In addition, often the charge brought against a regenerate view of the church is that it would require us to have infallible knowledge regarding someone\u2019s regeneration. This is not correct. No doubt, the church has made many mistakes in this regard. However, we receive people into the church on the basis of their profession that they have come to faith in Christ. This is quite different from the situation under the old covenant, where many within that covenant did not profess faith toward God. The truth of the matter is this: trying to discern true saving faith is merely a human epistemological problem, and we do our best to discern whether one\u2019s profession of faith is genuine. But this is a far cry from thinking that people who do not profess faith, particularly infants who are baptized, are full new covenant members in faith union with Christ.
\nThird, the appeal to inaugurated eschatology to justify that the Old Testament anticipation of a transformed, regenerate new covenant people is only \u201cpartially fulfilled\u201d not only assumes the covenant view but also applies inaugurated eschatology inconsistently. Regarding the former, Chris Cowan describes the covenant theology argument that those in the church who sadly show themselves to be unbelievers prove that the new covenant blessings are only partially fulfilled, yet he concludes that this line of reasoning is a non sequitur. Cowan writes, \u201cOnly by assuming such persons are covenant members can [Richard] Pratt conclude the new covenant is partially fulfilled. But nothing makes such an individual a covenant member other than his affiliation with the covenant community.\u201d But as we have noted from Jeremiah, and Cowan goes on to emphasize,<\/p>\n
Jeremiah \u2026 distinguishes features that make one a new covenant member: they will have God\u2019s law written on their hearts, God will acknowledge that they are his people, all of them will know the Lord, and their sins will be forgiven (Heb 8:8\u201312). While one might argue for an inaugurated fulfillment of these promises in the lives of believers, none of these blessings is true of unbelievers, not even in a partial sense.<\/p>\n
Regarding the latter, as we argued in chapter 17, this view does not consistently see that all new covenant blessings are now here in Christ and applied to the church in principle. It is illegitimate to argue, for example, as G. K. Beale argues, that Christ\u2019s new covenant work has resulted in our justification being inaugurated but then not make this true of the new covenant blessings tied to the anticipation of a transformed, regenerate people.
\nFourth, the \u201cmixed community\u201d interpretation of the warning passages does not do justice to Hebrews 8:9. As Cowan notes, Hebrews explains why God made the new covenant, namely, because the old covenant had been broken. But the new covenant is not broken. Cowan writes,<\/p>\n
According to Jeremiah, this is exactly the kind of faithless heart the new covenant will rectify: God will write his laws on the hearts of his people (Heb 8:10). All his people will know him (8:11). But, if the new covenant is intended to remedy apostate covenant members (8:9), how can it be possible for new covenant members to apostatize\u2014according to covenant theologians? How can the new covenant be \u201cnot like\u201d the old (8:9) if new covenant members can fail to \u201ccontinue\u201d in it?<\/p>\n
Fifth, even though the \u201cmixed community\u201d interpretation of these texts is a possible reading of these texts, in light of the progression of the covenants and what this entails for the new covenant, the nature of the church, and what it means for someone to be in union with Christ at this place in redemptive history, there are other legitimate ways of reading these texts that, in our view, do better justice to all the scriptural data. We believe that the best way of understanding the warning passages within a transformed, regenerate view of the church is to view the warnings as a means of salvation. Ultimately, in the end, this is the true test for anyone\u2019s theology: Does it do justice to all the data? At point after point, we have sought to give reasons why the church is best viewed as a transformed, regenerate people.<\/p>\n
KINGDOM THROUGH COVENANT AND THE BAPTISMAL DIVIDE<\/p>\n
The perennial debate over the meaning and subjects of baptism is best viewed in light of the larger polemics regarding the relationships between the biblical covenants. Different views on baptism reflect different ways of putting together Scripture in regard to covenants. Covenant theologians and their defense of paedobaptism have certainly acknowledged this point. They have repeatedly argued that their view is an implication drawn from their overall understanding of the \u201ccovenant of grace,\u201d as we highlighted in chapter 2. In truth, all other arguments for infant baptism are secondary to this overall line of reasoning. In their thinking, if one establishes the basic continuity of the covenant of grace across the canon, then their view has been demonstrated. It does not concern them that in the New Testament there is no express command to baptize infants and no record of any clear case of infant baptism. Rather, as John Murray admits, \u201cThe evidence for infant baptism falls into the category of good and necessary inference,\u201d and this inference is rooted and grounded in a specific covenantal argument. Covenant theology, then, according to the paedobaptist, requires infant baptism. To make headway in the debate, then, one has to wrestle with the relationships between the biblical covenants, especially in regard to the nature of the covenant communities and the covenant signs and how the progression of the covenants comes to fulfillment in our Lord Jesus Christ.
\nIn chapter 2, we described the basic argument for infant baptism. Given the unity of the covenant of grace (allowing for administrative changes), the continuity of the covenant communities and the covenant signs, plus the fact that the genealogical principle of the Abrahamic covenant remains unchanged across time, baptism is to be applied to infants in the church. In chapter 3, we discussed the hermeneutic at work. Paedobaptists appeal to the unconditional\/unilateral nature of the Abrahamic covenant and its genealogical principle, so that it remains unchanged across time. Unless God specifically abrogates it, it is still in force even though there is not one New Testament example of baptizing an infant or the command to do so.
\nWhy do we reject the covenantal argument for infant baptism? Five points will summarize our overall problem with their view, given their understanding of the covenants.<\/p>\n
Reading the New Covenant Too Quickly into the Old<\/p>\n
Our overall criticism is that covenant theology reads new covenant realities back into the Old Testament too quickly without first unpacking the Bible\u2019s progression of the covenants, the differences between Israel and the church, and the significance of the covenantal signs in their own redemptive-historical\/covenantal contexts and then thinking carefully through the issues of continuity and discontinuity now that Christ has come.<\/p>\n
Flattening the Abrahamic Covenant to Spiritual Realities<\/p>\n
An excellent illustration of this criticism is how covenant theologians treat the Abrahamic covenant. Essentially, they view it in direct continuity with the new covenant other than a few explicit changes. By doing so, they \u201cflatten\u201d the Abrahamic covenant by reducing it primarily to spiritual realities while neglecting its national and typological aspects. This is why the genealogical principle, operative in the unconditional\/unilateral Abrahamic covenant (Gen. 17:7), is applied in exactly the same way across the canon without transformation as Christ comes and fulfills the previous covenants and brings with him change in the new covenant. This is also why they argue that baptism is the replacement for circumcision and that the covenant sign, regardless of one\u2019s covenantal location, is for \u201cyou and your seed\u201d (i.e., natural-biological children).
\nAs previous chapters have demonstrated, we disagree with how covenant theology understands the relationship between the Abrahamic and new covenants. As we have argued, in the Bible\u2019s storyline the Abrahamic covenant is crucial in God\u2019s plan. Abraham and his seed are the means God has chosen to bring blessing to all the nations and to fulfill God\u2019s promises to the entire creation in light of his covenant with Adam\/creation. Abraham and his seed are the answer to the plight of the human race; they are to help bring about the recovery of the divine goal for creation and humanity and the establishment of God\u2019s kingdom through a redeemed society. However, to understand the Abrahamic covenant fully, we must also do justice to the multifaceted and diverse nature of that covenant in its immediate context before we bring it too quickly into the new covenant. In fact, we must read all the biblical covenants in terms of their immediate, epochal-covenantal, and canonical contexts, before we begin to apply them to our lives.
\nThis point is best illustrated in reference to the seed of Abraham and the genealogical principle (which has direct implications for the baptismal debate). The covenantal argument for infant baptism requires us to view the genealogical principle of the Abrahamic covenant (Gen. 17:7) in natural-biological terms as it is applied in the church. However, there are two problems with this approach.
\nFirst, it fails to distinguish the different senses of the \u201cseed of Abraham\u201d both within the Abrahamic covenant and throughout the canon. So, for example, Abraham\u2019s seed is certainly biological (e.g., Ishmael, Isaac, sons of Keturah), but it is also biological-special (e.g., Isaac, Israel), typological (e.g., Christ, Gal. 3:16), and, as applied to all believers, spiritual (Gal. 3:26\u201329). In the first two cases, all Abraham\u2019s seed was marked by the covenant sign of circumcision, but it did not necessarily signify the reality to which it was supposed to point, namely, that they were to be priests in God\u2019s service and holy unto Yahweh. In the first two cases, it usually signified nothing more than that they were biologically related to Abraham, hence the basis for the mixed community of Israel. For some in this category lived as believers, while many did not. In the Old Testament era, Israel was both a nation and God\u2019s people; they had a special covenant relationship to God; they were a redeemed people but not necessarily in the same way that the church (spiritual seed of Abraham) is redeemed (since not all of them were redeemed salvifically). As the covenants unfold, the typological nature of Abraham\u2019s seed reaches its fulfillment in Christ, which brings with it significant changes in how we understand the relationship between Christ and his people. Christ\u2019s people are viewed as Abraham\u2019s spiritual seed, yet this does not depend on circumcision, Torah, or even national, ethnic lineage but rather comes through regeneration and faith in Christ. All this is to say that we must not equate the Abrahamic covenant too quickly with the new covenant without noting its diverse aspects in its immediate context and how those aspects find their fulfillment in Christ.
\nSecond, the covenantal argument for infant baptism also fails to see that the genealogical principle is transformed across the covenants; it does not remain unchanged. Under the previous covenants the relationship between the covenant mediator\/head and his seed was primarily natural-biological (e.g., Adam, Noah, Abraham, Israel, David). But now, in Christ, under his mediation, the relationship between Christ and his seed is no longer natural-biological but spiritual\u2014that is, it is brought about by the Spirit\u2019s work of new birth, which entails that the covenant sign must be applied only to those who in fact profess that they are the spiritual seed of Abraham. Given the significant progression in the covenants across redemptive history, particularly in terms of the relationship between the covenant mediator and his seed, covenant theology fails to discern correctly how the genealogical principle has changed from Abraham to Christ\u2014and therefore it ultimately fails to understand the newness of the new covenant. The emphasis on the continuity of the covenant of grace has led covenant theologians to flatten the covenantal differences and thus misconstrue the nature of the new covenant community.
\nIt is important to underscore this last point by two further observations. First, as Jason DeRouchie notes, even within the Abrahamic covenant there is a hint that as redemptive history unfolds, it will be fulfilled, first, nationally (Gen. 17:7\u20138), \u201cwith a genealogical principle as its guide and circumcision as its sign (17:9\u201313),\u201d and, second, internationally, with Abraham\u2019s fatherhood \u201cbeing established by spiritual adoption and no longer by biology, ethnicity, or the distinguishing mark of circumcision (17:4\u20136).\u201d As DeRouchie then explains, thinking in terms of the Bible\u2019s covenantal progression, the national stage would find fulfillment only in the international<\/p>\n
when an obedient king, the \u201cseed\u201d of the woman and of Abraham from the line of Judah, would rise, overcoming all enemy hostility and blessing all the nations of the earth (Gen. 3:15; 22:17b\u201318 with 26:3\u20134 and 49:8\u201310). Christ\u2019s arrival inaugurates the age of fulfillment, thus shifting the covenant community\u2019s makeup away from the genealogical principle to one of corporate identity, established through spiritual adoption by faith.<\/p>\n
This means that in Christ, the genealogical principle is transformed since spiritual adoption, not natural descent, becomes the mark of the new covenant community.
\nSecond, in the coming of Christ as the last Adam (1 Cor. 15:45) and the head of the new creation (2 Cor. 5:17), who mediates a new covenant (Heb. 8, 10), his people are those who are identified with him in the heavenly realms (Eph. 2:5\u20136; Col. 2:12\u201313; 3:3), who are born of the Spirit, and who are forgiven of their sins. The way that one is identified with Christ in the new covenant is not through the old genealogical principle but by spiritual rebirth and adoption. Christ\u2019s seed are those who have believed (Gal. 3:28\u201329), which once again explains why there is transformation in the genealogical principle as one reaches the fulfillment won by Christ.<\/p>\n
Reducing Covenantal Differences<\/p>\n
As discussed above, this tendency to reduce the covenantal differences, especially in relationship to Israel and the church, is another problem within covenant theology. The new covenant community (the church) in its structure and nature is different from Israel. Many things characterize that new community, but as a people identified with the new creation and the \u201cage to come\u201d (Eph. 2:11\u201322), born of the Spirit, \u201cin Christ\u201d instead of \u201cin Adam,\u201d the church must be viewed as a regenerate, believing community and not a mixed group. Now that Christ has come and inaugurated the new covenant, the New Testament knows nothing of one who is \u201cin Christ\u201d yet is not effectually called by the Father, born of the Spirit, justified, holy, and awaiting glorification. All these blessings of the new covenant are ours, given our relationship to our covenantal head, our Lord Jesus Christ. This is why the New Testament does not apply baptism, the sign of the new covenant, to those who have not professed faith in Christ and testified that they have repented of their sins and believed in Christ.<\/p>\n
Recognizing the Fundamental Meaning of Baptism<\/p>\n
The most fundamental meaning of baptism is that it signifies a believer\u2019s union with Christ, by grace through faith, and all the benefits that are entailed by that union. It testifies that one has entered into the realities of the new covenant and, as such, has experienced regeneration, the gift and down payment of the Spirit, and the forgiveness of sin. It signifies that a believer is now a member of the body of Christ (Eph. 4:22\u201325). It is our defining mark of belonging, as well as a demarcation from the world (cf. Acts 2:40\u201341). It is an entry into the eschatological order of the new creation\u2014that which our Lord has ushered in. Through baptism, we are united with Jesus Christ, by faith, and sealed with the Spirit for the day of redemption (Eph. 4:30). Interestingly, J. I. Packer, a paedobaptist, captures the significance of baptism well:<\/p>\n
Christian baptism \u2026 is a sign from God that signifies inward cleansing and remission of sins (Acts 22:16; 1 Cor 6:11; Eph 5:25\u201327), Spirit-wrought regeneration and new life (Titus 3:5), and the abiding presence of the Holy Spirit as God\u2019s seal testifying and guaranteeing that one will be kept safe in Christ forever (1 Cor 12:13; Eph 1:13\u201314). Baptism carries these meanings because first and fundamentally it signifies union with Christ in his death, burial, and resurrection (Rom 6:3\u20137; Col 2:11\u201312); and this union with Christ is the source of every element in our salvation (1 John 5:11\u201312). Receiving the sign in faith assures the persons baptized that God\u2019s gift of new life in Christ is freely given to them.<\/p>\n
In fact, so close is the association between baptism and new covenant blessings in Christ that many have argued that in the New Testament, baptism \u201cfunctions as shorthand for the conversion experience as a whole.\u201d Evidence for this is quite apparent. For example, in Galatians 3:26\u201327, Paul can say, \u201cYou are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have been clothed with Christ.\u201d The language of being \u201cclothed\u201d with Christ most certainly refers to the fact of our union with him. But what is interesting about Paul\u2019s statement is how Paul can ascribe union with Christ both to faith (3:26) and to baptism (3:27). How can Paul do this? Does he have in mind an ex opere operato view of baptism? No. Paul is not referring to those who have been baptized but have not believed; that would go against the clear statement of 3:26. Rather, he is referring to those who have been converted: all such have clothed themselves with Christ and have been united with him through faith. Thus, baptism, by metonymy, can stand for conversion and can signify, as an outward sign, that a believer has entered into the realities of the new covenant as a result of his union with Christ through faith.
\nWe find something similar in Romans 6:1\u20134, where Paul sees the initiation rite of baptism as uniting the believer to Jesus Christ in his redemptive acts\u2014his death, burial, and resurrection. No doubt, in this text Paul is not primarily giving a theological explanation of the nature of baptism but rather is unpacking its meaning for life. Paul is deeply concerned to rebut the charge that the believer should \u201cremain in sin\u201d in order to underscore grace. Accordingly, he uses the language of \u201crealm transfer\u201d to show how inconceivable this suggestion really is. We Christians, Paul affirms, have \u201cdied to sin\u201d (6:2b). We have been transferred from the realm of Adam (sin) to the realm of Christ (life, resurrection, grace), and as such, it is quite impossible for us to still live in sin; its power in us has been decisively broken due to our union with Christ in his death. When did this realm transfer, this \u201cdeath to sin,\u201d take place? It is interesting that in 6:3\u20134, Paul connects \u201cdeath to sin\u201d with our baptism\u2014when we were \u201cbaptized into Christ Jesus,\u201d we were \u201cbaptized into his death\u201d (6:3). We have died to sin because we have become one with the Lord, who died and rose for the conquest of sin and death. Furthermore, \u201cwe were buried with him through baptism into death in order that, just as Christ was raised from the dead \u2026 we too may live a new life\u201d (6:4). In this sense, then, baptism serves as the instrument by which we are united with Christ in his death, burial, and resurrection. Once again, it is important to stress that it is not Paul\u2019s point to say that the very practice of baptism unites us to Christ. Rather, as in Galatians 3:26\u201327, baptism functions as shorthand for the whole conversion experience. Thus, Douglas Moo is right in concluding that \u201cjust as faith is always assumed to lead to baptism, so baptism always assumes faith for its validity. In [Romans 6:]3\u20134, then, we can assume that baptism stands for the whole conversion-initiation experience, presupposing faith and the gift of the Spirit.\u201d In truth, if we understand Paul\u2019s argument, it is not baptism that is the primary focus at all; rather, it is the redemptive events themselves that Paul is stressing. Baptism is introduced only to demonstrate that we were united with Christ in his redemptive work, and now all the new covenant blessings that our Lord has secured for us are ours by virtue of our relationship with him.
\nOther texts could be multiplied to make this same point, but suffice it to say that in the New Testament, baptism is organically linked with the gospel itself, and all the realities of the new covenant age and the benefits that come to us are because of our faith union in Christ. Who, then, should receive the covenant sign of baptism? Only those who profess to have experienced the realities it actually signifies\u2014people who have repented of their sins and believed in Christ and him alone.<\/p>\n
Revisiting the Relationship between Circumcision and Baptism<\/p>\n
Circumcision, as the covenant sign of the Abrahamic covenant, does not carry essentially the same meaning as baptism does in the new covenant era. The argument of covenant theology is that circumcision and baptism carry essentially the same spiritual meaning, and that is why baptism is the replacement of circumcision in the new covenant. What is that meaning? Basically, the covenant signs are objective entry markers signifying that one is part of the covenant community, at least in the external sense, and they promise and anticipate the gospel\u2014pointing forward to the need for a \u201ccircumcision of the heart,\u201d testifying to God\u2019s promise that righteousness will be given by faith, and somehow signifying union with Christ and all the blessings related to that union without necessarily implying that one is a regenerate person in the full salvation sense of the word.
\nThe problem with this view is that it fails to do justice to the covenant signs in their covenantal contexts. No doubt they are parallel in a number of ways, but circumcision is an Old Testament ordinance established in a specific redemptive-historical context, and the same is true of baptism in the New Testament. It is not correct to equate the two in a one-to-one fashion. In fact, circumcision in light of the entire canon ought to be viewed as signifying at least two truths. First, it marks out a national people to set them apart as those who are a \u201ckingdom of priests\u201d and a \u201choly nation\u201d (Ex. 19:6). It calls the nation to be \u201cdevoted to Yahweh and his rule and reign.\u201d Yet this is where a tension arises. As Meade explains,<\/p>\n
In actual practice, however, the sign of circumcision led to tensions, which anticipated a better circumcision to come. Genesis 17:23\u201327 reports that Abraham circumcised himself, Ishmael, and all the males of his household. And herein lies the tension created by the external sign of circumcision: the sign of devotion and consecration is applied to all of the biological children of Abraham, even those not chosen to continue the family of Abraham such as Ishmael and later Esau (cf. Mal 1:2\u20133). Furthermore, even the true biological seed of Abraham, who underwent circumcision \u2026 would become rebellious and would be no more devoted to Yahweh and his rule than the rest of the nations (e.g., Jer 7:24; 9:25\u201326). The external sign of devotion to Yahweh was not indicative of the internal reality of the people\u2019s wicked, stubborn hearts (e.g., Jer 7:24). Yet this external sign of circumcision foreshadowed the internal circumcision of the heart that Deuteronomy employs.<\/p>\n
Second, building on the tension that the sign was supposed to mark the people as a holy priesthood completely devoted to Yahweh but in most cases did not, later in Deuteronomy and the Prophets (Deut. 30:6; Jer. 31:31\u201334; Ezek. 11:16\u201321; 18:30\u201332; 36:22\u201336; 44:6\u20139), circumcision began to point forward to the need for an internal circumcision of the heart. In this way, through the progression of the covenants, circumcision served as a type that anticipated new covenant realities in two ways.
\nFirst, circumcision is a type in that it anticipates Christ. As noted above, the \u201cseed of Abraham\u201d has a number of nuances including its reference to Christ as Abraham\u2019s singular seed (Gal. 3:16). Every male offspring of Abraham\u2014specifically through the line of Isaac, Judah, and David\u2014was a type of Christ and thus anticipated his ultimate coming. The male line was marked as a sign of the ultimate seed to come. In this regard, Luke 2:21 is important. Jesus\u2019s circumcision is not a minor event; it marks the fulfillment of circumcision in its purpose of preserving a line of descent from Abraham to Christ and marking out the one in whom all the promises of God have reached their fulfillment. In Christ, Abraham\u2019s true seed is now here, and as such, circumcision is no longer necessary\u2014indeed, even at Jesus\u2019s circumcision, it was soon to be abrogated. In this sense, Jesus\u2019s circumcision is the last significant covenantal circumcision recorded in Scripture. All other circumcisions, such as Timothy\u2019s (Acts 16:3), were done only for principled pragmatic concerns in order to win Jews to the gospel.
\nSecond, circumcision is a type that points forward to a community that will experience a \u201ccircumcision of the heart,\u201d thus enabling them to be a kingdom of priests and a holy nation that is completely devoted to Yahweh, which is precisely what the new covenant promises. Thus, in the new covenant, what circumcision was supposed to signify is now the case because all those in the covenant community have experienced the internal circumcision of heart by the Spirit, thus making us true children of Abraham and people of faith in Christ Jesus (Rom. 2:25\u201329; Phil. 3:3; Col. 2:11\u201312). That is why true believers, regardless of whether they have received the external sign of circumcision, are called \u201cthe true circumcision.\u201d Due to Christ\u2019s cross work and the Spirit\u2019s work within us, we have now received a circumcision without hands that gives us our new covenant status as God\u2019s people and thus makes us heirs and coheirs with Christ.
\nIn fact, this is the point of Colossians 2:11\u201313, the only text in the New Testament that brings together circumcision and baptism. But as it has been repeatedly shown, the connection in these verses is not between circumcision of the flesh and baptism, as if the latter replaces the former, but circumcision of the heart, which is tied to our union with Christ, and baptism. As Paul reminds these believers, they are complete in Christ not because they were circumcised in the flesh but because they were circumcised in \u201cthe circumcision of Christ\u201d\u2014which refers either to \u201ca Christian circumcision of the heart\u201d or to Christ\u2019s death on the cross, which entails that the only circumcision believers need is that which has been done by our being united into Christ\u2019s death on the cross. Either way, circumcision finds its fulfillment in being joined to Christ and experiencing the promises associated with the inauguration of the new covenant age. But note how the text says even more: verse 12 makes it clear that we participate by baptism in the burial of Christ, and through it we have experienced the death of the old life for new life in Christ. Thus, as Meade notes, \u201cBaptism through faith elaborates or works out the inner circumcision of the heart.\u201d It is clear that Paul does not view baptism in an ex opere operato fashion, for he clearly stresses the instrumentality of faith. But he does argue that, in baptism, the objective realities of having died to sin and being made alive in Christ have actually taken place\u2014something that cannot be applied to infants unless one affirms some kind of baptismal regeneration.
\nAll this is to say that circumcision, as a type, pointed to the need for a circumcision of the heart and anticipated the promise of new and better covenant realities, rooted and grounded in the work of Christ, our covenant head\/mediator. Baptism, in contrast to circumcision, is a new covenant sign, commanded by our Lord (Matt. 28:18\u201320), which communicates the grace of God to those who have faith, something that could not be said of the circumcision of the flesh. Baptism is a public testimony that one has entered into faith union with Christ, and it marks and defines the children of God, those who believe in Messiah Jesus. That is why we baptize only those who have confessed Jesus as Lord, who have experienced his power, who are, by faith and spiritual rebirth, Abraham\u2019s true spiritual seed. Baptism is a new rite for the new covenant people of God; it is not the replacement of circumcision. To argue in a contrary fashion is fundamentally to misunderstand the relations between the biblical covenants and to confuse promise with fulfillment and type with antitype.<\/p>\n
ESCHATOLOGY<\/p>\n
How does our understanding of the progression of the covenants affect eschatology? Given that the subject of eschatology encompasses many topics that we cannot even begin to adequately address here, our answer to this question will focus on only one area: the land promise to national Israel and how that promise is fulfilled in the inauguration of the new covenant era.
\nIn biblical and theological studies, few doubt that the theme of land is important. Walter Brueggemann may be too strong in his contention that land is one of the central themes of biblical faith, but J. G. Millar is certainly on track when he affirms that the land theme is a crucial biblical topic and thus functions as \u201can important theological category in the Bible.\u201d Furthermore, as noted in chapters 2\u20133, the issue of land is also a major dividing point between dispensational and covenant theology. At the heart of dispensationalism is the Israel-church distinction, and organically related to this distinction is the conviction that Israel, as a nation, still awaits the \u201cliteral\u201d fulfillment of the land promise in the future millennial or consummated age. A significant amount of discussion in eschatology centers on this issue, and much of the rationale for dispensational premillennialism is centered on how one thinks of the role of national Israel in God\u2019s plan. And tied to the restoration of national Israel in the future is the land, first promised to Abraham and then to Israel. The question is, How is this promise brought to fulfillment in Christ? In fact, how one answers this question has implications for how Christians think through present geopolitical discussions, particularly the role of the current state of Israel in the world, her right to the land of Israel, and other pressing matters that are daily in the news and that fuel much eschatological speculation.
\nBefore we discuss how kingdom through covenant affects the important land question, let us summarize the basic argument of dispensational theology in order to provide a larger context in which our discussion will proceed. There are at least three interlocking convictions that undergird the dispensational argument. First, dispensationalists believe that the land promise to national Israel still awaits its fulfillment in the millennial or consummated age because God promised it unconditionally to Israel in the Abrahamic covenant. Since God cannot go back on his promise and since the promise has not yet been fully realized in Christ as the Davidic king who must rule in the land over Israel and the nations, it still awaits its fulfillment in the future. Second, and building on the first conviction, is a hermeneutical point: unless the New Testament explicitly or implicitly overturns Old Testament teaching, then it is still in force, even if the New Testament does not repeat the promise. This is especially the case given the unconditional nature of the promise. The third conviction is often not argued but assumed. For dispensational theology, the land must not be viewed as a typological pattern of something greater, as we contend that it is, or if it is viewed as a type, typology is usually (re) defined in terms of an analogy. Instead, it is a straightforward (\u201cliteral\u201d) promise that reaches its fulfillment only with Christ ruling and reigning in the millennium or consummated state in the land of Israel. Dispensationalists deny that the land can be viewed as a divinely given pattern\/type that God intends to be fulfilled in a greater way than simply in one location. For the most part, they reject the notion that the land looks back to Eden\/creation and then is realized in Israel\u2019s land but also typologically looks forward to its fulfillment in a new heavens and new earth, where Christ\u2019s people, the church, exist as a kingdom of priests and holy nation and inherit all God\u2019s promises, including the land, in the new creation.
\nHow, then, does our view differ from the dispensational view? The only way to answer this question is to trace carefully the land theme through the biblical covenants. As already noted in our discussion of theology proper, Christology, and ecclesiology, our construal of the relationships between the biblical covenants does impact how we put together these important doctrinal issues. Let us briefly summarize in five steps our understanding of how the land promise is progressively developed across the canon as the covenants reach their fulfillment in Christ.<\/p>\n
THE NATURE OF THE ABRAHAMIC COVENANT<\/p>\n
An appeal to the unconditional nature of the Abrahamic covenant does not settle the issue. Dispensational theology argues strongly that the land promise is irrevocable. It is unconditionally given, and as such, to deny that it is fulfilled to national Israel in the future is to say either that God has failed or that he has gone back on his promises, both of which, of course, are impossibilities. The problem is that appealing to the unconditional nature of the promise as given in the Abrahamic covenant does not settle the issue, for at least two reasons.
\nThe first reason is due to the fact that it is not accurate to distinguish the biblical covenants into the either-or categories of unconditional (royal grant) or conditional (suzerain-vassal treaty). Instead, the covenants exhibit a blend of unconditional\/unilateral and conditional\/bilateral elements. In terms of the former, it is only because of God, as the covenant-making and keeping Lord, that the promises of the covenants are unilaterally guaranteed. God\u2019s commitment first to himself, his creation, and his image bearers is what grounds our confidence that the covenant relationship will not fail. Yet in terms of the latter, God demands an obedient, devoted covenant partner. This is why, as one progresses through the covenants, a deliberate tension is created, since God is always the faithful one, and the various covenant mediators are not. It is only in the provision of our Lord Jesus Christ, God\u2019s own obedient, devoted Son, who does not fail, that the new covenant is established on better\u2014indeed, unbreakable\u2014grounds. To simply distinguish the covenants in the way dispensational theology (as well as other views) does misses the overall storyline of the biblical covenants and their central Christological focus.
\nThere is a sense in which we agree with Michael Horton that Israel forfeited the promise of the land due to her disobedience, hence the reason for the exile. But it is a bit more complicated than this. As often in the covenantal unfolding, the loss of land in exile and subsequent return to the land create an expectation for something greater. This is especially the case if Israel\u2019s land is also situated in terms of creation, so that in the land promise, it looks back to creation, is realized in the old covenant, is lost in exile, is regained in the return, but is ultimately looking for something greater tied to the coming of a new covenant and a new creation. Thus, through the Bible\u2019s unfolding of the covenants, it becomes clear that God must provide a greater than Israel, an obedient Son, who will keep the provisions of the covenant, who will not fail, and who will bring all God\u2019s promises to pass, including the land promise, but in a greater way.
\nThis last observation brings us to the second reason why appealing to the Abrahamic covenant alone does not settle the issue. Dispensational theology assumes that the land promised in the Abrahamic covenant refers only to a specific location with well-defined geographical borders that remain unchanged across the canon. They reject the view that the land functions as a microcosm, a pattern, or a type of something greater, namely, creation, and that as one walks through the covenants there are clues that Abraham and others would have expected something greater. Walter Kaiser is a good example of this approach. He contends that the land promise must possess a meaning that is \u201cplain or natural\u201d\u2014hence the conclusion that it must be fulfilled in the future in terms of the specific land of Israel with well-defined borders. To argue otherwise is to find a \u201cdeeper meaning\u201d not discovered by grammatical-historical exegesis and thus not to interpret the biblical authors (including God as the divine author) according to their intention.
\nWe reject this conclusion. Instead, exegetical clues in the immediate context and in the interbiblical development through the progression of the covenants lead us to conclude that the land was never intended by the biblical authors simply to be understood within the limited confines of specific geographical boundaries. In other words, land, when placed within the unfolding covenants beginning in Eden and moving to Christ, was intended by God to function as a type of the dawning of the new creation. In the remaining four points, we list some of the reasons for viewing land in this way through the progression of the covenants.<\/p>\n
THE LAND PROMISE IN THE ABRAHAMIC COVENANT AS A TYPE<\/p>\n
Land, as first understood within the immediate context of the Abrahamic covenant, provides textual clues that it is functioning as a type of something greater. No doubt, the land promise is very important in the Abrahamic covenant and its continuation in the law-covenant (see, e.g., Gen. 12:1\u20133; 13:14\u201316; 15:18\u201321; 17:8; 26:3, 4, 24; 28:3\u20134, 13\u201315; 35:9\u201312). Not many dispute that the land in question refers to a specific land with well-defined geographical boundaries, namely, the land of Canaan. However, the more important question is this: Are there textual clues that the land within the immediate context of the Abrahamic covenant is merely referring to a specific location with limited geographical boundaries, or is it pointing to something greater? Two pieces of evidence lead us to affirm the latter conclusion.
\nFirst, few dispute that the Abrahamic covenant has national and international implications. The Abrahamic covenant has diverse dimensions to it, as illustrated by our discussion of Abraham\u2019s \u201cseed.\u201d In its national sense tied to Isaac and then eventually to the nation of Israel, the land takes on a specific territorial promise of a comparatively small geographical area whose borders are explicitly delimited. Yet one cannot forget the international purpose of the covenant. In fact, in terms of the latter, the main reason for the covenant is that through Abraham\u2019s \u201cseed,\u201d blessing will come to the nations (Gen. 12:1\u20133; cf. 17:5\u20138; 22:15\u201319). The climax of God\u2019s plan through Abraham is not merely the establishment of the nation of Israel but rather that, through Israel, the nations will be blessed, which ultimately is fulfilled in Christ (Gal. 3:16). In light of Christ\u2019s work, then, blessing now comes to the nations\u2014that is, to Abraham\u2019s spiritual seed by new birth and faith union with Christ, seed who then in turn, whether Jew or Gentile, inherit the promises (Eph. 2:11\u201322).
\nHowever, if this is so, there are important implications for how we view the land promise, even in its immediate context. As Paul Williamson notes,<\/p>\n
The promise of land must be understood within this broader context of God\u2019s programmatic agenda, an agenda that culminates in the blessing of all the nations of the world through Abraham\u2019s seed (cf. Gal. 3:6ff.; Rev. 7:9). Since the latter aspect of the divine plan is patently non-territorial (in the sense that it is not restricted to any one geographical location), the national dimension of the territorial promise should probably be understood as a transitional stage in the outworking of God\u2019s ultimate plan.<\/p>\n
In other words, when the international focus on the Abrahamic covenant is considered, it is not enough to say that it is only Abraham\u2019s \u201cseed\u201d as equated with the nation of Israel that will inherit the promise. Rather, the ultimate inheritors of the patriarchal promises are an international community. Thus understood, as Williamson rightly contends,<\/p>\n
It is certainly difficult to envisage the necessity of a strictly localized fulfillment of the territorial promise after the climactic element in the programmatic agenda has begun to materialize. Surely Abraham\u2019s multitudinous and international descendants require a much larger, indeed a global, inheritance.<\/p>\n
Jason DeRouchie argues a similar point. Within the Abrahamic narrative, there is a hint that the fulfillment of the Abrahamic covenant will occur in two stages: first, in the nation of Israel, which will live in the Promised Land and serve as a kingdom of priests under the Mosaic covenant (Ex. 19:4\u20136; Deut. 4:5\u20138); second, in Christ, Abraham\u2019s royal, singular seed who will bless all nations (Gen. 17:4\u20136; cf. 22:17b\u201318; 49:8, 10; Isa. 9:6). Even in Genesis, Abraham\u2019s \u201cfatherhood\u201d is expanded \u201cbeyond ethnic Israelites to include the nations.\u201d This seems to entail not only the promise of a global inheritance but also an expansion of the Promised Land \u201cto include the planet and its numerous people (Gen 1:28; Matt 5:5; Rom 4:13; cf. Eph 6:2\u20133; Heb 11:13\u201316).\u201d As DeRouchie notes, \u201cThis kind of expansion is suggested in Gen 22:17b\u201318 where we are told that the unique, male deliverer will not only bless \u2018all the nations of the earth\u2019 but will also possess \u2018the gate of his enemies,\u2019 claiming once-enemy territory, his kingdom expanding to fill the earth (cf. Gen 24:60).\u201d This makes perfect sense since, in covenantal progression, the Abrahamic covenant is the means by which God will fulfill his promises for humanity (Gen. 3:15). This point is reinforced in the New Testament by Paul\u2019s reference to the promises made to Abraham and his offspring (Gal. 3:16). Paul had in mind multiple promises in Genesis, which certainly include the land. Paul is linking together the \u201cseed\u201d and \u201cland\u201d promise and arguing that they ultimately find their fulfillment in Christ and the church, which receives the \u201cinheritance\u201d (Gal. 3:18), a bequest that from an Old Testament perspective is tied to the land. In this way, the New Testament is picking up hints in the Abrahamic covenant that suggest, as DeRouchie notes, that \u201cthe inheritance of Canaan always anticipated the expansion of the kingdom to include the world.\u201d
\nSecond, it is also important to note that in the immediate context, even the specific texts that lay out the geographical borders of the land are not consistent and precise (Gen. 15:18\u201321; Ex. 23:31; Deut. 1:7; 11:24; Josh. 1:2\u20134). The extent of the Land of Promise is not identical in each. What are we to make of this disparity? Some scholars have interpreted this variance as evidence of redaction, but as Williamson notes, \u201cThe fact that no steps were taken to impose uniformity suggests an element of flexibility difficult to harmonize with rigidly defined territorial borders.\u201d He offers a better explanation: within the Abrahamic covenant these are textual clues that the Promised Land \u201cwas never seen as permanently fixed, but was subject to at least some degree of expansion and redefinition.\u201d In other words, this textual ambiguity regarding the land provides clues that the land promise cannot be reduced merely to a particular piece of land but rather that it hints at a more ideal land that will be far greater and that this promise will not be fulfilled until Abraham\u2019s seed fills and occupies the world. If this is the case, it provides a partial basis for Paul\u2019s statement regarding Abraham in Romans 4:13a: \u201cFor the promise to Abraham and his offspring that he would be heir of the world \u2026\u201d Paul seems to be saying that Abraham did not understand the land promise as referring only to a specific geographical location; rather, he viewed the promise as that which ultimately would encompass the entire created order. On the basis of this evidence, Williamson is warranted in asserting that, within the Abrahamic covenant, \u201cCanaan was simply the preliminary stage in the ultimate unfolding of God\u2019s programmatic agenda\u2014an agenda which not only involves all peoples of the earth but also encompasses all regions of the earth.\u201d Within the immediate context there are textual clues to suggest that the promise of land points forward to something greater.<\/p>\n
THE ABRAHAMIC COVENANT VIEWED IN LIGHT OF THE COVENANT OF CREATION<\/p>\n
The land promise of the Abrahamic covenant must also be understood in terms of what preceded it, namely, the covenant of creation. When this is done, there is further biblical warrant to view the land as a type or pattern of the entire creation. As argued in previous chapters, one cannot adequately understand any biblical covenant without thinking through before and after in God\u2019s progressive revelation. The same is true of the land embedded in the biblical covenants. If we place the Abrahamic covenant (and the land promise) in light of what preceded it, namely, the covenant of creation, land must be linked to Eden and thus the created order. In other words, land did not become theologically significant first with Abraham. Instead, Abraham\u2019s hope of possessing a land arose out of the concept of restoration to the original state from which Adam had fallen\u2014in truth, an outworking of the protevangelium. J. G. Millar is correct to note that in this way, \u201cThe promise of land guarantees the restoration of intimacy with God in terms which recall the description of Eden.\u201d This is significant, as Millar observes, since \u201cthe theology of land in the early part of the OT anticipates the final chapters of the Bible, where the apostle John describes the new heaven and earth in language taken from Genesis 1\u20133.\u201d
\nFurthermore, once we place land in the larger context of the covenant of creation, at least two other interrelated truths arise that are all intimately associated with land throughout Scripture: (1) the theme of God\u2019s rest and (2) Eden as a temple sanctuary, with the mandate for God\u2019s priest-kings and image bearers to expand the borders of Eden to the uttermost parts of the world.
\nFirst, think of the theme of God\u2019s rest. It serves as the climax of the creation week, where God rests on the seventh day after he declares everything \u201cvery good\u201d (Gen. 1:31). This speaks of God\u2019s entering into covenantal enjoyment of his creation and of our enjoyment of God as we carry out our creation mandate as his servant-kings. It also establishes a pattern that runs through the entire canon, grounding the Sabbath law in the time of Moses (Ex. 20:8\u201311) and ultimately pointing forward to a greater \u201crest\u201d to come (Heb. 3:7\u20134:13), which is associated with the great salvation rest of the new covenant era inaugurated by Jesus himself. But what is also crucial to note is how the theme of rest is organically associated with land. This is evident later in Scripture when the Land of Promise is clearly associated with rest (Deut. 3:20; 12:9\u201310; 25:19; cf. Josh. 1:13\u201315; 21:43\u201344; 22:4; cf. Psalm 95; Heb. 3:7\u20134:13). Linked together, this entails that securing possession of the land typifies entering God\u2019s eternal rest, of which the land of Canaan is only a type or pattern. As Williamson notes,<\/p>\n
God intended humankind to share such a rest with him from the beginning (as reflected in the Edenic Paradise described in Gen. 2). The territorial promise thus anticipated the full restoration of the Edenic conditions that had been lost initially and jeopardized persistently through human disobedience. It is reasonable to conclude, therefore, that anything less than a permanent restoration of the conditions that pertained in Eden stops short of a comprehensive fulfillment of the territorial promise.<\/p>\n
Second, think of the theme of Eden as a temple sanctuary. The most extensive development of this rich biblical theme to date is G. K. Beale\u2019s excellent work on the temple. Beale convincingly demonstrates that the land of Eden is presented as the archetypal temple, the place where God uniquely dwelt with Adam and Eve as they served as God\u2019s priest-kings and sons in obedient devotion and worship of God. Adam and Eve\u2019s task was to subdue and rule over the entire earth, which suggests that they were \u201cto extend the geographical boundaries of the garden until Eden covered the whole earth,\u201d which, as Psalm 8 makes clear, was a role that the entire human race was to carry out. Adam, however, failed in his task, and because of his disobedience, instead of extending the divine presence of Eden, he was expelled from it. Yet what is significant for our purposes is the close connection between land and temple and how Eden serves as the archetype that both the land of Israel and the later tabernacle-temple are patterned after.
\nWhen we combine all these points and set the land promise in the context of creation, we have the biblical warrant to view the land as a type and pattern of creation. In this reading, the archetype is the land of Eden, whose borders are to be extended to the entire creation. With the fall of Adam and the removal from the land (Eden), God\u2019s promise is to restore what was lost and to reverse the disastrous effects of sin and death. Through the \u201cseed of the woman\u201d (Gen. 3:15), as worked out through the biblical covenants (Noah, Abraham, Israel, and David and his sons), God\u2019s rest and covenantal presence in the tabernacle-temple\u2014all associated with the land\u2014are restored in type and shadow but not in ultimate reality. Israel as God\u2019s son is to function like another Adam and experience God\u2019s presence in the land, but the people of Israel fail. They were to act as God\u2019s priest-kings, as a holy nation, in order to bring God\u2019s blessing to the nations. Their land, then, becomes a pattern or a microcosm of the entire world. Through them the nations are to see what God intends for the entire world as they live as God\u2019s holy people. Just as \u201cAdam and Eve had known God\u2019s blessing in Eden, so God would bless his people in a new land.\u201d But, sadly, they fail to do what God intended for them to do. In order for God\u2019s purposes to be finally realized, God will have to provide his Son, who is not only the true Israel but also the last Adam, who in himself replaces the temple, inaugurates a new covenant by his blood, and begins to usher in the new creation.<\/p>\n
THE OLD TESTAMENT VISION OF THE NEW CREATION AND NEW COVENANT<\/p>\n
Within the Old Testament and especially in prophetic anticipation, the land of Israel is identified with the new creation associated with the inauguration of the new covenant age. Is there any textual warrant to think that, as we work through the biblical covenants, the land is not merely viewed as a specific piece of property associated with the land of Canaan but that its borders are expanded to encompass the entire creation? We believe the answer is yes. As the biblical covenants unfold, there are two main fulfillments of the land promise. It is fulfilled, first, in the days of Joshua (Josh. 21:43\u201345) and, second, in the reign of Solomon (1 Kings 4:20\u201321), but in each case, the fulfillment of the land promise falls short due to the failure of the nation and the Davidic kings. In addition, the idea of multiple fulfillments is also instructive. As Williamson notes, \u201cThe fact that the promise of land was fulfilled more than once leaves open the possibility of multiple fulfillments and also raises the question of its ultimate fulfillment.\u201d We take this as evidence that in some sense the rest of Eden is partially restored but not in its ultimate, consummated form. Given the failure of Israel and the Davidic kings, it should not surprise us that, in the Old Testament, the land promise is fulfilled in Israel\u2019s history in some sense, but \u201cit nowhere suggests that this dimension of the divine plan has been fulfilled in its most comprehensive sense.\u201d
\nAs the prophets anticipate the exile, which is traumatic, to say the least, given the theological significance of the land, they also hold out hope for a return from exile to the land. Yet the prophets are clear that a return to the land will include incredible realities; literally, it will result in the dawning of a new creation. The prophets paint a picture of land restoration so glorious that it cannot be contained within the boundaries of the old covenant forms. The historic city of Jerusalem takes on overtones of a city that is larger than life and ultimately identified with the people of God. It will be one without walls, where God\u2019s glory will dwell (Hag. 2:9; Zech. 2:1\u20135) and into which the Gentile nations will stream, fulfilling the Abrahamic promises (Isa. 56:3\u20137; Ezek. 47:22). In addition, this new Jerusalem will take on the very borders of the entire creation (Isa. 65:1\u201366:21). In other words, the prophets anticipate a future day when the land will be God\u2019s temple sanctuary and when its borders, like the rule of the king, will extend to the entire creation (Ps. 72:8\u201311, 17\u201319). It is this Old Testament prophetic vision that is picked up in Revelation 21\u201322 in light of the coming of Christ.<\/p>\n
FULFILLMENT IN JESUS CHRIST<\/p>\n
The New Testament announces that the inheritance of the land is fulfilled in our Lord Jesus Christ, who brings to completion all the previous covenants (along with their types and shadows), and who in his cross work inaugurates the new creation. It is often remarked that there are not many explicit references to the land in the New Testament. However, for a couple of reasons, it is a mistake to think that the New Testament does not say anything about the land.
\nFirst, as argued in part 2, the order in producing the new creation is reversed from that in producing the old creation. In the old creation, God first made the place where we live, and then he made the creatures to live there. In the new creation, however, God will first make his new people and then make the home where they will live. The priority of the New Testament is on how God is making a new people, and the land theme is secondary, even though it is clearly taught, especially in Revelation 21\u201322.
\nSecond, once the subject of land is placed within the larger discussion of the covenants, the New Testament has much more to say about the land than some think. As discussed above, our Lord is presented as the antitype of both Adam (Rom. 5:12\u201321; 1 Cor. 15:21\u201328) and Israel (Matt. 2:13\u201315; 4:1\u201311; John 15:1\u201317). As such, he is the one who brings God\u2019s rest to this world through his work (Matt. 11:28\u201330) and who also receives the land promise and fulfills it by his inauguration of a new creation. By his obedient life and death, he fulfills Adam\u2019s role, including the role of all the covenant mediators. In him God\u2019s unique presence is found, as the true temple (John 1:1, 14\u201318; 2:13\u201322), and by virtue of our faith union in him, we now are temples that God is building by his Spirit both individually and corporately (1 Cor. 6:19; Eph. 2:19\u201322). In Christ, we now receive the promised inheritance as Abraham\u2019s spiritual seed (Rom. 8:17; Gal. 4:7; Eph. 1:14). In fact, as many have noted, Paul develops the Old Testament emphasis on the land in terms of our inheritance (Col. 1:13\u201314) and our adoption, viewed salvifically and cosmically. As Millar notes,<\/p>\n
It was as God\u2019s sons that the people of Israel received their inheritance. The link is most explicit in Romans 8:14\u201325, which also links the theology of the land with the theology of creation. Both the creation mandate to \u201cfill the earth and subdue it\u201d (Gen. 1:28), and the theology of the land in the OT find their ultimate fulfillment in the new creation brought together under Christ.<\/p>\n
It is important to note that in this entire discussion of what Christ has accomplished in his new covenant work, there is little evidence that the land promise finds its Christological fulfillment in terms of a specific piece of land given to national Israel. The storyline of Scripture simply does not move back in this direction. Rather, the entire New Testament announces that in Jesus, the last Adam and true Israel, our inheritance is nothing less than the new creation, which has already arrived in the dawning of the new covenant in individual Christians (2 Cor. 5:17; Eph. 2:8\u201310) and in the church (Eph. 2:11\u201321) and will yet be consummated when Christ returns and ushers in the new creation in its fullness (Revelation 21\u201322). This makes perfect sense if we place the entire land discussion in the flow of redemptive history as viewed through the biblical covenants. Christ, who is Lord over the whole world, inherits as a result of his work the entire world. \u201cHe is the Messiah of Israel, but his rule also extends far beyond the borders of the original promised land (e.g., Phil. 2:10; cf. 1 Cor. 3:22\u201323; Eph. 1:10).\u201d
\nThis way of thinking of the fulfillment of the land promise in Christ is confirmed by other important New Testament texts (Rom. 4:13; Eph. 6:3; Heb. 3:1\u20134:13; 11:8\u201322). For example, in Romans 4:13, Paul is clear that Abraham did not view the land promise as referring merely to a small piece of Palestinian territory but ultimately saw it as a type and pattern of the entire world. Or in Ephesians 6:3, Paul can quote the Decalogue (which clearly pertains to the land of Canaan in its Old Testament context) and now expand it to the entire earth. As Walker states, \u201cGod\u2019s rule over the promised land is now extended through Christ to the whole world, and his true \u2018people\u2019 are a worldwide community, not an ethnic group associated with a particular land.\u201d The author of Hebrews makes the same point. In Hebrews 3:1\u20134:13, on the basis of Psalm 95:11, he argues that the divine rest (associated with Gen. 2:1\u20133) was not exhausted in the Old Testament by entrance into the Promised Land. Instead, what happened under Joshua pointed forward to a greater rest to come, which has now dawned in Christ and the new covenant age. We now enter God\u2019s rest by entering into salvation rest in Christ and enjoying what he has accomplished on our behalf. We enter the land, so to speak, but now enjoying what the land pointed forward to: participating in new creation realities as the people of God. Later in Hebrews, the author also develops the themes of Christ as the fulfillment of the tabernacle-temple and Christ as the one who brings with him the new Jerusalem, identified with the people of God. All these themes are intimately associated with the land, and all of them are viewed as fulfilled typologically in Christ. Another crucial text that also makes this same point, similar to what Paul says in Romans 4:13, is Hebrews 11:8\u201322. There the author contends that Abraham\u2019s inheritance was ultimately not the land of Canaan but a heavenly inheritance linked to the new Jerusalem and the new creation.
\nGiven how the biblical covenants unpack the theme of land, it should not surprise us how the entire storyline ends in Revelation 21\u201322. In the final chapters of Scripture, the consummated state is pictured as rest in terms that recall Eden of old, yet far greater. In this new creation, we have the geographical boundaries of Eden (\u201cthe land\u201d) expanded to the entire creation, which is also beautifully described in the dimensions of the Most Holy Place, signifying God\u2019s unique covenantal presence throughout the entire creation, not just in the limited dimensions of the Old Testament tabernacle-temple. In this vision of the new heavens and new earth, God\u2019s people take up residence in God\u2019s presence, a residence described as the antitypical fulfillment of the Old Testament land. In fact, in this final vision we discover our final inheritance\u2014what Abraham is said to have looked for\u2014namely, a city whose builder and Maker is God and a creation that is full of God\u2019s glory. And most important, at the center of this new creation is our covenant Lord, whose presence does not require a temple since the Lord and the Lamb are the temple. In his presence we will dwell for all eternity, not on the clouds of heaven but in a gloriously renewed universe where we will carry out our calling as God\u2019s sons for his glory and honor. In this final vision, as the curtain closes, we now see what the eschatological goal of God\u2019s creation was in the first place. Eden as the temple sanctuary now reaches its telos in the new creation. The land, which functioned as a type of this greater reality, now reaches its terminus. And the covenant relationship that God created us for in the first place is now realized in its fullness as we enjoy the presence of our great and glorious triune, covenant God, and serve him in worship, adoration, devotion, and obedience forevermore.<\/p>\n
SUMMARY REFLECTION<\/p>\n
We have only scratched the surface in terms of the theological implications of kingdom through covenant and our overall view of progressive covenantalism. Much more needs to be said at every point and even in areas not discussed. We continue to flesh out some of these areas as we attempt to demonstrate how a slightly different way of putting together the biblical covenants should inform and even transform our theological conclusions. We stand on the shoulders of those who have come before us; we learn from those who have read and applied Scripture well; but we also desire to follow the Reformation principle of semper reformanda (\u201calways reforming\u201d) in light of God\u2019s most holy Word so that we learn afresh \u201cto think God\u2019s thoughts after him\u201d and \u201cto bring every thought captive to Christ.\u201d May it also be said of us that we desire above all else not merely to be hearers of God\u2019s Word but doers. May we begin to live out what it means to know, enjoy, and glorify our Creator-covenant God as his covenant people. May our triune God receive all glory, honor, and praise as we await the return of our Lord and enjoy in fullness the wonderful, gracious, and earth-shaking realities of all that Jesus our Lord has won as our new covenant head.<\/p>\n
Appendix<\/p>\n
LEXICAL ANALYSIS OF b\u0115r\u00eet (\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea)<\/p>\n
RESOURCES<\/p>\n
BibleWorks 6.0, LLC. Norfolk, VA: BibleWorks, 2008.
\nClines, David J. A., ed. The Dictionary of Classical Hebrew. Vol. 2: \u05d1\u2013\u05d5. Sheffield, UK: Sheffield Academic Press, 1995.
\nEven-Shoshan, Abraham. A New Concordance to the Old Testament. Jerusalem: Sivan, 1982.
\nLisowsky, Gerhard. Konkordanz zum Hebr\u00e4ischen Alten Testament. 2nd ed. Stuttgart: W\u00fcrttembergische Bibelanstalt, 1958.
\nWeinfeld, Moshe. \u201c\u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea, ber\u00eeth.\u201d In Theological Dictionary of the Old Testament, edited by G. Johannes Botterweck and Helmer Ringgren, 2:253\u201379. Grand Rapids, MI: Eerdmans, 2003.
\nWilliamson, Paul R. Sealed with an Oath: Covenant in God\u2019s Unfolding Purpose. NSBT 23. Downers Grove, IL: InterVarsity Press, 2007.<\/p>\n
NUMBER OF OCCURRENCES<\/p>\n
Concordances and studies vary concerning the number of times \u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea occurs in the Old Testament: 283 times (Even-Shoshan), 284 times (Bible Works 6.0), 285 times (Dictionary of Classical Hebrew), 286 times (Williamson, p. 36), and 287 times (Lisowsky). This analysis lists 288 instances.<\/p>\n
LEGEND<\/p>\n
Only references counting as instances of \u05d1\u05b0\u05bc\u05e8\u05b4\u05d9\u05ea employ a colon; elsewhere a period (.) is used in duplicated references instead of a colon. (NB: ** denotes a relative clause.)<\/p>\n
HEBREW BIBLE<\/p>\n
The biblical references in this appendix follow the versification in the Hebrew Bible, not the English Bible, and the biblical books are ordered in accordance with the Hebrew canon, not the English canon.<\/p>\n
EXPRESSIONS WITH \u05d1\u05e8\u05d9\u05ea AS OBJECT OF THE VERB<\/p>\n
1. \u05db\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea
\nGenesis 15:18
\n\u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0 \u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05ea\u05be\u05d0\u05d1\u05e8\u05dd \u05d1\u05e8\u05d9\u05ea \u05dc\u05d0\u05de\u05e8
\n\u05dc\u05d6\u05e8\u05e2\u05da \u05e0\u05ea\u05ea\u05d9 \u05d0\u05ea\u05be\u05d4\u05d0\u05e8\u05e5 \u05d4\u05d6\u05d0\u05ea
\n\u05de\u05e0\u05d4\u05e8 \u05de\u05e6\u05e8\u05d9\u05dd \u05e2\u05d3\u05be\u05d4\u05e0\u05d4\u05e8 \u05d4\u05d2\u05d3\u05dc \u05e0\u05d4\u05e8\u05be\u05e4\u05e8\u05ea<\/p>\n
Comment: Yahweh makes a covenant with Abraham.<\/p>\n
Genesis 21:27
\n\u05d5\u05d9\u05e7\u05d7 \u05d0\u05d1\u05e8\u05d4\u05dd \u05e6\u05d0\u05df \u05d5\u05d1\u05e7\u05e8 \u05d5\u05d9\u05ea\u05df \u05dc\u05d0\u05d1\u05d9\u05de\u05dc\u05da
\n\u05d5\u05d9\u05db\u05e8\u05ea\u05d5 \u05e9\u05c1\u05e0\u05d9\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: Abraham and Abimelech make a treaty.<\/p>\n
Genesis 21:32
\n\u05e2\u05dc\u05be\u05db\u05df \u05e7\u05e8\u05d0 \u05dc\u05de\u05e7\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0 \u05d1\u05d0\u05e8 \u05e9\u05c1\u05d1\u05e2 \u05db\u05d9 \u05e9\u05c1\u05dd \u05e0\u05e9\u05c1\u05d1\u05e2\u05d5 \u05e9\u05c1\u05e0\u05d9\u05d4\u05dd
\n\u05d5\u05d9\u05db\u05e8\u05ea\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d1\u05d1\u05d0\u05e8 \u05e9\u05c1\u05d1\u05e2
\n\u05d5\u05d9\u05e7\u05dd \u05d0\u05d1\u05d9\u05de\u05dc\u05da \u05d5\u05e4\u05d9\u05db\u05dc \u05e9\u05c2\u05e8\u05be\u05e6\u05d1\u05d0\u05d5 \u05d5\u05d9\u05e9\u05c1\u05d1\u05d5 \u05d0\u05dc\u05be\u05d0\u05e8\u05e5 \u05e4\u05dc\u05e9\u05c1\u05ea\u05d9\u05dd<\/p>\n
Comment: Abraham and Abimelech make a treaty.<\/p>\n
Genesis 26:28
\n\u05d5\u05d9\u05d0\u05de\u05e8\u05d5 \u05e8\u05d0\u05d5 \u05e8\u05d0\u05d9\u05e0\u05d5 \u05db\u05d9\u05be\u05d4\u05d9\u05d4 \u05d9\u05d4\u05d5\u05d4 \u05e2\u05de\u05da
\n\u05d5\u05e0\u05d0\u05de\u05e8 \u05ea\u05d4\u05d9 \u05e0\u05d0 \u05d0\u05dc\u05d4 \u05d1\u05d9\u05e0\u05d5\u05ea\u05d9\u05e0\u05d5 \u05d1\u05d9\u05e0\u05d9\u05e0\u05d5 \u05d5\u05d1\u05d9\u05e0\u05da \u05d5\u05e0\u05db\u05e8\u05ea\u05d4 \u05d1\u05e8\u05d9\u05ea \u05e2\u05de\u05da<\/p>\n
Comment: Isaac and Abimelech make a treaty.<\/p>\n
Genesis 31:44
\n\u05d5\u05e2\u05ea\u05d4 \u05dc\u05db\u05d4 \u05e0\u05db\u05e8\u05ea\u05d4 \u05d1\u05e8\u05d9\u05ea \u05d0\u05e0\u05d9 \u05d5\u05d0\u05ea\u05d4
\n\u05d5\u05d4\u05d9\u05d4 \u05dc\u05e2\u05d3 \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05da<\/p>\n
Comment: Laban and Jacob make an agreement as a witness between them.<\/p>\n
Exodus 23:32
\n\u05d5\u05e9\u05c1\u05ea\u05d9 \u05d0\u05ea\u05be\u05d2\u05d1\u05dc\u05da \u05de\u05d9\u05dd\u05be\u05e1\u05d5\u05e3 \u05d5\u05e2\u05d3\u05be\u05d9\u05dd \u05e4\u05dc\u05e9\u05c1\u05ea\u05d9\u05dd \u05d5\u05de\u05de\u05d3\u05d1\u05e8 \u05e2\u05d3\u05be\u05d4\u05e0\u05d4\u05e8
\n\u05db\u05d9 \u05d0\u05ea\u05df \u05d1\u05d9\u05d3\u05db\u05dd \u05d0\u05ea \u05d9\u05e9\u05c1\u05d1\u05d9 \u05d4\u05d0\u05e8\u05e5 \u05d5\u05d2\u05e8\u05e9\u05c1\u05ea\u05de\u05d5 \u05de\u05e4\u05e0\u05d9\u05da
\n\u05dc\u05d0\u05be\u05ea\u05db\u05e8\u05ea \u05dc\u05d4\u05dd \u05d5\u05dc\u05d0\u05dc\u05d4\u05d9\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: God commands the Israelites not to make treaties with the Canaanites.<\/p>\n
Exodus 24:8**
\n\u05d5\u05d9\u05e7\u05d7 \u05de\u05e9\u05c1\u05d4 \u05d0\u05ea\u05be\u05d4\u05d3\u05dd \u05d5\u05d9\u05d6\u05e8\u05e7 \u05e2\u05dc\u05be\u05d4\u05e2\u05dd
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d4\u05e0\u05d4 \u05d3\u05dd\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05d4 \u05e2\u05de\u05db\u05dd \u05e2\u05dc \u05db\u05dc\u05be\u05d4\u05d3\u05d1\u05e8\u05d9\u05dd \u05d4\u05d0\u05dc\u05d4<\/p>\n
Comment: A relative clause modifies \u201ccovenant\u201d in the verbless clause \u201cHere is the blood of the covenant.\u201d The relative clause indicates that the covenant was made (\u201ccut\u201d) on the basis of the words (i.e., the Ten Words and the Judgments) given at Sinai.<\/p>\n
Exodus 34:10
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d4\u05e0\u05d4 \u05d0\u05e0\u05db\u05d9 \u05db\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea \u05e0\u05d2\u05d3 \u05db\u05dc\u05be\u05e2\u05de\u05da
\n\u05d0\u05e2\u05e9\u05c2\u05d4 \u05e0\u05e4\u05dc\u05d0\u05ea \u05d0\u05e9\u05c1\u05e8 \u05dc\u05d0\u05be\u05e0\u05d1\u05e8\u05d0\u05d5 \u05d1\u05db\u05dc\u05be\u05d4\u05d0\u05e8\u05e5 \u05d5\u05d1\u05db\u05dc\u05be\u05d4\u05d2\u05d5\u05d9\u05dd
\n\u05d5\u05e8\u05d0\u05d4 \u05db\u05dc\u05be\u05d4\u05e2\u05dd \u05d0\u05e9\u05c1\u05e8\u05be\u05d0\u05ea\u05d4 \u05d1\u05e7\u05e8\u05d1\u05d5 \u05d0\u05ea\u05be\u05de\u05e2\u05e9\u05c2\u05d4 \u05d9\u05d4\u05d5\u05d4
\n\u05db\u05d9\u05be\u05e0\u05d5\u05e8\u05d0 \u05d4\u05d5\u05d0 \u05d0\u05e9\u05c1\u05e8 \u05d0\u05e0\u05d9 \u05e2\u05e9\u05c2\u05d4 \u05e2\u05de\u05da<\/p>\n
Comment: Yahweh is in the midst of making a covenant with Israel (NB the participle). This is the Sinai covenant continued by Yahweh on the basis of forgiveness when it was violated by Israel.<\/p>\n
Exodus 34:12
\n\u05d4\u05e9\u05c1\u05de\u05e8 \u05dc\u05da \u05e4\u05df\u05be\u05ea\u05db\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea \u05dc\u05d9\u05d5\u05e9\u05c1\u05d1 \u05d4\u05d0\u05e8\u05e5 \u05d0\u05e9\u05c1\u05e8
\n\u05d0\u05ea\u05d4 \u05d1\u05d0 \u05e2\u05dc\u05d9\u05d4 \u05e4\u05df\u05be\u05d9\u05d4\u05d9\u05d4 \u05dc\u05de\u05d5\u05e7\u05e9\u05c1 \u05d1\u05e7\u05e8\u05d1\u05da<\/p>\n
Comment: God commands the Israelites not to make treaties with the Canaanites.<\/p>\n
Exodus 34:15
\n\u05e4\u05df\u05be\u05ea\u05db\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea \u05dc\u05d9\u05d5\u05e9\u05c1\u05d1 \u05d4\u05d0\u05e8\u05e5
\n\u05d5\u05d6\u05e0\u05d5 \u05d0\u05d7\u05e8\u05d9 \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd \u05d5\u05d6\u05d1\u05d7\u05d5 \u05dc\u05d0\u05dc\u05d4\u05d9\u05d4\u05dd \u05d5\u05e7\u05e8\u05d0 \u05dc\u05da \u05d5\u05d0\u05db\u05dc\u05ea \u05de\u05d6\u05d1\u05d7\u05d5<\/p>\n
Comment: God commands the Israelites not to make treaties with the Canaanites.<\/p>\n
Exodus 34:27
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05be\u05de\u05e9\u05c1\u05d4 \u05db\u05ea\u05d1\u05be\u05dc\u05da \u05d0\u05ea\u05be\u05d4\u05d3\u05d1\u05e8\u05d9\u05dd \u05d4\u05d0\u05dc\u05d4
\n\u05db\u05d9 \u05e2\u05dc\u05be\u05e4\u05d9 \u05d4\u05d3\u05d1\u05e8\u05d9\u05dd \u05d4\u05d0\u05dc\u05d4 \u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05da \u05d1\u05e8\u05d9\u05ea \u05d5\u05d0\u05ea\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc<\/p>\n
Comment: Yahweh commands Moses to write \u201cthese Words\u201d (i.e., the Ten Words) because on the basis of these Words he has made a covenant with Israel. See note on Exodus 34:10.<\/p>\n
Deuteronomy 4:23**
\n\u05d4\u05e9\u05c1\u05de\u05e8\u05d5 \u05dc\u05db\u05dd \u05e4\u05df\u05be\u05ea\u05e9\u05c1\u05db\u05d7\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05db\u05dd \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05e2\u05de\u05db\u05dd
\n\u05d5\u05e2\u05e9\u05c2\u05d9\u05ea\u05dd \u05dc\u05db\u05dd \u05e4\u05e1\u05dc \u05ea\u05de\u05d5\u05e0\u05ea \u05db\u05dc \u05d0\u05e9\u05c1\u05e8 \u05e6\u05d5\u05da \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da<\/p>\n
Comment: Israel is called to be on guard lest they forget the covenant that God made with them and make an idol. This is a reference to the covenant made at Sinai.<\/p>\n
Deuteronomy 5:2
\n\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05e0\u05d5 \u05db\u05e8\u05ea \u05e2\u05de\u05e0\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d1\u05d7\u05e8\u05d1<\/p>\n
Comment: Yahweh made a covenant with Israel. This is the Sinai covenant.<\/p>\n
Deuteronomy 5:3
\n\u05dc\u05d0 \u05d0\u05ea\u05be\u05d0\u05d1\u05ea\u05d9\u05e0\u05d5 \u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05d4\u05d6\u05d0\u05ea
\n\u05db\u05d9 \u05d0\u05ea\u05e0\u05d5 \u05d0\u05e0\u05d7\u05e0\u05d5 \u05d0\u05dc\u05d4 \u05e4\u05d4 \u05d4\u05d9\u05d5\u05dd \u05db\u05dc\u05e0\u05d5 \u05d7\u05d9\u05d9\u05dd<\/p>\n
Comment: Yahweh made a covenant with Israel. This is the Sinai covenant.<\/p>\n
Deuteronomy 7:2
\n\u05d5\u05e0\u05ea\u05e0\u05dd \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05dc\u05e4\u05e0\u05d9\u05da \u05d5\u05d4\u05db\u05d9\u05ea\u05dd
\n\u05d4\u05d7\u05e8\u05dd \u05ea\u05d7\u05e8\u05d9\u05dd \u05d0\u05ea\u05dd \u05dc\u05d0\u05be\u05ea\u05db\u05e8\u05ea \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea \u05d5\u05dc\u05d0 \u05ea\u05d7\u05e0\u05dd<\/p>\n
Comment: God commands the Israelites not to make treaties with the Canaanites.<\/p>\n
Deuteronomy 9:9
\n\u05d1\u05e2\u05dc\u05ea\u05d9 \u05d4\u05d4\u05e8\u05d4 \u05dc\u05e7\u05d7\u05ea \u05dc\u05d5\u05d7\u05ea \u05d4\u05d0\u05d1\u05e0\u05d9\u05dd \u05dc\u05d5\u05d7\u05ea \u05d4\u05d1\u05e8\u05d9\u05ea
\n\u05d0\u05e9\u05c1\u05e8\u05be\u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05d4 \u05e2\u05de\u05db\u05dd
\n\u05d5\u05d0\u05e9\u05c1\u05d1 \u05d1\u05d4\u05e8 \u05d0\u05e8\u05d1\u05e2\u05d9\u05dd \u05d9\u05d5\u05dd \u05d5\u05d0\u05e8\u05d1\u05e2\u05d9\u05dd \u05dc\u05d9\u05dc\u05d4
\n\u05dc\u05d7\u05dd \u05dc\u05d0 \u05d0\u05db\u05dc\u05ea\u05d9 \u05d5\u05de\u05d9\u05dd \u05dc\u05d0 \u05e9\u05c1\u05ea\u05d9\u05ea\u05d9<\/p>\n
Comment: Reference is made to \u201cthe tablets of the covenant that Yahweh cut with you.\u201d This indicates the Ten Words written on the two stone tablets, that is, the Sinai covenant.<\/p>\n
Deuteronomy 28:69
\n\u05d0\u05dc\u05d4 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8\u05be\u05e6\u05d5\u05d4 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05ea\u05be\u05de\u05e9\u05c1\u05d4
\n\u05dc\u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d1\u05e0\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d1\u05d0\u05e8\u05e5 \u05de\u05d5\u05d0\u05d1 \u05de\u05dc\u05d1\u05d3 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8\u05be\u05db\u05e8\u05ea \u05d0\u05ea\u05dd \u05d1\u05d7\u05e8\u05d1<\/p>\n
Comment: The book of Deuteronomy is a covenant that Yahweh made with his people Israel in Moab, as an addendum or codicil to the covenant made at Sinai.<\/p>\n
Deuteronomy 29:11**
\n\u05dc\u05e2\u05d1\u05e8\u05da \u05d1\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05d5\u05d1\u05d0\u05dc\u05ea\u05d5
\n\u05d0\u05e9\u05c1\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05db\u05e8\u05ea \u05e2\u05de\u05da \u05d4\u05d9\u05d5\u05dd<\/p>\n
Comment: Those hearing Moses\u2019s t\u00f4r\u00e2 are entering into the covenant, that is, the agreement between God and Israel defined by the book of Deuteronomy through speech acts, as in a wedding.<\/p>\n
Deuteronomy 29:13
\n\u05d5\u05dc\u05d0 \u05d0\u05ea\u05db\u05dd \u05dc\u05d1\u05d3\u05db\u05dd \u05d0\u05e0\u05db\u05d9 \u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05d4\u05d6\u05d0\u05ea \u05d5\u05d0\u05ea\u05be\u05d4\u05d0\u05dc\u05d4 \u05d4\u05d6\u05d0\u05ea<\/p>\n
Comment: The book of Deuteronomy is an addition to the Sinai covenant.<\/p>\n
Deuteronomy 29:24
\n\u05d5\u05d0\u05de\u05e8\u05d5 \u05e2\u05dc \u05d0\u05e9\u05c1\u05e8 \u05e2\u05d6\u05d1\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05d0\u05d1\u05ea\u05dd
\n\u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05e2\u05de\u05dd \u05d1\u05d4\u05d5\u05e6\u05d9\u05d0\u05d5 \u05d0\u05ea\u05dd \u05de\u05d0\u05e8\u05e5 \u05de\u05e6\u05e8\u05d9\u05dd<\/p>\n
Comment: Nations will observe the calamities that befall Israel and conclude that the curses in \u201cthis book of the t\u00f4r\u00e2\u201d (i.e., in the book of Deuteronomy) have come on Israel because they have violated the covenant made between God and Israel when he brought them out of Egypt. The book of Deuteronomy is an expansion and renewal of the Sinai covenant (see chap. 10).<\/p>\n
Deuteronomy 31:16**
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05be\u05de\u05e9\u05c1\u05d4 \u05d4\u05e0\u05da \u05e9\u05c1\u05db\u05d1 \u05e2\u05dd\u05be\u05d0\u05d1\u05ea\u05d9\u05da
\n\u05d5\u05e7\u05dd \u05d4\u05e2\u05dd \u05d4\u05d6\u05d4 \u05d5\u05d6\u05e0\u05d4 \u05d0\u05d7\u05e8\u05d9 \u05d0\u05dc\u05d4\u05d9 \u05e0\u05db\u05e8\u05be\u05d4\u05d0\u05e8\u05e5 \u05d0\u05e9\u05c1\u05e8 \u05d4\u05d5\u05d0 \u05d1\u05d0\u05be\u05e9\u05c1\u05de\u05d4 \u05d1\u05e7\u05e8\u05d1\u05d5
\n\u05d5\u05e2\u05d6\u05d1\u05e0\u05d9 \u05d5\u05d4\u05e4\u05e8 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05d5<\/p>\n
Comment: The people will violate the covenant (i.e., Deuteronomy) that God made with them.<\/p>\n
Joshua 9:6
\n\u05d5\u05d9\u05dc\u05db\u05d5 \u05d0\u05dc\u05be\u05d9\u05d4\u05d5\u05e9\u05c1\u05e2 \u05d0\u05dc\u05be\u05d4\u05de\u05d7\u05e0\u05d4 \u05d4\u05d2\u05dc\u05d2\u05dc \u05d5\u05d9\u05d0\u05de\u05e8\u05d5 \u05d0\u05dc\u05d9\u05d5
\n\u05d5\u05d0\u05dc\u05be\u05d0\u05d9\u05e9\u05c1 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05de\u05d0\u05e8\u05e5 \u05e8\u05d7\u05d5\u05e7\u05d4 \u05d1\u05d0\u05e0\u05d5 \u05d5\u05e2\u05ea\u05d4 \u05db\u05e8\u05ea\u05d5\u05be\u05dc\u05e0\u05d5 \u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: The Israelites make a treaty with the Gibeonites.<\/p>\n
Joshua 9:7
\n\u05d5\u05d9\u05d0\u05de\u05e8\u05d5 *\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05d9\u05e9\u05c1\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d0\u05dc\u05be\u05d4\u05d7\u05d5\u05d9
\n\u05d0\u05d5\u05dc\u05d9 \u05d1\u05e7\u05e8\u05d1\u05d9 \u05d0\u05ea\u05d4 \u05d9\u05d5\u05e9\u05c1\u05d1 \u05d5\u05d0\u05d9\u05da \u05d0\u05db\u05e8\u05d5\u05ea *\u05d0\u05db\u05e8\u05ea\u05be\u05dc\u05da \u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: The Israelites make a treaty with the Gibeonites.<\/p>\n
Joshua 9:11
\n\u05d5\u05d9\u05d0\u05de\u05e8\u05d5 \u05d0\u05dc\u05d9\u05e0\u05d5 \u05d6\u05e7\u05d9\u05e0\u05d9\u05e0\u05d5 \u05d5\u05db\u05dc\u05be\u05d9\u05e9\u05c1\u05d1\u05d9 \u05d0\u05e8\u05e6\u05e0\u05d5 \u05dc\u05d0\u05de\u05e8
\n\u05e7\u05d7\u05d5 \u05d1\u05d9\u05d3\u05db\u05dd \u05e6\u05d9\u05d3\u05d4 \u05dc\u05d3\u05e8\u05da \u05d5\u05dc\u05db\u05d5 \u05dc\u05e7\u05e8\u05d0\u05ea\u05dd \u05d5\u05d0\u05de\u05e8\u05ea\u05dd \u05d0\u05dc\u05d9\u05d4\u05dd
\n\u05e2\u05d1\u05d3\u05d9\u05db\u05dd \u05d0\u05e0\u05d7\u05e0\u05d5 \u05d5\u05e2\u05ea\u05d4 \u05db\u05e8\u05ea\u05d5\u05be\u05dc\u05e0\u05d5 \u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: The Israelites make a treaty with the Gibeonites.<\/p>\n
Joshua 9:15
\n\u05d5\u05d9\u05e2\u05e9\u05c2 \u05dc\u05d4\u05dd \u05d9\u05d4\u05d5\u05e9\u05c1\u05e2 \u05e9\u05c1\u05dc\u05d5\u05dd \u05d5\u05d9\u05db\u05e8\u05ea \u05dc\u05d4\u05dd
\n\u05d1\u05e8\u05d9\u05ea \u05dc\u05d7\u05d9\u05d5\u05ea\u05dd \u05d5\u05d9\u05e9\u05c1\u05d1\u05e2\u05d5 \u05dc\u05d4\u05dd \u05e0\u05e9\u05c2\u05d9\u05d0\u05d9 \u05d4\u05e2\u05d3\u05d4<\/p>\n
Comment: The Israelites make a treaty with the Gibeonites. NB \u05e2\u05e9\u05c2\u05d4 \u05e9\u05c1\u05dc\u05d5\u05dd as a parallel to \u05db\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea.<\/p>\n
Joshua 9:16
\n\u05d5\u05d9\u05d4\u05d9 \u05de\u05e7\u05e6\u05d4 \u05e9\u05c1\u05dc\u05e9\u05c1\u05ea \u05d9\u05de\u05d9\u05dd \u05d0\u05d7\u05e8\u05d9 \u05d0\u05e9\u05c1\u05e8\u05be\u05db\u05e8\u05ea\u05d5 \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea
\n\u05d5\u05d9\u05e9\u05c1\u05de\u05e2\u05d5 \u05db\u05d9\u05be\u05e7\u05e8\u05d1\u05d9\u05dd \u05d4\u05dd \u05d0\u05dc\u05d9\u05d5 \u05d5\u05d1\u05e7\u05e8\u05d1\u05d5 \u05d4\u05dd \u05d9\u05e9\u05c1\u05d1\u05d9\u05dd<\/p>\n
Comment: The Israelites make a treaty with the Gibeonites.<\/p>\n
Joshua 24:25
\n\u05d5\u05d9\u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05e9\u05c1\u05e2 \u05d1\u05e8\u05d9\u05ea \u05dc\u05e2\u05dd \u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0 \u05d5\u05d9\u05e9\u05c2\u05dd \u05dc\u05d5 \u05d7\u05e7 \u05d5\u05de\u05e9\u05c1\u05e4\u05d8 \u05d1\u05e9\u05c1\u05db\u05dd<\/p>\n
Comment: Joshua makes a covenant with the people of Israel at Shechem. This covenant is a commitment to serve Yahweh and obey him.<\/p>\n
Judges 2:2
\n\u05d5\u05d0\u05ea\u05dd \u05dc\u05d0\u05be\u05ea\u05db\u05e8\u05ea\u05d5 \u05d1\u05e8\u05d9\u05ea \u05dc\u05d9\u05d5\u05e9\u05c1\u05d1\u05d9 \u05d4\u05d0\u05e8\u05e5 \u05d4\u05d6\u05d0\u05ea \u05de\u05d6\u05d1\u05d7\u05d5\u05ea\u05d9\u05d4\u05dd
\n\u05ea\u05ea\u05e6\u05d5\u05df \u05d5\u05dc\u05d0\u05be\u05e9\u05c1\u05de\u05e2\u05ea\u05dd \u05d1\u05e7\u05dc\u05d9 \u05de\u05d4\u05be\u05d6\u05d0\u05ea \u05e2\u05e9\u05c2\u05d9\u05ea\u05dd<\/p>\n
Comment: God commands the Israelites not to make treaties with the Canaanites.<\/p>\n
1 Samuel 11:1
\n\u05d5\u05d9\u05e2\u05dc \u05e0\u05d7\u05e9\u05c1 \u05d4\u05e2\u05de\u05d5\u05e0\u05d9 \u05d5\u05d9\u05d7\u05df \u05e2\u05dc\u05be\u05d9\u05d1\u05e9\u05c1 \u05d2\u05dc\u05e2\u05d3
\n\u05d5\u05d9\u05d0\u05de\u05e8\u05d5 \u05db\u05dc\u05be\u05d0\u05e0\u05e9\u05c1\u05d9 \u05d9\u05d1\u05d9\u05e9\u05c1 \u05d0\u05dc\u05be\u05e0\u05d7\u05e9\u05c1 \u05db\u05e8\u05ea\u05be\u05dc\u05e0\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d5\u05e0\u05e2\u05d1\u05d3\u05da<\/p>\n
Comment: The men of Jabesh Gilead ask the Ammonite king to make a treaty with them in which they would be a vassal kingdom or a client kingdom of the Ammonites.<\/p>\n
1 Samuel 18:3
\n\u05d5\u05d9\u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05e0\u05ea\u05df \u05d5\u05d3\u05d5\u05d3 \u05d1\u05e8\u05d9\u05ea \u05d1\u05d0\u05d4\u05d1\u05ea\u05d5 \u05d0\u05ea\u05d5 \u05db\u05e0\u05e4\u05e9\u05c1\u05d5<\/p>\n
Comment: Jonathan and David make a covenant.<\/p>\n
1 Samuel 23:18
\n\u05d5\u05d9\u05db\u05e8\u05ea\u05d5 \u05e9\u05c1\u05e0\u05d9\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea \u05dc\u05e4\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4
\n\u05d5\u05d9\u05e9\u05c1\u05d1 \u05d3\u05d5\u05d3 \u05d1\u05d7\u05e8\u05e9\u05c1\u05d4 \u05d5\u05d9\u05d4\u05d5\u05e0\u05ea\u05df \u05d4\u05dc\u05da \u05dc\u05d1\u05d9\u05ea\u05d5<\/p>\n
Comment: Jonathan and David make a covenant (second time).<\/p>\n
2 Samuel 3:12
\n\u05d5\u05d9\u05e9\u05c1\u05dc\u05d7 \u05d0\u05d1\u05e0\u05e8 \u05de\u05dc\u05d0\u05db\u05d9\u05dd \u05d0\u05dc\u05be\u05d3\u05d5\u05d3 \u05ea\u05d7\u05ea\u05d5 *\u05ea\u05d7\u05ea\u05d9\u05d5 \u05dc\u05d0\u05de\u05e8 \u05dc\u05de\u05d9\u05be\u05d0\u05e8\u05e5
\n\u05dc\u05d0\u05de\u05e8 \u05db\u05e8\u05ea\u05d4 \u05d1\u05e8\u05d9\u05ea\u05da \u05d0\u05ea\u05d9 \u05d5\u05d4\u05e0\u05d4 \u05d9\u05d3\u05d9 \u05e2\u05de\u05da \u05dc\u05d4\u05e1\u05d1 \u05d0\u05dc\u05d9\u05da \u05d0\u05ea\u05be\u05db\u05dc\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc<\/p>\n
Comment: Abner invites David to make an agreement with him so that he can bring all Israel under David\u2019s rule.<\/p>\n
2 Samuel 3:13
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d8\u05d5\u05d1 \u05d0\u05e0\u05d9 \u05d0\u05db\u05e8\u05ea \u05d0\u05ea\u05da \u05d1\u05e8\u05d9\u05ea
\n\u05d0\u05da \u05d3\u05d1\u05e8 \u05d0\u05d7\u05d3 \u05d0\u05e0\u05db\u05d9 \u05e9\u05c1\u05d0\u05dc \u05de\u05d0\u05ea\u05da \u05dc\u05d0\u05de\u05e8
\n\u05dc\u05d0\u05be\u05ea\u05e8\u05d0\u05d4 \u05d0\u05ea\u05be\u05e4\u05e0\u05d9 \u05db\u05d9 \u05d0\u05dd\u05be\u05dc\u05e4\u05e0\u05d9 \u05d4\u05d1\u05d9\u05d0\u05da
\n\u05d0\u05ea \u05de\u05d9\u05db\u05dc \u05d1\u05ea\u05be\u05e9\u05c1\u05d0\u05d5\u05dc \u05d1\u05d1\u05d0\u05da \u05dc\u05e8\u05d0\u05d5\u05ea \u05d0\u05ea\u05be\u05e4\u05e0\u05d9<\/p>\n
Comment: Abner invites David to make an agreement with him so that he can bring all Israel under David\u2019s rule.<\/p>\n
2 Samuel 3:21
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05d1\u05e0\u05e8 \u05d0\u05dc\u05be\u05d3\u05d5\u05d3 \u05d0\u05e7\u05d5\u05de\u05d4 \u05d5\u05d0\u05dc\u05db\u05d4 \u05d5\u05d0\u05e7\u05d1\u05e6\u05d4 \u05d0\u05dc\u05be\u05d0\u05d3\u05e0\u05d9 \u05d4\u05de\u05dc\u05da
\n\u05d0\u05ea\u05be\u05db\u05dc\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d9\u05db\u05e8\u05ea\u05d5 \u05d0\u05ea\u05da \u05d1\u05e8\u05d9\u05ea \u05d5\u05de\u05dc\u05db\u05ea \u05d1\u05db\u05dc \u05d0\u05e9\u05c1\u05e8\u05be\u05ea\u05d0\u05d5\u05d4 \u05e0\u05e4\u05e9\u05c1\u05da
\n\u05d5\u05d9\u05e9\u05c1\u05dc\u05d7 \u05d3\u05d5\u05d3 \u05d0\u05ea\u05be\u05d0\u05d1\u05e0\u05e8 \u05d5\u05d9\u05dc\u05da \u05d1\u05e9\u05c1\u05dc\u05d5\u05dd<\/p>\n
Comment: David and Israel make a covenant so that he may rule over them.<\/p>\n
2 Samuel 5:3
\n\u05d5\u05d9\u05d1\u05d0\u05d5 \u05db\u05dc\u05be\u05d6\u05e7\u05e0\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d0\u05dc\u05be\u05d4\u05de\u05dc\u05da \u05d7\u05d1\u05e8\u05d5\u05e0\u05d4
\n\u05d5\u05d9\u05db\u05e8\u05ea \u05dc\u05d4\u05dd \u05d4\u05de\u05dc\u05da \u05d3\u05d5\u05d3 \u05d1\u05e8\u05d9\u05ea \u05d1\u05d7\u05d1\u05e8\u05d5\u05df \u05dc\u05e4\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4
\n\u05d5\u05d9\u05de\u05e9\u05c1\u05d7\u05d5 \u05d0\u05ea\u05be\u05d3\u05d5\u05d3 \u05dc\u05de\u05dc\u05da \u05e2\u05dc\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc<\/p>\n
Comment: David and Israel make a covenant so that he may rule over them.<\/p>\n
1 Kings 5:26
\n\u05d5\u05d9\u05d4\u05d5\u05d4 \u05e0\u05ea\u05df \u05d7\u05db\u05de\u05d4 \u05dc\u05e9\u05c1\u05dc\u05de\u05d4 \u05db\u05d0\u05e9\u05c1\u05e8 \u05d3\u05d1\u05e8\u05be\u05dc\u05d5
\n\u05d5\u05d9\u05d4\u05d9 \u05e9\u05c1\u05dc\u05dd \u05d1\u05d9\u05df \u05d7\u05d9\u05e8\u05dd \u05d5\u05d1\u05d9\u05df \u05e9\u05c1\u05dc\u05de\u05d4 \u05d5\u05d9\u05db\u05e8\u05ea\u05d5 \u05d1\u05e8\u05d9\u05ea \u05e9\u05c1\u05e0\u05d9\u05d4\u05dd<\/p>\n
Comment: Hiram and Solomon make a treaty (for commerce and trade).<\/p>\n
1 Kings 8:21
\n1 Kings 20:34
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05dc\u05d9\u05d5 \u05d4\u05e2\u05e8\u05d9\u05dd \u05d0\u05e9\u05c1\u05e8\u05be\u05dc\u05e7\u05d7\u05be\u05d0\u05d1\u05d9 \u05de\u05d0\u05ea \u05d0\u05d1\u05d9\u05da \u05d0\u05e9\u05c1\u05d9\u05d1 [20:34]
\n\u05d5\u05d7\u05d5\u05e6\u05d5\u05ea \u05ea\u05e9\u05c2\u05d9\u05dd \u05dc\u05da \u05d1\u05d3\u05de\u05e9\u05c2\u05e7 \u05db\u05d0\u05e9\u05c1\u05e8\u05be\u05e9\u05c2\u05dd \u05d0\u05d1\u05d9 \u05d1\u05e9\u05c1\u05de\u05e8\u05d5\u05df
\n\u05d5\u05d0\u05e0\u05d9 \u05d1\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05dc\u05d7\u05da \u05d5\u05d9\u05db\u05e8\u05ea\u05be\u05dc\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d5\u05d9\u05e9\u05c1\u05dc\u05d7\u05d4\u05d5<\/p>\n
Comment: Ahab of Samaria and Ben-Hadad of Damascus make a treaty.<\/p>\n
2 Kings 11:4
\n\u05d5\u05d1\u05e9\u05c1\u05e0\u05d4 \u05d4\u05e9\u05c1\u05d1\u05d9\u05e2\u05d9\u05ea \u05e9\u05c1\u05dc\u05d7 \u05d9\u05d4\u05d5\u05d9\u05d3\u05e2
\n\u05d5\u05d9\u05e7\u05d7 \u05d0\u05ea\u05be\u05e9\u05c2\u05e8\u05d9 \u05d4\u05de\u05d0\u05d9\u05d5\u05ea *\u05d4\u05de\u05d0\u05d5\u05ea \u05dc\u05db\u05e8\u05d9 \u05d5\u05dc\u05e8\u05e6\u05d9\u05dd
\n\u05d5\u05d9\u05d1\u05d0 \u05d0\u05ea\u05dd \u05d0\u05dc\u05d9\u05d5 \u05d1\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4
\n\u05d5\u05d9\u05db\u05e8\u05ea \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea \u05d5\u05d9\u05e9\u05c1\u05d1\u05e2 \u05d0\u05ea\u05dd \u05d1\u05d1\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4
\n\u05d5\u05d9\u05e8\u05d0 \u05d0\u05ea\u05dd \u05d0\u05ea\u05be\u05d1\u05df\u05be\u05d4\u05de\u05dc\u05da<\/p>\n
Comment: Jehoiada makes an agreement with certain military units to make Joash king.<\/p>\n
2 Kings 11:17
\n\u05d5\u05d9\u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05d9\u05d3\u05e2 \u05d0\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05d1\u05d9\u05df \u05d9\u05d4\u05d5\u05d4 \u05d5\u05d1\u05d9\u05df
\n\u05d4\u05de\u05dc\u05da \u05d5\u05d1\u05d9\u05df \u05d4\u05e2\u05dd \u05dc\u05d4\u05d9\u05d5\u05ea \u05dc\u05e2\u05dd \u05dc\u05d9\u05d4\u05d5\u05d4 \u05d5\u05d1\u05d9\u05df \u05d4\u05de\u05dc\u05da \u05d5\u05d1\u05d9\u05df \u05d4\u05e2\u05dd<\/p>\n
Comment: Jehoiada makes a covenant between the Lord and the king and the people and (a covenant) between the king and the people.<\/p>\n
2 Kings 17:15
\n2 Kings 17:35
\n\u05d5\u05d9\u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05ea\u05dd \u05d1\u05e8\u05d9\u05ea \u05d5\u05d9\u05e6\u05d5\u05dd \u05dc\u05d0\u05de\u05e8 \u05dc\u05d0 \u05ea\u05d9\u05e8\u05d0\u05d5 \u05d0\u05dc\u05d4\u05d9\u05dd
\n\u05d0\u05d7\u05e8\u05d9\u05dd \u05d5\u05dc\u05d0\u05be\u05ea\u05e9\u05c1\u05ea\u05d7\u05d5\u05d5 \u05dc\u05d4\u05dd \u05d5\u05dc\u05d0 \u05ea\u05e2\u05d1\u05d3\u05d5\u05dd \u05d5\u05dc\u05d0 \u05ea\u05d6\u05d1\u05d7\u05d5 \u05dc\u05d4\u05dd<\/p>\n
Comment: A back reference to the covenant made at Sinai.<\/p>\n
2 Kings 17:38
\n\u05d5\u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8\u05be\u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05db\u05dd \u05dc\u05d0 \u05ea\u05e9\u05c1\u05db\u05d7\u05d5
\n\u05d5\u05dc\u05d0 \u05ea\u05d9\u05e8\u05d0\u05d5 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05d7\u05e8\u05d9\u05dd<\/p>\n
Comment: A back reference to the covenant made at Sinai.<\/p>\n
2 Kings 23:3
\n\u05d5\u05d9\u05e2\u05de\u05d3 \u05d4\u05de\u05dc\u05da \u05e2\u05dc\u05be\u05d4\u05e2\u05de\u05d5\u05d3 \u05d5\u05d9\u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05dc\u05e4\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05dc\u05db\u05ea
\n\u05d0\u05d7\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d5\u05dc\u05e9\u05c1\u05de\u05e8 \u05de\u05e6\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d0\u05ea\u05be\u05e2\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d0\u05ea\u05be\u05d7\u05e7\u05ea\u05d9\u05d5 \u05d1\u05db\u05dc\u05be\u05dc\u05d1
\n\u05d5\u05d1\u05db\u05dc\u05be\u05e0\u05e4\u05e9\u05c1 \u05dc\u05d4\u05e7\u05d9\u05dd \u05d0\u05ea\u05be\u05d3\u05d1\u05e8\u05d9 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d4\u05d6\u05d0\u05ea \u05d4\u05db\u05ea\u05d1\u05d9\u05dd \u05e2\u05dc\u05be\u05d4\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4
\n\u05d5\u05d9\u05e2\u05de\u05d3 \u05db\u05dc\u05be\u05d4\u05e2\u05dd \u05d1\u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: Josiah makes a covenant in order to keep the Sinai-Deuteronomic covenant. This is an example of \u05db\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea used in a situation of covenant renewal. It always involves making a covenant in order to keep an earlier covenant. There are no examples of \u05d4\u05e7\u05d9\u05dd \u05d1\u05e8\u05d9\u05ea used in this way.<\/p>\n
Isaiah 28:15
\n\u05db\u05d9 \u05d0\u05de\u05e8\u05ea\u05dd \u05db\u05e8\u05ea\u05e0\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d0\u05ea\u05be\u05de\u05d5\u05ea
\n\u05d5\u05e2\u05dd\u05be\u05e9\u05c1\u05d0\u05d5\u05dc \u05e2\u05e9\u05c2\u05d9\u05e0\u05d5 \u05d7\u05d6\u05d4
\n\u05e9\u05c1\u05d9\u05d8 *\u05e9\u05c1\u05d5\u05d8 \u05e9\u05c1\u05d5\u05d8\u05e3 \u05db\u05d9\u05be\u05e2\u05d1\u05e8 *\u05d9\u05e2\u05d1\u05e8 \u05dc\u05d0 \u05d9\u05d1\u05d5\u05d0\u05e0\u05d5
\n\u05db\u05d9 \u05e9\u05c2\u05de\u05e0\u05d5 \u05db\u05d6\u05d1 \u05de\u05d7\u05e1\u05e0\u05d5 \u05d5\u05d1\u05e9\u05c1\u05e7\u05e8 \u05e0\u05e1\u05ea\u05e8\u05e0\u05d5<\/p>\n
Comment: Scoffers boast they have made a covenant with death. Here Isaiah is mocking idolaters. See Isaiah 28:18.<\/p>\n
Isaiah 55:3
\n\u05d4\u05d8\u05d5 \u05d0\u05d6\u05e0\u05db\u05dd \u05d5\u05dc\u05db\u05d5 \u05d0\u05dc\u05d9 \u05e9\u05c1\u05de\u05e2\u05d5 \u05d5\u05ea\u05d7\u05d9 \u05e0\u05e4\u05e9\u05c1\u05db\u05dd
\n\u05d5\u05d0\u05db\u05e8\u05ea\u05d4 \u05dc\u05db\u05dd \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05d7\u05e1\u05d3\u05d9 \u05d3\u05d5\u05d3 \u05d4\u05e0\u05d0\u05de\u05e0\u05d9\u05dd<\/p>\n
Comment: Isaiah announces that God will initiate a new covenant, called here an everlasting covenant.<\/p>\n
Isaiah 61:8
\n\u05db\u05d9 \u05d0\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05d4\u05d1 \u05de\u05e9\u05c1\u05e4\u05d8 \u05e9\u05c2\u05e0\u05d0 \u05d2\u05d6\u05dc \u05d1\u05e2\u05d5\u05dc\u05d4
\n\u05d5\u05e0\u05ea\u05ea\u05d9 \u05e4\u05e2\u05dc\u05ea\u05dd \u05d1\u05d0\u05de\u05ea \u05d5\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05d0\u05db\u05e8\u05d5\u05ea \u05dc\u05d4\u05dd<\/p>\n
Comment: God will make a new covenant with his people, called here an everlasting covenant.<\/p>\n
Jeremiah 31:31
\n\u05d4\u05e0\u05d4 \u05d9\u05de\u05d9\u05dd \u05d1\u05d0\u05d9\u05dd \u05e0\u05d0\u05dd\u05be\u05d9\u05d4\u05d5\u05d4
\n\u05d5\u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05d9\u05ea \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d0\u05ea\u05be\u05d1\u05d9\u05ea \u05d9\u05d4\u05d5\u05d3\u05d4 \u05d1\u05e8\u05d9\u05ea \u05d7\u05d3\u05e9\u05c1\u05d4<\/p>\n
Comment: Jeremiah announces that God will initiate a new covenant.<\/p>\n
Jeremiah 31:32
\n\u05dc\u05d0 \u05db\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05be\u05d0\u05d1\u05d5\u05ea\u05dd \u05d1\u05d9\u05d5\u05dd
\n\u05d4\u05d7\u05d6\u05d9\u05e7\u05d9 \u05d1\u05d9\u05d3\u05dd \u05dc\u05d4\u05d5\u05e6\u05d9\u05d0\u05dd \u05de\u05d0\u05e8\u05e5 \u05de\u05e6\u05e8\u05d9\u05dd
\n\u05d0\u05e9\u05c1\u05e8\u05be\u05d4\u05de\u05d4 \u05d4\u05e4\u05e8\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9
\n\u05d5\u05d0\u05e0\u05db\u05d9 \u05d1\u05e2\u05dc\u05ea\u05d9 \u05d1\u05dd \u05e0\u05d0\u05dd\u05be\u05d9\u05d4\u05d5\u05d4<\/p>\n
Comment: A back reference to the covenant made at Sinai.<\/p>\n
Jeremiah 31:33
\n\u05db\u05d9 \u05d6\u05d0\u05ea \u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05d0\u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d1\u05d9\u05ea \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc
\n\u05d0\u05d7\u05e8\u05d9 \u05d4\u05d9\u05de\u05d9\u05dd \u05d4\u05d4\u05dd \u05e0\u05d0\u05dd\u05be\u05d9\u05d4\u05d5\u05d4 \u05e0\u05ea\u05ea\u05d9 \u05d0\u05ea\u05be\u05ea\u05d5\u05e8\u05ea\u05d9 \u05d1\u05e7\u05e8\u05d1\u05dd
\n\u05d5\u05e2\u05dc\u05be\u05dc\u05d1\u05dd \u05d0\u05db\u05ea\u05d1\u05e0\u05d4 \u05d5\u05d4\u05d9\u05d9\u05ea\u05d9 \u05dc\u05d4\u05dd \u05dc\u05d0\u05dc\u05d4\u05d9\u05dd \u05d5\u05d4\u05de\u05d4 \u05d9\u05d4\u05d9\u05d5\u05be\u05dc\u05d9 \u05dc\u05e2\u05dd<\/p>\n
Comment: Jeremiah announces that God will initiate a new covenant.<\/p>\n
Jeremiah 32:40
\n\u05d5\u05db\u05e8\u05ea\u05d9 \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05d0\u05e9\u05c1\u05e8 \u05dc\u05d0\u05be\u05d0\u05e9\u05c1\u05d5\u05d1 \u05de\u05d0\u05d7\u05e8\u05d9\u05d4\u05dd \u05dc\u05d4\u05d9\u05d8\u05d9\u05d1\u05d9 \u05d0\u05d5\u05ea\u05dd
\n\u05d5\u05d0\u05ea\u05be\u05d9\u05e8\u05d0\u05ea\u05d9 \u05d0\u05ea\u05df \u05d1\u05dc\u05d1\u05d1\u05dd \u05dc\u05d1\u05dc\u05ea\u05d9 \u05e1\u05d5\u05e8 \u05de\u05e2\u05dc\u05d9<\/p>\n
Comment: Jeremiah announces that God will initiate a new covenant, called here an everlasting covenant.<\/p>\n
Jeremiah 34:8
\n\u05d4\u05d3\u05d1\u05e8 \u05d0\u05e9\u05c1\u05e8\u05be\u05d4\u05d9\u05d4 \u05d0\u05dc\u05be\u05d9\u05e8\u05de\u05d9\u05d4\u05d5 \u05de\u05d0\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05d7\u05e8\u05d9 \u05db\u05e8\u05ea \u05d4\u05de\u05dc\u05da
\n\u05e6\u05d3\u05e7\u05d9\u05d4\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d0\u05ea\u05be\u05db\u05dc\u05be\u05d4\u05e2\u05dd \u05d0\u05e9\u05c1\u05e8 \u05d1\u05d9\u05e8\u05d5\u05e9\u05c1\u05dc\u05dd \u05dc\u05e7\u05e8\u05d0 \u05dc\u05d4\u05dd \u05d3\u05e8\u05d5\u05e8<\/p>\n
Comment: King Zedekiah made a covenant with all the people to proclaim freedom for the slaves.<\/p>\n
Jeremiah 34:13
\n\u05db\u05d4\u05be\u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d0\u05e0\u05db\u05d9 \u05db\u05e8\u05ea\u05d9 \u05d1\u05e8\u05d9\u05ea
\n\u05d0\u05ea\u05be\u05d0\u05d1\u05d5\u05ea\u05d9\u05db\u05dd \u05d1\u05d9\u05d5\u05dd \u05d4\u05d5\u05e6\u05d0\u05d9 \u05d0\u05d5\u05ea\u05dd \u05de\u05d0\u05e8\u05e5 \u05de\u05e6\u05e8\u05d9\u05dd \u05de\u05d1\u05d9\u05ea \u05e2\u05d1\u05d3\u05d9\u05dd \u05dc\u05d0\u05de\u05e8<\/p>\n
Comment: A back reference to the covenant made at Sinai.<\/p>\n
Jeremiah 34:15
\n\u05d5\u05ea\u05e9\u05c1\u05d1\u05d5 \u05d0\u05ea\u05dd \u05d4\u05d9\u05d5\u05dd \u05d5\u05ea\u05e2\u05e9\u05c2\u05d5 \u05d0\u05ea\u05be\u05d4\u05d9\u05e9\u05c1\u05e8 \u05d1\u05e2\u05d9\u05e0\u05d9 \u05dc\u05e7\u05e8\u05d0 \u05d3\u05e8\u05d5\u05e8 \u05d0\u05d9\u05e9\u05c1
\n\u05dc\u05e8\u05e2\u05d4\u05d5 \u05d5\u05ea\u05db\u05e8\u05ea\u05d5 \u05d1\u05e8\u05d9\u05ea \u05dc\u05e4\u05e0\u05d9 \u05d1\u05d1\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8\u05be\u05e0\u05e7\u05e8\u05d0 \u05e9\u05c1\u05de\u05d9 \u05e2\u05dc\u05d9\u05d5<\/p>\n
Comment: King Zedekiah made a covenant with all the people to proclaim freedom for the slaves.<\/p>\n
Ezekiel 17:13
\n\u05d5\u05d9\u05e7\u05d7 \u05de\u05d6\u05e8\u05e2 \u05d4\u05de\u05dc\u05d5\u05db\u05d4 \u05d5\u05d9\u05db\u05e8\u05ea \u05d0\u05ea\u05d5 \u05d1\u05e8\u05d9\u05ea
\n\u05d5\u05d9\u05d1\u05d0 \u05d0\u05ea\u05d5 \u05d1\u05d0\u05dc\u05d4 \u05d5\u05d0\u05ea\u05be\u05d0\u05d9\u05dc\u05d9 \u05d4\u05d0\u05e8\u05e5 \u05dc\u05e7\u05d7<\/p>\n
Comment: The king of Babylon made a covenant with a member of the royal family of Judah. NB the parallel expression \u201cto bring him into the oath.\u201d<\/p>\n
Ezekiel 34:25
\n\u05d5\u05db\u05e8\u05ea\u05d9 \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea \u05e9\u05c1\u05dc\u05d5\u05dd \u05d5\u05d4\u05e9\u05c1\u05d1\u05ea\u05d9 \u05d7\u05d9\u05d4\u05be\u05e8\u05e2\u05d4 \u05de\u05df\u05be\u05d4\u05d0\u05e8\u05e5
\n\u05d5\u05d9\u05e9\u05c1\u05d1\u05d5 \u05d1\u05de\u05d3\u05d1\u05e8 \u05dc\u05d1\u05d8\u05d7 \u05d5\u05d9\u05e9\u05c1\u05e0\u05d5 \u05d1\u05d9\u05e2\u05e8\u05d9\u05dd<\/p>\n
Comment: Ezekiel announces a new covenant, called here a covenant of peace.<\/p>\n
Ezekiel 37:26
\n\u05d5\u05db\u05e8\u05ea\u05d9 \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea \u05e9\u05c1\u05dc\u05d5\u05dd \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05d9\u05d4\u05d9\u05d4 \u05d0\u05d5\u05ea\u05dd
\n\u05d5\u05e0\u05ea\u05ea\u05d9\u05dd \u05d5\u05d4\u05e8\u05d1\u05d9\u05ea\u05d9 \u05d0\u05d5\u05ea\u05dd \u05d5\u05e0\u05ea\u05ea\u05d9 \u05d0\u05ea\u05be\u05de\u05e7\u05d3\u05e9\u05c1\u05d9 \u05d1\u05ea\u05d5\u05db\u05dd \u05dc\u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: Ezekiel announces a new covenant, called here a covenant of peace.<\/p>\n
Hosea 2:20
\n\u05d5\u05db\u05e8\u05ea\u05d9 \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea \u05d1\u05d9\u05d5\u05dd \u05d4\u05d4\u05d5\u05d0
\n\u05e2\u05dd\u05be\u05d7\u05d9\u05ea \u05d4\u05e9\u05c2\u05d3\u05d4 \u05d5\u05e2\u05dd\u05be\u05e2\u05d5\u05e3 \u05d4\u05e9\u05c1\u05de\u05d9\u05dd \u05d5\u05e8\u05de\u05e9\u05c2 \u05d4\u05d0\u05d3\u05de\u05d4
\n\u05d5\u05e7\u05e9\u05c1\u05ea \u05d5\u05d7\u05e8\u05d1 \u05d5\u05de\u05dc\u05d7\u05de\u05d4 \u05d0\u05e9\u05c1\u05d1\u05d5\u05e8 \u05de\u05df\u05be\u05d4\u05d0\u05e8\u05e5 \u05d5\u05d4\u05e9\u05c1\u05db\u05d1\u05ea\u05d9\u05dd \u05dc\u05d1\u05d8\u05d7<\/p>\n
Comment: Hosea lived and served in the middle of the eighth century BC. He announces a covenant that Yahweh will make in the future with the animals so that they will no longer be instruments of destruction. There will be safety and security in the land. Further, see Hosea 6:7 and 8:1. This is a reference to the new creation resulting from the new covenant.<\/p>\n
Hosea 10:4
\n\u05d3\u05d1\u05e8\u05d5 \u05d3\u05d1\u05e8\u05d9\u05dd \u05d0\u05dc\u05d5\u05ea \u05e9\u05c1\u05d5\u05d0 \u05db\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea
\n\u05d5\u05e4\u05e8\u05d7 \u05db\u05e8\u05d0\u05e9\u05c1 \u05de\u05e9\u05c1\u05e4\u05d8 \u05e2\u05dc \u05ea\u05dc\u05de\u05d9 \u05e9\u05c2\u05d3\u05d9<\/p>\n
Comment: Hosea here speaks of false treaties initiated by the last monarchs of the northern kingdom of Israel.<\/p>\n
Hosea 12:2
\n\u05d0\u05e4\u05e8\u05d9\u05dd \u05e8\u05e2\u05d4 \u05e8\u05d5\u05d7 \u05d5\u05e8\u05d3\u05e3 \u05e7\u05d3\u05d9\u05dd \u05db\u05dc\u05be\u05d4\u05d9\u05d5\u05dd \u05db\u05d6\u05d1 \u05d5\u05e9\u05c1\u05d3 \u05d9\u05e8\u05d1\u05d4
\n\u05d5\u05d1\u05e8\u05d9\u05ea \u05e2\u05dd\u05be\u05d0\u05e9\u05c1\u05d5\u05e8 \u05d9\u05db\u05e8\u05ea\u05d5 \u05d5\u05e9\u05c1\u05de\u05df \u05dc\u05de\u05e6\u05e8\u05d9\u05dd \u05d9\u05d5\u05d1\u05dc<\/p>\n
Comment: Hosea here speaks of false treaties initiated by the last monarchs of the northern kingdom of Israel.<\/p>\n
Psalm 50:5
\n\u05d0\u05e1\u05e4\u05d5\u05be\u05dc\u05d9 \u05d7\u05e1\u05d9\u05d3\u05d9 \u05db\u05e8\u05ea\u05d9 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05e2\u05dc\u05d9\u05be\u05d6\u05d1\u05d7<\/p>\n
Comment: A reference to the Sinai covenant (see Ex. 24:4\u20138). The passage refers to those in the covenant community as \u05d7\u05e1\u05d9\u05d3\u05d9\u05dd (i.e., \u201ccovenant partners\u201d) and speaks of a covenant made on the basis of a sacrifice.<\/p>\n
Psalm 83:6
\n\u05db\u05d9 \u05e0\u05d5\u05e2\u05e6\u05d5 \u05dc\u05d1 \u05d9\u05d7\u05d3\u05d5 \u05e2\u05dc\u05d9\u05da \u05d1\u05e8\u05d9\u05ea \u05d9\u05db\u05e8\u05ea\u05d5<\/p>\n
Comment: Asaph describes a covenant or alliance formed by a large number of nations against Israel.<\/p>\n
Psalm 89:4
\n\u05db\u05e8\u05ea\u05d9 \u05d1\u05e8\u05d9\u05ea \u05dc\u05d1\u05d7\u05d9\u05e8\u05d9 \u05e0\u05e9\u05c1\u05d1\u05e2\u05ea\u05d9 \u05dc\u05d3\u05d5\u05d3 \u05e2\u05d1\u05d3\u05d9<\/p>\n
Comment: A reference to the Davidic covenant (see 2 Samuel 7).<\/p>\n
Job 31:1
\n\u05d1\u05e8\u05d9\u05ea \u05db\u05e8\u05ea\u05d9 \u05dc\u05e2\u05d9\u05e0\u05d9 \u05d5\u05de\u05d4 \u05d0\u05ea\u05d1\u05d5\u05e0\u05df \u05e2\u05dc\u05be\u05d1\u05ea\u05d5\u05dc\u05d4<\/p>\n
Comment: Job\u2019s declaration of innocence\u2014he had made a covenant with his eyes not to look lustfully on a young woman.<\/p>\n
Job 40:28
\n\u05d4\u05d9\u05db\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea \u05e2\u05de\u05da \u05ea\u05e7\u05d7\u05e0\u05d5 \u05dc\u05e2\u05d1\u05d3 \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: In Yahweh\u2019s speech, he challenges Job to control Leviathan. Can Job make an agreement with the monster so that he is Job\u2019s slave forever? Cf. Hosea 2:20.<\/p>\n
Ezra 10:3
\n\u05d5\u05e2\u05ea\u05d4 \u05e0\u05db\u05e8\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05dc\u05d0\u05dc\u05d4\u05d9\u05e0\u05d5 \u05dc\u05d4\u05d5\u05e6\u05d9\u05d0 \u05db\u05dc\u05be\u05e0\u05e9\u05c1\u05d9\u05dd \u05d5\u05d4\u05e0\u05d5\u05dc\u05d3
\n\u05de\u05d4\u05dd \u05d1\u05e2\u05e6\u05ea \u05d0\u05d3\u05e0\u05d9 \u05d5\u05d4\u05d7\u05e8\u05d3\u05d9\u05dd \u05d1\u05de\u05e6\u05d5\u05ea \u05d0\u05dc\u05d4\u05d9\u05e0\u05d5 \u05d5\u05db\u05ea\u05d5\u05e8\u05d4 \u05d9\u05e2\u05e9\u05c2\u05d4<\/p>\n
Comment: Ezra advises the people to make a covenant with God to divorce their non-Jewish wives.<\/p>\n
Nehemiah 9:8
\n\u05d5\u05de\u05e6\u05d0\u05ea \u05d0\u05ea\u05be\u05dc\u05d1\u05d1\u05d5 \u05e0\u05d0\u05de\u05df \u05dc\u05e4\u05e0\u05d9\u05da \u05d5\u05db\u05e8\u05d5\u05ea \u05e2\u05de\u05d5 \u05d4\u05d1\u05e8\u05d9\u05ea
\n\u05dc\u05ea\u05ea \u05d0\u05ea\u05be\u05d0\u05e8\u05e5 \u05d4\u05db\u05e0\u05e2\u05e0\u05d9 \u05d4\u05d7\u05ea\u05d9 \u05d4\u05d0\u05de\u05e8\u05d9
\n\u05d5\u05d4\u05e4\u05e8\u05d6\u05d9 \u05d5\u05d4\u05d9\u05d1\u05d5\u05e1\u05d9 \u05d5\u05d4\u05d2\u05e8\u05d2\u05e9\u05c1\u05d9 \u05dc\u05ea\u05ea \u05dc\u05d6\u05e8\u05e2\u05d5
\n\u05d5\u05ea\u05e7\u05dd \u05d0\u05ea\u05be\u05d3\u05d1\u05e8\u05d9\u05da \u05db\u05d9 \u05e6\u05d3\u05d9\u05e7 \u05d0\u05ea\u05d4<\/p>\n
Comment: A reference to the covenant with Abraham (particularly to Gen. 15:18\u201321). Note that \u05d4\u05e7\u05d9\u05dd is employed here of God fulfilling his words, that is, bringing to pass the promises in the covenant initiated previously.<\/p>\n
1 Chronicles 11:3
\n\u05d5\u05d9\u05d1\u05d0\u05d5 \u05db\u05dc\u05be\u05d6\u05e7\u05e0\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d0\u05dc\u05be\u05d4\u05de\u05dc\u05da \u05d7\u05d1\u05e8\u05d5\u05e0\u05d4
\n\u05d5\u05d9\u05db\u05e8\u05ea \u05dc\u05d4\u05dd \u05d3\u05d5\u05d9\u05d3 \u05d1\u05e8\u05d9\u05ea \u05d1\u05d7\u05d1\u05e8\u05d5\u05df \u05dc\u05e4\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4
\n\u05d5\u05d9\u05de\u05e9\u05c1\u05d7\u05d5 \u05d0\u05ea\u05be\u05d3\u05d5\u05d9\u05d3 \u05dc\u05de\u05dc\u05da \u05e2\u05dc\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05db\u05d3\u05d1\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d1\u05d9\u05d3\u05be\u05e9\u05c1\u05de\u05d5\u05d0\u05dc<\/p>\n
Comment: Parallel to 2 Samuel 5:3.<\/p>\n
2 Chronicles 21:7
\n\u05d5\u05dc\u05d0\u05be\u05d0\u05d1\u05d4 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05d4\u05e9\u05c1\u05d7\u05d9\u05ea \u05d0\u05ea\u05be\u05d1\u05d9\u05ea \u05d3\u05d5\u05d9\u05d3 \u05dc\u05de\u05e2\u05df \u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05dc\u05d3\u05d5\u05d9\u05d3
\n\u05d5\u05db\u05d0\u05e9\u05c1\u05e8 \u05d0\u05de\u05e8 \u05dc\u05ea\u05ea \u05dc\u05d5 \u05e0\u05d9\u05e8 \u05d5\u05dc\u05d1\u05e0\u05d9\u05d5 \u05db\u05dc\u05be\u05d4\u05d9\u05de\u05d9\u05dd<\/p>\n
Comment: A reference to the covenant Yahweh had made with David. Jehoram was an evil king, but Yahweh did not destroy him because of his covenant with David.<\/p>\n
2 Chronicles 23:3
\n\u05d5\u05d9\u05db\u05e8\u05ea \u05db\u05dc\u05be\u05d4\u05e7\u05d4\u05dc \u05d1\u05e8\u05d9\u05ea \u05d1\u05d1\u05d9\u05ea \u05d4\u05d0\u05dc\u05d4\u05d9\u05dd \u05e2\u05dd\u05be\u05d4\u05de\u05dc\u05da
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05dc\u05d4\u05dd \u05d4\u05e0\u05d4 \u05d1\u05df\u05be\u05d4\u05de\u05dc\u05da \u05d9\u05de\u05dc\u05da \u05db\u05d0\u05e9\u05c1\u05e8 \u05d3\u05d1\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05e2\u05dc\u05be\u05d1\u05e0\u05d9 \u05d3\u05d5\u05d9\u05d3<\/p>\n
Comment: Parallel to 2 Kings 11:4.<\/p>\n
2 Chronicles 23:16
\n\u05d5\u05d9\u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05d9\u05d3\u05e2 \u05d1\u05e8\u05d9\u05ea \u05d1\u05d9\u05e0\u05d5 \u05d5\u05d1\u05d9\u05df
\n\u05db\u05dc\u05be\u05d4\u05e2\u05dd \u05d5\u05d1\u05d9\u05df \u05d4\u05de\u05dc\u05da \u05dc\u05d4\u05d9\u05d5\u05ea \u05dc\u05e2\u05dd \u05dc\u05d9\u05d4\u05d5\u05d4<\/p>\n
Comment: Parallel to 2 Kings 11:17.<\/p>\n
2 Chronicles 29:10
\n\u05e2\u05ea\u05d4 \u05e2\u05dd\u05be\u05dc\u05d1\u05d1\u05d9 \u05dc\u05db\u05e8\u05d5\u05ea \u05d1\u05e8\u05d9\u05ea \u05dc\u05d9\u05d4\u05d5\u05d4
\n\u05d0\u05dc\u05d4\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d9\u05e9\u05c1\u05d1 \u05de\u05de\u05e0\u05d5 \u05d7\u05e8\u05d5\u05df \u05d0\u05e4\u05d5<\/p>\n
Comment: Hezekiah announces his intentions to make a covenant with Yahweh so that the anger of God will be turned away from the people. He calls the Levites together so that they may purify the temple.<\/p>\n
2 Chronicles 34:31<\/p>\n
\u05d5\u05d9\u05e2\u05de\u05d3 \u05d4\u05de\u05dc\u05da \u05e2\u05dc\u05be\u05e2\u05de\u05d3\u05d5 \u05d5\u05d9\u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05dc\u05e4\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4
\n\u05dc\u05dc\u05db\u05ea \u05d0\u05d7\u05e8\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05d5\u05dc\u05e9\u05c1\u05de\u05d5\u05e8 \u05d0\u05ea\u05be\u05de\u05e6\u05d5\u05ea\u05d9\u05d5 \u05d5\u05e2\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d7\u05e7\u05d9\u05d5 \u05d1\u05db\u05dc\u05be\u05dc\u05d1\u05d1\u05d5
\n\u05d5\u05d1\u05db\u05dc\u05be\u05e0\u05e4\u05e9\u05c1\u05d5 \u05dc\u05e2\u05e9\u05c2\u05d5\u05ea \u05d0\u05ea\u05be\u05d3\u05d1\u05e8\u05d9 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d4\u05db\u05ea\u05d5\u05d1\u05d9\u05dd \u05e2\u05dc\u05be\u05d4\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4<\/p>\n
Comment: Parallel to 2 Kings 23:3.<\/p>\n
2. \u05d4\u05e7\u05d9\u05dd \u05d1\u05e8\u05d9\u05ea<\/p>\n
Genesis 6:18
\n\u05d5\u05d0\u05e0\u05d9 \u05d4\u05e0\u05e0\u05d9 \u05de\u05d1\u05d9\u05d0 \u05d0\u05ea\u05be\u05d4\u05de\u05d1\u05d5\u05dc \u05de\u05d9\u05dd \u05e2\u05dc\u05be\u05d4\u05d0\u05e8\u05e5
\n\u05dc\u05e9\u05c1\u05d7\u05ea \u05db\u05dc\u05be\u05d1\u05e9\u05c2\u05e8 \u05d0\u05e9\u05c1\u05e8\u05be\u05d1\u05d5 \u05e8\u05d5\u05d7 \u05d7\u05d9\u05d9\u05dd \u05de\u05ea\u05d7\u05ea \u05d4\u05e9\u05c1\u05de\u05d9\u05dd
\n\u05db\u05dc \u05d0\u05e9\u05c1\u05e8\u05be\u05d1\u05d0\u05e8\u05e5 \u05d9\u05d2\u05d5\u05e2
\n\u05d5\u05d4\u05e7\u05de\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05da
\n\u05d5\u05d1\u05d0\u05ea \u05d0\u05dc\u05be\u05d4\u05ea\u05d1\u05d4 \u05d0\u05ea\u05d4 \u05d5\u05d1\u05e0\u05d9\u05da \u05d5\u05d0\u05e9\u05c1\u05ea\u05da \u05d5\u05e0\u05e9\u05c1\u05d9\u05be\u05d1\u05e0\u05d9\u05da \u05d0\u05ea\u05da<\/p>\n
Comment: A reference to the covenant with Noah.<\/p>\n
Genesis 9:9
\n\u05d5\u05d0\u05e0\u05d9 \u05d4\u05e0\u05e0\u05d9 \u05de\u05e7\u05d9\u05dd \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05db\u05dd \u05d5\u05d0\u05ea\u05be\u05d6\u05e8\u05e2\u05db\u05dd \u05d0\u05d7\u05e8\u05d9\u05db\u05dd<\/p>\n
Comment: A reference to the covenant with Noah.<\/p>\n
Genesis 9:11
\n\u05d5\u05d4\u05e7\u05de\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05db\u05dd
\n\u05d5\u05dc\u05d0\u05be\u05d9\u05db\u05e8\u05ea \u05db\u05dc\u05be\u05d1\u05e9\u05c2\u05e8 \u05e2\u05d5\u05d3 \u05de\u05de\u05d9 \u05d4\u05de\u05d1\u05d5\u05dc
\n\u05d5\u05dc\u05d0\u05be\u05d9\u05d4\u05d9\u05d4 \u05e2\u05d5\u05d3 \u05de\u05d1\u05d5\u05dc \u05dc\u05e9\u05c1\u05d7\u05ea \u05d4\u05d0\u05e8\u05e5<\/p>\n
Comment: A reference to the covenant with Noah.<\/p>\n
Genesis 9:17**
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05dc\u05be\u05e0\u05d7
\n\u05d6\u05d0\u05ea \u05d0\u05d5\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05d4\u05e7\u05de\u05ea\u05d9 \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05df \u05db\u05dc\u05be\u05d1\u05e9\u05c2\u05e8 \u05d0\u05e9\u05c1\u05e8 \u05e2\u05dc\u05be\u05d4\u05d0\u05e8\u05e5<\/p>\n
Comment: The bow in the clouds is the sign of the covenant between God and every living being.<\/p>\n
Genesis 17:7
\n\u05d5\u05d4\u05e4\u05e8\u05ea\u05d9 \u05d0\u05ea\u05da \u05d1\u05de\u05d0\u05d3 \u05de\u05d0\u05d3 \u05d5\u05e0\u05ea\u05ea\u05d9\u05da \u05dc\u05d2\u05d5\u05d9\u05dd
\n\u05d5\u05de\u05dc\u05db\u05d9\u05dd \u05de\u05de\u05da \u05d9\u05e6\u05d0\u05d5
\n\u05d5\u05d4\u05e7\u05de\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05da \u05d5\u05d1\u05d9\u05df \u05d6\u05e8\u05e2\u05da \u05d0\u05d7\u05e8\u05d9\u05da \u05dc\u05d3\u05e8\u05ea\u05dd
\n\u05dc\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05dc\u05d4\u05d9\u05d5\u05ea \u05dc\u05da \u05dc\u05d0\u05dc\u05d4\u05d9\u05dd \u05d5\u05dc\u05d6\u05e8\u05e2\u05da \u05d0\u05d7\u05e8\u05d9\u05da<\/p>\n
Comment: A reference to the covenant with Abraham.<\/p>\n
Genesis 17:19
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05d1\u05dc \u05e9\u05c2\u05e8\u05d4 \u05d0\u05e9\u05c1\u05ea\u05da \u05d9\u05dc\u05d3\u05ea \u05dc\u05da \u05d1\u05df \u05d5\u05e7\u05e8\u05d0\u05ea \u05d0\u05ea\u05be\u05e9\u05c1\u05de\u05d5
\n\u05d9\u05e6\u05d7\u05e7 \u05d5\u05d4\u05e7\u05de\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05d5 \u05dc\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05dc\u05d6\u05e8\u05e2\u05d5 \u05d0\u05d7\u05e8\u05d9\u05d5<\/p>\n
Comment: A reference to the covenant with Abraham.<\/p>\n
Genesis 17:21
\n\u05d5\u05dc\u05d9\u05e9\u05c1\u05de\u05e2\u05d0\u05dc \u05e9\u05c1\u05de\u05e2\u05ea\u05d9\u05da \u05d4\u05e0\u05d4 \u05d1\u05e8\u05db\u05ea\u05d9 \u05d0\u05ea\u05d5 \u05d5\u05d4\u05e4\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05d5
\n\u05d5\u05d4\u05e8\u05d1\u05d9\u05ea\u05d9 \u05d0\u05ea\u05d5 \u05d1\u05de\u05d0\u05d3 \u05de\u05d0\u05d3 \u05e9\u05c1\u05e0\u05d9\u05dd\u05be\u05e2\u05e9\u05c2\u05e8 \u05e0\u05e9\u05c2\u05d9\u05d0\u05dd \u05d9\u05d5\u05dc\u05d9\u05d3 \u05d5\u05e0\u05ea\u05ea\u05d9\u05d5 \u05dc\u05d2\u05d5\u05d9 \u05d2\u05d3\u05d5\u05dc
\n\u05d5\u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05e7\u05d9\u05dd \u05d0\u05ea\u05be\u05d9\u05e6\u05d7\u05e7
\n\u05d0\u05e9\u05c1\u05e8 \u05ea\u05dc\u05d3 \u05dc\u05da \u05e9\u05c2\u05e8\u05d4 \u05dc\u05de\u05d5\u05e2\u05d3 \u05d4\u05d6\u05d4 \u05d1\u05e9\u05c1\u05e0\u05d4 \u05d4\u05d0\u05d7\u05e8\u05ea<\/p>\n
Comment: A reference to the covenant with Abraham.<\/p>\n
Exodus 6:4
\n\u05d5\u05d0\u05e8\u05d0 \u05d0\u05dc\u05be\u05d0\u05d1\u05e8\u05d4\u05dd \u05d0\u05dc\u05be\u05d9\u05e6\u05d7\u05e7 \u05d5\u05d0\u05dc\u05be\u05d9\u05e2\u05e7\u05d1 \u05d1\u05d0\u05dc \u05e9\u05c1\u05d3\u05d9
\n\u05d5\u05e9\u05c1\u05de\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05d0 \u05e0\u05d5\u05d3\u05e2\u05ea\u05d9 \u05dc\u05d4\u05dd
\n\u05d5\u05d2\u05dd \u05d4\u05e7\u05de\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05dd \u05dc\u05ea\u05ea \u05dc\u05d4\u05dd \u05d0\u05ea\u05be\u05d0\u05e8\u05e5 \u05db\u05e0\u05e2\u05df
\n\u05d0\u05ea \u05d0\u05e8\u05e5 \u05de\u05d2\u05e8\u05d9\u05d4\u05dd \u05d0\u05e9\u05c1\u05e8\u05be\u05d2\u05e8\u05d5 \u05d1\u05d4<\/p>\n
Comment: Is this a case where \u05d4\u05e7\u05d9\u05dd \u05d1\u05e8\u05d9\u05ea means \u201cto establish\u201d or \u201cto institute\u201d rather than \u201cto affirm\u201d? Not necessarily so, for Yahweh says he has affirmed the covenant to give the land to them. So once again, to confirm or establish a covenant is not to make a relationship formal by means of an oath or vow but to affirm the validity of a commitment. In the narrative, the covenant was not made with Abraham, Isaac, and Jacob but was made with Abraham and then affirmed to Abraham and to Isaac and to Jacob. Williamson\u2019s critique (in JESOT 2, no. 2 [2013]: 215\u201352) is invalid.<\/p>\n
Leviticus 26:9
\n\u05d5\u05e4\u05e0\u05d9\u05ea\u05d9 \u05d0\u05dc\u05d9\u05db\u05dd \u05d5\u05d4\u05e4\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05db\u05dd \u05d5\u05d4\u05e8\u05d1\u05d9\u05ea\u05d9 \u05d0\u05ea\u05db\u05dd
\n\u05d5\u05d4\u05e7\u05d9\u05de\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05db\u05dd<\/p>\n
Comment: This is a section promising blessings for obedience and curses for disobedience. If they obey, Yahweh will \u201ckeep\u201d his covenant with them, that is, bring the blessings he promised.<\/p>\n
Deuteronomy 8:18
\n\u05d5\u05d6\u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05db\u05d9 \u05d4\u05d5\u05d0 \u05d4\u05e0\u05ea\u05df \u05dc\u05da \u05db\u05d7 \u05dc\u05e2\u05e9\u05c2\u05d5\u05ea \u05d7\u05d9\u05dc
\n\u05dc\u05de\u05e2\u05df \u05d4\u05e7\u05d9\u05dd \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d5 \u05d0\u05e9\u05c1\u05e8\u05be\u05e0\u05e9\u05c1\u05d1\u05e2 \u05dc\u05d0\u05d1\u05ea\u05d9\u05da \u05db\u05d9\u05d5\u05dd \u05d4\u05d6\u05d4<\/p>\n
Comment: To remember Yahweh is to love him by obeying the covenant stipulations. When they do this, Yahweh will bring the blessings he promised (i.e., wealth) and thus \u201cestablish\u201d or \u201ckeep\u201d his covenant.<\/p>\n
2 Kings 23:3
\n\u05d5\u05d9\u05e2\u05de\u05d3 \u05d4\u05de\u05dc\u05da \u05e2\u05dc\u05be\u05d4\u05e2\u05de\u05d5\u05d3 \u05d5\u05d9\u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05dc\u05e4\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05dc\u05db\u05ea
\n\u05d0\u05d7\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d5\u05dc\u05e9\u05c1\u05de\u05e8 \u05de\u05e6\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d0\u05ea\u05be\u05e2\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d0\u05ea\u05be\u05d7\u05e7\u05ea\u05d9\u05d5 \u05d1\u05db\u05dc\u05be\u05dc\u05d1
\n\u05d5\u05d1\u05db\u05dc\u05be\u05e0\u05e4\u05e9\u05c1 \u05dc\u05d4\u05e7\u05d9\u05dd \u05d0\u05ea\u05be\u05d3\u05d1\u05e8\u05d9 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d4\u05d6\u05d0\u05ea \u05d4\u05db\u05ea\u05d1\u05d9\u05dd \u05e2\u05dc\u05be\u05d4\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4
\n\u05d5\u05d9\u05e2\u05de\u05d3 \u05db\u05dc\u05be\u05d4\u05e2\u05dd \u05d1\u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: Here Josiah concludes a covenant to follow the Lord and keep his commands. Thus he will \u201cfulfill\u201d or \u201ckeep\u201d the \u201cwords\u201d (i.e., terms) of the covenant.<\/p>\n
Jeremiah 34:18
\n\u05d5\u05e0\u05ea\u05ea\u05d9 \u05d0\u05ea\u05be\u05d4\u05d0\u05e0\u05e9\u05c1\u05d9\u05dd \u05d4\u05e2\u05d1\u05e8\u05d9\u05dd \u05d0\u05ea\u05be\u05d1\u05e8\u05ea\u05d9
\n\u05d0\u05e9\u05c1\u05e8 \u05dc\u05d0\u05be\u05d4\u05e7\u05d9\u05de\u05d5 \u05d0\u05ea\u05be\u05d3\u05d1\u05e8\u05d9 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d5 \u05dc\u05e4\u05e0\u05d9
\n\u05d4\u05e2\u05d2\u05dc \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d5 \u05dc\u05e9\u05c1\u05e0\u05d9\u05dd \u05d5\u05d9\u05e2\u05d1\u05e8\u05d5 \u05d1\u05d9\u05df \u05d1\u05ea\u05e8\u05d9\u05d5<\/p>\n
Comment: The expression \u201cto establish the words of the covenant\u201d refers to fulfilling the obligations of the covenant made (\u201ccut\u201d) previously in 34:8.<\/p>\n
Ezekiel 16:60
\nEzekiel 16:62
\n\u05d5\u05d6\u05db\u05e8\u05ea\u05d9 \u05d0\u05e0\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05d5\u05ea\u05da
\n\u05d1\u05d9\u05de\u05d9 \u05e0\u05e2\u05d5\u05e8\u05d9\u05da \u05d5\u05d4\u05e7\u05de\u05d5\u05ea\u05d9 \u05dc\u05da \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd
\n\u05d5\u05d6\u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d3\u05e8\u05db\u05d9\u05da \u05d5\u05e0\u05db\u05dc\u05de\u05ea \u05d1\u05e7\u05d7\u05ea\u05da \u05d0\u05ea\u05be\u05d0\u05d7\u05d5\u05ea\u05d9\u05da \u05d4\u05d2\u05d3\u05dc\u05d5\u05ea
\n\u05de\u05de\u05da \u05d0\u05dc\u05be\u05d4\u05e7\u05d8\u05e0\u05d5\u05ea \u05de\u05de\u05da \u05d5\u05e0\u05ea\u05ea\u05d9 \u05d0\u05ea\u05d4\u05df \u05dc\u05da \u05dc\u05d1\u05e0\u05d5\u05ea \u05d5\u05dc\u05d0 \u05de\u05d1\u05e8\u05d9\u05ea\u05da
\n\u05d5\u05d4\u05e7\u05d9\u05de\u05d5\u05ea\u05d9 \u05d0\u05e0\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05da \u05d5\u05d9\u05d3\u05e2\u05ea \u05db\u05d9\u05be\u05d0\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4<\/p>\n
Comment: God will deal with Jerusalem as she deserves. Nonetheless, he will remember his covenant with her and affirm a permanent covenant with her. Yahweh is saying to Israel that both Samaria and Sodom will be given to Jerusalem as daughters, not on the basis of the Mosaic covenant but rather on the basis of the Abrahamic covenant. \u201cBeing given as daughters\u201d means that the neighboring nations (Samaritans and Sodomites) are now family. God will uphold his promises to Abraham that through him the nations will be blessed even though the nations were not blessed through the Mosaic covenant, since Israel as a nation failed to be a light to the nations.<\/p>\n
3. \u05d4\u05d2\u05d1\u05d9\u05e8 \u05d1\u05d1\u05e8\u05d9\u05ea
\nDaniel 9:27
\n\u05d5\u05d4\u05d2\u05d1\u05d9\u05e8 \u05d1\u05e8\u05d9\u05ea \u05dc\u05e8\u05d1\u05d9\u05dd \u05e9\u05c1\u05d1\u05d5\u05e2 \u05d0\u05d7\u05d3
\n\u05d5\u05d7\u05e6\u05d9 \u05d4\u05e9\u05c1\u05d1\u05d5\u05e2 \u05d9\u05e9\u05c1\u05d1\u05d9\u05ea \u05d6\u05d1\u05d7 \u05d5\u05de\u05e0\u05d7\u05d4
\n\u05d5\u05e2\u05dc \u05db\u05e0\u05e3 \u05e9\u05c1\u05e7\u05d5\u05e6\u05d9\u05dd \u05de\u05e9\u05c1\u05de\u05dd
\n\u05d5\u05e2\u05d3\u05be\u05db\u05dc\u05d4 \u05d5\u05e0\u05d7\u05e8\u05e6\u05d4 \u05ea\u05ea\u05da \u05e2\u05dc\u05be\u05e9\u05c1\u05de\u05dd<\/p>\n
Comment: Interpretation of this verse is hotly debated and disputed. A central issue is identification of the subject of the verb. Williamson has argued in his study Sealed with an Oath that Daniel 9:26 and 27 follow an identical pattern in which the first half of the verse speaks of the coming king and the second speaks of the destroyer. According to this approach, it is the Messiah who will make a strong covenant with the many and bring an end to sacrifice. The expression is unique.<\/p>\n
4. \u05e0\u05ea\u05df \u05d1\u05e8\u05d9\u05ea
\nGenesis 9:12
\nGenesis 17:2
\n\u05d5\u05d0\u05ea\u05e0\u05d4 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05da [17:2]
\n\u05d5\u05d0\u05e8\u05d1\u05d4 \u05d0\u05d5\u05ea\u05da \u05d1\u05de\u05d0\u05d3 \u05de\u05d0\u05d3<\/p>\n
Comment: God commands Abram, \u201cWalk before me and be perfect, so that I may give\/grant my covenant between me and you and multiply you\u201d (Gen. 17:1\u20132). The only occurrences of this collocation are found in contexts that employ the expression \u05d4\u05e7\u05d9\u05dd \u05d1\u05e8\u05d9\u05ea. The verb \u05e0\u05ea\u05df is higher up the hierarchy and functions as a stylistic substitute for \u05d4\u05e7\u05d9\u05dd.<\/p>\n
Numbers 25:12
\n\u05dc\u05db\u05df \u05d0\u05de\u05e8 \u05d4\u05e0\u05e0\u05d9 \u05e0\u05ea\u05df \u05dc\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05e9\u05c1\u05dc\u05d5\u05dd<\/p>\n
5. \u05e6\u05b4\u05d5\u05b8\u05bc\u05d4 \u05d1\u05e8\u05d9\u05ea
\nJoshua 7:11
\nJoshua 23:16
\nJudges 2:20
\nPsalm 111:9
\n\u05e4\u05d3\u05d5\u05ea \u05e9\u05c1\u05dc\u05d7 \u05dc\u05e2\u05de\u05d5 \u05e6\u05d5\u05d4\u05be\u05dc\u05e2\u05d5\u05dc\u05dd \u05d1\u05e8\u05d9\u05ea\u05d5 [111:9]
\n\u05e7\u05d3\u05d5\u05e9\u05c1 \u05d5\u05e0\u05d5\u05e8\u05d0 \u05e9\u05c1\u05de\u05d5<\/p>\n
Comment: God\u2019s provision of redemption for his people is equivalent to appointing or commanding his covenant forever. This is likely the Abrahamic covenant.<\/p>\n
6. \u05d4\u05d2\u05d3 \u05d1\u05e8\u05d9\u05ea
\nDeuteronomy 4:13
\n\u05d5\u05d9\u05d2\u05d3 \u05dc\u05db\u05dd \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d5 \u05d0\u05e9\u05c1\u05e8 \u05e6\u05d5\u05d4 \u05d0\u05ea\u05db\u05dd \u05dc\u05e2\u05e9\u05c2\u05d5\u05ea \u05e2\u05e9\u05c2\u05e8\u05ea \u05d4\u05d3\u05d1\u05e8\u05d9\u05dd
\n\u05d5\u05d9\u05db\u05ea\u05d1\u05dd \u05e2\u05dc\u05be\u05e9\u05c1\u05e0\u05d9 \u05dc\u05d7\u05d5\u05ea \u05d0\u05d1\u05e0\u05d9\u05dd<\/p>\n
Comment: Moses recounts how at Sinai, \u201cGod declared his covenant to you, that is, the Ten Words.\u201d This refers to the Mosaic covenant.<\/p>\n
7. \u05e9\u05c2\u05d9\u05dd \u05d1\u05e8\u05d9\u05ea
\n2 Samuel 23:5
\n\u05db\u05d9\u05be\u05dc\u05d0\u05be\u05db\u05df \u05d1\u05d9\u05ea\u05d9 \u05e2\u05dd\u05be\u05d0\u05dc
\n\u05db\u05d9 \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05e9\u05c2\u05dd \u05dc\u05d9 \u05e2\u05e8\u05d5\u05db\u05d4 \u05d1\u05db\u05dc \u05d5\u05e9\u05c1\u05de\u05e8\u05d4
\n\u05db\u05d9\u05be\u05db\u05dc\u05be\u05d9\u05e9\u05c1\u05e2\u05d9 \u05d5\u05db\u05dc\u05be\u05d7\u05e4\u05e5 \u05db\u05d9\u05be\u05dc\u05d0 \u05d9\u05e6\u05de\u05d9\u05d7<\/p>\n
Comment: David says, \u201cYahweh placed\/set a covenant for me [or with me].\u201d The expression is perhaps equivalent to \u05e0\u05ea\u05df \u05d1\u05e8\u05d9\u05ea. Note also that the text implies the expressions \u05e2\u05e8\u05da \u05d1\u05e8\u05d9\u05ea and \u05e9\u05c1\u05de\u05e8 \u05d1\u05e8\u05d9\u05ea (see point 14 below). The expressions \u05e0\u05ea\u05df \u05d1\u05e8\u05d9\u05ea and \u05e2\u05e8\u05da \u05d1\u05e8\u05d9\u05ea indicate instituting a covenant while \u05e9\u05c1\u05de\u05e8 \u05d1\u05e8\u05d9\u05ea indicates fulfilling it.<\/p>\n
Jeremiah 33:25
\n\u05db\u05d4 \u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dd\u05be\u05dc\u05d0 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d9\u05d5\u05de\u05dd \u05d5\u05dc\u05d9\u05dc\u05d4
\n\u05d7\u05e7\u05d5\u05ea \u05e9\u05c1\u05de\u05d9\u05dd \u05d5\u05d0\u05e8\u05e5 \u05dc\u05d0\u05be\u05e9\u05c2\u05de\u05ea\u05d9<\/p>\n
Comment: If God has not ordained his covenant with creation, then he will reject the descendants of Abraham and not have one of them rule over Abraham\u2019s descendants.<\/p>\n
8. \u05d4\u05e2\u05de\u05d9\u05d3 \u05d1\u05e8\u05d9\u05ea
\nPsalm 105:10
\n\u05d6\u05db\u05e8 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d1\u05e8\u05d9\u05ea\u05d5
\n\u05d3\u05d1\u05e8 \u05e6\u05d5\u05d4 \u05dc\u05d0\u05dc\u05e3 \u05d3\u05d5\u05e8
\n\u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d0\u05d1\u05e8\u05d4\u05dd
\n\u05d5\u05e9\u05c1\u05d1\u05d5\u05e2\u05ea\u05d5 \u05dc\u05d9\u05e9\u05c2\u05d7\u05e7
\n\u05d5\u05d9\u05e2\u05de\u05d9\u05d3\u05d4 \u05dc\u05d9\u05e2\u05e7\u05d1 \u05dc\u05d7\u05e7
\n\u05dc\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: The context clearly identifies the covenant as the covenant with Abraham. This covenant is a \u201cword\u201d to a thousand generations and also an \u201coath\u201d to Isaac. It was caused to stand as a \u201cstatute\u201d for Jacob and an \u201ceverlasting covenant\u201d for Israel. The third-person feminine singular suffix on \u05d5\u05d9\u05e2\u05de\u05d9\u05d3\u05d4 has \u05d1\u05e8\u05d9\u05ea as referent. The covenant with Abraham was confirmed to Jacob. Thus this expression is similar to \u05d4\u05e7\u05d9\u05dd \u05d1\u05e8\u05d9\u05ea.<\/p>\n
1 Chronicles 16:17
\n\u05d5\u05d9\u05e2\u05de\u05d9\u05d3\u05d4 \u05dc\u05d9\u05e2\u05e7\u05d1 \u05dc\u05d7\u05e7 \u05dc\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: David moves the ark to Jerusalem, sets up the tent there, and appoints and arranges men to lead the worship. Then there is a psalm of thanksgiving in which the people are called to remember the everlasting covenant, \u201cthe word directed to a thousand generations\u201d (1 Chron. 16:15). The next verse identifies this as the Abrahamic covenant, and the language is reminiscent of Psalm 105:10. First Chronicles 16:17 explains that Yahweh caused the oath to stand either as a statute for Jacob or as an everlasting covenant for Israel.<\/p>\n
9. \u05e2\u05de\u05d3 \u05d1\u05d1\u05e8\u05d9\u05ea
\n2 Kings 23:3
\n\u05d5\u05d9\u05e2\u05de\u05d3 \u05d4\u05de\u05dc\u05da \u05e2\u05dc\u05be\u05d4\u05e2\u05de\u05d5\u05d3 \u05d5\u05d9\u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05dc\u05e4\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05dc\u05db\u05ea
\n\u05d0\u05d7\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d5\u05dc\u05e9\u05c1\u05de\u05e8 \u05de\u05e6\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d0\u05ea\u05be\u05e2\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d5\u05d0\u05ea\u05be\u05d7\u05e7\u05ea\u05d9\u05d5 \u05d1\u05db\u05dc\u05be\u05dc\u05d1
\n\u05d5\u05d1\u05db\u05dc\u05be\u05e0\u05e4\u05e9\u05c1 \u05dc\u05d4\u05e7\u05d9\u05dd \u05d0\u05ea\u05be\u05d3\u05d1\u05e8\u05d9 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d4\u05d6\u05d0\u05ea \u05d4\u05db\u05ea\u05d1\u05d9\u05dd \u05e2\u05dc\u05be\u05d4\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d4
\n\u05d5\u05d9\u05e2\u05de\u05d3 \u05db\u05dc\u05be\u05d4\u05e2\u05dd \u05d1\u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: Josiah makes a covenant to keep the Sinai-Deuteronomic covenant (cf. 2 Kings 22:8).<\/p>\n
2 Chronicles 34:32
\n\u05d5\u05d9\u05e2\u05de\u05d3 \u05d0\u05ea \u05db\u05dc\u05be\u05d4\u05e0\u05de\u05e6\u05d0 \u05d1\u05d9\u05e8\u05d5\u05e9\u05c1\u05dc\u05dd \u05d5\u05d1\u05e0\u05d9\u05de\u05df
\n\u05d5\u05d9\u05e2\u05e9\u05c2\u05d5 \u05d9\u05e9\u05c1\u05d1\u05d9 \u05d9\u05e8\u05d5\u05e9\u05c1\u05dc\u05dd \u05db\u05d1\u05e8\u05d9\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05dc\u05d4\u05d9 \u05d0\u05d1\u05d5\u05ea\u05d9\u05d4\u05dd<\/p>\n
Comment: The noun phrase \u201ccovenant of God\u201d is a clear reference to the Sinai covenant. Josiah, the king, is bringing his people back to the covenant stipulations and back to the God worshiped by their forefathers.<\/p>\n
10. \u05d1\u05d5\u05d0 \u05d1\u05d1\u05e8\u05d9\u05ea
\n1 Samuel 20:8
\n\u05d5\u05e2\u05e9\u05c2\u05d9\u05ea \u05d7\u05e1\u05d3 \u05e2\u05dc\u05be\u05e2\u05d1\u05d3\u05da \u05db\u05d9 \u05d1\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d4\u05d1\u05d0\u05ea \u05d0\u05ea\u05be\u05e2\u05d1\u05d3\u05da \u05e2\u05de\u05da
\n\u05d5\u05d0\u05dd\u05be\u05d9\u05e9\u05c1\u05be\u05d1\u05d9 \u05e2\u05d5\u05df \u05d4\u05de\u05d9\u05ea\u05e0\u05d9 \u05d0\u05ea\u05d4 \u05d5\u05e2\u05d3\u05be\u05d0\u05d1\u05d9\u05da \u05dc\u05de\u05d4\u05be\u05d6\u05d4 \u05ea\u05d1\u05d9\u05d0\u05e0\u05d9<\/p>\n
Comment: Jonathan brought David into a \u201ccovenant of Yahweh\u201d with him. Probably the thought is that the covenant between David and Jonathan was an oath sworn before the Lord. This is clear in 1 Samuel 23:18, though not in 18:3.<\/p>\n
Jeremiah 34:10
\n\u05d5\u05d9\u05e9\u05c1\u05de\u05e2\u05d5 \u05db\u05dc\u05be\u05d4\u05e9\u05c2\u05e8\u05d9\u05dd \u05d5\u05db\u05dc\u05be\u05d4\u05e2\u05dd \u05d0\u05e9\u05c1\u05e8\u05be\u05d1\u05d0\u05d5 \u05d1\u05d1\u05e8\u05d9\u05ea
\n\u05dc\u05e9\u05c1\u05dc\u05d7 \u05d0\u05d9\u05e9\u05c1 \u05d0\u05ea\u05be\u05e2\u05d1\u05d3\u05d5 \u05d5\u05d0\u05d9\u05e9\u05c1 \u05d0\u05ea\u05be\u05e9\u05c1\u05e4\u05d7\u05ea\u05d5 \u05d7\u05e4\u05e9\u05c1\u05d9\u05dd
\n\u05dc\u05d1\u05dc\u05ea\u05d9 \u05e2\u05d1\u05d3\u05be\u05d1\u05dd \u05e2\u05d5\u05d3 \u05d5\u05d9\u05e9\u05c1\u05de\u05e2\u05d5 \u05d5\u05d9\u05e9\u05c1\u05dc\u05d7\u05d5<\/p>\n
Comment: This instance proves that the expression \u05d1\u05d5\u05d0 \u05d1\u05d1\u05e8\u05d9\u05ea is equivalent to the expression \u05db\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea; cf. Jeremiah 34:8 and 34:10.<\/p>\n
Ezekiel 16:8
\n\u05d5\u05d0\u05e2\u05d1\u05e8 \u05e2\u05dc\u05d9\u05da \u05d5\u05d0\u05e8\u05d0\u05da \u05d5\u05d4\u05e0\u05d4 \u05e2\u05ea\u05da \u05e2\u05ea \u05d3\u05d3\u05d9\u05dd
\n\u05d5\u05d0\u05e4\u05e8\u05e9\u05c2 \u05db\u05e0\u05e4\u05d9 \u05e2\u05dc\u05d9\u05da \u05d5\u05d0\u05db\u05e1\u05d4 \u05e2\u05e8\u05d5\u05ea\u05da
\n\u05d5\u05d0\u05e9\u05c1\u05d1\u05e2 \u05dc\u05da \u05d5\u05d0\u05d1\u05d5\u05d0 \u05d1\u05d1\u05e8\u05d9\u05ea \u05d0\u05ea\u05da \u05e0\u05d0\u05dd \u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05d5\u05ea\u05d4\u05d9\u05d9 \u05dc\u05d9<\/p>\n
Comment: The note in the NIV Study Bible is as follows: \u201cspread the corner of my garment. Symbolic of entering a marriage relationship (see notes on Deut. 22:30; Ruth 3:9). Since the maiden symbolizes Jerusalem, this does not refer to the Sinai covenant but to marriage as a covenant (see Mal. 2:14).\u201d This explanation discards the baby with the bathwater. In Ezekiel 16:8, the maiden symbolizes the people of God, and the covenant of marriage symbolizes the Sinai covenant. In fact, Exodus 24 pictures the covenant between Yahweh and his people as a marriage covenant\/relationship.<\/p>\n
Ezekiel 20:37
\n\u05d5\u05d4\u05e2\u05d1\u05e8\u05ea\u05d9 \u05d0\u05ea\u05db\u05dd \u05ea\u05d7\u05ea \u05d4\u05e9\u05c1\u05d1\u05d8
\n\u05d5\u05d4\u05d1\u05d0\u05ea\u05d9 \u05d0\u05ea\u05db\u05dd \u05d1\u05de\u05e1\u05e8\u05ea \u05d4\u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: In a kind of new exodus, Yahweh will collect the exiles, bring them into the desert of the nations, judge them, and bring them into the bond of the covenant. In the context of Ezekiel, this must refer to the new covenant, which in some senses is a renewal of the broken Mosaic covenant.<\/p>\n
2 Chronicles 15:12
\n\u05d5\u05d9\u05d1\u05d0\u05d5 \u05d1\u05d1\u05e8\u05d9\u05ea \u05dc\u05d3\u05e8\u05d5\u05e9\u05c1 \u05d0\u05ea\u05be\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05d0\u05d1\u05d5\u05ea\u05d9\u05d4\u05dd
\n\u05d1\u05db\u05dc\u05be\u05dc\u05d1\u05d1\u05dd \u05d5\u05d1\u05db\u05dc\u05be\u05e0\u05e4\u05e9\u05c1\u05dd<\/p>\n
Comment: Judah\u2019s reform under Asa entailed assembling the people and offering sacrifices. Then they entered into a covenant to seek the Lord. This is a renewal of commitment to follow Yahweh, similar to the one at the end of Joshua.<\/p>\n
2 Chronicles 23:1
\n\u05d5\u05d1\u05e9\u05c1\u05e0\u05d4 \u05d4\u05e9\u05c1\u05d1\u05e2\u05d9\u05ea \u05d4\u05ea\u05d7\u05d6\u05e7 \u05d9\u05d4\u05d5\u05d9\u05d3\u05e2 \u05d5\u05d9\u05e7\u05d7 \u05d0\u05ea\u05be\u05e9\u05c2\u05e8\u05d9 \u05d4\u05de\u05d0\u05d5\u05ea
\n\u05dc\u05e2\u05d6\u05e8\u05d9\u05d4\u05d5 \u05d1\u05df\u05be\u05d9\u05e8\u05d7\u05dd \u05d5\u05dc\u05d9\u05e9\u05c1\u05de\u05e2\u05d0\u05dc \u05d1\u05df\u05be\u05d9\u05d4\u05d5\u05d7\u05e0\u05df \u05d5\u05dc\u05e2\u05d6\u05e8\u05d9\u05d4\u05d5 \u05d1\u05df\u05be\u05e2\u05d5\u05d1\u05d3
\n\u05d5\u05d0\u05ea\u05be\u05de\u05e2\u05e9\u05c2\u05d9\u05d4\u05d5 \u05d1\u05df\u05be\u05e2\u05d3\u05d9\u05d4\u05d5 \u05d5\u05d0\u05ea\u05be\u05d0\u05dc\u05d9\u05e9\u05c1\u05e4\u05d8 \u05d1\u05df\u05be\u05d6\u05db\u05e8\u05d9 \u05e2\u05de\u05d5 \u05d1\u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: Cf. 2 Chronicles 23:3. The wording here is likely an abbreviated form of the expression \u05d1\u05d5\u05d0 \u05d1\u05d1\u05e8\u05d9\u05ea (i.e., with the verb \u05d1\u05d5\u05d0 omitted).<\/p>\n
11. \u05e2\u05d1\u05e8 \u05d1\u05d1\u05e8\u05d9\u05ea
\nDeuteronomy 29:11
\n\u05dc\u05e2\u05d1\u05e8\u05da \u05d1\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05d5\u05d1\u05d0\u05dc\u05ea\u05d5
\n\u05d0\u05e9\u05c1\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05db\u05e8\u05ea \u05e2\u05de\u05da \u05d4\u05d9\u05d5\u05dd<\/p>\n
Comment: Those hearing Moses\u2019s t\u00f4r\u00e2 are entering into the covenant, that is, the agreement between God and Israel defined by the book of Deuteronomy through speech acts, as in a wedding.<\/p>\n
12. \u05d6\u05db\u05e8 \u05d1\u05e8\u05d9\u05ea
\nGenesis 9:15
\n\u05d5\u05d6\u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05d9\u05db\u05dd \u05d5\u05d1\u05d9\u05df \u05db\u05dc\u05be\u05e0\u05e4\u05e9\u05c1 \u05d7\u05d9\u05d4 \u05d1\u05db\u05dc\u05be\u05d1\u05e9\u05c2\u05e8
\n\u05d5\u05dc\u05d0\u05be\u05d9\u05d4\u05d9\u05d4 \u05e2\u05d5\u05d3 \u05d4\u05de\u05d9\u05dd \u05dc\u05de\u05d1\u05d5\u05dc \u05dc\u05e9\u05c1\u05d7\u05ea \u05db\u05dc\u05be\u05d1\u05e9\u05c2\u05e8<\/p>\n
Comment: When God sees the bow, he will \u201cremember\u201d his covenant with all living things.<\/p>\n
Genesis 9:16
\n\u05d5\u05d4\u05d9\u05ea\u05d4 \u05d4\u05e7\u05e9\u05c1\u05ea \u05d1\u05e2\u05e0\u05df \u05d5\u05e8\u05d0\u05d9\u05ea\u05d9\u05d4 \u05dc\u05d6\u05db\u05e8 \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd
\n\u05d1\u05d9\u05df \u05d0\u05dc\u05d4\u05d9\u05dd \u05d5\u05d1\u05d9\u05df \u05db\u05dc\u05be\u05e0\u05e4\u05e9\u05c1 \u05d7\u05d9\u05d4 \u05d1\u05db\u05dc\u05be\u05d1\u05e9\u05c2\u05e8 \u05d0\u05e9\u05c1\u05e8 \u05e2\u05dc\u05be\u05d4\u05d0\u05e8\u05e5<\/p>\n
Comment: When God sees the bow, he will \u201cremember\u201d his covenant with all living things.<\/p>\n
Exodus 2:24
\n\u05d5\u05d9\u05e9\u05c1\u05de\u05e2 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05ea\u05be\u05e0\u05d0\u05e7\u05ea\u05dd
\n\u05d5\u05d9\u05d6\u05db\u05e8 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d5 \u05d0\u05ea\u05be\u05d0\u05d1\u05e8\u05d4\u05dd \u05d0\u05ea\u05be\u05d9\u05e6\u05d7\u05e7 \u05d5\u05d0\u05ea\u05be\u05d9\u05e2\u05e7\u05d1<\/p>\n
Comment: God remembered his covenant with Abraham, Isaac, and Jacob and acted to deliver his people from oppression in Egypt.<\/p>\n
Exodus 6:5
\n\u05d5\u05d2\u05dd \u05d0\u05e0\u05d9 \u05e9\u05c1\u05de\u05e2\u05ea\u05d9 \u05d0\u05ea\u05be\u05e0\u05d0\u05e7\u05ea \u05d1\u05e0\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d0\u05e9\u05c1\u05e8 \u05de\u05e6\u05e8\u05d9\u05dd \u05de\u05e2\u05d1\u05d3\u05d9\u05dd \u05d0\u05ea\u05dd
\n\u05d5\u05d0\u05d6\u05db\u05e8 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9<\/p>\n
Comment: God remembered his covenant with Abraham, Isaac, and Jacob and acted to deliver his people from oppression in Egypt.<\/p>\n
Leviticus 26:42
\nLeviticus 26:42
\nLeviticus 26:42
\n\u05d5\u05d6\u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d9\u05e2\u05e7\u05d5\u05d1
\n\u05d5\u05d0\u05e3 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d9\u05e6\u05d7\u05e7 \u05d5\u05d0\u05e3 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05d1\u05e8\u05d4\u05dd \u05d0\u05d6\u05db\u05e8 \u05d5\u05d4\u05d0\u05e8\u05e5 \u05d0\u05d6\u05db\u05e8<\/p>\n
Comment: If the exiled people confess their sins, God will remember his covenant with them, that is, he will act upon his commitments.<\/p>\n
Leviticus 26:45
\n\u05d5\u05d6\u05db\u05e8\u05ea\u05d9 \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea \u05e8\u05d0\u05e9\u05c1\u05e0\u05d9\u05dd \u05d0\u05e9\u05c1\u05e8 \u05d4\u05d5\u05e6\u05d0\u05ea\u05d9\u05be\u05d0\u05ea\u05dd \u05de\u05d0\u05e8\u05e5 \u05de\u05e6\u05e8\u05d9\u05dd
\n\u05dc\u05e2\u05d9\u05e0\u05d9 \u05d4\u05d2\u05d5\u05d9\u05dd \u05dc\u05d4\u05d9\u05ea \u05dc\u05d4\u05dd \u05dc\u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4<\/p>\n
Comment: If Israel is disobedient, they will be duly punished. Yet they will not be completely destroyed. The bound phrase \u201ccovenant of former persons\u201d (i.e., ancestors) clearly refers to the Abrahamic covenant, as Leviticus 26:42 shows. Yahweh will not completely destroy his disobedient people, because of his commitment to those he brought out of Egypt on the basis of his promises to Abraham, Isaac, and Jacob.<\/p>\n
Ezekiel 16:60
\n\u05d5\u05d6\u05db\u05e8\u05ea\u05d9 \u05d0\u05e0\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05d5\u05ea\u05da
\n\u05d1\u05d9\u05de\u05d9 \u05e0\u05e2\u05d5\u05e8\u05d9\u05da \u05d5\u05d4\u05e7\u05de\u05d5\u05ea\u05d9 \u05dc\u05da \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: God will deal with Jerusalem as she deserves. Nonetheless, he will remember his covenant with her and \u201cestablish\u201d or \u201caffirm\u201d a permanent covenant with her.<\/p>\n
Amos 1:9
\n\u05db\u05d4 \u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05e2\u05dc\u05be\u05e9\u05c1\u05dc\u05e9\u05c1\u05d4 \u05e4\u05e9\u05c1\u05e2\u05d9\u05be\u05e6\u05e8 \u05d5\u05e2\u05dc\u05be\u05d0\u05e8\u05d1\u05e2\u05d4 \u05dc\u05d0 \u05d0\u05e9\u05c1\u05d9\u05d1\u05e0\u05d5
\n\u05e2\u05dc\u05be\u05d4\u05e1\u05d2\u05d9\u05e8\u05dd \u05d2\u05dc\u05d5\u05ea \u05e9\u05c1\u05dc\u05de\u05d4 \u05dc\u05d0\u05d3\u05d5\u05dd \u05d5\u05dc\u05d0 \u05d6\u05db\u05e8\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d0\u05d7\u05d9\u05dd<\/p>\n
Comment: The Phoenicians and Israelites had good international relations in the time of King David. They concluded an international treaty in the time of King Solomon and also King Ahab (1 Kings 5:15, 26; 16:30\u201331). Amos denounces actions that disregarded this \u201ctreaty of brotherhood.\u201d<\/p>\n
Psalm 105:8
\nPsalm 105:10
\n\u05d6\u05db\u05e8 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d1\u05e8\u05d9\u05ea\u05d5
\n\u05d3\u05d1\u05e8 \u05e6\u05d5\u05d4 \u05dc\u05d0\u05dc\u05e3 \u05d3\u05d5\u05e8
\n\u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d0\u05d1\u05e8\u05d4\u05dd
\n\u05d5\u05e9\u05c1\u05d1\u05d5\u05e2\u05ea\u05d5 \u05dc\u05d9\u05e9\u05c2\u05d7\u05e7
\n\u05d5\u05d9\u05e2\u05de\u05d9\u05d3\u05d4 \u05dc\u05d9\u05e2\u05e7\u05d1 \u05dc\u05d7\u05e7
\n\u05dc\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: The context clearly identifies the covenant as the covenant with Abraham. This covenant is a \u201cword\u201d to a thousand generations and also an \u201coath\u201d to Isaac. It was caused to stand as a \u201cstatute\u201d for Jacob and an \u201ceverlasting covenant\u201d for Israel.<\/p>\n
Psalm 106:45
\n\u05d5\u05d9\u05d6\u05db\u05e8 \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea\u05d5
\n\u05d5\u05d9\u05e0\u05d7\u05dd \u05db\u05e8\u05d1 \u05d7\u05e1\u05d3\u05d5 *\u05d7\u05e1\u05d3\u05d9\u05d5<\/p>\n
Comment: The context refers to the fact that Yahweh handed his people to foreign nations to be subjugated by them as punishment for persistent rebellion. Nonetheless, many times he delivered them because he \u201cremembered his covenant.\u201d The covenant is otherwise unspecified; one might argue for the Abrahamic or Mosaic covenant, although the former is probable. Psalm 111:9 also connects the redemption of Yahweh\u2019s people with establishing his covenant forever.<\/p>\n
Psalm 111:5
\n\u05d8\u05e8\u05e3 \u05e0\u05ea\u05df \u05dc\u05d9\u05e8\u05d0\u05d9\u05d5
\n\u05d9\u05d6\u05db\u05e8 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d1\u05e8\u05d9\u05ea\u05d5<\/p>\n
Comment: God\u2019s provision of food to those who fear him is attributed to his fulfilling his covenant obligations. Is this the covenant with creation or with Abraham? It seems similar to Psalm 105:8, which speaks of the covenant with Abraham.<\/p>\n
1 Chronicles 16:15
\n\u05d6\u05db\u05e8\u05d5 \u05dc\u05e2\u05d5\u05dc\u05dd \u05d1\u05e8\u05d9\u05ea\u05d5 \u05d3\u05d1\u05e8 \u05e6\u05d5\u05d4 \u05dc\u05d0\u05dc\u05e3 \u05d3\u05d5\u05e8
\n\u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d0\u05d1\u05e8\u05d4\u05dd \u05d5\u05e9\u05c1\u05d1\u05d5\u05e2\u05ea\u05d5 \u05dc\u05d9\u05e6\u05d7\u05e7<\/p>\n
Comment: David moves the ark to Jerusalem, sets up the tent there, and appoints and arranges men to lead the worship. Then there is a psalm of thanksgiving in which the people are called to remember the everlasting covenant, \u201cthe word directed to a thousand generations\u201d (1 Chron. 16:15). The next verse identifies this as the Abrahamic covenant, and the language is reminiscent of Psalm 105:10.<\/p>\n
13. \u05e0\u05d1\u05d8 \u05dc\u05d1\u05e8\u05d9\u05ea
\nPsalm 74:20
\n\u05d4\u05d1\u05d8 \u05dc\u05d1\u05e8\u05d9\u05ea
\n\u05db\u05d9 \u05de\u05dc\u05d0\u05d5 \u05de\u05d7\u05e9\u05c1\u05db\u05d9\u05be\u05d0\u05e8\u05e5 \u05e0\u05d0\u05d5\u05ea \u05d7\u05de\u05e1<\/p>\n
Comment: The author appeals to God as his king and asks him to bring deliverance because of his covenant. This is probably an appeal to the Mosaic covenant and also to the Abrahamic covenant, which stands behind it.<\/p>\n
14. \u05e9\u05c1\u05de\u05e8 \u05d1\u05e8\u05d9\u05ea
\nGenesis 17:9
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05dc\u05be\u05d0\u05d1\u05e8\u05d4\u05dd \u05d5\u05d0\u05ea\u05d4 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05ea\u05e9\u05c1\u05de\u05e8
\n\u05d0\u05ea\u05d4 \u05d5\u05d6\u05e8\u05e2\u05da \u05d0\u05d7\u05e8\u05d9\u05da \u05dc\u05d3\u05e8\u05ea\u05dd<\/p>\n
Comment: Abraham is commanded to observe the covenant, both he and his descendants.<\/p>\n
Genesis 17:10
\n\u05d6\u05d0\u05ea \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05ea\u05e9\u05c1\u05de\u05e8\u05d5 \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05d9\u05db\u05dd \u05d5\u05d1\u05d9\u05df \u05d6\u05e8\u05e2\u05da \u05d0\u05d7\u05e8\u05d9\u05da
\n\u05d4\u05de\u05d5\u05dc \u05dc\u05db\u05dd \u05db\u05dc\u05be\u05d6\u05db\u05e8<\/p>\n
Comment: Abraham is commanded to observe the covenant, both he and his descendants.<\/p>\n
Exodus 19:5
\n\u05d5\u05e2\u05ea\u05d4 \u05d0\u05dd\u05be\u05e9\u05c1\u05de\u05d5\u05e2 \u05ea\u05e9\u05c1\u05de\u05e2\u05d5 \u05d1\u05e7\u05dc\u05d9 \u05d5\u05e9\u05c1\u05de\u05e8\u05ea\u05dd \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9
\n\u05d5\u05d4\u05d9\u05d9\u05ea\u05dd \u05dc\u05d9 \u05e1\u05d2\u05dc\u05d4 \u05de\u05db\u05dc\u05be\u05d4\u05e2\u05de\u05d9\u05dd \u05db\u05d9\u05be\u05dc\u05d9 \u05db\u05dc\u05be\u05d4\u05d0\u05e8\u05e5<\/p>\n
Comment: This sentence is conditional, and the apodosis refers to \u201ckeeping\u201d the Sinai covenant.<\/p>\n
Deuteronomy 7:9
\n\u05d5\u05d9\u05d3\u05e2\u05ea \u05db\u05d9\u05be\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05d4\u05d5\u05d0 \u05d4\u05d0\u05dc\u05d4\u05d9\u05dd \u05d4\u05d0\u05dc \u05d4\u05e0\u05d0\u05de\u05df
\n\u05e9\u05c1\u05de\u05e8 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d5\u05d4\u05d7\u05e1\u05d3 \u05dc\u05d0\u05d4\u05d1\u05d9\u05d5 \u05d5\u05dc\u05e9\u05c1\u05de\u05e8\u05d9 \u05de\u05e6\u05d5\u05ea\u05d5 *\u05de\u05e6\u05d5\u05ea\u05d9\u05d5 \u05dc\u05d0\u05dc\u05e3 \u05d3\u05d5\u05e8<\/p>\n
Comment: Moses refers to God keeping his covenant. This is both a general statement and a reference to the book of Deuteronomy since Moses refers to commands \u201cthat he is giving today.\u201d<\/p>\n
Deuteronomy 7:12
\n\u05d5\u05d4\u05d9\u05d4 \u05e2\u05e7\u05d1 \u05ea\u05e9\u05c1\u05de\u05e2\u05d5\u05df \u05d0\u05ea \u05d4\u05de\u05e9\u05c1\u05e4\u05d8\u05d9\u05dd \u05d4\u05d0\u05dc\u05d4 \u05d5\u05e9\u05c1\u05de\u05e8\u05ea\u05dd \u05d5\u05e2\u05e9\u05c2\u05d9\u05ea\u05dd \u05d0\u05ea\u05dd
\n\u05d5\u05e9\u05c1\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05dc\u05da \u05d0\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05d5\u05d0\u05ea\u05be\u05d4\u05d7\u05e1\u05d3 \u05d0\u05e9\u05c1\u05e8 \u05e0\u05e9\u05c1\u05d1\u05e2 \u05dc\u05d0\u05d1\u05ea\u05d9\u05da<\/p>\n
Comment: Moses refers to God keeping his covenant. This is conditioned upon the people hearing the Judgments and keeping and practicing them.<\/p>\n
1 Kings 8:23
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc
\n\u05d0\u05d9\u05df\u05be\u05db\u05de\u05d5\u05da \u05d0\u05dc\u05d4\u05d9\u05dd \u05d1\u05e9\u05c1\u05de\u05d9\u05dd \u05de\u05de\u05e2\u05dc \u05d5\u05e2\u05dc\u05be\u05d4\u05d0\u05e8\u05e5 \u05de\u05ea\u05d7\u05ea
\n\u05e9\u05c1\u05de\u05e8 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d5\u05d4\u05d7\u05e1\u05d3 \u05dc\u05e2\u05d1\u05d3\u05d9\u05da \u05d4\u05d4\u05dc\u05db\u05d9\u05dd \u05dc\u05e4\u05e0\u05d9\u05da \u05d1\u05db\u05dc\u05be\u05dc\u05d1\u05dd<\/p>\n
Comment: This is another reference to the Sinai covenant or even the Abrahamic covenant behind it.<\/p>\n
2 Chronicles 6:14
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d0\u05d9\u05df\u05be\u05db\u05de\u05d5\u05da \u05d0\u05dc\u05d4\u05d9\u05dd \u05d1\u05e9\u05c1\u05de\u05d9\u05dd \u05d5\u05d1\u05d0\u05e8\u05e5
\n\u05e9\u05c1\u05de\u05e8 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d5\u05d4\u05d7\u05e1\u05d3 \u05dc\u05e2\u05d1\u05d3\u05d9\u05da \u05d4\u05d4\u05dc\u05db\u05d9\u05dd \u05dc\u05e4\u05e0\u05d9\u05da \u05d1\u05db\u05dc\u05be\u05dc\u05d1\u05dd<\/p>\n
Comment: Solomon opens his prayer of dedication by acknowledging the God of Israel as the \u201cone who keeps covenant and \u05d4\u05d7\u05e1\u05d3 to those who walk before him in complete commitment.\u201d This pattern of prayer is followed by Daniel (Dan. 9:4) and also Nehemiah (Neh. 1:5; 9:32).<\/p>\n
1 Kings 11:11
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05e9\u05c1\u05dc\u05de\u05d4 \u05d9\u05e2\u05df \u05d0\u05e9\u05c1\u05e8 \u05d4\u05d9\u05ea\u05d4\u05be\u05d6\u05d0\u05ea \u05e2\u05de\u05da
\n\u05d5\u05dc\u05d0 \u05e9\u05c1\u05de\u05e8\u05ea \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d5\u05d7\u05e7\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05e6\u05d5\u05d9\u05ea\u05d9 \u05e2\u05dc\u05d9\u05da
\n\u05e7\u05e8\u05e2 \u05d0\u05e7\u05e8\u05e2 \u05d0\u05ea\u05be\u05d4\u05de\u05de\u05dc\u05db\u05d4 \u05de\u05e2\u05dc\u05d9\u05da \u05d5\u05e0\u05ea\u05ea\u05d9\u05d4 \u05dc\u05e2\u05d1\u05d3\u05da<\/p>\n
Comment: God announces to Solomon that the kingdom will be torn from him because he did not keep the covenant of the Lord, further specified in terms of the decrees commanded him.<\/p>\n
Ezekiel 17:14
\n\u05dc\u05d4\u05d9\u05d5\u05ea \u05de\u05de\u05dc\u05db\u05d4 \u05e9\u05c1\u05e4\u05dc\u05d4 \u05dc\u05d1\u05dc\u05ea\u05d9 \u05d4\u05ea\u05e0\u05e9\u05c2\u05d0
\n\u05dc\u05e9\u05c1\u05de\u05e8 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d5 \u05dc\u05e2\u05de\u05d3\u05d4<\/p>\n
Comment: The king of Babylon defeated Judah and forced her royal offspring into a treaty to maintain loyalty to himself. This passage explains that the purpose of the treaty is to keep the kingdom of Judah as an ineffective power able to survive only in dependence upon Babylon (cf. Ezek. 17:13, 15, 16, 18).<\/p>\n
Psalm 78:10
\n\u05dc\u05d0 \u05e9\u05c1\u05de\u05e8\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd
\n\u05d5\u05d1\u05ea\u05d5\u05e8\u05ea\u05d5 \u05de\u05d0\u05e0\u05d5 \u05dc\u05dc\u05db\u05ea<\/p>\n
Comment: The noun phrase \u201ccovenant of God\u201d (Ps. 78:10a) is a clear reference to the Sinai covenant, as the parallel line (78:10b) shows.<\/p>\n
Psalm 103:18
\n\u05dc\u05e9\u05c1\u05de\u05e8\u05d9 \u05d1\u05e8\u05d9\u05ea\u05d5
\n\u05d5\u05dc\u05d6\u05db\u05e8\u05d9 \u05e4\u05e7\u05d3\u05d9\u05d5 \u05dc\u05e2\u05e9\u05c2\u05d5\u05ea\u05dd<\/p>\n
Comment: The \u05d7\u05e1\u05d3 and \u05e6\u05d3\u05e7\u05d4 of Yahweh (Ps. 103:17) are for those who keep his covenant and remember to practice his statutes. This no doubt refers to the Mosaic covenant.<\/p>\n
Psalm 132:12
\n\u05d0\u05dd\u05be\u05d9\u05e9\u05c1\u05de\u05e8\u05d5 \u05d1\u05e0\u05d9\u05da \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d5\u05e2\u05d3\u05ea\u05d9 \u05d6\u05d5 \u05d0\u05dc\u05de\u05d3\u05dd
\n\u05d2\u05dd\u05be\u05d1\u05e0\u05d9\u05d4\u05dd \u05e2\u05d3\u05d9\u05be\u05e2\u05d3 \u05d9\u05e9\u05c1\u05d1\u05d5 \u05dc\u05db\u05e1\u05d0\u05be\u05dc\u05da<\/p>\n
Comment: The context is referring to the covenant with David. David\u2019s descendants will sit on his throne if they keep the covenant. Parallel to \u201cmy covenant\u201d is \u201cmy testimonies that I teach them.\u201d Could this refer to the Mosaic covenant in the manner of Deuteronomy 17\u2014that is, if they keep the Mosaic covenant, God will maintain them on the throne?<\/p>\n
Daniel 9:4
\n\u05d5\u05d0\u05ea\u05e4\u05dc\u05dc\u05d4 \u05dc\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05d5\u05d0\u05ea\u05d5\u05d3\u05d4
\n\u05d5\u05d0\u05de\u05e8\u05d4 \u05d0\u05e0\u05d0 \u05d0\u05d3\u05e0\u05d9 \u05d4\u05d0\u05dc \u05d4\u05d2\u05d3\u05d5\u05dc \u05d5\u05d4\u05e0\u05d5\u05e8\u05d0
\n\u05e9\u05c1\u05de\u05e8 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d5\u05d4\u05d7\u05e1\u05d3 \u05dc\u05d0\u05d4\u05d1\u05d9\u05d5 \u05d5\u05dc\u05e9\u05c1\u05de\u05e8\u05d9 \u05de\u05e6\u05d5\u05ea\u05d9\u05d5<\/p>\n
Comment: Daniel is beginning his famous prayer asking the Lord to bring the exile to an end. After addressing God, his first acknowledgement of the character of God is as one keeping \u201ccovenant and \u1e25esed\u201d (cf. Neh. 1:5).<\/p>\n
Nehemiah 1:5
\n\u05d5\u05d0\u05de\u05e8 \u05d0\u05e0\u05d0 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05d4\u05e9\u05c1\u05de\u05d9\u05dd \u05d4\u05d0\u05dc \u05d4\u05d2\u05d3\u05d5\u05dc \u05d5\u05d4\u05e0\u05d5\u05e8\u05d0
\n\u05e9\u05c1\u05de\u05e8 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d5\u05d7\u05e1\u05d3 \u05dc\u05d0\u05d4\u05d1\u05d9\u05d5 \u05d5\u05dc\u05e9\u05c1\u05de\u05e8\u05d9 \u05de\u05e6\u05d5\u05ea\u05d9\u05d5<\/p>\n
Comment: Nehemiah is beginning his famous prayer beseeching the Lord concerning the physical state of Jerusalem. After addressing God, his first acknowledgement of the character of God is as one keeping \u201ccovenant and \u1e25esed.\u201d This pattern is identical to Daniel\u2019s prayer in Daniel 9:4.<\/p>\n
Nehemiah 9:32
\n\u05d5\u05e2\u05ea\u05d4 \u05d0\u05dc\u05d4\u05d9\u05e0\u05d5 \u05d4\u05d0\u05dc \u05d4\u05d2\u05d3\u05d5\u05dc \u05d4\u05d2\u05d1\u05d5\u05e8 \u05d5\u05d4\u05e0\u05d5\u05e8\u05d0
\n\u05e9\u05c1\u05d5\u05de\u05e8 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d5\u05d4\u05d7\u05e1\u05d3
\n\u05d0\u05dc\u05be\u05d9\u05de\u05e2\u05d8 \u05dc\u05e4\u05e0\u05d9\u05da \u05d0\u05ea \u05db\u05dc\u05be\u05d4\u05ea\u05dc\u05d0\u05d4
\n\u05d0\u05e9\u05c1\u05e8\u05be\u05de\u05e6\u05d0\u05ea\u05e0\u05d5 \u05dc\u05de\u05dc\u05db\u05d9\u05e0\u05d5 \u05dc\u05e9\u05c2\u05e8\u05d9\u05e0\u05d5 \u05d5\u05dc\u05db\u05d4\u05e0\u05d9\u05e0\u05d5
\n\u05d5\u05dc\u05e0\u05d1\u05d9\u05d0\u05e0\u05d5 \u05d5\u05dc\u05d0\u05d1\u05ea\u05d9\u05e0\u05d5 \u05d5\u05dc\u05db\u05dc\u05be\u05e2\u05de\u05da<\/p>\n
Comment: Nehemiah is beginning his famous prayer beseeching the Lord concerning the spiritual state of Jerusalem. After addressing God, his first acknowledgement of the character of God is as one keeping \u201ccovenant and \u1e25esed.\u201d This pattern is identical to Daniel\u2019s prayer in Daniel 9:4.<\/p>\n
15. \u05e0\u05e6\u05e8 \u05d1\u05e8\u05d9\u05ea
\nDeuteronomy 33:9
\n\u05d4\u05d0\u05de\u05e8 \u05dc\u05d0\u05d1\u05d9\u05d5 \u05d5\u05dc\u05d0\u05de\u05d5 \u05dc\u05d0 \u05e8\u05d0\u05d9\u05ea\u05d9\u05d5 \u05d5\u05d0\u05ea\u05be\u05d0\u05d7\u05d9\u05d5 \u05dc\u05d0 \u05d4\u05db\u05d9\u05e8
\n\u05d5\u05d0\u05ea\u05be\u05d1\u05e0\u05d5 *\u05d1\u05e0\u05d9\u05d5 \u05dc\u05d0 \u05d9\u05d3\u05e2
\n\u05db\u05d9 \u05e9\u05c1\u05de\u05e8\u05d5 \u05d0\u05de\u05e8\u05ea\u05da \u05d5\u05d1\u05e8\u05d9\u05ea\u05da \u05d9\u05e0\u05e6\u05e8\u05d5<\/p>\n
Comment: The Levites guarded the word of God and protected his covenant. This may refer to the fact that they were in charge of caring for and protecting the tabernacle where the covenant was kept. Therefore \u201ccovenant\u201d refers to the Mosaic covenant.<\/p>\n
Psalm 25:10
\n\u05db\u05dc\u05be\u05d0\u05e8\u05d7\u05d5\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d7\u05e1\u05d3 \u05d5\u05d0\u05de\u05ea
\n\u05dc\u05e0\u05e6\u05e8\u05d9 \u05d1\u05e8\u05d9\u05ea\u05d5 \u05d5\u05e2\u05d3\u05ea\u05d9\u05d5<\/p>\n
Comment: The Lord is characterized by \u05d7\u05e1\u05d3 and \u05d0\u05de\u05ea, covenantal terms showing faithfulness and loyalty in the relationship. Those who keep his covenant and warnings are the ones experiencing his faithfulness and loyal love.<\/p>\n
16. \u05e0\u05d0\u05de\u05df \u05d1\u05d1\u05e8\u05d9\u05ea
\nPsalm 78:37
\n\u05d5\u05dc\u05d1\u05dd \u05dc\u05d0\u05be\u05e0\u05db\u05d5\u05df \u05e2\u05de\u05d5
\n\u05d5\u05dc\u05d0 \u05e0\u05d0\u05de\u05e0\u05d5 \u05d1\u05d1\u05e8\u05d9\u05ea\u05d5<\/p>\n
Comment: Asaph notes how frequently the people have not been faithful and loyal to the covenant. This must refer to the Mosaic covenant.<\/p>\n
17. \u05d4\u05d7\u05d6\u05d9\u05e7 \u05d1\u05d1\u05e8\u05d9\u05ea
\nIsaiah 56:4
\n\u05db\u05d9\u05be\u05db\u05d4 \u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05e1\u05e8\u05d9\u05e1\u05d9\u05dd \u05d0\u05e9\u05c1\u05e8 \u05d9\u05e9\u05c1\u05de\u05e8\u05d5 \u05d0\u05ea\u05be\u05e9\u05c1\u05d1\u05ea\u05d5\u05ea\u05d9
\n\u05d5\u05d1\u05d7\u05e8\u05d5 \u05d1\u05d0\u05e9\u05c1\u05e8 \u05d7\u05e4\u05e6\u05ea\u05d9 \u05d5\u05de\u05d7\u05d6\u05d9\u05e7\u05d9\u05dd \u05d1\u05d1\u05e8\u05d9\u05ea\u05d9<\/p>\n
Comment: Isaiah\u2019s vision depicts a future time in which foreigners are joined to the Lord. They are Sabbath keepers and are firmly grasping and laying hold of the covenant, unlike those originally born into the covenant community, who were covenant breakers and Sabbath breakers.<\/p>\n
Isaiah 56:6
\n\u05d5\u05d1\u05e0\u05d9 \u05d4\u05e0\u05db\u05e8 \u05d4\u05e0\u05dc\u05d5\u05d9\u05dd \u05e2\u05dc\u05be\u05d9\u05d4\u05d5\u05d4
\n\u05dc\u05e9\u05c1\u05e8\u05ea\u05d5 \u05d5\u05dc\u05d0\u05d4\u05d1\u05d4 \u05d0\u05ea\u05be\u05e9\u05c1\u05dd \u05d9\u05d4\u05d5\u05d4 \u05dc\u05d4\u05d9\u05d5\u05ea \u05dc\u05d5 \u05dc\u05e2\u05d1\u05d3\u05d9\u05dd
\n\u05db\u05dc\u05be\u05e9\u05c1\u05de\u05e8 \u05e9\u05c1\u05d1\u05ea \u05de\u05d7\u05dc\u05dc\u05d5 \u05d5\u05de\u05d7\u05d6\u05d9\u05e7\u05d9\u05dd \u05d1\u05d1\u05e8\u05d9\u05ea\u05d9<\/p>\n
Comment: Isaiah\u2019s vision depicts a future time in which foreigners are joined to the Lord. They are Sabbath keepers and are firmly grasping and laying hold of the covenant, unlike those originally born into the covenant community, who were covenant breakers and Sabbath breakers.<\/p>\n
18. \u05e2\u05d6\u05d1 \u05d1\u05e8\u05d9\u05ea
\nDeuteronomy 29:24
\n\u05d5\u05d0\u05de\u05e8\u05d5 \u05e2\u05dc \u05d0\u05e9\u05c1\u05e8 \u05e2\u05d6\u05d1\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05d0\u05d1\u05ea\u05dd
\n\u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05e2\u05de\u05dd \u05d1\u05d4\u05d5\u05e6\u05d9\u05d0\u05d5 \u05d0\u05ea\u05dd \u05de\u05d0\u05e8\u05e5 \u05de\u05e6\u05e8\u05d9\u05dd<\/p>\n
Comment: The book of Deuteronomy is \u201cthis book of the Torah\u201d (Deut. 29:20), which constitutes the covenant made between God and Israel when he brought them out of Egypt (29:24).<\/p>\n
1 Kings 19:10
\n1 Kings 19:14<\/p>\n
\u05d5\u05d9\u05d0\u05de\u05e8 \u05e7\u05e0\u05d0 \u05e7\u05e0\u05d0\u05ea\u05d9 \u05dc\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05e6\u05d1\u05d0\u05d5\u05ea
\n\u05db\u05d9\u05be\u05e2\u05d6\u05d1\u05d5 \u05d1\u05e8\u05d9\u05ea\u05da \u05d1\u05e0\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d0\u05ea\u05be\u05de\u05d6\u05d1\u05d7\u05ea\u05d9\u05da \u05d4\u05e8\u05e1\u05d5
\n\u05d5\u05d0\u05ea\u05be\u05e0\u05d1\u05d9\u05d0\u05d9\u05da \u05d4\u05e8\u05d2\u05d5 \u05d1\u05d7\u05e8\u05d1
\n\u05d5\u05d0\u05d5\u05ea\u05e8 \u05d0\u05e0\u05d9 \u05dc\u05d1\u05d3\u05d9 \u05d5\u05d9\u05d1\u05e7\u05e9\u05c1\u05d5 \u05d0\u05ea\u05be\u05e0\u05e4\u05e9\u05c1\u05d9 \u05dc\u05e7\u05d7\u05ea\u05d4
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05e7\u05e0\u05d0 \u05e7\u05e0\u05d0\u05ea\u05d9 \u05dc\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05e6\u05d1\u05d0\u05d5\u05ea
\n\u05db\u05d9\u05be\u05e2\u05d6\u05d1\u05d5 \u05d1\u05e8\u05d9\u05ea\u05da \u05d1\u05e0\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d0\u05ea\u05be\u05de\u05d6\u05d1\u05d7\u05ea\u05d9\u05da \u05d4\u05e8\u05e1\u05d5
\n\u05d5\u05d0\u05ea\u05be\u05e0\u05d1\u05d9\u05d0\u05d9\u05da \u05d4\u05e8\u05d2\u05d5 \u05d1\u05d7\u05e8\u05d1
\n\u05d5\u05d0\u05d5\u05ea\u05e8 \u05d0\u05e0\u05d9 \u05dc\u05d1\u05d3\u05d9 \u05d5\u05d9\u05d1\u05e7\u05e9\u05c1\u05d5 \u05d0\u05ea\u05be\u05e0\u05e4\u05e9\u05c1\u05d9 \u05dc\u05e7\u05d7\u05ea\u05d4<\/p>\n
Comment: Elijah complains that the sons of Israel have abandoned and forsaken \u201cyour covenant,\u201d that is, the Mosaic covenant.<\/p>\n
Jeremiah 22:9
\n\u05d5\u05d0\u05de\u05e8\u05d5 \u05e2\u05dc \u05d0\u05e9\u05c1\u05e8 \u05e2\u05d6\u05d1\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd
\n\u05d5\u05d9\u05e9\u05c1\u05ea\u05d7\u05d5\u05d5 \u05dc\u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05d7\u05e8\u05d9\u05dd \u05d5\u05d9\u05e2\u05d1\u05d3\u05d5\u05dd<\/p>\n
Comment: Many nations will observe the destruction of Jerusalem and note that the reason was that the people had abandoned the covenant with Yahweh.<\/p>\n
Daniel 11:30 (cf. Dan. 11:28, 30, 32 below at points 28 and 30)
\n\u05d5\u05d1\u05d0\u05d5 \u05d1\u05d5 \u05e6\u05f2\u05dd \u05d5\u05e0\u05db\u05d0\u05d4 \u05d5\u05e9\u05c1\u05d1 \u05d5\u05d6\u05e2\u05dd \u05e2\u05dc\u05be\u05d1\u05e8\u05d9\u05ea\u05be\u05e7\u05d5\u05d3\u05e9\u05c1 \u05d5\u05e2\u05e9\u05c2\u05d4
\n\u05d5\u05e9\u05c1\u05d1 \u05d5\u05d9\u05d1\u05df \u05e2\u05dc\u05be\u05e2\u05d6\u05d1\u05d9 \u05d1\u05e8\u05d9\u05ea \u05e7\u05d3\u05e9\u05c1<\/p>\n
19. \u05d4\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea
\nGenesis 17:14
\n\u05d5\u05e2\u05e8\u05dc \u05d6\u05db\u05e8 \u05d0\u05e9\u05c1\u05e8 \u05dc\u05d0\u05be\u05d9\u05de\u05d5\u05dc \u05d0\u05ea\u05be\u05d1\u05e9\u05c2\u05e8 \u05e2\u05e8\u05dc\u05ea\u05d5
\n\u05d5\u05e0\u05db\u05e8\u05ea\u05d4 \u05d4\u05e0\u05e4\u05e9\u05c1 \u05d4\u05d4\u05d5\u05d0 \u05de\u05e2\u05de\u05d9\u05d4 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d4\u05e4\u05e8<\/p>\n
Comment: The person who is uncircumcised will be cut off from his people because he has violated the covenant with God.<\/p>\n
Leviticus 26:15
\n\u05d5\u05d0\u05dd\u05be\u05d1\u05d7\u05e7\u05ea\u05d9 \u05ea\u05de\u05d0\u05e1\u05d5 \u05d5\u05d0\u05dd \u05d0\u05ea\u05be\u05de\u05e9\u05c1\u05e4\u05d8\u05d9 \u05ea\u05d2\u05e2\u05dc \u05e0\u05e4\u05e9\u05c1\u05db\u05dd
\n\u05dc\u05d1\u05dc\u05ea\u05d9 \u05e2\u05e9\u05c2\u05d5\u05ea \u05d0\u05ea\u05be\u05db\u05dc\u05be\u05de\u05e6\u05d5\u05ea\u05d9 \u05dc\u05d4\u05e4\u05e8\u05db\u05dd \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9<\/p>\n
Comment: The person who does not observe and practice the commands, who refuses the statutes, and who abhors the Judgments by not practicing the commands thus violates the covenant with God (Mosaic covenant).<\/p>\n
Leviticus 26:44
\n\u05d5\u05d0\u05e3\u05be\u05d2\u05dd\u05be\u05d6\u05d0\u05ea \u05d1\u05d4\u05d9\u05d5\u05ea\u05dd \u05d1\u05d0\u05e8\u05e5 \u05d0\u05d9\u05d1\u05d9\u05d4\u05dd
\n\u05dc\u05d0\u05be\u05de\u05d0\u05e1\u05ea\u05d9\u05dd \u05d5\u05dc\u05d0\u05be\u05d2\u05e2\u05dc\u05ea\u05d9\u05dd \u05dc\u05db\u05dc\u05ea\u05dd \u05dc\u05d4\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05dd
\n\u05db\u05d9 \u05d0\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd<\/p>\n
Comment: When the people of Israel experience exile as a curse for violating the Mosaic covenant, God will not bring them to an end in the land of their enemies, which would violate his covenant with them. This reference is to the Abrahamic covenant (see Lev. 26:42).<\/p>\n
Deuteronomy 31:16
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05be\u05de\u05e9\u05c1\u05d4 \u05d4\u05e0\u05da \u05e9\u05c1\u05db\u05d1 \u05e2\u05dd\u05be\u05d0\u05d1\u05ea\u05d9\u05da
\n\u05d5\u05e7\u05dd \u05d4\u05e2\u05dd \u05d4\u05d6\u05d4 \u05d5\u05d6\u05e0\u05d4 \u05d0\u05d7\u05e8\u05d9 \u05d0\u05dc\u05d4\u05d9 \u05e0\u05db\u05e8\u05be\u05d4\u05d0\u05e8\u05e5 \u05d0\u05e9\u05c1\u05e8 \u05d4\u05d5\u05d0 \u05d1\u05d0\u05be\u05e9\u05c1\u05de\u05d4 \u05d1\u05e7\u05e8\u05d1\u05d5
\n\u05d5\u05e2\u05d6\u05d1\u05e0\u05d9 \u05d5\u05d4\u05e4\u05e8 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05d5<\/p>\n
Comment: Israel will fornicate after the foreign gods of the land and forsake Yahweh and so violate his covenant.<\/p>\n
Deuteronomy 31:20
\n\u05db\u05d9\u05be\u05d0\u05d1\u05d9\u05d0\u05e0\u05d5 \u05d0\u05dc\u05be\u05d4\u05d0\u05d3\u05de\u05d4 \u05d0\u05e9\u05c1\u05e8\u05be\u05e0\u05e9\u05c1\u05d1\u05e2\u05ea\u05d9 \u05dc\u05d0\u05d1\u05ea\u05d9\u05d5
\n\u05d6\u05d1\u05ea \u05d7\u05dc\u05d1 \u05d5\u05d3\u05d1\u05e9\u05c1 \u05d5\u05d0\u05db\u05dc \u05d5\u05e9\u05c2\u05d1\u05e2 \u05d5\u05d3\u05e9\u05c1\u05df
\n\u05d5\u05e4\u05e0\u05d4 \u05d0\u05dc\u05be\u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05d7\u05e8\u05d9\u05dd \u05d5\u05e2\u05d1\u05d3\u05d5\u05dd \u05d5\u05e0\u05d0\u05e6\u05d5\u05e0\u05d9 \u05d5\u05d4\u05e4\u05e8 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9<\/p>\n
Comment: Israel will enjoy a good life and turn to worship other gods and spurn Yahweh and so violate his covenant.<\/p>\n
Judges 2:1
\n\u05d5\u05d9\u05e2\u05dc \u05de\u05dc\u05d0\u05da\u05be\u05d9\u05d4\u05d5\u05d4 \u05de\u05df\u05be\u05d4\u05d2\u05dc\u05d2\u05dc \u05d0\u05dc\u05be\u05d4\u05d1\u05db\u05d9\u05dd \u05d5\u05d9\u05d0\u05de\u05e8
\n\u05d0\u05e2\u05dc\u05d4 \u05d0\u05ea\u05db\u05dd \u05de\u05de\u05e6\u05e8\u05d9\u05dd \u05d5\u05d0\u05d1\u05d9\u05d0 \u05d0\u05ea\u05db\u05dd \u05d0\u05dc\u05be\u05d4\u05d0\u05e8\u05e5
\n\u05d0\u05e9\u05c1\u05e8 \u05e0\u05e9\u05c1\u05d1\u05e2\u05ea\u05d9 \u05dc\u05d0\u05d1\u05ea\u05d9\u05db\u05dd \u05d5\u05d0\u05de\u05e8 \u05dc\u05d0\u05be\u05d0\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05db\u05dd \u05dc\u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: Yahweh brought Israel to the land that he swore to give to their fathers. Yahweh said he would never break his covenant with them. This must be a reference to the Abrahamic covenant.<\/p>\n
1 Kings 15:19
\n\u05d1\u05e8\u05d9\u05ea \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05da \u05d1\u05d9\u05df \u05d0\u05d1\u05d9 \u05d5\u05d1\u05d9\u05df \u05d0\u05d1\u05d9\u05da
\n\u05d4\u05e0\u05d4 \u05e9\u05c1\u05dc\u05d7\u05ea\u05d9 \u05dc\u05da \u05e9\u05c1\u05d7\u05d3 \u05db\u05e1\u05e3 \u05d5\u05d6\u05d4\u05d1 \u05dc\u05da
\n\u05d4\u05e4\u05e8\u05d4 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05da \u05d0\u05ea\u05be\u05d1\u05e2\u05e9\u05c1\u05d0 \u05de\u05dc\u05da\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d9\u05e2\u05dc\u05d4 \u05de\u05e2\u05dc\u05d9<\/p>\n
Comment: Asa, king of Judah, empties the temple treasuries to bribe Ben-Hadad, son of Tabrimmon, son of Hezion, king of Aram, ruling in Damascus, and induce him to make a treaty between the two of them and break his treaty with Baasha, king of Israel. As part of this treaty Asa is asking Ben-Hadad to commence aggression against Baasha so that Baasha will cease his hostilities against Asa and Judah.<\/p>\n
Isaiah 24:5
\n\u05d5\u05d4\u05d0\u05e8\u05e5 \u05d7\u05e0\u05e4\u05d4 \u05ea\u05d7\u05ea \u05d9\u05e9\u05c1\u05d1\u05d9\u05d4
\n\u05db\u05d9\u05be\u05e2\u05d1\u05e8\u05d5 \u05ea\u05d5\u05e8\u05ea \u05d7\u05dc\u05e4\u05d5 \u05d7\u05e7 \u05d4\u05e4\u05e8\u05d5 \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: Destruction is promised for the entire earth because its inhabitants have \u201cviolated the eternal covenant.\u201d This is not a reference to the law of Moses, which is never called an everlasting covenant. Instead, it is a reference to the covenant made with Noah, which in reality confirmed and reestablished the original covenant between God and his creation.<\/p>\n
Isaiah 33:8
\n\u05e0\u05e9\u05c1\u05de\u05d5 \u05de\u05e1\u05dc\u05d5\u05ea \u05e9\u05c1\u05d1\u05ea \u05e2\u05d1\u05e8 \u05d0\u05e8\u05d7
\n\u05d4\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea \u05de\u05d0\u05e1 \u05e2\u05e8\u05d9\u05dd \u05dc\u05d0 \u05d7\u05e9\u05c1\u05d1 \u05d0\u05e0\u05d5\u05e9\u05c1<\/p>\n
Comment: Zion will be delivered but the peoples punished. Some of the historical references are obscure. Apparently, the attack of the Assyrians affects even most of Judah as well as other nations. The broken treaty may refer to the large sums paid by King Hezekiah to keep the Assyrians away. Now \u201che violated the treaty.\u201d See 2 Kings 18:13\u201316.<\/p>\n
Jeremiah 11:10
\n\u05e9\u05c1\u05d1\u05d5 \u05e2\u05dc\u05be\u05e2\u05d5\u05e0\u05ea \u05d0\u05d1\u05d5\u05ea\u05dd \u05d4\u05e8\u05d0\u05e9\u05c1\u05e0\u05d9\u05dd \u05d0\u05e9\u05c1\u05e8 \u05de\u05d0\u05e0\u05d5 \u05dc\u05e9\u05c1\u05de\u05d5\u05e2 \u05d0\u05ea\u05be\u05d3\u05d1\u05e8\u05d9
\n\u05d5\u05d4\u05de\u05d4 \u05d4\u05dc\u05db\u05d5 \u05d0\u05d7\u05e8\u05d9 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05d7\u05e8\u05d9\u05dd \u05dc\u05e2\u05d1\u05d3\u05dd
\n\u05d4\u05e4\u05e8\u05d5 \u05d1\u05d9\u05ea\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d1\u05d9\u05ea \u05d9\u05d4\u05d5\u05d3\u05d4 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05be\u05d0\u05d1\u05d5\u05ea\u05dd<\/p>\n
Comment: A clear reference to the covenant made at Sinai, which the house of Israel and the house of Judah have violated (cf. Jer. 11:3\u20134).<\/p>\n
Jeremiah 14:21
\n\u05d0\u05dc\u05be\u05ea\u05e0\u05d0\u05e5 \u05dc\u05de\u05e2\u05df \u05e9\u05c1\u05de\u05da \u05d0\u05dc\u05be\u05ea\u05e0\u05d1\u05dc \u05db\u05e1\u05d0 \u05db\u05d1\u05d5\u05d3\u05da
\n\u05d6\u05db\u05e8 \u05d0\u05dc\u05be\u05ea\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea\u05da \u05d0\u05ea\u05e0\u05d5<\/p>\n
Comment: A back reference to the covenant with Abraham, Isaac, and Jacob; see Leviticus 26:40\u201345.<\/p>\n
Jeremiah 31:32
\n\u05dc\u05d0 \u05db\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05be\u05d0\u05d1\u05d5\u05ea\u05dd \u05d1\u05d9\u05d5\u05dd
\n\u05d4\u05d7\u05d6\u05d9\u05e7\u05d9 \u05d1\u05d9\u05d3\u05dd \u05dc\u05d4\u05d5\u05e6\u05d9\u05d0\u05dd \u05de\u05d0\u05e8\u05e5 \u05de\u05e6\u05e8\u05d9\u05dd
\n\u05d0\u05e9\u05c1\u05e8\u05be\u05d4\u05de\u05d4 \u05d4\u05e4\u05e8\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9
\n\u05d5\u05d0\u05e0\u05db\u05d9 \u05d1\u05e2\u05dc\u05ea\u05d9 \u05d1\u05dd \u05e0\u05d0\u05dd\u05be\u05d9\u05d4\u05d5\u05d4<\/p>\n
Comment: A back reference to the covenant made at Sinai.<\/p>\n
Jeremiah 33:20
\n\u05db\u05d4 \u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dd\u05be\u05ea\u05e4\u05e8\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d4\u05d9\u05d5\u05dd \u05d5\u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d4\u05dc\u05d9\u05dc\u05d4
\n\u05d5\u05dc\u05d1\u05dc\u05ea\u05d9 \u05d4\u05d9\u05d5\u05ea \u05d9\u05d5\u05de\u05dd\u05be\u05d5\u05dc\u05d9\u05dc\u05d4 \u05d1\u05e2\u05ea\u05dd<\/p>\n
Comment: A comparison is made between the inviolability of the covenant with day and night (i.e., the covenant with creation) and the covenant with David and the Levites; see Jeremiah 33:21, 25.<\/p>\n
Ezekiel 16:59
\n\u05db\u05d9 \u05db\u05d4 \u05d0\u05de\u05e8 \u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05d5\u05e2\u05e9\u05c2\u05d9\u05ea *\u05d5\u05e2\u05e9\u05c2\u05d9\u05ea\u05d9 \u05d0\u05d5\u05ea\u05da \u05db\u05d0\u05e9\u05c1\u05e8 \u05e2\u05e9\u05c2\u05d9\u05ea
\n\u05d0\u05e9\u05c1\u05e8\u05be\u05d1\u05d6\u05d9\u05ea \u05d0\u05dc\u05d4 \u05dc\u05d4\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: According to the context (see Ezek. 16:8 and 16:60), the covenant is probably the covenant made at Sinai (see Williamson, Sealed with an Oath, 167\u201368).<\/p>\n
Ezekiel 17:15
\nEzekiel 17:16
\nEzekiel 17:18
\nEzekiel 17:19
\n\u05d5\u05d9\u05de\u05e8\u05d3\u05be\u05d1\u05d5 \u05dc\u05e9\u05c1\u05dc\u05d7 \u05de\u05dc\u05d0\u05db\u05d9\u05d5 \u05de\u05e6\u05e8\u05d9\u05dd \u05dc\u05ea\u05ea\u05be\u05dc\u05d5 \u05e1\u05d5\u05e1\u05d9\u05dd \u05d5\u05e2\u05dd\u05be\u05e8\u05d1
\n\u05d4\u05d9\u05e6\u05dc\u05d7 \u05d4\u05d9\u05de\u05dc\u05d8 \u05d4\u05e2\u05e9\u05c2\u05d4 \u05d0\u05dc\u05d4 \u05d5\u05d4\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea \u05d5\u05e0\u05de\u05dc\u05d8<\/p>\n
\u05d7\u05d9\u05be\u05d0\u05e0\u05d9 \u05e0\u05d0\u05dd \u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dd\u05be\u05dc\u05d0 \u05d1\u05de\u05e7\u05d5\u05dd \u05d4\u05de\u05dc\u05da \u05d4\u05de\u05de\u05dc\u05d9\u05da<\/p>\n
\u05d0\u05ea\u05d5 \u05d0\u05e9\u05c1\u05e8 \u05d1\u05d6\u05d4 \u05d0\u05ea\u05be\u05d0\u05dc\u05ea\u05d5 \u05d5\u05d0\u05e9\u05c1\u05e8 \u05d4\u05e4\u05e8 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d5
\n\u05d0\u05ea\u05d5 \u05d1\u05ea\u05d5\u05da\u05be\u05d1\u05d1\u05dc \u05d9\u05de\u05d5\u05ea<\/p>\n
\u05d5\u05d1\u05d6\u05d4 \u05d0\u05dc\u05d4 \u05dc\u05d4\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea
\n\u05d5\u05d4\u05e0\u05d4 \u05e0\u05ea\u05df \u05d9\u05d3\u05d5 \u05d5\u05db\u05dc\u05be\u05d0\u05dc\u05d4 \u05e2\u05e9\u05c2\u05d4 \u05dc\u05d0 \u05d9\u05de\u05dc\u05d8<\/p>\n
\u05dc\u05db\u05df \u05db\u05d4\u05be\u05d0\u05de\u05e8 \u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05d7\u05d9\u05be\u05d0\u05e0\u05d9
\n\u05d0\u05dd\u05be\u05dc\u05d0 \u05d0\u05dc\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05d1\u05d6\u05d4 \u05d5\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05d4\u05e4\u05d9\u05e8
\n\u05d5\u05e0\u05ea\u05ea\u05d9\u05d5 \u05d1\u05e8\u05d0\u05e9\u05c1\u05d5<\/p>\n
Comment: See Ezekiel 17:14. If the king of Judah as a vassal of the king of Babylon breaks the treaty by appealing to Egypt, he will not be successful but will die in Babylon.<\/p>\n
Ezekiel 44:7
\n\u05d1\u05d4\u05d1\u05d9\u05d0\u05db\u05dd \u05d1\u05e0\u05d9\u05be\u05e0\u05db\u05e8 \u05e2\u05e8\u05dc\u05d9\u05be\u05dc\u05d1 \u05d5\u05e2\u05e8\u05dc\u05d9 \u05d1\u05e9\u05c2\u05e8
\n\u05dc\u05d4\u05d9\u05d5\u05ea \u05d1\u05de\u05e7\u05d3\u05e9\u05c1\u05d9 \u05dc\u05d7\u05dc\u05dc\u05d5 \u05d0\u05ea\u05be\u05d1\u05d9\u05ea\u05d9
\n\u05d1\u05d4\u05e7\u05e8\u05d9\u05d1\u05db\u05dd \u05d0\u05ea\u05be\u05dc\u05d7\u05de\u05d9 \u05d7\u05dc\u05d1 \u05d5\u05d3\u05dd
\n\u05d5\u05d9\u05e4\u05e8\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05dc \u05db\u05dc\u05be\u05ea\u05d5\u05e2\u05d1\u05d5\u05ea\u05d9\u05db\u05dd<\/p>\n
Comment: The rebellious house of Israel brought foreigners into the sanctuary and so broke the covenant. This is a clear reference to the Mosaic covenant.<\/p>\n
Zechariah 11:10
\n\u05d5\u05d0\u05e7\u05d7 \u05d0\u05ea\u05be\u05de\u05e7\u05dc\u05d9 \u05d0\u05ea\u05be\u05e0\u05e2\u05dd \u05d5\u05d0\u05d2\u05d3\u05e2 \u05d0\u05ea\u05d5
\n\u05dc\u05d4\u05e4\u05d9\u05e8 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d9 \u05d0\u05ea\u05be\u05db\u05dc\u05be\u05d4\u05e2\u05de\u05d9\u05dd<\/p>\n
Comment: The passage is difficult to interpret. The covenant in the symbolic drama probably represents the Mosaic covenant. The phrase \u201cwith all the peoples\u201d refers to the scattered exiles of Israel and Judah. A covenant between God and pagan nations is unknown in the Old Testament.<\/p>\n
2 Chronicles 16:3
\n\u05d1\u05e8\u05d9\u05ea \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05da \u05d5\u05d1\u05d9\u05df \u05d0\u05d1\u05d9 \u05d5\u05d1\u05d9\u05df \u05d0\u05d1\u05d9\u05da
\n\u05d4\u05e0\u05d4 \u05e9\u05c1\u05dc\u05d7\u05ea\u05d9 \u05dc\u05da \u05db\u05e1\u05e3 \u05d5\u05d6\u05d4\u05d1 \u05dc\u05da
\n\u05d4\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea\u05da \u05d0\u05ea\u05be\u05d1\u05e2\u05e9\u05c1\u05d0 \u05de\u05dc\u05da \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d9\u05e2\u05dc\u05d4 \u05de\u05e2\u05dc\u05d9<\/p>\n
Comment: Baasha, king of Israel, fortifies Ramah so that he may prevent people from entering or exiting Judah. Asa, king of Judah, pays the king of Syria to attack Israel so that Baasha may abandon his fortifications against Judah. This would result in the king of Syria breaking his coalition treaty with Israel.<\/p>\n
20. \u05e9\u05c1\u05db\u05d7 \u05d1\u05e8\u05d9\u05ea
\nDeuteronomy 4:23
\n\u05d4\u05e9\u05c1\u05de\u05e8\u05d5 \u05dc\u05db\u05dd \u05e4\u05df\u05be\u05ea\u05e9\u05c1\u05db\u05d7\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05db\u05dd \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05e2\u05de\u05db\u05dd
\n\u05d5\u05e2\u05e9\u05c2\u05d9\u05ea\u05dd \u05dc\u05db\u05dd \u05e4\u05e1\u05dc \u05ea\u05de\u05d5\u05e0\u05ea \u05db\u05dc \u05d0\u05e9\u05c1\u05e8 \u05e6\u05d5\u05da \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da<\/p>\n
Comment: A reference to forgetting the covenant, namely, the Mosaic covenant, and in particular to the command concerning idol making.<\/p>\n
Deuteronomy 4:31
\n\u05db\u05d9 \u05d0\u05dc \u05e8\u05d7\u05d5\u05dd \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05dc\u05d0 \u05d9\u05e8\u05e4\u05da \u05d5\u05dc\u05d0 \u05d9\u05e9\u05c1\u05d7\u05d9\u05ea\u05da
\n\u05d5\u05dc\u05d0 \u05d9\u05e9\u05c1\u05db\u05d7 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05d0\u05d1\u05ea\u05d9\u05da \u05d0\u05e9\u05c1\u05e8 \u05e0\u05e9\u05c1\u05d1\u05e2 \u05dc\u05d4\u05dd<\/p>\n
Comment: Yahweh will not forget his covenant made to the fathers, that is, the Abrahamic covenant.<\/p>\n
2 Kings 17:38
\nJeremiah 50:5
\n\u05e6\u05d9\u05d5\u05df \u05d9\u05e9\u05c1\u05d0\u05dc\u05d5 \u05d3\u05e8\u05da \u05d4\u05e0\u05d4 \u05e4\u05e0\u05d9\u05d4\u05dd
\n\u05d1\u05d0\u05d5 \u05d5\u05e0\u05dc\u05d5\u05d5 \u05d0\u05dc\u05be\u05d9\u05d4\u05d5\u05d4 \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05dc\u05d0 \u05ea\u05e9\u05c1\u05db\u05d7<\/p>\n
Comment: The sons of Israel and the sons of Judah together will seek the Lord and ask the way to Zion. They will say, \u201cCome, that we may be joined to Yahweh in an everlasting covenant that will not be forgotten.\u201d This is another reference to the new covenant.<\/p>\n
Proverbs 2:17
\n\u05d4\u05e2\u05d6\u05d1\u05ea \u05d0\u05dc\u05d5\u05e3 \u05e0\u05e2\u05d5\u05e8\u05d9\u05d4
\n\u05d5\u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05d0\u05dc\u05d4\u05d9\u05d4 \u05e9\u05c1\u05db\u05d7\u05d4<\/p>\n
Comment: The noun phrase \u201ccovenant of her God\u201d is a clear reference to the marriage vows made before God. Another interpretation is possible. In abandoning her marriage vows, she is committing adultery and thus violating the Sinai covenant.<\/p>\n
21. \u05d7\u05dc\u05dc \u05d1\u05e8\u05d9\u05ea
\nMalachi 2:10
\n\u05d4\u05dc\u05d5\u05d0 \u05d0\u05d1 \u05d0\u05d7\u05d3 \u05dc\u05db\u05dc\u05e0\u05d5 \u05d4\u05dc\u05d5\u05d0 \u05d0\u05dc \u05d0\u05d7\u05d3 \u05d1\u05e8\u05d0\u05e0\u05d5
\n\u05de\u05d3\u05d5\u05e2 \u05e0\u05d1\u05d2\u05d3 \u05d0\u05d9\u05e9\u05c1 \u05d1\u05d0\u05d7\u05d9\u05d5 \u05dc\u05d7\u05dc\u05dc \u05d1\u05e8\u05d9\u05ea \u05d0\u05d1\u05ea\u05d9\u05e0\u05d5<\/p>\n
Comment: Malachi denounces divorce as a violation of the covenant of their fathers. This is probably a reference to the Mosaic covenant, which is an extension of the Abrahamic covenant. See E. Ray Clendenen, Malachi, in Haggai, Malachi, by Richard A. Taylor and E. Ray Clendenen, NAC 21A (Nashville: Broadman & Holman, 2004), 327\u201328.<\/p>\n
Psalm 55:21
\n\u05e9\u05c1\u05dc\u05d7 \u05d9\u05d3\u05d9\u05d5 \u05d1\u05e9\u05c1\u05dc\u05de\u05d9\u05d5 \u05d7\u05dc\u05dc \u05d1\u05e8\u05d9\u05ea\u05d5<\/p>\n
Comment: In Psalm 55:14\u201315, David complains of betrayal by a close friend with whom he enjoyed participation in divine worship. Verse 21 states that this companion has attacked his friends and profaned his covenant. Presumably, the third-person masculine singular pronoun refers to the friend (and not, e.g., to God). The covenant, then, would be the basis of their close friendship.<\/p>\n
Psalm 89:35
\n\u05dc\u05d0\u05be\u05d0\u05d7\u05dc\u05dc \u05d1\u05e8\u05d9\u05ea\u05d9
\n\u05d5\u05de\u05d5\u05e6\u05d0 \u05e9\u05c2\u05e4\u05ea\u05d9 \u05dc\u05d0 \u05d0\u05e9\u05c1\u05e0\u05d4<\/p>\n
Comment: God promises he will not profane his covenant or alter what he has spoken. This refers to the covenant with David.<\/p>\n
22. \u05e9\u05c1\u05d7\u05ea \u05d1\u05e8\u05d9\u05ea
\nMalachi 2:8
\n\u05d5\u05d0\u05ea\u05dd \u05e1\u05e8\u05ea\u05dd \u05de\u05df\u05be\u05d4\u05d3\u05e8\u05da \u05d4\u05db\u05e9\u05c1\u05dc\u05ea\u05dd \u05e8\u05d1\u05d9\u05dd \u05d1\u05ea\u05d5\u05e8\u05d4
\n\u05e9\u05c1\u05d7\u05ea\u05dd \u05d1\u05e8\u05d9\u05ea \u05d4\u05dc\u05d5\u05d9 \u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05e6\u05d1\u05d0\u05d5\u05ea<\/p>\n
Comment: The expression \u201ccovenant of Levi\u201d described in Malachi 2:4\u20139 refers to the setting apart of the Levites for special service to God as a result of their commitment to Yahweh expressed during the incident of the golden calf (Ex. 32:27\u201329; Num. 8:5\u201326).<\/p>\n
23. \u05d2\u05d0\u05dc \u05d1\u05e8\u05d9\u05ea
\nNehemiah 13:29
\n\u05d6\u05db\u05e8\u05d4 \u05dc\u05d4\u05dd \u05d0\u05dc\u05d4\u05d9
\n\u05e2\u05dc \u05d2\u05d0\u05dc\u05d9 \u05d4\u05db\u05d4\u05e0\u05d4 \u05d5\u05d1\u05e8\u05d9\u05ea \u05d4\u05db\u05d4\u05e0\u05d4 \u05d5\u05d4\u05dc\u05d5\u05d9\u05dd<\/p>\n
Comment: Nehemiah appeals to God because those who were priests in his time used their connections, power, and position for their own gain and interests and thus violated (\u201cdefiled\u201d) the covenant of the priesthood.<\/p>\n
24. \u05e0\u05d0\u05e8 \u05d1\u05e8\u05d9\u05ea
\nPsalm 89:40
\n\u05e0\u05d0\u05e8\u05ea\u05d4 \u05d1\u05e8\u05d9\u05ea \u05e2\u05d1\u05d3\u05da
\n\u05d7\u05dc\u05dc\u05ea \u05dc\u05d0\u05e8\u05e5 \u05e0\u05d6\u05e8\u05d5<\/p>\n
Comment: Ethan the Ezrahite in his great psalm on the Davidic covenant complains that Yahweh has renounced (\u201crepudiated,\u201d \u201cspurned\u201d) the covenant with David.<\/p>\n
25. \u05e2\u05d1\u05e8 \u05d1\u05e8\u05d9\u05ea
\nDeuteronomy 17:2
\n\u05db\u05d9\u05be\u05d9\u05de\u05e6\u05d0 \u05d1\u05e7\u05e8\u05d1\u05da \u05d1\u05d0\u05d7\u05d3 \u05e9\u05c1\u05e2\u05e8\u05d9\u05da \u05d0\u05e9\u05c1\u05e8\u05be\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05da \u05e0\u05ea\u05df \u05dc\u05da
\n\u05d0\u05d9\u05e9\u05c1 \u05d0\u05d5\u05be\u05d0\u05e9\u05c1\u05d4 \u05d0\u05e9\u05c1\u05e8 \u05d9\u05e2\u05e9\u05c2\u05d4 \u05d0\u05ea\u05be\u05d4\u05e8\u05e2 \u05d1\u05e2\u05d9\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4\u05be\u05d0\u05dc\u05d4\u05d9\u05da \u05dc\u05e2\u05d1\u05e8 \u05d1\u05e8\u05d9\u05ea\u05d5<\/p>\n
Comment: The text speaks of a person who does what is evil in the eyes of Yahweh \u201cso as to transgress his covenant.\u201d This refers to the Mosaic covenant, in either Sinaitic or Deuteronomic form.<\/p>\n
Joshua 7:11
\n\u05d7\u05d8\u05d0 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d2\u05dd \u05e2\u05d1\u05e8\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05e6\u05d5\u05d9\u05ea\u05d9 \u05d0\u05d5\u05ea\u05dd
\n\u05d5\u05d2\u05dd \u05dc\u05e7\u05d7\u05d5 \u05de\u05df\u05be\u05d4\u05d7\u05e8\u05dd \u05d5\u05d2\u05dd \u05d2\u05e0\u05d1\u05d5 \u05d5\u05d2\u05dd \u05db\u05d7\u05e9\u05c1\u05d5 \u05d5\u05d2\u05dd \u05e9\u05c2\u05de\u05d5 \u05d1\u05db\u05dc\u05d9\u05d4\u05dd<\/p>\n
Comment: Achan\u2019s taking of the devoted things constituted a disobedience resulting in the charge that \u201cIsrael has sinned and transgressed my covenant.\u201d According to Leviticus 27:28\u201329 and Deuteronomy 20:16\u201318, the inhabitants of Canaan were to be devoted to destruction. Therefore Achan\u2019s disobedience constituted a violation of the Mosaic covenant.<\/p>\n
Joshua 7:15
\n\u05d5\u05d4\u05d9\u05d4 \u05d4\u05e0\u05dc\u05db\u05d3 \u05d1\u05d7\u05e8\u05dd \u05d9\u05e9\u05c2\u05e8\u05e3 \u05d1\u05d0\u05e9\u05c1 \u05d0\u05ea\u05d5 \u05d5\u05d0\u05ea\u05be\u05db\u05dc\u05be\u05d0\u05e9\u05c1\u05e8\u05be\u05dc\u05d5
\n\u05db\u05d9 \u05e2\u05d1\u05e8 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d5\u05db\u05d9\u05be\u05e2\u05e9\u05c2\u05d4 \u05e0\u05d1\u05dc\u05d4 \u05d1\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc<\/p>\n
Comment: The person caught in possession of devoted things has transgressed the covenant of Yahweh.<\/p>\n
Joshua 23:16
\n\u05d1\u05e2\u05d1\u05e8\u05db\u05dd \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05db\u05dd \u05d0\u05e9\u05c1\u05e8 \u05e6\u05d5\u05d4 \u05d0\u05ea\u05db\u05dd
\n\u05d5\u05d4\u05dc\u05db\u05ea\u05dd \u05d5\u05e2\u05d1\u05d3\u05ea\u05dd \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05d7\u05e8\u05d9\u05dd \u05d5\u05d4\u05e9\u05c1\u05ea\u05d7\u05d5\u05d9\u05ea\u05dd \u05dc\u05d4\u05dd
\n\u05d5\u05d7\u05e8\u05d4 \u05d0\u05e3\u05be\u05d9\u05d4\u05d5\u05d4 \u05d1\u05db\u05dd \u05d5\u05d0\u05d1\u05d3\u05ea\u05dd \u05de\u05d4\u05e8\u05d4 \u05de\u05e2\u05dc \u05d4\u05d0\u05e8\u05e5 \u05d4\u05d8\u05d5\u05d1\u05d4 \u05d0\u05e9\u05c1\u05e8 \u05e0\u05ea\u05df \u05dc\u05db\u05dd<\/p>\n
Comment: Serving and worshiping other gods constitutes transgression of the Mosaic covenant.<\/p>\n
Judges 2:20
\n\u05d5\u05d9\u05d7\u05e8\u05be\u05d0\u05e3 \u05d9\u05d4\u05d5\u05d4 \u05d1\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d9\u05e2\u05df \u05d0\u05e9\u05c1\u05e8 \u05e2\u05d1\u05e8\u05d5 \u05d4\u05d2\u05d5\u05d9 \u05d4\u05d6\u05d4 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9
\n\u05d0\u05e9\u05c1\u05e8 \u05e6\u05d5\u05d9\u05ea\u05d9 \u05d0\u05ea\u05be\u05d0\u05d1\u05d5\u05ea\u05dd \u05d5\u05dc\u05d0 \u05e9\u05c1\u05de\u05e2\u05d5 \u05dc\u05e7\u05d5\u05dc\u05d9<\/p>\n
Comment: The idolatry of Israel constituted violation of the Mosaic covenant.<\/p>\n
2 Kings 18:12
\n\u05e2\u05dc \u05d0\u05e9\u05c1\u05e8 \u05dc\u05d0\u05be\u05e9\u05c1\u05de\u05e2\u05d5 \u05d1\u05e7\u05d5\u05dc \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05d4\u05dd
\n\u05d5\u05d9\u05e2\u05d1\u05e8\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d5 \u05d0\u05ea \u05db\u05dc\u05be\u05d0\u05e9\u05c1\u05e8 \u05e6\u05d5\u05d4 \u05de\u05e9\u05c1\u05d4 \u05e2\u05d1\u05d3 \u05d9\u05d4\u05d5\u05d4
\n\u05d5\u05dc\u05d0 \u05e9\u05c1\u05de\u05e2\u05d5 \u05d5\u05dc\u05d0 \u05e2\u05e9\u05c2\u05d5<\/p>\n
Comment: This is another reference parallel to 2 Kings 17:15, where following mention of the last king of Israel comes the description of the conquest by the Assyrians and a summary of the reasons why this happened: they refused the statutes and covenant of the Lord. Here in 2 Kings 18:12, the expression is \u201cthey transgressed his covenant,\u201d and in apposition to this is \u201call that Moses the servant of Yahweh commanded.\u201d<\/p>\n
Jeremiah 34:18
\n\u05d5\u05e0\u05ea\u05ea\u05d9 \u05d0\u05ea\u05be\u05d4\u05d0\u05e0\u05e9\u05c1\u05d9\u05dd \u05d4\u05e2\u05d1\u05e8\u05d9\u05dd \u05d0\u05ea\u05be\u05d1\u05e8\u05ea\u05d9
\n\u05d0\u05e9\u05c1\u05e8 \u05dc\u05d0\u05be\u05d4\u05e7\u05d9\u05de\u05d5 \u05d0\u05ea\u05be\u05d3\u05d1\u05e8\u05d9 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d5 \u05dc\u05e4\u05e0\u05d9
\n\u05d4\u05e2\u05d2\u05dc \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea\u05d5 \u05dc\u05e9\u05c1\u05e0\u05d9\u05dd \u05d5\u05d9\u05e2\u05d1\u05e8\u05d5 \u05d1\u05d9\u05df \u05d1\u05ea\u05e8\u05d9\u05d5<\/p>\n
Comment: The king and people concluded (i.e., \u201ccut\u201d) a covenant to free their slaves, that is, they made an agreement with one another to free their slaves. Yahweh announces that the people have transgressed \u201cmy covenant\u201d when they did not fulfill the obligations of the agreement made to free their slaves. This apparently refers to the Mosaic covenant.<\/p>\n
Hosea 6:7
\n\u05d5\u05d4\u05de\u05d4 \u05db\u05d0\u05d3\u05dd \u05e2\u05d1\u05e8\u05d5 \u05d1\u05e8\u05d9\u05ea
\n\u05e9\u05c1\u05dd \u05d1\u05d2\u05d3\u05d5 \u05d1\u05d9<\/p>\n
Comment: Interpretation of this text is debated. Williamson argues for an interpretation like \u201cthey as at Adam, transgressed a covenant.\u201d He notes that \u201cmost interpreters \u2026 tak[e] the noun in its geographical sense\u2014referring to the first town Israel reached after crossing into the Promised Land (Joshua 3:16).\u201d Sealed with an Oath, 55\u201356. Yet this is the name of the town where the waters of the Jordan were heaped up, not a place reached by Israel upon entering the land. The presence of \u05e9\u05c1\u05dd may support construing \u05d0\u05d3\u05dd as a geographical location, but the occurrences of Gilead (Hos. 6:8) and Shechem (Hos. 6:9) in the subsequent text do not. Williamson does not explain what the text could mean. There is no reference in the history of the people to any action at this obscure town. If \u05d0\u05d3\u05dd refers to the first man, then the text speaks of violating a covenant in Eden.<\/p>\n
Hosea 8:1
\n\u05d0\u05dc\u05be\u05d7\u05db\u05da \u05e9\u05c1\u05e4\u05e8 \u05db\u05e0\u05e9\u05c1\u05e8 \u05e2\u05dc\u05be\u05d1\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4
\n\u05d9\u05e2\u05df \u05e2\u05d1\u05e8\u05d5 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d5\u05e2\u05dc\u05be\u05ea\u05d5\u05e8\u05ea\u05d9 \u05e4\u05e9\u05c1\u05e2\u05d5<\/p>\n
Comment: The prophet accuses the people of covenant violation. The covenant in view is the Mosaic covenant; the parallel phrase is. \u05d5\u05e2\u05dc\u05be\u05ea\u05d5\u05e8\u05ea\u05d9 \u05e4\u05e9\u05c1\u05e2\u05d5.<\/p>\n
26. \u05de\u05d0\u05e1 \u05d1\u05e8\u05d9\u05ea
\n2 Kings 17:15
\n\u05d5\u05d9\u05de\u05d0\u05e1\u05d5 \u05d0\u05ea\u05be\u05d7\u05e7\u05d9\u05d5 \u05d5\u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d5 \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d0\u05d1\u05d5\u05ea\u05dd
\n\u05d5\u05d0\u05ea \u05e2\u05d3\u05d5\u05ea\u05d9\u05d5 \u05d0\u05e9\u05c1\u05e8 \u05d4\u05e2\u05d9\u05d3 \u05d1\u05dd
\n\u05d5\u05d9\u05dc\u05db\u05d5 \u05d0\u05d7\u05e8\u05d9 \u05d4\u05d4\u05d1\u05dc \u05d5\u05d9\u05d4\u05d1\u05dc\u05d5 \u05d5\u05d0\u05d7\u05e8\u05d9 \u05d4\u05d2\u05d5\u05d9\u05dd \u05d0\u05e9\u05c1\u05e8 \u05e1\u05d1\u05d9\u05d1\u05ea\u05dd
\n\u05d0\u05e9\u05c1\u05e8 \u05e6\u05d5\u05d4 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05ea\u05dd \u05dc\u05d1\u05dc\u05ea\u05d9 \u05e2\u05e9\u05c2\u05d5\u05ea \u05db\u05d4\u05dd<\/p>\n
Comment: Following mention of the last king of Israel comes the description of the conquest and exile by the Assyrians and a summary of the reasons why this happened: Israel refused the statutes and covenant of the Lord.<\/p>\n
27. \u05e9\u05c1\u05e7\u05e8 \u05d1\u05d1\u05e8\u05d9\u05ea
\nPsalm 44:18
\n\u05db\u05dc\u05be\u05d6\u05d0\u05ea \u05d1\u05d0\u05ea\u05e0\u05d5 \u05d5\u05dc\u05d0 \u05e9\u05c1\u05db\u05d7\u05e0\u05d5\u05da
\n\u05d5\u05dc\u05d0\u05be\u05e9\u05c1\u05e7\u05e8\u05e0\u05d5 \u05d1\u05d1\u05e8\u05d9\u05ea\u05da<\/p>\n
Comment: The author claims that bad things happened to the people even though they had not been false to the covenant. This must refer to the Mosaic covenant.<\/p>\n
28. \u05d4\u05e8\u05e9\u05c1\u05d9\u05e2 \u05d1\u05e8\u05d9\u05ea
\nDaniel 11:32
\n\u05d5\u05de\u05e8\u05e9\u05c1\u05d9\u05e2\u05d9 \u05d1\u05e8\u05d9\u05ea \u05d9\u05d7\u05e0\u05d9\u05e3 \u05d1\u05d7\u05dc\u05e7\u05d5\u05ea
\n\u05d5\u05e2\u05dd \u05d9\u05d3\u05e2\u05d9 \u05d0\u05dc\u05d4\u05d9\u05d5 \u05d9\u05d7\u05d6\u05e7\u05d5 \u05d5\u05e2\u05e9\u05c2\u05d5<\/p>\n
Comment: Daniel makes predictions concerning Antiochus IV Epiphanes. Daniel 11:28 shows him against \u201cthe holy covenant,\u201d that is, opposed to the culture of the Jewish people in Palestine. In a military setback, he vents his wrath against the Jewish people and corrupts those who violate the covenant (11:32).<\/p>\n
29. \u05e0\u05e9\u05c2\u05d0 \u05d1\u05e8\u05d9\u05ea
\nPsalm 50:16
\n\u05d5\u05dc\u05e8\u05e9\u05c1\u05e2 \u05d0\u05de\u05e8 \u05d0\u05dc\u05d4\u05d9\u05dd \u05de\u05d4\u05be\u05dc\u05da \u05dc\u05e1\u05e4\u05e8 \u05d7\u05e7\u05d9
\n\u05d5\u05ea\u05e9\u05c2\u05d0 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05e2\u05dc\u05d9\u05be\u05e4\u05d9\u05da<\/p>\n
Comment: The guilty rebel has no right to speak of the Israelite covenant, that is, to lift it up on his lips or rehearse the covenant statutes. See comments on Psalm 50:5.<\/p>\n
30. \u05e2\u05dc \u05d1\u05e8\u05d9\u05ea
\nDaniel 11:28
\nDaniel 11:30
\n(cf. Dan. 11:30 above at point 18; and Dan. 11:32 above at point 28)
\n\u05d5\u05d9\u05e9\u05c1\u05d1 \u05d0\u05e8\u05e6\u05d5 \u05d1\u05e8\u05db\u05d5\u05e9\u05c1 \u05d2\u05d3\u05d5\u05dc \u05d5\u05dc\u05d1\u05d1\u05d5 \u05e2\u05dc\u05be\u05d1\u05e8\u05d9\u05ea \u05e7\u05d3\u05e9\u05c1
\n\u05d5\u05e2\u05e9\u05c2\u05d4 \u05d5\u05e9\u05c1\u05d1 \u05dc\u05d0\u05e8\u05e6\u05d5<\/p>\n
\u05d5\u05d1\u05d0\u05d5 \u05d1\u05d5 \u05e6\u05d9\u05d9\u05dd \u05db\u05ea\u05d9\u05dd \u05d5\u05e0\u05db\u05d0\u05d4 \u05d5\u05e9\u05c1\u05d1 \u05d5\u05d6\u05e2\u05dd \u05e2\u05dc\u05be\u05d1\u05e8\u05d9\u05ea\u05be\u05e7\u05d5\u05d3\u05e9\u05c1 \u05d5\u05e2\u05e9\u05c2\u05d4
\n\u05d5\u05e9\u05c1\u05d1 \u05d5\u05d9\u05d1\u05df \u05e2\u05dc\u05be\u05e2\u05d6\u05d1\u05d9 \u05d1\u05e8\u05d9\u05ea \u05e7\u05d3\u05e9\u05c1<\/p>\n
Comment: Daniel makes predictions concerning Antiochus IV Epiphanes. Daniel 11:28 shows him against \u201cthe holy covenant,\u201d that is, opposed to the culture of the Jewish people in Palestine. In a military setback, he vents his wrath against the Jewish people and corrupts those who violate the covenant (11:32).<\/p>\n
AS SUBJECT
\nGenesis 17:4
\n\u05d0\u05e0\u05d9 \u05d4\u05e0\u05d4 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05da
\n\u05d5\u05d4\u05d9\u05d9\u05ea \u05dc\u05d0\u05d1 \u05d4\u05de\u05d5\u05df \u05d2\u05d5\u05d9\u05dd<\/p>\n
Comment: God announces that his covenant is with Abraham, who will become a father of a multitude of nations. This is clearly connected to the promise in Genesis 12 that in him all the nations would be blessed.<\/p>\n
Genesis 17:13
\n\u05d4\u05de\u05d5\u05dc \u05d9\u05de\u05d5\u05dc \u05d9\u05dc\u05d9\u05d3 \u05d1\u05d9\u05ea\u05da \u05d5\u05de\u05e7\u05e0\u05ea \u05db\u05e1\u05e4\u05da
\n\u05d5\u05d4\u05d9\u05ea\u05d4 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d1\u05d1\u05e9\u05c2\u05e8\u05db\u05dd \u05dc\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: Circumcision is God\u2019s covenant in flesh with Abraham\u2019s family.<\/p>\n
1 Kings 8:21
\n\u05d5\u05d0\u05e9\u05c2\u05dd \u05e9\u05c1\u05dd \u05de\u05e7\u05d5\u05dd \u05dc\u05d0\u05e8\u05d5\u05df \u05d0\u05e9\u05c1\u05e8\u05be\u05e9\u05c1\u05dd \u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4
\n\u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05e2\u05dd\u05be\u05d0\u05d1\u05ea\u05d9\u05e0\u05d5 \u05d1\u05d4\u05d5\u05e6\u05d9\u05d0\u05d5 \u05d0\u05ea\u05dd \u05de\u05d0\u05e8\u05e5 \u05de\u05e6\u05e8\u05d9\u05dd<\/p>\n
Comment: The temple that Solomon built was established as a place for the covenant of Yahweh, which was initiated during the exodus. The phrase \u201ccovenant of Yahweh\u201d refers to the Ten Commandments. The genitive seems to indicate possession or source rather than the person with whom the covenant is made.<\/p>\n
1 Kings 15:19
\n\u05d1\u05e8\u05d9\u05ea \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05da \u05d1\u05d9\u05df \u05d0\u05d1\u05d9 \u05d5\u05d1\u05d9\u05df \u05d0\u05d1\u05d9\u05da
\n\u05d4\u05e0\u05d4 \u05e9\u05c1\u05dc\u05d7\u05ea\u05d9 \u05dc\u05da \u05e9\u05c1\u05d7\u05d3 \u05db\u05e1\u05e3 \u05d5\u05d6\u05d4\u05d1 \u05dc\u05da
\n\u05d4\u05e4\u05e8\u05d4 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05da \u05d0\u05ea\u05be\u05d1\u05e2\u05e9\u05c1\u05d0 \u05de\u05dc\u05da\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d9\u05e2\u05dc\u05d4 \u05de\u05e2\u05dc\u05d9<\/p>\n
Comment: Asa, king of Judah, empties the temple treasuries to bribe Ben-Hadad, son of Tabrimmon, son of Hezion, king of Aram, ruling in Damascus, and induce him to make a treaty between the two of them and break his treaty with Baasha, king of Israel. As part of this treaty Asa is asking Ben-Hadad to commence aggression against Baasha so that Baasha will cease his hostilities against Asa and Judah.<\/p>\n
Isaiah 28:18
\n\u05d5\u05db\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea\u05db\u05dd \u05d0\u05ea\u05be\u05de\u05d5\u05ea \u05d5\u05d7\u05d6\u05d5\u05ea\u05db\u05dd \u05d0\u05ea\u05be\u05e9\u05c1\u05d0\u05d5\u05dc \u05dc\u05d0 \u05ea\u05e7\u05d5\u05dd
\n\u05e9\u05c1\u05d5\u05d8 \u05e9\u05c1\u05d5\u05d8\u05e3 \u05db\u05d9 \u05d9\u05e2\u05d1\u05e8 \u05d5\u05d4\u05d9\u05d9\u05ea\u05dd \u05dc\u05d5 \u05dc\u05de\u05e8\u05de\u05e1<\/p>\n
Comment: Interpretation is difficult due to a problem in the text: Should \u05d5\u05db\u05e4\u05e8 be corrected to \u05d5\u05ea\u05e4\u05e8 even though no witnesses support this in the textual transmission, or can an appropriate meaning for \u05db\u05e4\u05e8 be found? Koehler and Baumgartner (3rd ed.) suggest \u201cbe covered\u201d as a primary meaning, yielding \u201cbe dissolved\u201d as a secondary meaning. This passage corresponds to Isaiah 28:15, where idolaters boast that they have made a covenant with death.<\/p>\n
Jeremiah 33:21
\n\u05d2\u05dd\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05ea\u05e4\u05e8 \u05d0\u05ea\u05be\u05d3\u05d5\u05d3 \u05e2\u05d1\u05d3\u05d9 \u05de\u05d4\u05d9\u05d5\u05ea\u05be\u05dc\u05d5 \u05d1\u05df \u05de\u05dc\u05da \u05e2\u05dc\u05be\u05db\u05e1\u05d0\u05d5
\n\u05d5\u05d0\u05ea\u05be\u05d4\u05dc\u05d5\u05d9\u05dd \u05d4\u05db\u05d4\u05e0\u05d9\u05dd \u05de\u05e9\u05c1\u05e8\u05ea\u05d9<\/p>\n
Comment: If God\u2019s covenant with day and night (i.e., creation) can be violated, then so will his covenant with David and the Levites.<\/p>\n
Isaiah 54:10
\n\u05db\u05d9 \u05d4\u05d4\u05e8\u05d9\u05dd \u05d9\u05de\u05d5\u05e9\u05c1\u05d5 \u05d5\u05d4\u05d2\u05d1\u05e2\u05d5\u05ea \u05ea\u05de\u05d5\u05d8\u05e0\u05d4
\n\u05d5\u05d7\u05e1\u05d3\u05d9 \u05de\u05d0\u05ea\u05da \u05dc\u05d0\u05be\u05d9\u05de\u05d5\u05e9\u05c1 \u05d5\u05d1\u05e8\u05d9\u05ea \u05e9\u05c1\u05dc\u05d5\u05de\u05d9 \u05dc\u05d0 \u05ea\u05de\u05d5\u05d8 \u05d0\u05de\u05e8 \u05de\u05e8\u05d7\u05de\u05da \u05d9\u05d4\u05d5\u05d4<\/p>\n
Comment: The new covenant, called here \u201cmy covenant of peace,\u201d is more permanent than the hills and mountains; it will never be annulled.<\/p>\n
Ezekiel 37:26
\n\u05d5\u05db\u05e8\u05ea\u05d9 \u05dc\u05d4\u05dd \u05d1\u05e8\u05d9\u05ea \u05e9\u05c1\u05dc\u05d5\u05dd \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05d9\u05d4\u05d9\u05d4 \u05d0\u05d5\u05ea\u05dd
\n\u05d5\u05e0\u05ea\u05ea\u05d9\u05dd \u05d5\u05d4\u05e8\u05d1\u05d9\u05ea\u05d9 \u05d0\u05d5\u05ea\u05dd \u05d5\u05e0\u05ea\u05ea\u05d9 \u05d0\u05ea\u05be\u05de\u05e7\u05d3\u05e9\u05c1\u05d9 \u05d1\u05ea\u05d5\u05db\u05dd \u05dc\u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: Ezekiel announces a new covenant, called here a covenant of peace.<\/p>\n
Malachi 2:4
\n\u05d5\u05d9\u05d3\u05e2\u05ea\u05dd \u05db\u05d9 \u05e9\u05c1\u05dc\u05d7\u05ea\u05d9 \u05d0\u05dc\u05d9\u05db\u05dd \u05d0\u05ea \u05d4\u05de\u05e6\u05d5\u05d4 \u05d4\u05d6\u05d0\u05ea
\n\u05dc\u05d4\u05d9\u05d5\u05ea \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05be\u05dc\u05d5\u05d9 \u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05e6\u05d1\u05d0\u05d5\u05ea<\/p>\n
Comment: The passage refers to a covenant between God and the Levitical priesthood.<\/p>\n
Malachi 2:5
\n\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d4\u05d9\u05ea\u05d4 \u05d0\u05ea\u05d5 \u05d4\u05d7\u05d9\u05d9\u05dd \u05d5\u05d4\u05e9\u05c1\u05dc\u05d5\u05dd \u05d5\u05d0\u05ea\u05e0\u05dd\u05be\u05dc\u05d5 \u05de\u05d5\u05e8\u05d0 \u05d5\u05d9\u05d9\u05e8\u05d0\u05e0\u05d9
\n\u05d5\u05de\u05e4\u05e0\u05d9 \u05e9\u05c1\u05de\u05d9 \u05e0\u05d7\u05ea \u05d4\u05d5\u05d0<\/p>\n
Comment: The passage refers to a covenant between God and the Levitical priesthood.<\/p>\n
Psalm 25:14
\n\u05e1\u05d5\u05d3 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05d9\u05e8\u05d0\u05d9\u05d5
\n\u05d5\u05d1\u05e8\u05d9\u05ea\u05d5 \u05dc\u05d4\u05d5\u05d3\u05d9\u05e2\u05dd<\/p>\n
Comment: On Psalm 25, see Norbert Lohfink and Erich Zenger, The God of Israel and the Nations: Studies in Isaiah and the Psalms (Collegeville, MN: Liturgical Press, 1994). God makes his covenant known to those who fear him. This passage extends the covenant beyond the Mosaic covenant to the nations. The basis must be the Abrahamic covenant. See, however, Psalm 25:10.<\/p>\n
Psalm 89:29
\n\u05dc\u05e2\u05d5\u05dc\u05dd \u05d0\u05e9\u05c1\u05de\u05d5\u05e8 *\u05d0\u05e9\u05c1\u05de\u05e8\u05be\u05dc\u05d5 \u05d7\u05e1\u05d3\u05d9
\n\u05d5\u05d1\u05e8\u05d9\u05ea\u05d9 \u05e0\u05d0\u05de\u05e0\u05ea \u05dc\u05d5<\/p>\n
Comment: God promises that he will keep his obligation to David and that his covenant will be firm for him. Strangely, the NIV employs a negative construction in translation.<\/p>\n
Job 5:23
\n\u05db\u05d9 \u05e2\u05dd\u05be\u05d0\u05d1\u05e0\u05d9 \u05d4\u05e9\u05c2\u05d3\u05d4 \u05d1\u05e8\u05d9\u05ea\u05da
\n\u05d5\u05d7\u05d9\u05ea \u05d4\u05e9\u05c2\u05d3\u05d4 \u05d4\u05e9\u05c1\u05dc\u05de\u05d4\u05be\u05dc\u05da<\/p>\n
Comment: Eliphaz discourses on the blessings experienced by the person who is corrected by God. No harm will come to this man from stones (see Pss. 91:12; 121:3, where one could be injured by stumbling against a stone), and he need not fear harm from wild animals. This is expressed by saying that he has a covenant with stones in the field.<\/p>\n
2 Chronicles 6:11
\n\u05d5\u05d0\u05e9\u05c2\u05d9\u05dd \u05e9\u05c1\u05dd \u05d0\u05ea\u05be\u05d4\u05d0\u05e8\u05d5\u05df \u05d0\u05e9\u05c1\u05e8\u05be\u05e9\u05c1\u05dd \u05d1\u05e8\u05d9\u05ea \u05d9\u05d4\u05d5\u05d4
\n\u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05e2\u05dd\u05be\u05d1\u05e0\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc<\/p>\n
Comment: Just before Solomon prays to dedicate the temple, he notes that he has placed the covenant in the ark. This is a clear reference to the \u201cTen Words\u201d as the \u201cshort text\u201d of the Mosaic covenant, identified as the \u201ccovenant of Yahweh.\u201d<\/p>\n
2 Chronicles 16:3
\n\u05d1\u05e8\u05d9\u05ea \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05da \u05d5\u05d1\u05d9\u05df \u05d0\u05d1\u05d9 \u05d5\u05d1\u05d9\u05df \u05d0\u05d1\u05d9\u05da
\n\u05d4\u05e0\u05d4 \u05e9\u05c1\u05dc\u05d7\u05ea\u05d9 \u05dc\u05da \u05db\u05e1\u05e3 \u05d5\u05d6\u05d4\u05d1 \u05dc\u05da
\n\u05d4\u05e4\u05e8 \u05d1\u05e8\u05d9\u05ea\u05da \u05d0\u05ea\u05be\u05d1\u05e2\u05e9\u05c1\u05d0 \u05de\u05dc\u05da \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d9\u05e2\u05dc\u05d4 \u05de\u05e2\u05dc\u05d9<\/p>\n
Comment: Baasha, king of Israel, fortifies Ramah so that he may prevent people from entering or exiting Judah. Asa, king of Judah, pays the king of Syria to attack Israel so that Baasha may abandon his fortifications against Judah. This would result in the king of Syria breaking his coalition treaty with Israel.<\/p>\n
NOT OBJECT OR SUBJECT<\/p>\n
BOUND PHRASE: \u05d1\u05e8\u05d9\u05ea + NOUN<\/p>\n
Genesis 14:13
\n\u05d5\u05d9\u05d1\u05d0 \u05d4\u05e4\u05dc\u05d9\u05d8 \u05d5\u05d9\u05d2\u05d3 \u05dc\u05d0\u05d1\u05e8\u05dd \u05d4\u05e2\u05d1\u05e8\u05d9
\n\u05d5\u05d4\u05d5\u05d0 \u05e9\u05c1\u05db\u05df \u05d1\u05d0\u05dc\u05e0\u05d9 \u05de\u05de\u05e8\u05d0 \u05d4\u05d0\u05de\u05e8\u05d9 \u05d0\u05d7\u05d9 \u05d0\u05e9\u05c1\u05db\u05dc \u05d5\u05d0\u05d7\u05d9 \u05e2\u05e0\u05e8
\n\u05d5\u05d4\u05dd \u05d1\u05e2\u05dc\u05d9 \u05d1\u05e8\u05d9\u05ea\u05be\u05d0\u05d1\u05e8\u05dd<\/p>\n
Comment: Mamre, Eshcol, and Aner were parties in a treaty with Abram.<\/p>\n
Exodus 31:16
\n\u05d5\u05e9\u05c1\u05de\u05e8\u05d5 \u05d1\u05e0\u05d9\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d0\u05ea\u05be\u05d4\u05e9\u05c1\u05d1\u05ea
\n\u05dc\u05e2\u05e9\u05c2\u05d5\u05ea \u05d0\u05ea\u05be\u05d4\u05e9\u05c1\u05d1\u05ea \u05dc\u05d3\u05e8\u05ea\u05dd \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: The Israelites are to celebrate or observe the Sabbath, thus making it an eternal covenant.<\/p>\n
Leviticus 2:13
\n\u05d5\u05db\u05dc\u05be\u05e7\u05e8\u05d1\u05df \u05de\u05e0\u05d7\u05ea\u05da \u05d1\u05de\u05dc\u05d7 \u05ea\u05de\u05dc\u05d7
\n\u05d5\u05dc\u05d0 \u05ea\u05e9\u05c1\u05d1\u05d9\u05ea \u05de\u05dc\u05d7 \u05d1\u05e8\u05d9\u05ea \u05d0\u05dc\u05d4\u05d9\u05da \u05de\u05e2\u05dc \u05de\u05e0\u05d7\u05ea\u05da
\n\u05e2\u05dc \u05db\u05dc\u05be\u05e7\u05e8\u05d1\u05e0\u05da \u05ea\u05e7\u05e8\u05d9\u05d1 \u05de\u05dc\u05d7<\/p>\n
Comment: The expression \u201ccovenant of your God\u201d refers to the Sinai covenant.<\/p>\n
1 Kings 20:34
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05dc\u05d9\u05d5 \u05d4\u05e2\u05e8\u05d9\u05dd \u05d0\u05e9\u05c1\u05e8\u05be\u05dc\u05e7\u05d7\u05be\u05d0\u05d1\u05d9 \u05de\u05d0\u05ea \u05d0\u05d1\u05d9\u05da \u05d0\u05e9\u05c1\u05d9\u05d1
\n\u05d5\u05d7\u05d5\u05e6\u05d5\u05ea \u05ea\u05e9\u05c2\u05d9\u05dd \u05dc\u05da \u05d1\u05d3\u05de\u05e9\u05c2\u05e7 \u05db\u05d0\u05e9\u05c1\u05e8\u05be\u05e9\u05c2\u05dd \u05d0\u05d1\u05d9 \u05d1\u05e9\u05c1\u05de\u05e8\u05d5\u05df
\n\u05d5\u05d0\u05e0\u05d9 \u05d1\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05dc\u05d7\u05da \u05d5\u05d9\u05db\u05e8\u05ea\u05be\u05dc\u05d5 \u05d1\u05e8\u05d9\u05ea \u05d5\u05d9\u05e9\u05c1\u05dc\u05d7\u05d4\u05d5<\/p>\n
Comment: Ahab releases Ben-Hadad \u201con the basis of a treaty,\u201d that is, if he will make a treaty with Ahab.<\/p>\n
2 Kings 13:23
\n\u05d5\u05d9\u05d7\u05df \u05d9\u05d4\u05d5\u05d4 \u05d0\u05ea\u05dd \u05d5\u05d9\u05e8\u05d7\u05de\u05dd \u05d5\u05d9\u05e4\u05df \u05d0\u05dc\u05d9\u05d4\u05dd
\n\u05dc\u05de\u05e2\u05df \u05d1\u05e8\u05d9\u05ea\u05d5 \u05d0\u05ea\u05be\u05d0\u05d1\u05e8\u05d4\u05dd \u05d9\u05e6\u05d7\u05e7 \u05d5\u05d9\u05e2\u05e7\u05d1
\n\u05d5\u05dc\u05d0 \u05d0\u05d1\u05d4 \u05d4\u05e9\u05c1\u05d7\u05d9\u05ea\u05dd \u05d5\u05dc\u05d0\u05be\u05d4\u05e9\u05c1\u05dc\u05d9\u05db\u05dd \u05de\u05e2\u05dc\u05be\u05e4\u05e0\u05d9\u05d5 \u05e2\u05d3\u05be\u05e2\u05ea\u05d4<\/p>\n
Comment: King Hazael of Damascus oppresses the northern tribal territories, but Yahweh has compassion because of his covenant with Abraham, Isaac, and Jacob.<\/p>\n
Ezekiel 16:61
\n\u05d5\u05d6\u05db\u05e8\u05ea \u05d0\u05ea\u05be\u05d3\u05e8\u05db\u05d9\u05da \u05d5\u05e0\u05db\u05dc\u05de\u05ea \u05d1\u05e7\u05d7\u05ea\u05da \u05d0\u05ea\u05be\u05d0\u05d7\u05d5\u05ea\u05d9\u05da
\n\u05d4\u05d2\u05d3\u05dc\u05d5\u05ea \u05de\u05de\u05da \u05d0\u05dc\u05be\u05d4\u05e7\u05d8\u05e0\u05d5\u05ea \u05de\u05de\u05da
\n\u05d5\u05e0\u05ea\u05ea\u05d9 \u05d0\u05ea\u05d4\u05df \u05dc\u05da \u05dc\u05d1\u05e0\u05d5\u05ea \u05d5\u05dc\u05d0 \u05de\u05d1\u05e8\u05d9\u05ea\u05da<\/p>\n
Comment: Judah\u2019s sisters are Samaria to the north and Sodom to the south. At the end, she will receive them but not on the basis of a covenant with them\u2014that is, the gift of the nations will not be on the basis of the Mosaic covenant but on the basis of the everlasting (or Abrahamic) covenant.<\/p>\n
Obadiah 1:7
\n\u05e2\u05d3\u05be\u05d4\u05d2\u05d1\u05d5\u05dc \u05e9\u05c1\u05dc\u05d7\u05d5\u05da \u05db\u05dc \u05d0\u05e0\u05e9\u05c1\u05d9 \u05d1\u05e8\u05d9\u05ea\u05da \u05d4\u05e9\u05c1\u05d9\u05d0\u05d5\u05da \u05d9\u05db\u05dc\u05d5 \u05dc\u05da \u05d0\u05e0\u05e9\u05c1\u05d9 \u05e9\u05c1\u05dc\u05de\u05da
\n\u05dc\u05d7\u05de\u05da \u05d9\u05e9\u05c2\u05d9\u05de\u05d5 \u05de\u05d6\u05d5\u05e8 \u05ea\u05d7\u05ea\u05d9\u05da \u05d0\u05d9\u05df \u05ea\u05d1\u05d5\u05e0\u05d4 \u05d1\u05d5<\/p>\n
Comment: Obadiah announces coming judgment upon Edom in the form of attack and conquest. Even her allies and friends will betray her. The expression for allies here is \u201cthe men of your covenant.\u201d<\/p>\n
Zechariah 9:11
\n\u05d2\u05dd\u05be\u05d0\u05ea \u05d1\u05d3\u05dd\u05be\u05d1\u05e8\u05d9\u05ea\u05da \u05e9\u05c1\u05dc\u05d7\u05ea\u05d9 \u05d0\u05e1\u05d9\u05e8\u05d9\u05da \u05de\u05d1\u05d5\u05e8 \u05d0\u05d9\u05df \u05de\u05d9\u05dd \u05d1\u05d5<\/p>\n
Comment: The prophet states that \u201cbecause of the blood of my covenant,\u201d Yahweh will free the exiles. In the context of the larger story of the Old Testament, this must be a reference to the new covenant.<\/p>\n
Malachi 2:14
\n\u05d5\u05d0\u05de\u05e8\u05ea\u05dd \u05e2\u05dc\u05be\u05de\u05d4
\n\u05e2\u05dc \u05db\u05d9\u05be\u05d9\u05d4\u05d5\u05d4 \u05d4\u05e2\u05d9\u05d3 \u05d1\u05d9\u05e0\u05da \u05d5\u05d1\u05d9\u05df \u05d0\u05e9\u05c1\u05ea \u05e0\u05e2\u05d5\u05e8\u05d9\u05da
\n\u05d0\u05e9\u05c1\u05e8 \u05d0\u05ea\u05d4 \u05d1\u05d2\u05d3\u05ea\u05d4 \u05d1\u05d4 \u05d5\u05d4\u05d9\u05d0 \u05d7\u05d1\u05e8\u05ea\u05da \u05d5\u05d0\u05e9\u05c1\u05ea \u05d1\u05e8\u05d9\u05ea\u05da<\/p>\n
Comment: Apparently, when exiles returned under Ezra and Nehemiah, they divorced their Jewish wives and married foreign women in order to advance their economic status. The \u201chigh-school sweetheart\u201d they had originally married is called the \u201cwife of your covenant,\u201d indicating that marriage is a covenant made before God.<\/p>\n
Malachi 3:1
\n\u05d4\u05e0\u05e0\u05d9 \u05e9\u05c1\u05dc\u05d7 \u05de\u05dc\u05d0\u05db\u05d9 \u05d5\u05e4\u05e0\u05d4\u05be\u05d3\u05e8\u05da \u05dc\u05e4\u05e0\u05d9
\n\u05d5\u05e4\u05ea\u05d0\u05dd \u05d9\u05d1\u05d5\u05d0 \u05d0\u05dc\u05be\u05d4\u05d9\u05db\u05dc\u05d5 \u05d4\u05d0\u05d3\u05d5\u05df \u05d0\u05e9\u05c1\u05e8\u05be\u05d0\u05ea\u05dd \u05de\u05d1\u05e7\u05e9\u05c1\u05d9\u05dd
\n\u05d5\u05de\u05dc\u05d0\u05da \u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8\u05be\u05d0\u05ea\u05dd \u05d7\u05e4\u05e6\u05d9\u05dd \u05d4\u05e0\u05d4\u05be\u05d1\u05d0 \u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05e6\u05d1\u05d0\u05d5\u05ea<\/p>\n
Comment: The differences between Yahweh and his people will be resolved by the \u201cmessenger of the covenant.\u201d It seems that this term may be in apposition to \u201cthe Lord whom the people are seeking,\u201d who will come \u201cto his temple.\u201d This suggests that the messenger is a divine figure. It may be a reference like that in Isaiah 63:9 to the messenger God sent to help the people through the desert.<\/p>\n
PHRASE = \u05d1\u05e2\u05dc \u05d1\u05e8\u05d9\u05ea
\nJUDGES 8:33
\n\u05d5\u05d9\u05d4\u05d9 \u05db\u05d0\u05e9\u05c1\u05e8 \u05de\u05ea \u05d2\u05d3\u05e2\u05d5\u05df \u05d5\u05d9\u05e9\u05c1\u05d5\u05d1\u05d5 \u05d1\u05e0\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d5\u05d9\u05d6\u05e0\u05d5 \u05d0\u05d7\u05e8\u05d9 \u05d4\u05d1\u05e2\u05dc\u05d9\u05dd
\n\u05d5\u05d9\u05e9\u05c2\u05d9\u05de\u05d5 \u05dc\u05d4\u05dd \u05d1\u05e2\u05dc \u05d1\u05e8\u05d9\u05ea \u05dc\u05d0\u05dc\u05d4\u05d9\u05dd<\/p>\n
Comment: After the death of Gideon the Israelites again commit idolatry and worship Baal-Berith as god.<\/p>\n
Judges 9:4
\n\u05d5\u05d9\u05ea\u05e0\u05d5\u05be\u05dc\u05d5 \u05e9\u05c1\u05d1\u05e2\u05d9\u05dd \u05db\u05e1\u05e3 \u05de\u05d1\u05d9\u05ea \u05d1\u05e2\u05dc \u05d1\u05e8\u05d9\u05ea
\n\u05d5\u05d9\u05e9\u05c2\u05db\u05e8 \u05d1\u05d4\u05dd \u05d0\u05d1\u05d9\u05de\u05dc\u05da \u05d0\u05e0\u05e9\u05c1\u05d9\u05dd \u05e8\u05d9\u05e7\u05d9\u05dd \u05d5\u05e4\u05d7\u05d6\u05d9\u05dd \u05d5\u05d9\u05dc\u05db\u05d5 \u05d0\u05d7\u05e8\u05d9\u05d5<\/p>\n
Comment: This passage locates the temple of Baal-Berith in Shechem.<\/p>\n
Judges 9:46
\n\u05d5\u05d9\u05e9\u05c1\u05de\u05e2\u05d5 \u05db\u05dc\u05be\u05d1\u05e2\u05dc\u05d9 \u05de\u05d2\u05d3\u05dc\u05be\u05e9\u05c1\u05db\u05dd
\n\u05d5\u05d9\u05d1\u05d0\u05d5 \u05d0\u05dc\u05be\u05e6\u05e8\u05d9\u05d7 \u05d1\u05d9\u05ea \u05d0\u05dc \u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: The temple of Baal-Berith in Shechem is alternatively called here the temple of El-Berith.<\/p>\n
BOUND PHRASE: NOUN + \u05d1\u05e8\u05d9\u05ea<\/p>\n
Genesis 9:12
\nGenesis 9:13
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d6\u05d0\u05ea \u05d0\u05d5\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8\u05be\u05d0\u05e0\u05d9 \u05e0\u05ea\u05df \u05d1\u05d9\u05e0\u05d9
\n\u05d5\u05d1\u05d9\u05e0\u05d9\u05db\u05dd \u05d5\u05d1\u05d9\u05df \u05db\u05dc\u05be\u05e0\u05e4\u05e9\u05c1 \u05d7\u05d9\u05d4 \u05d0\u05e9\u05c1\u05e8 \u05d0\u05ea\u05db\u05dd \u05dc\u05d3\u05e8\u05ea \u05e2\u05d5\u05dc\u05dd
\n\u05d0\u05ea\u05be\u05e7\u05e9\u05c1\u05ea\u05d9 \u05e0\u05ea\u05ea\u05d9 \u05d1\u05e2\u05e0\u05df
\n\u05d5\u05d4\u05d9\u05ea\u05d4 \u05dc\u05d0\u05d5\u05ea \u05d1\u05e8\u05d9\u05ea \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05df \u05d4\u05d0\u05e8\u05e5<\/p>\n
Comment: The bow in the clouds is the sign of the covenant between God and every living being.<\/p>\n
Genesis 9:17
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05dc\u05be\u05e0\u05d7
\n\u05d6\u05d0\u05ea \u05d0\u05d5\u05ea\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05d4\u05e7\u05de\u05ea\u05d9 \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05df \u05db\u05dc\u05be\u05d1\u05e9\u05c2\u05e8 \u05d0\u05e9\u05c1\u05e8 \u05e2\u05dc\u05be\u05d4\u05d0\u05e8\u05e5<\/p>\n
Comment: The bow in the clouds is the sign of the covenant between God and every living being.<\/p>\n
Genesis 17:7
\n\u05d5\u05d4\u05e4\u05e8\u05ea\u05d9 \u05d0\u05ea\u05da \u05d1\u05de\u05d0\u05d3 \u05de\u05d0\u05d3 \u05d5\u05e0\u05ea\u05ea\u05d9\u05da \u05dc\u05d2\u05d5\u05d9\u05dd
\n\u05d5\u05de\u05dc\u05db\u05d9\u05dd \u05de\u05de\u05da \u05d9\u05e6\u05d0\u05d5
\n\u05d5\u05d4\u05e7\u05de\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05da \u05d5\u05d1\u05d9\u05df \u05d6\u05e8\u05e2\u05da \u05d0\u05d7\u05e8\u05d9\u05da \u05dc\u05d3\u05e8\u05ea\u05dd
\n\u05dc\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05dc\u05d4\u05d9\u05d5\u05ea \u05dc\u05da \u05dc\u05d0\u05dc\u05d4\u05d9\u05dd \u05d5\u05dc\u05d6\u05e8\u05e2\u05da \u05d0\u05d7\u05e8\u05d9\u05da<\/p>\n
Comment: The covenant with Abraham is an everlasting covenant.<\/p>\n
Genesis 17:11
\n\u05d5\u05e0\u05de\u05dc\u05ea\u05dd \u05d0\u05ea \u05d1\u05e9\u05c2\u05e8 \u05e2\u05e8\u05dc\u05ea\u05db\u05dd
\n\u05d5\u05d4\u05d9\u05d4 \u05dc\u05d0\u05d5\u05ea \u05d1\u05e8\u05d9\u05ea \u05d1\u05d9\u05e0\u05d9 \u05d5\u05d1\u05d9\u05e0\u05d9\u05db\u05dd<\/p>\n
Comment: Circumcision is the covenant sign between God and Abraham\u2019s family.<\/p>\n
Genesis 17:13
\n\u05d4\u05de\u05d5\u05dc \u05d9\u05de\u05d5\u05dc \u05d9\u05dc\u05d9\u05d3 \u05d1\u05d9\u05ea\u05da \u05d5\u05de\u05e7\u05e0\u05ea \u05db\u05e1\u05e4\u05da
\n\u05d5\u05d4\u05d9\u05ea\u05d4 \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d1\u05d1\u05e9\u05c2\u05e8\u05db\u05dd \u05dc\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: The covenant with Abraham is an everlasting covenant.<\/p>\n
Genesis 17:19
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05d1\u05dc \u05e9\u05c2\u05e8\u05d4 \u05d0\u05e9\u05c1\u05ea\u05da \u05d9\u05dc\u05d3\u05ea \u05dc\u05da \u05d1\u05df \u05d5\u05e7\u05e8\u05d0\u05ea \u05d0\u05ea\u05be\u05e9\u05c1\u05de\u05d5
\n\u05d9\u05e6\u05d7\u05e7 \u05d5\u05d4\u05e7\u05de\u05ea\u05d9 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05ea\u05d5 \u05dc\u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd \u05dc\u05d6\u05e8\u05e2\u05d5 \u05d0\u05d7\u05e8\u05d9\u05d5<\/p>\n
Comment: The covenant with Abraham is an everlasting covenant.<\/p>\n
Exodus 24:7
\n\u05d5\u05d9\u05e7\u05d7 \u05e1\u05e4\u05e8 \u05d4\u05d1\u05e8\u05d9\u05ea \u05d5\u05d9\u05e7\u05e8\u05d0 \u05d1\u05d0\u05d6\u05e0\u05d9 \u05d4\u05e2\u05dd
\n\u05d5\u05d9\u05d0\u05de\u05e8\u05d5 \u05db\u05dc \u05d0\u05e9\u05c1\u05e8\u05be\u05d3\u05d1\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05e0\u05e2\u05e9\u05c2\u05d4 \u05d5\u05e0\u05e9\u05c1\u05de\u05e2<\/p>\n
Comment: The expression \u201cthe Book of the Covenant\u201d refers to the covenant about to be concluded between God on the one hand and Moses and Israel on the other.<\/p>\n
Exodus 24:8
\n\u05d5\u05d9\u05e7\u05d7 \u05de\u05e9\u05c1\u05d4 \u05d0\u05ea\u05be\u05d4\u05d3\u05dd \u05d5\u05d9\u05d6\u05e8\u05e7 \u05e2\u05dc\u05be\u05d4\u05e2\u05dd
\n\u05d5\u05d9\u05d0\u05de\u05e8 \u05d4\u05e0\u05d4 \u05d3\u05dd\u05be\u05d4\u05d1\u05e8\u05d9\u05ea \u05d0\u05e9\u05c1\u05e8 \u05db\u05e8\u05ea \u05d9\u05d4\u05d5\u05d4 \u05e2\u05de\u05db\u05dd \u05e2\u05dc \u05db\u05dc\u05be\u05d4\u05d3\u05d1\u05e8\u05d9\u05dd \u05d4\u05d0\u05dc\u05d4<\/p>\n
Comment: The expression \u201cthe blood of the covenant\u201d refers to the covenant about to be concluded between God on the one hand and Moses and Israel on the other.<\/p>\n
Exodus 34:28
\n\u05d5\u05d9\u05d4\u05d9\u05be\u05e9\u05c1\u05dd \u05e2\u05dd\u05be\u05d9\u05d4\u05d5\u05d4 \u05d0\u05e8\u05d1\u05e2\u05d9\u05dd \u05d9\u05d5\u05dd \u05d5\u05d0\u05e8\u05d1\u05e2\u05d9\u05dd
\n\u05dc\u05d9\u05dc\u05d4 \u05dc\u05d7\u05dd \u05dc\u05d0 \u05d0\u05db\u05dc \u05d5\u05de\u05d9\u05dd \u05dc\u05d0 \u05e9\u05c1\u05ea\u05d4
\n\u05d5\u05d9\u05db\u05ea\u05d1 \u05e2\u05dc\u05be\u05d4\u05dc\u05d7\u05ea \u05d0\u05ea \u05d3\u05d1\u05e8\u05d9 \u05d4\u05d1\u05e8\u05d9\u05ea \u05e2\u05e9\u05c2\u05e8\u05ea \u05d4\u05d3\u05d1\u05e8\u05d9\u05dd<\/p>\n
Comment: The expression \u201cthe words of the covenant\u201d refers to the Ten Words as the stipulations of the Mosaic covenant.<\/p>\n
Leviticus 24:8
\n\u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05c1\u05d1\u05ea \u05d1\u05d9\u05d5\u05dd \u05d4\u05e9\u05c1\u05d1\u05ea \u05d9\u05e2\u05e8\u05db\u05e0\u05d5 \u05dc\u05e4\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05ea\u05de\u05d9\u05d3
\n\u05de\u05d0\u05ea \u05d1\u05e0\u05d9\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05d1\u05e8\u05d9\u05ea \u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: Bread is to be presented before Yahweh regularly, Sabbath by Sabbath, as an \u201ceternal covenant.\u201d<\/p>\n
Leviticus 26:25
\n\u05d5\u05d4\u05d1\u05d0\u05ea\u05d9 \u05e2\u05dc\u05d9\u05db\u05dd \u05d7\u05e8\u05d1 \u05e0\u05e7\u05de\u05ea \u05e0\u05e7\u05dd\u05be\u05d1\u05e8\u05d9\u05ea \u05d5\u05e0\u05d0\u05e1\u05e4\u05ea\u05dd \u05d0\u05dc\u05be\u05e2\u05e8\u05d9\u05db\u05dd
\n\u05d5\u05e9\u05c1\u05dc\u05d7\u05ea\u05d9 \u05d3\u05d1\u05e8 \u05d1\u05ea\u05d5\u05db\u05db\u05dd \u05d5\u05e0\u05ea\u05ea\u05dd \u05d1\u05d9\u05d3\u05be\u05d0\u05d5\u05d9\u05d1<\/p>\n
Comment: Persistent refusal to accept correction from the Lord will result in an \u201cavenging sword,\u201d and in apposition to this is the expression \u201cvengeance of the covenant.\u201d Thus, destruction by sword will constitute the judicial payback for covenant violation.<\/p>\n
Numbers 18:19
\n\u05db\u05dc \u05ea\u05e8\u05d5\u05de\u05ea \u05d4\u05e7\u05d3\u05e9\u05c1\u05d9\u05dd \u05d0\u05e9\u05c1\u05e8 \u05d9\u05e8\u05d9\u05de\u05d5 \u05d1\u05e0\u05d9\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05dc\u05d9\u05d4\u05d5\u05d4
\n\u05e0\u05ea\u05ea\u05d9 \u05dc\u05da \u05d5\u05dc\u05d1\u05e0\u05d9\u05da \u05d5\u05dc\u05d1\u05e0\u05ea\u05d9\u05da \u05d0\u05ea\u05da \u05dc\u05d7\u05e7\u05be\u05e2\u05d5\u05dc\u05dd
\n\u05d1\u05e8\u05d9\u05ea \u05de\u05dc\u05d7 \u05e2\u05d5\u05dc\u05dd \u05d4\u05d5\u05d0 \u05dc\u05e4\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05da \u05d5\u05dc\u05d6\u05e8\u05e2\u05da \u05d0\u05ea\u05da<\/p>\n
Comment: The holy offerings are given to Aaron and his sons and daughters. This permanent statute is called \u201can eternal covenant of salt\u201d before the Lord for Aaron and his offspring (cf. Lev. 2:13).<\/p>\n
2 Chronicles 13:5
\n\u05d4\u05dc\u05d0 \u05dc\u05db\u05dd \u05dc\u05d3\u05e2\u05ea \u05db\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05e0\u05ea\u05df \u05de\u05de\u05dc\u05db\u05d4
\n\u05dc\u05d3\u05d5\u05d9\u05d3 \u05e2\u05dc\u05be\u05d9\u05e9\u05c2\u05e8\u05d0\u05dc \u05dc\u05e2\u05d5\u05dc\u05dd \u05dc\u05d5 \u05d5\u05dc\u05d1\u05e0\u05d9\u05d5 \u05d1\u05e8\u05d9\u05ea \u05de\u05dc\u05d7<\/p>\n
Comment: Describes a war between Abijah of Judah and Jeroboam of Israel. Abijah challenges his opponents, asking them, \u201cDon\u2019t you know that the LORD God of Israel gave the kingship over Israel forever to David and his descendants as a covenant of salt?\u201d (cf. Lev. 2:13).<\/p>\n
Numbers 25:12
\n\u05dc\u05db\u05df \u05d0\u05de\u05e8 \u05d4\u05e0\u05e0\u05d9 \u05e0\u05ea\u05df \u05dc\u05d5 \u05d0\u05ea\u05be\u05d1\u05e8\u05d9\u05ea\u05d9 \u05e9\u05c1\u05dc\u05d5\u05dd<\/p>\n
Numbers 25:13
\n\u05d5\u05d4\u05d9\u05ea\u05d4 \u05dc\u05d5 \u05d5\u05dc\u05d6\u05e8\u05e2\u05d5 \u05d0\u05d7\u05e8\u05d9\u05d5 \u05d1\u05e8\u05d9\u05ea \u05db\u05d4\u05e0\u05ea \u05e2\u05d5\u05dc\u05dd
\n\u05ea\u05d7\u05ea \u05d0\u05e9\u05c1\u05e8 \u05e7\u05e0\u05d0 \u05dc\u05d0\u05dc\u05d4\u05d9\u05d5 \u05d5\u05d9\u05db\u05e4\u05e8 \u05e2\u05dc\u05be\u05d1\u05e0\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc<\/p>\n
Comment: Phinehas\u2019s action turned away the anger of Yahweh. As a result, God gave to him a \u201ccovenant of peace,\u201d which is described as a \u201ccovenant of eternal priesthood.\u201d<\/p>\n
Isaiah 42:6
\n\u05d0\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4 \u05e7\u05e8\u05d0\u05ea\u05d9\u05da \u05d1\u05e6\u05d3\u05e7 \u05d5\u05d0\u05d7\u05d6\u05e7 \u05d1\u05d9\u05d3\u05da
\n\u05d5\u05d0\u05e6\u05e8\u05da \u05d5\u05d0\u05ea\u05e0\u05da \u05dc\u05d1\u05e8\u05d9\u05ea \u05e2\u05dd \u05dc\u05d0\u05d5\u05e8 \u05d2\u05d5\u05d9\u05dd<\/p>\n
Isaiah 49:8
\n\u05db\u05d4 \u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d1\u05e2\u05ea \u05e8\u05e6\u05d5\u05df \u05e2\u05e0\u05d9\u05ea\u05d9\u05da \u05d5\u05d1\u05d9\u05d5\u05dd \u05d9\u05e9\u05c1\u05d5\u05e2\u05d4 \u05e2\u05d6\u05e8\u05ea\u05d9\u05da
\n\u05d5\u05d0\u05e6\u05e8\u05da \u05d5\u05d0\u05ea\u05e0\u05da \u05dc\u05d1\u05e8\u05d9\u05ea \u05e2\u05dd \u05dc\u05d4\u05e7\u05d9\u05dd \u05d0\u05e8\u05e5 \u05dc\u05d4\u05e0\u05d7\u05d9\u05dc \u05e0\u05d7\u05dc\u05d5\u05ea \u05e9\u05c1\u05de\u05de\u05d5\u05ea<\/p>\n
Comment: Normally, in a bound phrase where the bound member is \u05d1\u05e8\u05d9\u05ea and the free member is a person, this person is the covenant partner. Here, in a unique expression, the servant of Yahweh is himself the covenant between God and the people.<\/p>\n
Isaiah 59:21
\n\u05d5\u05d0\u05e0\u05d9 \u05d6\u05d0\u05ea \u05d1\u05e8\u05d9\u05ea\u05d9 \u05d0\u05d5\u05ea\u05dd \u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4
\n\u05e8\u05d5\u05d7\u05d9 \u05d0\u05e9\u05c1\u05e8 \u05e2\u05dc\u05d9\u05da \u05d5\u05d3\u05d1\u05e8\u05d9 \u05d0\u05e9\u05c1\u05e8\u05be\u05e9\u05c2\u05de\u05ea\u05d9 \u05d1\u05e4\u05d9\u05da
\n\u05dc\u05d0\u05be\u05d9\u05de\u05d5\u05e9\u05c1\u05d5 \u05de\u05e4\u05d9\u05da \u05d5\u05de\u05e4\u05d9 \u05d6\u05e8\u05e2\u05da \u05d5\u05de\u05e4\u05d9 \u05d6\u05e8\u05e2 \u05d6\u05e8\u05e2\u05da
\n\u05d0\u05de\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05de\u05e2\u05ea\u05d4 \u05d5\u05e2\u05d3\u05be\u05e2\u05d5\u05dc\u05dd<\/p>\n
Comment: This passage is another description of the new covenant in which the words of Yahweh will not depart from the mouths of the people or from the mouths of their descendants.<\/p>\n
Ezekiel 30:5
\n\u05db\u05d5\u05e9\u05c1 \u05d5\u05e4\u05d5\u05d8 \u05d5\u05dc\u05d5\u05d3 \u05d5\u05db\u05dc\u05be\u05d4\u05e2\u05e8\u05d1 \u05d5\u05db\u05d5\u05d1 \u05d5\u05d1\u05e0\u05d9 \u05d0\u05e8\u05e5 \u05d4\u05d1\u05e8\u05d9\u05ea
\n\u05d0\u05ea\u05dd \u05d1\u05d7\u05e8\u05d1 \u05d9\u05e4\u05dc\u05d5<\/p>\n
Comment: The passage is a lament for Egypt and refers to groups of people and nations who experience demise along with Egypt. Jeremiah 25:20 may be a parallel passage. This appears to refer to non-Israelite peoples in the land of Israel, where the bound noun phrase \u201cland of the covenant\u201d is a way of referring to Israel.<\/p>\n
Daniel 11:22
\n\u05d5\u05d6\u05e8\u05e2\u05d5\u05ea \u05d4\u05e9\u05c1\u05d8\u05e3 \u05d9\u05e9\u05c1\u05d8\u05e4\u05d5 \u05de\u05dc\u05e4\u05e0\u05d9\u05d5 \u05d5\u05d9\u05e9\u05c1\u05d1\u05e8\u05d5
\n\u05d5\u05d2\u05dd \u05e0\u05d2\u05d9\u05d3 \u05d1\u05e8\u05d9\u05ea<\/p>\n
Comment: Events in the Maccabean period are portrayed as events perpetrated by the king of the north and the king of the south. In the sequence of things, a contemptible person without royalty will gain power. A huge army will be swept away before him, along with a \u201ccovenant prince.\u201d This may refer to a Jewish leader.<\/p>\n
Deuteronomy 29:20
\n\u05d5\u05d4\u05d1\u05d3\u05d9\u05dc\u05d5 \u05d9\u05d4\u05d5\u05d4 \u05dc\u05e8\u05e2\u05d4 \u05de\u05db\u05dc \u05e9\u05c1\u05d1\u05d8\u05d9 \u05d9\u05e9\u05c2\u05e8\u05d0\u05dc
\n\u05db\u05db\u05dc \u05d0\u05dc\u05d5\u05ea \u05d4\u05d1\u05e8\u05d9\u05ea \u05d4\u05db\u05ea\u05d5\u05d1\u05d4 \u05d1\u05e1\u05e4\u05e8 \u05d4\u05ea\u05d5\u05e8\u05d4 \u05d4\u05d6\u05d4<\/p>\n
Comment: The disobedient person will be singled out to receive all the curses of the covenant. Oath is employed in a positive sense in Deuteronomy 29:11 and in a negative sense here.<\/p>\n
PHRASE = \u201cARK OF THE COVENANT\u201d<\/p>\n
Numbers 10:33
\n\u05d5\u05d9\u05e1\u05e2\u05d5 \u05de\u05d4\u05e8 \u05d9\u05d4\u05d5\u05d4 \u05d3\u05e8\u05da \u05e9\u05c1\u05dc\u05e9\u05c1\u05ea \u05d9\u05de\u05d9\u05dd
\n\u05d5\u05d0\u05e8\u05d5\u05df \u05d1\u05e8\u05d9\u05ea\u05be\u05d9\u05d4\u05d5\u05d4 \u05e0\u05e1\u05e2 \u05dc\u05e4\u05e0\u05d9\u05d4\u05dd \u05d3\u05e8\u05da \u05e9\u05c1\u05dc\u05e9\u05c1\u05ea \u05d9\u05de\u05d9\u05dd \u05dc\u05ea\u05d5\u05e8 \u05dc\u05d4\u05dd \u05de\u05e0\u05d5\u05d7\u05d4<\/p>\n
Comment: The ark of the covenant of Yahweh journeyed before the people.<\/p>\n
Numbers 14:44
\n\u05d5\u05d9\u05e2\u05e4\u05dc\u05d5 \u05dc\u05e2\u05dc\u05d5\u05ea \u05d0\u05dc\u05be\u05e8\u05d0\u05e9\u05c1 \u05d4\u05d4\u05e8
\n\u05d5\u05d0\u05e8\u05d5\u05df \u05d1\u05e8\u05d9\u05ea\u05be\u05d9\u05d4\u05d5\u05d4 \u05d5\u05de\u05e9\u05c1\u05d4 \u05dc\u05d0\u05be\u05de\u05e9\u05c1\u05d5 \u05de\u05e7\u05e8\u05d1 \u05d4\u05de\u05d7\u05e0\u05d4<\/p>\n
Comment: The ark of the covenant of Yahweh did not accompany the excursion to the hill country from Kadesh Barnea.<\/p>\n
Jeremiah 3:16
\n\u05d5\u05d4\u05d9\u05d4 \u05db\u05d9 \u05ea\u05e8\u05d1\u05d5 \u05d5\u05e4\u05e8\u05d9\u05ea\u05dd \u05d1\u05d0\u05e8\u05e5 \u05d1\u05d9\u05de\u05d9\u05dd \u05d4\u05d4\u05de\u05d4 \u05e0\u05d0\u05dd\u05be\u05d9\u05d4\u05d5\u05d4
\n\u05dc\u05d0\u05be\u05d9\u05d0\u05de\u05e8\u05d5 \u05e2\u05d5\u05d3 \u05d0\u05e8\u05d5\u05df \u05d1\u05e8\u05d9\u05ea\u05be\u05d9\u05d4\u05d5\u05d4 \u05d5\u05dc\u05d0 \u05d9\u05e2\u05dc\u05d4 \u05e2\u05dc\u05be\u05dc\u05d1
\n\u05d5\u05dc\u05d0 \u05d9\u05d6\u05db\u05e8\u05d5\u05be\u05d1\u05d5 \u05d5\u05dc\u05d0 \u05d9\u05e4\u05e7\u05d3\u05d5 \u05d5\u05dc\u05d0 \u05d9\u05e2\u05e9\u05c2\u05d4 \u05e2\u05d5\u05d3<\/p>\n
Comment: A future time is described when the ark of the covenant will no longer be part of the people of God.<\/p>\n
PHRASE = \u201cTHE ARK OF THE COVENANT\u201d<\/p>\n
Joshua 3:6; Joshua 3:6<\/p>\n
PHRASE = \u201cTHE ARK OF THE COVENANT OF YAHWEH\u201d<\/p>\n
Deuteronomy 10:8; Joshua 4:7; Joshua 6:8; 1 Samuel 4:3; 1 Samuel 4:5; 1 Kings 6:19; 1 Kings 8:1; 1 Kings 8:6; 1 Chronicles 15:25; 1 Chronicles 15:28; 1 Chronicles 15:29; 1 Chronicles 16:37; 1 Chronicles 17:1; 1 Chronicles 22:19; 1 Chronicles 28:2; 1 Chronicles 28:18; 2 Chronicles 5:2; 2 Chronicles 5:7<\/p>\n
PHRASE = \u201cTHE ARK OF THE COVENANT OF YAHWEH OF ARMIES\u201d<\/p>\n
1 Samuel 4:4<\/p>\n
PHRASE = \u201cCARRIERS OF THE ARK OF THE COVENANT\u201d<\/p>\n
Joshua 3:8; Joshua 3:14; Joshua 4:9<\/p>\n
PHRASE = \u201cCARRIERS OF THE ARK OF THE COVENANT OF YAHWEH\u201d (\u05d4\u05db\u05d4\u05e0\u05d9\u05dd \u05e0\u05e9\u05c2\u05d0\u05d9 \u05d4\u05d0\u05e8\u05d5\u05df \u05d1\u05e8\u05d9\u05ea\u05be\u05d9\u05d4\u05d5\u05d4)<\/p>\n
Deuteronomy 31:9; Deuteronomy 31:25; Joshua 3:17; Joshua 4:18; Joshua 8:33; 1 Chronicles 15:26<\/p>\n
PHRASE = \u201cTHE ARK OF THE COVENANT OF YAHWEH YOUR GOD\u201d<\/p>\n
Deuteronomy 31:26; Joshua 3:3<\/p>\n
PHRASE = \u201cTHE ARK OF THE COVENANT OF GOD\u201d<\/p>\n
Judges 20:27; 1 Samuel 4:4; 2 Samuel 15:25; 1 Chronicles 16:6<\/p>\n
PHRASE = \u201cTHE ARK OF THE COVENANT OF THE LORD\u201d<\/p>\n
1 Kings 3:15<\/p>\n
PHRASE = \u201cTHE ARK OF THE COVENANT OF THE LORD OF ALL THE EARTH\u201d<\/p>\n
Joshua 3:11<\/p>\n
PHRASE = \u201cTHE ARK OF GOD\u201d<\/p>\n
1 Samuel 3:3<\/p>\n
@book{Gentry_Wellum_2018,
\nplace={Wheaton, IL},
\nedition={Second Edition},
\ntitle={Kingdom through Covenant: A Biblical-Theological Understanding of the Covenants},
\npublisher={Crossway},
\nauthor={Gentry, Peter J. and Wellum, Stephen J.},
\nyear={2018}}<\/p>\n
Exportiert aus Verbum, 17:09 21. Juni 2019.<\/p>\n","protected":false},"excerpt":{"rendered":"
In addition, often the charge brought against a regenerate view of the church is that it would require us to have infallible knowledge regarding someone\u2019s regeneration. This is not correct. No doubt, the church has made many mistakes in this regard. However, we receive people into the church on the basis of their profession that … <\/p>\n