Genesis 15:18
Context15:18 That day the Lord made a covenant 1 with Abram: “To your descendants I give 2 this land, from the river of Egypt 3 to the great river, the Euphrates River –
Genesis 17:2
Context17:2 Then I will confirm my covenant 4 between me and you, and I will give you a multitude of descendants.” 5
Genesis 17:7
Context17:7 I will confirm 6 my covenant as a perpetual 7 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 8
Genesis 17:10
Context17:10 This is my requirement that you and your descendants after you must keep: 9 Every male among you must be circumcised. 10
Exodus 24:7-8
Context24:7 He took the Book of the Covenant 11 and read it aloud 12 to the people, and they said, “We are willing to do and obey 13 all that the Lord has spoken.” 24:8 So Moses took the blood and splashed it on 14 the people and said, “This is the blood of the covenant 15 that the Lord has made with you in accordance with all these words.”
Exodus 34:27
Context34:27 The Lord said to Moses, “Write down 16 these words, for in accordance with these words I have made a covenant with you and with Israel.”
Deuteronomy 29:1
Context29:1 (28:69) 17 These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb. 18
Deuteronomy 31:16
Context31:16 Then the Lord said to Moses, “You are about to die, 19 and then these people will begin to prostitute themselves with the foreign gods of the land into which they 20 are going. They 21 will reject 22 me and break my covenant that I have made with them. 23
Nehemiah 13:29
Context13:29 Please remember them, O my God, because they have defiled the priesthood, the covenant of the priesthood, 24 and the Levites.
Psalms 89:3
Context“I have made a covenant with my chosen one;
I have made a promise on oath to David, my servant:
Psalms 89:34
Context89:34 I will not break 26 my covenant
or go back on what I promised. 27
Jeremiah 31:33
Context31:33 “But I will make a new covenant with the whole nation of Israel 28 after I plant them back in the land,” 29 says the Lord. 30 “I will 31 put my law within them 32 and write it on their hearts and minds. 33 I will be their God and they will be my people. 34
Jeremiah 33:20-25
Context33:20 “I, Lord, make the following promise: 35 ‘I have made a covenant with the day 36 and with the night that they will always come at their proper times. Only if you people 37 could break that covenant 33:21 could my covenant with my servant David and my covenant with the Levites ever be broken. So David will by all means always have a descendant to occupy his throne as king and the Levites will by all means always have priests who will minister before me. 38 33:22 I will make the children who follow one another in the line of my servant David very numerous. I will also make the Levites who minister before me very numerous. I will make them all as numerous as the stars in the sky and as the sands which are on the seashore.’” 39
33:23 The Lord spoke still further to Jeremiah. 40 33:24 “You have surely noticed what these people are saying, haven’t you? They are saying, 41 ‘The Lord has rejected the two families of Israel and Judah 42 that he chose.’ So they have little regard that my people will ever again be a nation. 43 33:25 But I, the Lord, make the following promise: 44 I have made a covenant governing the coming of day and night. I have established the fixed laws governing heaven and earth.
Acts 3:25
Context3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, 45 saying to Abraham, ‘And in your descendants 46 all the nations 47 of the earth will be blessed.’ 48
Hebrews 8:6-10
Context8:6 But 49 now Jesus 50 has obtained a superior ministry, since 51 the covenant that he mediates is also better and is enacted 52 on better promises. 53
8:7 For if that first covenant had been faultless, no one would have looked for a second one. 54 8:8 But 55 showing its fault, 56 God 57 says to them, 58
“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.
8:9 “It will not be like the covenant 59 that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.
8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put 60 my laws in their minds 61 and I will inscribe them on their hearts. And I will be their God and they will be my people. 62
[15:18] 1 tn Heb “cut a covenant.”
[15:18] 2 tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).
[15:18] 3 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
[17:2] 4 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 5 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:7] 6 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
[17:7] 7 tn Or “as an eternal.”
[17:7] 8 tn Heb “to be to you for God and to your descendants after you.”
[17:10] 9 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 10 sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.
[24:7] 11 tn The noun “book” would be the scroll just written containing the laws of chaps. 20-23. On the basis of this scroll the covenant would be concluded here. The reading of this book would assure the people that it was the same that they had agreed to earlier. But now their statement of willingness to obey would be more binding, because their promise would be confirmed by a covenant of blood.
[24:7] 12 tn Heb “read it in the ears of.”
[24:7] 13 tn A second verb is now added to the people’s response, and it is clearly an imperfect and not a cohortative, lending support for the choice of desiderative imperfect in these commitments – “we want to obey.” This was their compliance with the covenant.
[24:8] 14 tn Given the size of the congregation, the preposition might be rendered here “toward the people” rather than on them (all).
[24:8] 15 sn The construct relationship “the blood of the covenant” means “the blood by which the covenant is ratified” (S. R. Driver, Exodus, 254). The parallel with the inauguration of the new covenant in the blood of Christ is striking (see, e.g., Matt 26:28, 1 Cor 11:25). When Jesus was inaugurating the new covenant, he was bringing to an end the old.
[34:27] 16 tn Once again the preposition with the suffix follows the imperative, adding some emphasis to the subject of the verb.
[29:1] 17 sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.
[29:1] 18 sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).
[31:16] 19 tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”
[31:16] 20 tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.
[31:16] 21 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
[31:16] 22 tn Or “abandon” (TEV, NLT).
[31:16] 23 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
[13:29] 24 tc One medieval Hebrew
[89:3] 25 tn The words “the
[89:34] 27 tn Heb “and what proceeds out of my lips I will not alter.”
[31:33] 28 tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.
[31:33] 29 tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.
[31:33] 30 tn Heb “Oracle of the
[31:33] 31 tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the
[31:33] 32 tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.
[31:33] 33 tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.
[31:33] 34 sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.
[33:20] 35 tn Heb “Thus says the
[33:20] 36 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
[33:20] 37 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
[33:21] 38 tn The very complex and elliptical syntax of the original Hebrew of vv. 20-21 has been broken down to better conform with contemporary English style. The text reads somewhat literally (after the addition of a couple of phrases which have been left out by ellipsis): “Thus says the
[33:22] 39 tn Heb “Just as the stars in the sky cannot be numbered or the sand on the seashore cannot be measured, so I will greatly increase [or multiply] the seed of my servant David and the Levites who minister before me.” The word “seed of” does not carry over to the “the Levites” as a noun governing two genitives because “the Levites” has the accusative marker in front of it. The sentence has been broken down in conformity with contemporary English style.
[33:23] 40 tn Heb “And the word of the
[33:24] 41 tn Heb “Have you not seen what this people have said, saying.” The question is rhetorical and expects a positive answer. The sentence has been broken in two to better conform with contemporary English style.
[33:24] 42 tn Heb “The two families which the
[33:24] 43 tn Heb “and my people [i.e., Israel and Judah] they disdain [or look down on] from being again a nation before them.” The phrase “before them” refers to their estimation, their mental view (cf. BDB s.v. פָּנֶה II.4.a[g]). Hence it means they look with disdain on the people being a nation again (cf. BDB s.v. עוֹד 1.a[b] for the usage of עוֹד [’od] here).
[33:25] 44 tn Heb “Thus says the
[3:25] 45 tn Or “forefathers”; Grk “fathers.”
[3:25] 46 tn Or “in your offspring”; Grk “in your seed.”
[3:25] 47 tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
[3:25] 48 sn A quotation from Gen 22:18.
[8:6] 49 sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).
[8:6] 50 tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.
[8:6] 51 tn Grk “to the degree that.”
[8:6] 52 tn Grk “which is enacted.”
[8:6] 53 sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.
[8:7] 54 tn Grk “no occasion for a second one would have been sought.”
[8:8] 55 tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.
[8:8] 56 sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.
[8:8] 57 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[8:8] 58 tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì46 א2 B D2 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.
[8:9] 59 tn Grk “not like the covenant,” continuing the description of v. 8b.
[8:10] 60 tn Grk “putting…I will inscribe.”
[8:10] 62 tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.