Language-specific Insights

I held out my hands all day long to a rebellious people

For the phrases “I held out my hands all day long to a rebellious people,” see Romans 10:21.

Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “I stretched out my hands all day long to a disobedient and contrary people.” (Translation by NETS — for the Greek version see the title’s tooltip)

I was ready to be sought out by those who did not ask . . .

For the phrases “I was ready to be sought out by those who did not ask, to be found by those who did not seek me,” see Romans 10:20.

Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “I became visible to those who were not seeking me; I was found by those who were not inquiring about me.” (Translation by NETS — for the Greek version see the title’s tooltip)

I am laying in Zion a foundation stone . . .

For the phrases “See, I am laying in Zion a foundation stone, a tested stone, a precious cornerstone, a sure foundation: ‘One who trusts will not panic,'” see Romans 9:33 at al.

Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “See, I will lay for the foundations of Sion a precious, choice stone, a highly valued cornerstone for its foundations, and the one who believes in him will not be put to shame.” (Translation by NETS — for the Greek version see the title’s tooltip)

If the LORD of hosts had not left us a few survivors . . .

For the phrases “If the Lord of hosts had not left us a few survivors, we would have been like Sodom, and become like Gomorrah,” see Romans 9:29.

Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “And if the Lord Sabaoth had not left us offspring, we would have become like Sodoma and been made similar to Gomorra.'” (Translation by NETS — for the Greek version see the title’s tooltip)

for though your people Israel were like the sand of the sea . . .

For the phrases “For though your people Israel were like the sand of the sea, only a remnant of them will return. Destruction is decreed, overflowing with righteousness. For the Lord God of hosts will make a full end, as decreed, in all the earth,” see Romans 9:27 and Romans 9:28.

Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “And if the people of Israel become like the sand of the sea, the remnant will be saved, for he is completing and cutting short a reckoning with righteousness, because God will perform a shortened reckoning in the whole world.'” (Translation by NETS — for the Greek version see the title’s tooltip)

But this is why I have let you live . . .

For the phrase “But this is why I have let you live: to show you my power, and to make my name resound through all the earth,” see Romans 3:13.

Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “And for this reason you have been spared in order that I might display in you my power and in order that my name might be proclaimed in all the land.'” (Translation by NETS — for the Greek version see the title’s tooltip)

their throats are open graves . . .

For the phrases “their throats are open graves; they flatter with their tongues,” see Romans 3:13.

Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates into English as “The spirit of the Lord is upon me, because he has anointed me; he has sent me to bring good news to the poor, to heal the brokenhearted, to proclaim release to the captives and recovery of sight to the blind.'” (Translation by NETS — for the Greek version see the title’s tooltip)

covenant

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The Hebrew, Greek, and Latin that are translated as “covenant” in English are translated in a variety of ways. Here are some (back-) translations:

  • Mossi: “helping promise”
  • Vai: “a thing-time-bind” (i.e. “an arrangement agreed upon for a period of time”)
  • Loma (Liberia): “agreement”
  • Northwestern Dinka: “agreement which is tied up” (i.e. “secure and binding”)
  • Chol: “a word which is left”
  • Huastec: “a broken-off word” (“based on the concept of ‘breaking off a word’ and leaving it with the person with whom an agreement has been reached”)
  • Tetelcingo Nahuatl: “a death command” (i.e. “a special term for testament”)
  • Piro: “a promised word”
  • Eastern Krahn: “a word between”
  • Yaka: “promise that brings together” (source for this and all above: Bratcher / Nida)
  • Nabak: alakŋaŋ or “tying the knot” (source: Fabian 2013, p. 156)
  • Nyamwezi: ilagano: “agreement, contract, covenant, promise” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Q’anjob’al: “put mouths equal” (representing agreement) (source: Newberry and Kittie Cox in The Bible Translator 1950, p. 91ff. )
  • Manikion, Indonesian: “God’s promise” (source: Daud Soesilo)
  • Natügu: nzesz’tikr drtwr: “oneness of mind” (source: Brenda Boerger in Beerle-Moor / Voinov, p. 164)
  • Tagalog: tipan: mutual promising on the part of two persons agreeing to do something (also has a romantic touch and denotes something secretive) (source: G. Henry Waterman in The Bible Translator 1960, p. 24ff. )
  • Tagbanwa: “initiated-agreement” (source: Tagbanwa Back Translation)
  • Guhu-Samane: “The concept [in Mark 14:24 and Matthew 16:28] is not easy, but the ritual freeing of a fruit and nut preserve does afford some reference. Thus, ‘As they were drinking he said to them, ‘On behalf of many this poro provision [poro is the traditional religion] of my blood is released.’ (…) God is here seen as the great benefactor and man the grateful recipient.” (Source: Ernest Richert in The Bible Translator, 1965, p. 81ff. )
Law (2013, p. 95) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew berith was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):

“Right from the start we witness the influence of the Septuagint on the earliest expressions of the Christian faith. In the New Testament, Jesus speaks of his blood being a kaine diatheke, a ‘new covenant.’ The covenant is elucidated in Hebrews 8:8-12 and other texts, but it was preserved in the words of Jesus with this language in Luke 22:20 when at the Last Supper Jesus said, ‘This cup that is poured out for you is the new covenant in my blood. Jesus’s blood was to provide the grounds for the ‘new covenant,’ in contrast to the old one his disciples knew from the Jewish scriptures (e.g., Jeremiah 31:31-34). Thus, the earliest Christians accepted the Jewish Scriptures as prophecies about Jesus and in time began to call the collection the ‘Old Testament’ and the writings about Jesus and early Christianity the ‘New Testament,’ since ‘testament’ was another word for ‘covenant.’ The covenant promises of God (berith in Hebrew) were translated in the Septuagint with the word diatheke. In classical Greek diatheke had meant ‘last will, testament,’ but in the Septuagint it is the chosen equivalent for God’s covenant with his people. The author of Hebrews plays on the double meaning, and when Luke records Jesus’ announcement at the Last Supper that his blood was instituting a ‘new covenant,’ or a ‘new testament,’ he is using the language in an explicit contrast with the old covenant, found in the Jewish scriptures. Soon, the writings that would eventually be chosen to make up the texts about the life and teachings of Jesus and the earliest expression of the Christian faith would be called the New Testament. This very distinction between the Old and New Testaments is based on the Septuagint’s language.”

See also establish (covenant) and covenant (book).