Genesis 17:13

17:13 They must indeed be circumcised, ¹  whether born in your house or bought with money. The sign of my covenant ²  will be visible in your flesh as a permanent ³  reminder.

Deuteronomy 4:13

4:13 And he revealed to you the covenant ⁴  he has commanded you to keep, the ten commandments, ⁵  writing them on two stone tablets.

Jeremiah 31:31-34

31:31 “Indeed, a time is coming,” says the Lord, ⁶  “when I will make a new covenant ⁷  with the people of Israel and Judah. ⁸  31:32 It will not be like the old ⁹  covenant that I made with their ancestors ¹⁰  when I delivered them ¹¹  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ¹²  says the Lord. ¹³  31:33 “But I will make a new covenant with the whole nation of Israel ¹⁴  after I plant them back in the land,” ¹⁵  says the Lord. ¹⁶  “I will ¹⁷  put my law within them ¹⁸  and write it on their hearts and minds. ¹⁹  I will be their God and they will be my people. ²⁰ 

31:34 “People will no longer need to teach their neighbors and relatives to know me. ²¹  For all of them, from the least important to the most important, will know me,” ²²  says the Lord. “For ²³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Romans 11:26-27

11:26 And so ²⁴  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

11:27 And this is my covenant with them, ²⁵ 

when I take away their sins.” ²⁶ 

[17:13]  ¹ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ² tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ³ tn Or “an eternal.”

[4:13]  ⁴ sn This is the first occurrence of the word בְּרִית (bÿrit, “covenant”) in the Book of Deuteronomy but it appears commonly hereafter (4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, TDOT 2:255.

[4:13]  ⁵ tn Heb “the ten words.”

[31:31]  ⁶ tn Heb “Oracle of the Lord.”

[31:31]  ⁷ tn Or “a renewed covenant” (also in vv. 22-23).

[31:31]  ⁸ tn Heb “the house of Israel and the house of Judah.”

[31:32]  ⁹ tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

[31:32]  ¹⁰ tn Heb “fathers.”

[31:32]  ¹¹ tn Heb “when I took them by the hand and led them out.”

[31:32]  ¹² tn Or “I was their master.” See the study note on 3:14.

[31:32]  ¹³ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “Oracle of the Lord.”

[31:33]  ¹⁷ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

[31:33]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

[31:34]  ²¹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  ²² sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ²³ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[11:26]  ²⁴ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[11:27]  ²⁵ sn A quotation from Isa 59:20-21.

[11:27]  ²⁶ sn A quotation from Isa 27:9; Jer 31:33-34.