Click here to see the image in higher resolution.
Image taken from the Wiedmann Bible. For more information about the images and ways to adopt them, see here .
For other images of Willy Wiedmann paintings in TIPs, see here.
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 and Christ / Messiah.
give up / set before / give (into hands) (Japanese honorifics)
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 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.
The Hebrew and Greek that is translated as “give up” or “set before” or “give (into hands)” in English is translated in the Shinkaiyaku Bible as o-watashi (お渡し), combining “hand over” (watashi) 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 24:10)
Following are a number of back-translations as well as a sample translation for translators of 1 Samuel 24:10:
- Kupsabiny: “You yourself have seen today how God placed you in my hands in the cave. Some of my people even told me to spear/kill you, but I refused because, God anointed you to become a king.” (Source: Kupsabiny Back Translation)
- Newari: “Today you have seen [it] — Inside the cave the LORD delivered you into my hand. Many of my men said that you ought to be killed, but I released you without killing [you]. And I said, ‘I am not able to lift my hand against my master, for he is the LORD’s anointed man.’” (Source: Newari Back Translation)
- Hiligaynon: “This day you (sing.) yourself have-seen how the LORD handed- you (sing.) -over to me there inside the cave. Some of my men told me to-kill you (sing.), but I did- not -kill you (sing.). I said to them that I would- not -harm my master because the LORD chose him to-reign.” (Source: Hiligaynon Back Translation)
- English: “Today you can see with your own eyes that what they say is not true. Yahweh put you in a place where my men and I could have killed you when you were in this cave. Some of my men told me that I should do that, but I did not do that. I said to them, ‘I will not harm my master, because he is the king whom Yahweh appointed.’” (Source: Translation for Translators)
behold / look / see (Japanese honorifics)
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 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. When the referent is God or a person or persons to be greatly honored, the honorific prefix go- (御 or ご) can be used, as in go-ran (ご覧), a combination of “behold / see” (ran) and the honorific prefix go-.
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
See also Japanese benefactives (goran).
3rd person pronoun with high register (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 third person singular and plural pronoun (“he,” “she,” “it” and their various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. While it’s not uncommon to avoid pronouns altogether in Japanese, there are is a range of third person pronouns that can be used. In these verses a number of them are used that pay particularly much respect to the referred person (or, in fact, God, as in Exodus 15:2), including kono kata (この方), sono kata (その方), and ano kata (あの方), meaning “this person,” “that person,” and “that person over there.”
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Translation commentary on 1 Samuel 24:10
Lo translates the word more commonly rendered “Behold” and focuses attention on what is about to be said.
Your eyes have seen: while a literal translation will be natural in some languages, others will say “You can see for yourself” (Revised English Bible, New American Bible, and New Jerusalem Bible). Still others may say “you have seen with your own eyes” or “you yourself have seen.”
Into my hand: see the comments on 4.8.
Some bade me: literally “and he said.” New Jewish Publication Society’s Tanakh states in a footnote that the meaning of the Hebrew here is uncertain. New Jewish Publication Society’s Tanakh solves the difficulty by saying “I was urged.” Various changes of the Hebrew verb have been suggested. One proposal is that the verb should be changed to read “and I refused.” Compare New Jerusalem Bible, “You have seen for yourself how Yahweh put you in my power in the cave and how, refusing to kill you, I spared you.”
Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text and states that the subject of the verb “he said” is either God (see verse 4) or an impersonal subject, that is, “they said.” The latter seems more likely.
As the note in Revised Standard Version shows, there appears to be a textual problem in the middle of this verse. The verb rendered I spared in Revised Standard Version is either (1) third person singular feminine or (2) second person singular masculine in the Masoretic Text. The footnote in Revised Standard Version suggests that this verb is second person. If so, the translation will be “but you spared you.” Obviously such a translation makes no sense.
Much more probable is that this verb is in the third person, and the feminine subject (“my eye”) is not explicitly stated. See Deut 7.16, “your eye shall not pity them.” The Hebrew therefore presents a translation problem and not a textual problem. A literal translation of the Hebrew reads “but it [my eye] spared you.” This will need to be changed to but I spared you in most receptor languages.
The embedded quotation (I said, ‘I will not put forth my hand against my lord…’) may be translated indirectly by saying something like “I refused to lay a hand on you because you are my master and [you are] the one the LORD has chosen to be king.”
As in verses 6 and 8, my lord is a respectful reference to Saul, showing David’s esteem for him. Translators should ensure that there is no confusion with the term for Yahweh, which is represented by LORD in Revised Standard Version and Good News Translation.
The LORD’s anointed: see the comments on 2.10.
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 .
Leave a Reply
You must be logged in to post a comment.