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 Greek that is translated as spices in English is translated in Tabasco Chontal as “medicine/spices which pertained to rubbing on the body” and in Seri as “a substance that smelled like perfume. It was for pouring on the dead, one to keep his body from stinking.” (Source: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.)
The term that is transliterated as “Mary Magdalene” in English is translated in American Sign Language with a sign signifying 7 demons having gone out, referring to Luke 8:2. (Source: RuthAnna Spooner, Ron Lawer)
“Mary Magdalene” in American Sign Language, source: Deaf Harbor
The Hebrew and Greek that is translated as “Sabbath” in English is rendered as “day we rest” in Tzotzil, in Mairasi as “Jew’s Rest Day,” in Quiotepec Chinantec as “day when people of Israel rested,” in Shilluk as “day of God,” in Obolo as Usen Mbuban or “Holy Day,” and in Mandarin Chinese as ānxírì (安息日) or “rest day” (literally: “peace – rest – day”).
(Sources: Tzotzil: Marion Cowan in Notes on Translation with Drill, p. 169ff; Mairasi: Enggavoter 2004; Quiotepec Chinantec: B. Moore / G. Turner in Notes on Translation 1967, p. 1ff.; Shilluk: Nida 1964, p. 237; Obolo: Enene Enene; Chinese: Jost Zetzsche)
In the old Khmer version as well as in the first new translation this term was rendered as “day of rest” (Thngai Chhup Somrak / ថ្ងៃឈប់សំរាក). Considered inadequate to convey its religious meaning (not only about cessation of work, but also in honor of Yahweh as the Creator), the committee for the Today’s Khmer Version (publ. 2005) decided to keep the Hebrew word and use its transliterated form Thgnai Sabath (ថ្ងៃសប្ប័ទ). “The Buddhist word Thngai Seil ‘day of merits’ used by some Catholics was once under consideration but was rejected because it did not receive unanimous support.” (Source: Joseph Hong in The Bible Translator 1996, p. 233ff.)
In Spanish, the translation is either día de reposo (“day of rest”) or sábado (usually: “Saturday,” derived from the Greek and Hebrew original. Nida (1947, p. 239f.) explains that problem for Spanish and other languages in its sphere of influence: “In translation ‘Sabbath’ into various aboriginal languages of Latin America, a considerable number of translators have used the Spanish sábado, ‘Saturday,’ because it is derived from the Hebrew sabbath and seems to correspond to English usage as well. The difficulty is that sábado means only ‘Saturday’ for most people. There is no religious significance about this word as the is with ‘Sabbath’ in English. Accordingly the [readers] cannot understand the significance of the persecution of Jesus because he worked on ‘Saturday.’ It has been found quite advantageous to use the translation ‘day of rest,’ for this accurately translated the Hebrew meaning of the term and resolves the problem in connection with the prohibitions placed upon some types of activities.”
In French Sign Language it is translated with a sign that depicts closing of the blinds of a store:
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 of Mark 16:1:
Uma: “After the worship day was past, Maria Magdalena, Maria the mother of Yakobus, and Salome, they went to buy fragrant stuff. Their intention was to go oil Yesus’ body with the fragrant stuff.” (Source: Uma Back Translation)
Yakan: “After the Saturday was over, the day of-no-work, Mariyam the woman from Magdala, and Salome, and Mariyam the mother of Yakub bought ointment (fragrant) in order to go there and treat-with-ointment the body of Isa.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And when the Day of Rest was finished, Mary of Magdala, and Mary the mother of James, and Salome brought spices, for they were going to the grave to annoint the body of Jesus.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “When the day for-resting was finished, Maria Magdalena, Salome and Maria the mother of Santiago went to go buy perfume in order that they would go and rub-it on Jesus’ corpse.” (Source: Kankanaey Back Translation)
Tagbanwa: “When the sun had set on that Day of Rest, Maria Magdalena, Maria the mother of Santiago, and Salome went to buy perfume to pour on the body of Jesus.” (Source: Tagbanwa Back Translation)
diagenomenou tou sabbatou ‘the sabbath having passed’: this would be any time after 6:00 P.M. on Saturday, when the first day of the week would begin. In the context, it would have been Saturday evening when the women bought the spices.
diaginomai (only here in Mark) ‘to go through’: of time, ‘to pass,’ ‘to elapse.’
For Mary Magdalene and Mary the mother of James cf. 15.40.
ēgorasan (cf. 6.36) ‘they bought.’
arōmata (only here in Mark) ‘spices,’ ‘aromatic oils (or, ‘salves’)’: used in the Jewish practice of anointing the dead, for burial.
aleipsōsin (cf. 6.13; cf. murizō in 14.8) ‘they might anoint’: it is to be noticed that this is an anointing, and not the (Egyptian) art of embalming. Therefore Le Nouveau Testament. Version Synodalepour embaumer and O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizadapara … embalsamá-lo may be misleading.
Translation:
The phrase and Salome may require a transposition in order to avoid the meaning of Mary being the mother of both James and Salome, e.g. ‘Mary from Magdala, Salome, and Mary the mother of James.’
Spices must not be translated in such a way as to refer only to spices used as condiments, a not infrequent error. In Tzeltal the proper equivalent is ‘fragrant medicines,’ in which ‘medicines’ is a general term for any kind of ointment or salve, regardless of its function. In Navajo, the only phrase which may be employed is ‘herbs for anointing,’ in which ‘herbs’ covers all types of substances derived from plants. In Amganad Ifugao a descriptive equivalent is ‘sweet-smelling things.’
Evidently the buying of the spices took place in the evening after the sabbath had ended at sundown, but the actual going to the tomb was early the following morning.
Anoint him is ‘anoint his body’ in many languages; otherwise there is an implicit reference to Jesus as still living.
Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .
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