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.

in need / none / have nothing / lacking

The Hebrew and Greek that is translated as “in need,” “none,” “have nothing,” “lacking” or similar in English is translated in the Catholic Mandarin Chinese Sigao version and the Protestant Union Version with a historical Chinese idiom: yīwú suǒyǒu (一無所有 / 一无所有) or “nothing at all.”

In 2 Corinthians 6:10 the idiom above is juxtaposed with yet another historical idiom: wúsuǒ bùyǒu (無所不有 / 无所不有) or “everything that can be had.” (Source: Toshikazu S. Foley in Hong Kong Journal of Catholic Studies, 2011, p. 45ff.)

sanctuary

The Hebrew, Greek and Latin that is translated as “sanctuary” in English is translated in the Contemporary Chichewa translation (2002/2016) with opatulika or “separated place.” This is understood in a religious setup as a place designated for worship. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)

complete verse (Daniel 9:26)

Following are a number of back-translations as well as a sample translation for translators of Daniel 9:26:

  • Kupsabiny: “But after this period of seven multiplied by sixty plus two years, that Anointed one of God will be killed innocently. Another king’s army shall attack the city and the House of God. The final death will come like a flooded river, with war and the destruction that God has prepared.” (Source: Kupsabiny Back Translation)
  • Newari: “Then after 62 weeks that man who has been anointed will be killed and he will not have anything left. Then the army of a ruler who comes to attack will destroy the city and the temple. The end will come like a flood. That will bring the war and destruction which God has prepared. ” (Source: Newari Back Translation)
  • Hiligaynon: “After 434 years, the chosen leader/[lit. head] of God will-be-killed with no one to help him. Then a king will-arrive and his people will-harm the city and the temple. And according to what God has-destined, the destruction and war will-continue until the end.” (Source: Hiligaynon Back Translation)
  • English: “After those 434 years, the leader/king whom God has appointed will be killed when it seems that he will have accomplished nothing unjustly/without having done anything wrong. After that, the temple will be destroyed by the army of a powerful ruler. The city and the temple will be destroyed like a flood destroys everything. That will be the beginning of the war and destruction that God has decreed will happen.” (Source: Translation for Translators)

Translation commentary on Daniel 9:26

The Hebrew text of verses 26 and 27 is uncertain and obscure in several places.

After the sixty-two weeks: instead of repeating the actual time period from the previous verse, it is possible to make a more general reference to this period, as in Good News Translation “at the end of that time.”

An anointed one: see verse 25.

Shall be cut off: the verb translated cut off is not used previously in Daniel but is frequent elsewhere in the Old Testament. In some contexts it means “excommunicated from the people of God.” But here and in many other places it means “be put to death” or “be destroyed” (Gen 9.11, for example). Also, where necessary the passive formulation may be made active by using something like “disappear” (New Jerusalem Bible) or simply “die.”

And shall have nothing: these words have given rise to a great deal of guesswork as to what the writer really meant. King James Version translated them “but not for himself.” Other interpretations are (1) “leaving no one to succeed him” (An American Translation and Moffatt); (2) “when the city is no longer his” (New American Bible and Anchor Bible); (3) “with no one to take his part” (New English Bible); (4) “and vanish” (New Jerusalem Bible); (5) “unjustly” (Good News Translation); and (6) “his Kingdom still unrealized” (Living Bible). This wide variety of possible translations simply shows that no one knows what this passage means. Nevertheless the translator is forced to make a choice. The textual change proposed by New American Bible and Anchor Bible is quite appealing. The translator can therefore possibly translate the idea “when he does not possess the city.”

The people of the prince who is to come: in this context the word translated people refers to “troops” or “soldiers,” as in Judges 5.2 and 2 Sam 10.13. New Jerusalem Bible rightly translates “the army of a leader.”

Its end shall come with a flood: literally “his (or its) end is a flood.” It is unclear what the intended antecedent of the pronoun is. It can be either the leader with his invading army or the city with its sanctuary. If the latter interpretation is adopted, it may be necessary to translate “they (the city and the sanctuary) will come to an end like a flood” or “the city with its Temple will be destroyed as in a flood.” The flood is to be understood figuratively and not in its literal sense. The former interpretation, which is perhaps more likely, can be rendered as in New Jerusalem Bible, “The end of that prince will be catastrophe.” This solution is also preferred by New Jerusalem Bible and Bible en français courant.

To the end there shall be war: this will have to be reworded in a number of languages, and in some cases it will be necessary to state more specifically the meaning of the end. A possible model is “war will continue until the end of that period of time (referring to the sixty-two weeks).”

Desolations are decreed: in a number of languages it will be necessary to reformulate this passive expression and make it clear that it is God who decreed the destruction.

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 .