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)
Following are a number of back-translations as well as a sample translation for translators of Psalm 132:17:
Chichewa Contempary Chichewa translation, 2002/2016:
“‘Here I will multiply the powers of David
and place on it the lamp of my anointed one.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
Newari:
“There I will make a great king
for the lineage of David
I will cause the reign
of my anointed king to continue there.” (Source: Newari Back Translation)
Hiligaynon:
“I will-cause-to-reign in Zion the king who (is) the descendant of David and I will-cause-to-continue his power.” (Source: Hiligaynon Back Translation)
Laarim:
“Here I will increase the power of David,
and I give the light to him who I chose.” (Source: Laarim Back Translation)
Nyakyusa-Ngonde (back-translation into Swahili):
“Nitakuja kumchipushia Daudi ufalme wake mkuu,
na kumtengenezea taa mpakwa mafuta wangu.” (Source: Nyakyusa Back Translation)
English:
“There in Jerusalem I will cause one of David’s descendants to become a great king;
he also will be my chosen king, and he will be like a bright lamp that shines continually.” (Source: Translation for Translators)
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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 first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.
In verse 17 the figure I will make a horn to sprout means to give power to, or else, to cause a son to be born who will be powerful; and I have prepared a lamp means to give life, continuity, success (Dahood: “a natural metaphor for the preservation of the dynasty”); see 1 Kings 11.36. For horn see 18.2 (and see Ezek 29.21). The parallels David and my anointed stand for the Davidic dynasty, that is, David’s direct royal descendants: Yahweh guarantees that they will continue to be kings of the people of Israel. Bible en français courant translates “I will cause to be born in Zion a powerful king of the descendants of David. Like a lit lamp I will maintain there the king I have consecrated.” And Biblia Dios Habla Hoy translates “There I will bring about the rebirth of David’s power. I have prepared a lamp for the king I have chosen.” There and Good News Translation‘s “Here,” repeated in the next line, refer to Zion, the place where God rules. It may be clearer to say “In Zion….” Good News Translation‘s “preserve the rule…” may sometimes be rendered “I will make his rule to go on and on.” If the translator wishes to combine the metaphor with its meaning, one may say, for example, “like a lamp that will burn forever,” as Die Bibel im heutigen Deutsch does.
The psalm closes with Yahweh’s promise to defeat (clothe with shame) the enemies of the king and to make his kingdom prosper and flourish. The word translated crown here is the same one used in 89.39 (which see). If the figure of a crown is maintained in translation, a natural way of translating will be “but the crown he wears will shine (or, sparkle) brightly.” Translators should attempt to maintain the parallelism of clothe with shame and to wear a crown. In many languages this will not be possible, particularly in languages where the crown will have to be substituted by some other symbol of authority which is not “worn” on the body.
Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .
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