(Pioneer Bible Translators and The Word for the World use the following introduction in many of their translation projects around the world.)
The short book of Philemon was written by the Apostle Paul (1:1). Paul was in prison while he wrote it, which means that he was probably writing it from Rome. If he was in Rome then it would have been written about 61 years after the birth of Christ, which is the same time that he would have written Colossians.
He wrote this letter to a man named Philemon. Philemon was a member of the church and also a slave owner. Paul wrote to him to ask that he would not punish his slave Onesimus who had run away from Philemon. By Roman law Philemon had the right to put Onesimus to death. Paul uses persuasive arguments to encourage Philemon to accept Onesimus as a Christian brother and even suggests that Onesimus be allowed to serve alongside Paul (1:13–14).
Outline:
1. Paul greets Philemon in 1:1-3.
2. Then Paul asks on behalf of Onesimus that Philemon would accept him as a Christian brother (1:4-21).
3. Paul finishes by announcing his intention to visit and sends greetings (1:22-25).
Le court livre à Philémon a été écrit par l’apôtre Paul (1 :1). Paul était en prison quand il l’a écrit, ce qui signifie qu’il l’a probablement écrit depuis Rome. S’il était à Rome il l’aurait alors écrit environ 61 années après la naissance de Christ soit à la même époque qu’il aurait écrit Colossiens.
Il a écrit cette lettre à un homme du nom de Philémon. Philémon était un membre de l’église et il était aussi propriétaire d’esclaves. Paul lui a écrit pour lui demander de ne pas punir son esclave Onésime qui s’était enfui de Philémon. Selon la loi romaine Philémon avait le droit de mettre à mort Onésime. Paul utilise des arguments persuasifs pour encourager Philémon à accepter Onésime comme un frère en Christ et il va même jusqu’à suggérer que Onésime puisse être autorisé à servir Paul (1 :13-14).
Résumé
1. Paul salue Philémon dans 1:1-3.
2. Ensuite Paul demande au nom d’Onésime que Philémon l’accepte comme un frère en Christ (1:4-21).
3. Paul termine en annonçant son intention de le visiter et il envoie des salutations (1 :22-25).
Translation: Swahili
Utangulizi wa kitabu cha Filemoni
Kitabu hiki kilicho kifupi kiliandikwa na Mtume Paulo (1:1). Paulo alikuwa kifungoni alipokiandika, jambo lenye maana kwamba yamkini alikuwa katika mji wa Roma alipokiandika. Na kama ni kweli alikuwa Roma alipokiandika, basi yawezekana kabisa kiliandikwa mnamo mwaka wa 61 baada ya kuzaliwa Yesu Kristo. Kitabu cha Wakolosai pia kiliandikwa katika wakati huu.
Paulo alimwandikia barua hii mtu mmoja aliyeitwa Filemoni. Filemoni alikuwa mshirika wa kanisa aliyekuwa pia mmiliki wa watumwa. Paulo alimwandikia barua hii Filemoni ili kumwomba asimwadhibu mtumwa wake Onesimo aliyekuwa amemtoroka huko nyuma. Kwa sheria ya Kirumi Filemoni alikuwa nayo haki ya kumuua Onesimo. Paulo anatumia hoja zenye ushawishi ili kumtia moyo Filemoni amkubali Onesimo kama ndugu yake katika Kristo, na hata anadokeza kwamba aruhusiwe kuwa mtenda kazi pamoja naye Paulo mwenyewe (1:13-14).
Muhtasari:
1. Paulo anamsalimu Filemoni katika 1:1-3.
2. Paulo anatoa ombi kwa niaba ya Onesimo kwamba Filemoni amkubali kama ndugu yake katika Kristo (1:4-21).
3. Paulo anahitimisha barua yake kwa kueleza nia yake ya kumtembelea Filemoni na kutoa salamu (1:22-25).
The Hebrew and Greek that is translated as “spirit” in English is translated in Kutu as loho yangu or “spirit which gives people life.” (Source: Pioneer Bible Translators, project-specific translation notes in Paratext)
