25Know therefore and understand: from the time that the word went out to restore and rebuild Jerusalem until the time of an anointed prince, there shall be seven weeks, and for sixty-two weeks it shall be built again with streets and moat, but in a troubled time.
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)
The name that is transliterated as “Jerusalem” in English is signed in French Sign Language with a sign that depicts worshiping at the Western Wall in Jerusalem:
While a similar sign is also used in British Sign Language, another, more neutral sign that combines the sign “J” and the signs for “place” is used as well. (Source: Anna Smith)
“Jerusalem” in British Sign Language (source: Christian BSL, used with permission)
Following are a number of back-translations as well as a sample translation for translators of Daniel 9:25:
Kupsabiny: “So you should know that from the moment it is said that Jerusalem city be built again to the time the anointed one comes to rule/reign, seven multiplied by seven and seven multiplied by sixty plus two years. Jerusalem city and roads will be built having defense points/places, but life will be difficult during this time.” (Source: Kupsabiny Back Translation)
Newari: “Know this and understand [that], from the time the command to rebuild Jerusalem is issued until the anointed one — the ruler — comes, there will be 7 weeks and 62 weeks. Even though it is in a time of trouble, this city will be rebuilt with streets and trenches. ” (Source: Newari Back Translation)
Hiligaynon: “‘You (sing.) should learn/know and understand that from the time of the command to build Jerusalem again until the coming of the chosen leader/[lit. head] of God, 49 years will-pass. And for a period/[lit. inside] of 434 years Jerusalem will-be-built again with plaza and defenses. That time will-be-chaotic.” (Source: Hiligaynon Back Translation)
English: “You need to know and understand this: There will be 49 years from the time that the king commands that Jerusalem should be rebuilt until the leader/king that God has chosen will come. Then 434 years later, Jerusalem will be rebuilt, and it will have streets and will have a moat/deep ditch filled with water around it to protect the city. But that will be a time when God’s people will have a lot of troubles/difficulties/suffering.” (Source: Translation for Translators)
Many languages use a “body part tally system” where body parts function as numerals (see body part tally systems with a description). One such language is Angguruk Yali which uses a system that ends at the number 27. To circumvent this limitation, the Angguruk Yali translators adopted a strategy where a large number is first indicated with an approximation via the traditional system, followed by the exact number according to Arabic numerals. For example, where in 2 Samuel 6:1 it says “thirty thousand” in the English translation, the Angguruk Yali says teng-teng angge 30.000 or “so many rounds [following the body part tally system] 30,000,” likewise, in Acts 27:37 where the number “two hundred seventy-six” is used, the Angguruk Yali translation says teng-teng angge 276 or “so many rounds 276,” or in John 6:10 teng-teng angge 5.000 for “five thousand.”
This strategy is used in all the verses referenced here.
Know: it will be considered strange if not impossible in some languages to use the imperative of the verb “to know.” In some cases this can be avoided by saying “I want you to know…” or “I would like for you to be aware of this….” But others will choose a different verb such as “learn” (New Century Version) or “note” (Good News Translation).
Therefore: this Revised Standard Version rendering is much stronger than the ordinary conjunction in the original. It is left untranslated by New American Bible, New Jerusalem Bible, New International Version, as well as Good News Translation. And this is certainly justifiable.
From the going forth of the word: that is, from the time the order is given. This is a reference to the prophecy pronounced by Jeremiah (see comments on verse 2).
An anointed one, a prince: here the word prince refers to a ruler or leader, and not the son of a ruler, which is the normal meaning of the English rendering. Compare 8.25 and comments. The word translated anointed one is the origin of our term “Messiah,” and it evokes the idea of consecration. But in the present context it is not used with all the theological meaning that the word “Messiah” has in Christian thought. Some scholars have identified this “anointed one” with Cyrus the Great, who is in fact called “the LORD’s anointed one” in Isa 45.1, and who did permit the first Jews to go back to Jerusalem. Others think that it is Zerubbabel, who is referred to by messianic titles in Haggai 2 and Zechariah 4. But the most likely candidate is Jeshua, the son of Jehozadak, who was a high priest during this period (see Ezra 2.2, 36 and Neh 7.7, 39). This man is referred to as Joshua in Hag 1.1 and Zech 6.11. In any case, this information should only be given in a footnote if at all, and the rendering should be ambiguous enough to be applied to any of the candidates. Some English versions use capital letters in the text as a way of indicating that this term refers to Christ (New International Version), and others translate “Messiah” (New American Standard Bible), but neither of these solutions is recommended.
Seven weeks: the expression used here means seven periods of seven years each. On the meaning of weeks see the previous verse. Since it may sound strange in some languages to say “seven times seven years,” it is legitimate to make the calculation and render the whole expression as “forty-nine years.” However, it may be preferable to retain the number “seven” as a number signifying completeness for the Jews.
Sixty-two weeks: again the word weeks indicates a period of seven years. Hence the Good News Translation rendering “seven times sixty-two years.” However, in keeping with the discussion of the previous verse, it may be better to say “sixty-two times seven years.” In those languages where this is unnatural, it will be possible to say “four hundred and thirty-four years.” But many feel that this is too direct and precise in the context of an apocalyptic vision, in which the number “seven” plays a symbolic role.
It shall be built: the pronoun refers to the city of Jerusalem, and the passive construction as a whole may be rendered actively by means of an indefinite subject: “they shall rebuild the city.”
With squares and moat: the Hebrew equivalent of the first of these two words usually designates a “plaza” or a space just inside the city gate, used as a forum, a market, and place for deciding court cases. But here it may be taken in the more general sense of “streets” (New American Bible, New International Version, Anchor Bible, as well as Good News Translation). The second word, rendered moat by Revised Standard Version, is literally the word for “cut” and refers to a trench cut into the rock on the exterior walls of a city in order to make the wall a more difficult obstacle for those who would attempt to attack from the outside. This is the only time in the Old Testament where the word is used in this sense. It is translated “ramparts” by New Jerusalem Bible and more generally as “strong defenses” in Good News Translation.
In a troubled time: given the present context, the translation of this expression will probably have to conserve a certain amount of vagueness, but in some languages it may be necessary to state who will experience the trouble. If this is the case, translators may consider saying “at a time when God’s people will be troubled” or “… when God’s people will suffer.”
Quoted with permission from Péter-Contesse, René & Ellington, John. A Handbook on Daniel. (UBS Helps for Translators). New York: UBS, 1994. For this and other handbooks for translators see here .
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