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 .

self-referencing pronoun for king or queen

In Malay, the pronoun beta for the royal “I” (or “my” or “me”) that is used by royals when speaking to people of lower rank, subordinates or commoners to refer to themselves in these verses. This reflects the “language of the court because the monarchy and sultanate in Malaysia are still alive and well. All oral and printed literature (including newspapers and magazines) preserve and glorify the language of the court. Considering that the language of the court is part of the Malaysian language, court language is used sparingly where appropriate, specifically with texts relating to palace life.” (Source: Daud Soesilo in The Bible Translator 2025, p. 263ff.)

Abner Defects to David

The following is a stained glass window from the Three choir windows in the Marienkirche, Frankfurt (Oder), Germany, of the 14th century, depicting Abner’s defection to David:

Source: Der gläserne Schatz: Die Bilderbibel der St. Marienkirche in Frankfurt (Oder), Neuer Berlin Verlag, 2005, copyright for this image: Brandenburgisches Landesamt für Denkmalpflege und Archäologisches Landesmuseum

Stained glass is not just highly decorative, it’s a medium which has been used to express important religious messages for centuries. Literacy was not widespread in the medieval and Renaissance periods and the Church used stained glass and other artworks to teach the central beliefs of Christianity. In Gothic churches, the windows were filled with extensive narrative scenes in stained glass — like huge and colorful picture storybooks — in which worshipers could ‘read’ the stories of Christ and the saints and learn what was required for their religious salvation. (Source: Victoria and Albert Museum )

See also other stained glass windows from the Marienkirche in Frankfurt.

complete verse (2 Samuel 3:13)

Following are a number of back-translations as well as a sample translation for translators of 2 Samuel 3:13:

  • Kupsabiny: “(Then) David told those people that, ‘It is good, but go and tell Abner that when/if he comes to where I am, let him bring my wife Michal the daughter of Saul. Without that, there is nothing we shall talk with him about.’” (Source: Kupsabiny Back Translation)
  • Newari: “Then David replied like this, "Good! You and I will unite, but I will make this covenant only after you have come to my place and brought Saul’s daughter Michal to me."” (Source: Newari Back Translation)
  • Hiligaynon: “David answered, ‘Alright, I will-make a covenant with you (sing.) in one condition: you (sing.) bring back to me my wife Mical the child of Saul when you (sing.) come-to-see me.’” (Source: Hiligaynon Back Translation)
  • English: “David sent back this reply: ‘Good! I am willing to make an agreement with you. But before that happens, there is one thing that you must do. When you come to see me, you must bring my wife Michal, Saul’s daughter.’” (Source: Translation for Translators)

Translation commentary on 2 Samuel 3:13

He said: in order to avoid ambiguity it may be better to begin this verse with “David replied” or something similar, as Good News Translation has done. The initial word of David’s reply, Good, is intended to show his agreement with Abner’s proposal of a military alliance. It may be better translated in some languages by a complete sentence, such as “It is good” or “I agree.”

The personal pronoun I [will make a covenant] is emphatic in the Hebrew. Such a use of personal pronouns is common in Hebrew in reply to an invitation or to a question, especially in the case of a solemn promise, as here. Chouraqui preserves the emphatic pronoun here in his very literal translation, but other translations do not.

One thing: the use of the word thing does not mean that David is asking for a physical object. The idea is rather that “one action” will be required, that of bringing Michal to David. The story of David’s winning the right to marry Michal is told in 1 Sam 18.

The word unless introduces the condition required before Abner could meet with David. Certain languages may require considerable restructuring in order to convey the meaning. One possibility is to say something like “I am asking you to do one thing: Bring to me my wife, Michal, the daughter of Saul; only then will you be able to meet with me.”

When you come to see my face: that is, “when you come into my presence” or “when you come before me.” Some languages will more naturally say “when you come before my eyes.” “To see the face of the king” is an idiom that means “to be allowed to enter into the king’s court for an official visit.” This idiom occurs again in chapter 14 regarding Absalom’s return to Jerusalem. Nueva Biblia Española says “I will not receive you.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 2. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .