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.

sin

The Hebrew, Ge’ez, and Greek that is typically translated as “sin” in English has a wide variety of translations.

The Greek ἁμαρτάνω (hamartanō) carries the original verbatim meaning of “miss the mark” and likewise, many translations contain the “connotation of moral responsibility.”

  • Loma: “leaving the road” (which “implies a definite standard, the transgression of which is sin”)
  • Navajo (Dinė): “that which is off to the side” (source for this and above: Bratcher / Nida)
  • Toraja-Sa’dan: kasalan, originally meaning “transgression of a religious or moral rule” and in the context of the Bible “transgression of God’s commandments” (source: H. van der Veen in The Bible Translator 1950, p. 21ff. )
  • Kaingang: “break God’s word”
  • Bariai: “bad behavior” (source: Bariai Back Translation)
  • Sandawe: “miss the mark” (like the original meaning of the Greek term) (source for this and above: Ursula Wiesemann in Holzhausen / Riderer 2010, p. 36ff., 43)
  • Nias: horö, originally a term primarily used for sexual sin. (Source: Hummel / Telaumbanua 2007, p. 256)
  • Mauwake: “heavy” (compare forgiveness as “take away one’s heaviness”) (source: Kwan Poh San in this article )

In Shipibo-Conibo the term is hocha. Nida (1952, p. 149) tells the story of its choosing: “In some instances a native expression for sin includes many connotations, and its full meaning must be completely understood before one ever attempts to use it. This was true, for example, of the term hocha first proposed by Shipibo-Conibo natives as an equivalent for ‘sin.’ The term seemed quite all right until one day the translator heard a girl say after having broken a little pottery jar that she was guilty of ‘hocha.’ Breaking such a little jar scarcely seemed to be sin. However, the Shipibos insisted that hocha was really sin, and they explained more fully the meaning of the word. It could be used of breaking a jar, but only if the jar belonged to someone else. Hocha was nothing more nor less than destroying the possessions of another, but the meaning did not stop with purely material possessions. In their belief God owns the world and all that is in it. Anyone who destroys the work and plan of God is guilty of hocha. Hence the murderer is of all men most guilty of hocha, for he has destroyed God’s most important possession in the world, namely, man. Any destructive and malevolent spirit is hocha, for it is antagonistic and harmful to God’s creation. Rather than being a feeble word for some accidental event, this word for sin turned out to be exceedingly rich in meaning and laid a foundation for the full presentation of the redemptive act of God.”

In Warao it is translated as “bad obojona.” Obojona is a term that “includes the concepts of consciousness, will, attitude, attention and a few other miscellaneous notions.” (Source: Henry Osborn in The Bible Translator 1969, p. 74ff. ). See other occurrences of Obojona in the Warao New Testament.

Martin Ehrensvärd, one of the translators for the Danish Bibelen 2020, comments on the translation of this term: “We would explain terms, such that e.g. sin often became ‘doing what God does not want’ or ‘breaking God’s law’, ‘letting God down’, ‘disrespecting God’, ‘doing evil’, ‘acting stupidly’, ‘becoming guilty’. Now why couldn’t we just use the word sin? Well, sin in contemporary Danish, outside of the church, is mostly used about things such as delicious but unhealthy foods. Exquisite cakes and chocolates are what a sin is today.” (Source: Ehrensvärd in HIPHIL Novum 8/2023, p. 81ff. )

See also sinner.

complete verse (2 Samuel 19:21)

Following are a number of back-translations as well as a sample translation for translators of 2 Samuel 19:21:

  • Kupsabiny: “Then, Abishai son of Zeruiah said that, ‘Shimei should be killed because, he insulted the king whom God had anointed.’” (Source: Kupsabiny Back Translation)
  • Newari: “Then Abishai son of Zeruiah said, "Because Shimei has cursed the king, the LORD’s anointed one, must he not die?"” (Source: Newari Back Translation)
  • Hiligaynon: “Then Abishai the child of Zeruya said, ‘Should not Shimei be-put-to-death because he cursed the king who was-chosen by the LORD?’” (Source: Hiligaynon Back Translation)
  • English: “But Abishai, the son of Zeruiah, said, ‘He cursed the one that Yahweh appointed to be the king! So should he not be executed for doing that?/he certainly should be executed for doing that.’” (Source: Translation for Translators)