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)
  • Cherokee: “that which is told” (source: Bender / Belt 2025, p. 16)
  • 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 .

covenant (book)

The Hebrew and Greek that is translated as “covenant” or similar in English, is translated in Kim as maktub wak-tuli or “sweet-mouth book” when it refers to the book of the covenant. (Source: Andy Warren-Rothlin)

See also covenant.

complete verse (2 Corinthians 3:14)

Following are a number of back-translations of 2 Corinthians 3:14:

  • Uma: “And those Yahudi people, their thinking is covered-over as well, they do not understand the purpose of the Lord’s Law. Until this time, when they read the paper/letter(s) of the old Promise, we can say: there is still a veil that covers-up their thinking. Only if they believe in Kristus does their heart become clear [i.e., they understand].” (Source: Uma Back Translation)
  • Yakan: “At that time the people of Isra’il did not understand, their thoughts/minds were like covered. And even until now they do not understand when the holy-book where God’s first covenant is written is read. The cover of their mind/thoughts will only be removed when they trust in Isa Almasi and then they can understand.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “For at that time their understanding was covered up also, and this has not changed today, because the understanding of the Jewish people is still covered up. And when they read about the old way of our (incl.) becoming one with God, they cannot understand it. And if some of them believe in Christ, God removes that which covers up their thinking and then finally they can understand.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “But their minds became-hard and they didn’t understand the meaning of what happened to Moses. Because even now, it’s as if the minds of the Judio (henceforth Jews) are covered-over (same root as v. 13) when they read the Old Agreement, for they are not able-to-understand its correct meaning. And what is covering-it-over will not be removed until they join/belong-to Cristo.” (Source: Kankanaey Back Translation)
  • Tagbanwa: “But well their heads were really made-hard. The truth/proof is, right up till now the Jews who are their descendants are just like that, when they read that former initiated-agreement, there is still something veiling, for it’s like the true meaning is like hidden from them. For what-is-causing-this -concealment will only be removed if they believe/obey and have themselves united/tied-together with Cristo.” (Source: Tagbanwa Back Translation)
  • Tenango Otomi: “The Jews could not understand about this word. Even until now it is the same in that they do not understand about the word. When they study the Holy Book where is written the old agreement which there was before, they do not understand about it. Because only the person who believes in Christ is able to understand well about this word.” (Source: Tenango Otomi Back Translation)

Christ, Messiah

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The Greek Christos (Χρηστός) is typically transliterated when it appears together with Iésous (Ἰησοῦς) (Jesus). In English the transliteration is the Anglicized “Christ,” whereas in many other languages it is based on the Greek or Latin as “Kristus,” “Cristo,” or similar.

When used as a descriptive term in the New Testament — as it’s typically done in the gospels (with the possible exceptions of for instance John 1:17 and 17:3) — Christos is seen as the Greek translation of the Hebrew mashiaḥ (המשיח‎) (“anointed”). Accordingly, a transliteration of mashiaḥ is used, either as “Messiah” or based on the Greek or Latin as a form of “Messias.”

This transliteration is also used in the two instances where the Greek term Μεσσίας (Messias) is used in John 1:41 and 4:25.

In some languages and some translations, the term “Messiah” is supplemented with an explanation. Such as in the German Gute Nachricht with “the Messiah, the promised savior” (Wir haben den Messias gefunden, den versprochenen Retter) or in Muna with “Messiah, the Saving King” (Mesias, Omputo Fosalamatino) (source: René van den Berg).

In predominantly Muslim areas or for Bible translations for a Muslim target group, Christos is usually transliterated from the Arabic al-Masih (ٱلْمَسِيحِ) — “Messiah.” In most cases, this practice corresponds with languages that also use a form of the Arabic Isa (عيسى) for Jesus (see Jesus). There are some exceptions, though, including modern translations in Arabic which use Yasua (يَسُوعَ) (coming from the Aramaic Yēšūa’) alongside a transliteration of al-Masih, Hausa which uses Yesu but Almahisu, and some Fula languages (Adamawa Fulfulde, Nigerian Fulfulde, and Central-Eastern Niger Fulfulde) which also use a form of Iésous (Yeesu) but Almasiihu (or Almasiifu) for Christos.

In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on, the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).

Other solutions that are used by a number of languages include these:

  • Dobel: “The important one that God had appointed to come” (source: Jock Hughes)
  • Noongar: Keny Mammarap or “The One Man” (source: Warda-Kwabba Luke-Ang)
  • Mairasi: “King of not dying for life all mashed out infinitely” (for “mashed out,” see salvation; source: Lloyd Peckham)
  • Western Bukidnon Manobo: “One chosen by God to rule mankind” (source: Western Bukidnon Manobo Back Translation)
  • Bacama: Ma Pwa a Ngɨltən: “The one God has chosen” (source: David Frank in this blog post )
  • Binumarien: Anutuna: originally a term that was used for a man that was blessed by elders for a task by the laying on of hands (source: Desmond Oatridges, Holzhausen 1991, p. 49f.)
  • Noongar: Keny Boolanga-Yira Waangki-Koorliny: “One God is Sending” (source: Warda-Kwabba Luke-Ang)
  • Uab Meto: Neno Anan: “Son of heaven” P. Middelkoop explains: “The idea of heavenly power bestowed on a Timorese king is rendered in the title Neno Anan. It is based on the historical fact that chiefs in general came from overseas and they who come thence are believed to have come down from heaven, from the land beyond the sea, that means the sphere of God and the ghosts of the dead. The symbolical act of anointing has been made subservient to the revelation of an eternal truth and when the term Neno Anan is used as a translation thereof, it also is made subservient to a new revelation of God in Jesus Christ. The very fact that Jesus came from heaven makes this translation hit the mark.” (Source: P. Middelkoop in The Bible Translator 1953, p. 183ff. )

In Finnish Sign Language both “Christ” and “Messiah” are translated with a sign signifying “king.” (Source: Tarja Sandholm)


“Christ / Messiah” in Finnish Sign Language (source )

Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew mashiah was used by the New Testament writers as a bridge between the Old and New Testaments (click or tap here to read more):

“Another important word in the New Testament that comes from the Septuagint is christos, ‘Christ.’ Christ is not part of the name of the man from Nazareth, as if ‘the Christs’ were written above the door of his family home. Rather, ‘Christ’ is an explicitly messianic title used by the writers of the New Testament who have learned this word from the Septuagint’s translation of the Hebrew mashiach, ‘anointed,’ which itself is often rendered in English as ‘Messiah.’ To be sure, one detects a messianic intent on the part of the Septuagint translator in some places. Amos 4:13 may have been one of these. In the Hebrew Bible, God ‘reveals his thoughts to mortals,’ but the Septuagint has ‘announcing his anointed to humans.’ A fine distinction must be made, however, between theology that was intended by the Septuagint translators and that developed by later Christian writers. In Amos 4:13 it is merely possible we have a messianic reading, but it is unquestionably the case that the New Testament writers exploit the Septuagint’s use of christos, in Amos and elsewhere, to messianic ends.”

Learn more on Bible Odyssey: Christ .

Translation commentary on 2 Corinthians 3:14

The significance of the word But with which verse 14 begins should not be ignored. Paul hastens to add after verse 13 that Moses is not to be blamed; rather the peoples’ hearts were hardened. Knox makes the contrast even sharper, saying “but in spite of that….”

The pronoun their refers to the Israelites of the preceding verse.

The Greek verb were hardened is in the passive voice. No subject is stated, though Paul most likely thought of God as the agent (see Rom 11.7). In those languages that have no passive voice, it will be necessary to seek an active form to express this idea. Elsewhere in the New Testament we find the expression “their hearts were hardened” (Mark 6.52 and 8.17), but here it is the minds that are hardened. Revised English Bible, like Good News Translation, speaks of their minds being “closed,” while New International Version has “their minds were made dull.” In some languages it may be appropriate to say more bluntly “they became stupid” or “they became like people without intelligence.” Or, making the implied agent explicit, one may say “God made their minds dull.”

To this day, that is, “even today” or “until now.” This refers to the time at which Paul was writing this letter, not to a time in the twentieth century. If this is unclear to the reader of the receptor language, one may have to say “even at the time I am writing you….”

The old covenant: Paul is referring to the Hebrew Scriptures. As the parallel words “whenever Moses is read” in 3.15 show, Paul is probably not thinking of the Old Testament as a whole but only of the “books of Moses.” God’s New Covenant capitalizes the words “Old Covenant.” Good News Translation adds the words “books of” before “the old covenant.” New Jerusalem Bible says “the reading of the Old Testament.” While the New Jerusalem Bible translation will help readers today understand more clearly what writings Paul was referring to, it is anachronistic and probably too general, and it should be avoided. A collection of writings called “The New Testament” did not yet exist when Paul was writing, yet the translation “the Old Testament” suggests a collection of writings that presupposes the existence of the New Testament. Knox has “the old law,” making the connection with the “law of Moses” in the next verse more apparent.

When they read: literally “on the reading.” Probably Paul is thinking of the reading of the Old Testament writings during the synagogue services. Revised English Bible reflects this understanding: “for that same veil is there to this very day when the lesson is read from the old covenant.” Anchor Bible says “at the public reading of the old covenant.” Since the idea is very likely not one of private devotional reading, the receptor language rendering may be “when they hear someone read…,” where the passive “is read” would be impossible. Barclay adds “… in the synagogue,” making the setting of the reading even more explicit.

Recent archaeological evidence suggests that the synagogue as a building did not come into existence until some time in the second century A.D. References in the New Testament to synagogues probably refer not to buildings called synagogues but rather to the groups of people who met together for worship in large private houses, or possibly in some cases to those large houses built for other purposes, but where they met for worship.

That same veil: this does not refer to the same piece of cloth that Moses used to hide his face from the people of Israel while speaking to them. Rather, Paul uses this image of concealment in a new context, in which the “same” thing is happening. Contemporary English Version rightly renders this “something still keeps them from seeing….” Some other possible models are “the thing that keeps them from seeing is still not taken away” or “it is as if something still covers their eyes.”

Remains unlifted, because only through Christ is it taken away: the Greek text of this verse may be punctuated in a different way which slightly changes the meaning. If a comma is placed after the word remains, the proposition would stop with “that same veil remains.” The Revised Standard Version unlifted is more literally “not revealed.” The conjunction translated because in Revised Standard Version will be translated “that.” The rest of the verse is then translated as “nor is it revealed to them that this covenant has been abolished by Christ.” This alternate translation is given in the footnotes of both New Jerusalem Bible and Nouvelle version Segond révisée, and in the text of Moffatt.

Is it taken away: the subject of the verb taken away is not explicit in Greek. Good News Translation understands the subject to be “the veil,” which is the closest possible noun that could be referred to in the structure of the Greek. This interpretation has the advantage of keeping the same subject as for the verb remains. On the other hand the subject of the verb taken away in 3.11, 13 is the old covenant, and some interpreters consider the old covenant to be the implicit subject. The use of the passive form is problematic for many translators. Assuming that it is the veil that is taken away, who actually removes it? Technically it is God in Christ, but since Christ is God’s agent, it may be more natural to say with Contemporary English Version “Only Christ can take away the covering that keeps them from seeing.”

Through Christ is literally “in Christ.” On the meaning and translation of this expression, see 2.14.

Quoted with permission from Omanson, Roger L. and Ellingworth, Paul. A Handbook on Paul’s Second Letter to the Corinthians. (UBS Handbook Series). New York: UBS, 1993. For this and other handbooks for translators see here .

SIL Translator’s Notes on 2 Corinthians 3:14

3:14a But their minds were closed.

But their thinking was made dull/clouded,
-or-
But they became insensitive ⌊to what God wanted them to know⌋,

3:14b For to this day the same veil remains at the reading of the old covenant.

for to this day the same veil continues ⌊to dull their thinking⌋ when the old covenant/promise/agreement is read.
-or-
because from then until now the same dullness remains ⌊like a veil⌋ whenever someone reads the old covenant.

3:14c It has not been lifted,

That veil has not been removed,
-or-

⌊God⌋ has not removed it,

3:14d because only in Christ can it be removed.

because only through Christ is it removed.
-or-
because ⌊God⌋ only removes the dullness ⌊when they believe⌋ in Christ.

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