The Greek 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 Hebrew and Greek that is translated with “clothes” or similar in English is translated in Enlhet as “crawling-in-stuff” (source: Jacob Loewen in The Bible Translator 1971, p. 169ff. ) and in Noongar as bwoka or “Kangaroo skin” (source: Warda-Kwabba Luke-Ang).
The different Hebrew and Greek terms that are translated as “(olive) oil” and “(animal) fat” in English are translated in Kwere with only one term: mavuta. (Pioneer Bible Translators, project-specific translation notes in Paratext)
Following are a number of back-translations as well as a sample translation for translators of Exodus 29:29:
Kupsabiny: “Those holy clothes for/of Aaron will be for his family line so that when any other person of that house is being ordained/consecrated, he is to put on those clothes.” (Source: Kupsabiny Back Translation)
Newari: “Aaron’s sacred garments will be for his descendants after him. And they must be consecrated wearing the same garments and being anointed. Aaron’s first son must wear those garments seven days before coming to the Tent of Meeting to serve in the holy place.” (Source: Newari Back Translation)
Hiligaynon: “‘When Aaron dies, his holy clothing/garments are-to-be-given to each of his descendants who will-succeed him as head priest, so they can-wear it when they are-ordained.” (Source: Hiligaynon Back Translation)
Bariai: “‘And I placed a mark of ownership onto Aron’s decorations for offering. Therefore later on, when Aron dies, these decorations will remain that of his male children and descendants. [Since] it’s like that then they will put on these decorations in the day in which they pour oil onto their heads to appoint them so that they become my people of offerings.” (Source: Bariai Back Translation)
Opo: “And clothes which be special, it take place will be that of his children. When they will consecrate them for head of priests, applying them oil on head, they must wear it.” (Source: Opo Back Translation)
English: “‘After Aaron dies, the special clothes that he wore will belong to his sons. They are to wear those clothes when they are set apart/dedicated to become priests.” (Source: Translation for Translators)
The holy garments of Aaron, literally “the garments of holiness which are for Aaron,” refers to the special vestments described in chapter 28. Shall be for his sons after him is quite literal. It means, as Good News Translation puts it, that “they are to be handed on to his sons after his death.” Since this refers only to Aaron’s vestments, it should be clear that only one descendant at a time is to be serving as high priest. (See verse 30.) Contemporary English Version has “handed down to each descendant who succeeds him as high priest.”
To be anointed in them and ordained in them speaks of two distinctive acts. Three acts, including “consecration,” are listed in 28.41. (See the comment there.) Good News Translation combines the two acts into one: “for them to wear when they are ordained.”
An alternative translation model for this verse is:
• When Aaron dies, you [or, they] shall hand down his priestly clothes to his descendants who succeed him as high priest. They must wear these clothes during the ordination ceremony.
Quoted with permission from Osborn, Noel D. and Hatton, Howard A. A Handbook on Exodus. (UBS Helps for Translators). New York: UBS, 1999. For this and other handbooks for translators see here .
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