Language-specific Insights

To me every knee shall bow . . .

For the phrase “To me every knee shall bow, every tongue shall swear,” see Romans 14:11 et 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 “to me every knee shall bow and every tongue shall acknowledge God.” (Translation by NETS — for the Greek version see the title’s tooltip)

Which of you desires life . . .

For “Which of you desires life, and covets many days to enjoy good? Keep your tongue from evil, and your lips from speaking deceit. Depart from evil, and do good; seek peace, and pursue it. The eyes of the Lord are on the righteous, and his ears are open to their cry. The face of the Lord is against evildoers, to cut off the remembrance of them from the earth.” see 1 Peter 3:10, 1 Peter 3:11, and 1 Peter 3:12.

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 ” What person is he who wants life, coveting to see good days? Stop your tongue from evil and your lips from speaking deceit. Turn away from evil, and do good; seek peace, and pursue it. The Lord’s eyes are on the righteous, and his ears are toward their petition. But the Lord’s face is against evildoers, to destroy the remembrance of them from earth.” (Translation by NETS — for the Greek version see the title’s tooltip)

Jonah was in the belly of the fish for three days and three nights

For the phrase “Jonah was in the belly of the fish for three days and three nights” see Matthew 12:40.

Note that this quote in the New Testament is not taken from the Hebrew Bible but from the Greek Septuagint (LXX) which translates to English as “Jonah was in the belly of the sea monster three days and three nights.'” (Translation by NETS — for the Greek version see the title’s tooltip)

When you are disturbed do not sin

For the phrase “When you are disturbed, do not sin,” see Ephesians 4:26.

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 “Be angry, and do not sin.” (Translation by NETS — for the Greek version see the title’s tooltip)

Cainan (son of Arphaxad)

The name that is transliterated as “Cainan” in English is translated in Libras (Brazilian Sign Language) with a sign that combines “possession” (the name means “possessor”) and “descend from the father.” (Source: Missão Kophós )


“Cainan” in Libras (source )

Note: The reading Cainan goes back to the Ancient Greek Septuagint translation which inserted a generation between Arphaxad and Cainan (see Genesis 10:24 et al.)

See also Arphaxad / Arpachshad and Cainan / Kenan (son of Enos).

For more information on translations of proper names with sign language see Sign Language Bible Translations Have Something to Say to Hearing Christians .

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 9:17.

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)

For there is still a vision for the appointed time . . .

For the section “For there is still a vision for the appointed time; it speaks of the end, and does not lie. If it seems to tarry, wait for it; it will surely come, it will not delay. (…) the righteous live by their faith,” see Hebrews 10:37 and Hebrews 10:38.

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 “For there is still a vision for an appointed time, and it will rise up at the end and not in vain. If it a should tarry, wait for it, for when it comes it will come and not delay. If it a draws back, my soul is not pleased in it. But the just shall live by my faith.” (Translation by NETS — for the Greek version see the title’s tooltip)

covenant

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The Hebrew, Greek, Ge’ez, 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)
  • Kâte: ʒâʒâfic or “tie together” (source: Renck 1990, p. 108)
  • Nyamwezi: ilagano: “agreement, contract, covenant, promise” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Bariai: “true talk” (source: Bariai Back Translation)
  • 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. )
  • Chichewa: pangano. This word can also be translated as a contract, agreement, or a treaty between two parties. In Chewa culture, two people or groups enter into an agreement to help each other in times of need. When entering into an agreement, parties look at the mutual benefits which will be gained. The agreement terms are mostly kept as a secret between the parties and the witnesses involved. (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation)
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).

Learn more on Bible Odyssey: Covenant in the Hebrew Bible .