desert, wilderness

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The Greek that is translated as “desert” or “wilderness” in English is translated in a number of ways:

Note that in Luke 15:4, usually a term is used that denotes pastoral land, such as “eating/grazing-place” in Tagbanwa (source: Tagbanwa Back Translation).

See also wilderness and desolate wilderness.

wild animal

The Hebrew, Latin and Greek that is translated in English as “wild animal” or similar is translated in Newari as “animal that lives in the jungle.” (Source: Newari Back Translation)

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).

Translation commentary on Ezekiel 34:25

I will make with them a covenant of peace: A covenant is an “agreement” (New Century Version; see the comments on 16.8), and in this case the Hebrew makes it clear that it is a one-sided agreement, made by a more powerful party for the benefit of the less powerful party. Translators will do well to try to reflect this (compare Contemporary English Version “I solemnly promise that they will live in peace”). The Hebrew word for peace (shalom) does not mean simply the absence of war, but the total security and well-being of the people. As well as physical well-being (for example, enough to eat and safe places to live), this peace involves harmony within the community and with God. Renderings that reflect this meaning well are “security” (Good News Translation), “peace and prosperity” (Revised English Bible), and “peace and safety” (Die Bibel im heutigen Deutsch). Translators may express this clause as “I will solemnly promise them that they will live in peace and safety.” The rest of this verse and the next four verses list some of the aspects of this understanding of peace.

And banish wild beasts from the land means God will remove harmful wild animals from the land of Israel. New Living Translation says “and drive away the dangerous animals from the land,” Contemporary English Version has “I will chase away every wild animal,” and New International Reader’s Version translates “I will get rid of the wild animals in the land.”

So that they may dwell securely in the wilderness: God will get rid of the dangerous animals so that the sheep may dwell securely, that is, “live safely” (Good News Translation, New International Reader’s Version, New Century Version) and “not be afraid” (Contemporary English Version). The wilderness refers to the dry area to the south of Jerusalem where no one lived and where dangerous wild animals roamed (see 6.14). This clause may be rendered “so that they will be able to live safely in the areas where now there are no people.”

And sleep in the woods: When all the dangerous animals are gone, the sheep will be so safe that they can sleep in the woods, that is, “the forests” (Good News Translation, New International Reader’s Version), instead of the safety of a sheepfold. Many languages will render this clause as “and they will be able to sleep safely in the bush.” Although the picture of the sheep continues, it really refers to God’s people.

Quoted with permission from Gross, Carl & Stine, Philip C. A Handbook on Ezekiel. (UBS Helps for Translators). Miami: UBS, 2016. For this and other handbooks for translators see here .