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 Wisdom 18:22

He conquered the wrath not by strength of body, and not by force of arms, but by his word he subdued the punisher: As both Revised Standard Version and Good News Translation point out in their footnotes, the Greek text reads “crowd” and not wrath or “bitter difficulty” (Good News Translation), but this correction of the text is universally accepted. It involves only the position of two letters in the word. The wrath is God’s anger expressing itself in the punisher, and the two are parallel here. The punisher evidently refers to a destroying spirit sent among the Israelites to kill them with the plague. Compare “the destroyer” in verse 25. In 4Macc 7.11 it is referred to as a “fiery angel.” The account in Numbers does not mention it; it was a feature of Jewish legend that served to remove God from direct responsibility. The translator cannot go so far as to identify the punisher with God, since Aaron in no sense subdued God. Good News Translation averts the problem by saying “the punishment.” This is effective, but there is still “the destroyer” in verse 25, where Good News Translation translates “The Angel of Death.” There seems to be no reason why “the Angel of Death” could not be used here. We suggest that translators consult their translation of Exo 12.23, and use here whatever expression was used there for “the destroyer” (Revised Standard Version) or “the Angel of Death” (Good News Translation). We would suggest combining the wrath and the punisher, since the two are parallel. This could be done by rendering these three lines as follows: “He overcame the Angel of Death, not by physical strength [or, his own physical strength] or by military force [or, with weapons of war], but by his words [or, his prayer].” Prayer is not mentioned in the Numbers account, either. That too is a feature of Jewish legend around the incident, which is also found in other sources.

Appealing to the oaths and covenants given to our fathers: Compare Exo 32.12-13. Good News Translation is a simple, clear model.

Quoted with permission from Bullard, Roger A. and Hatton, Howard A. A Handbook on The Wisdom of Solomon. (UBS Helps for Translators). New York: UBS, 2004. For this and other handbooks for translators see here.