Discovery BoxHosea 6:7
Context6:7 At Adam 1 they broke 2 the covenant;
Oh how 3 they were unfaithful 4 to me!
Isaiah 24:5
Context24:5 The earth is defiled by 5 its inhabitants, 6
for they have violated laws,
disregarded the regulation, 7
and broken the permanent treaty. 8
Jeremiah 31:32
Context31:32 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
Ezekiel 16:59
Context16:59 “‘For this is what the sovereign Lord says: I will deal with you according to what you have done when you despised your oath by breaking your covenant.
Hebrews 8:8-13
Context8:8 But 14 showing its fault, 15 God 16 says to them, 17
“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 18 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 19 my laws in their minds 20 and I will inscribe them on their hearts. And I will be their God and they will be my people. 21
8:11 “And there will be no need at all 22 for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. 23
8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” 24
8:13 When he speaks of a new covenant, 25 he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. 26
[6:7] 1 tn Or “Like Adam”; or “Like [sinful] men.” The MT reads כְּאָדָם (kÿ’adam, “like Adam” or “as [sinful] men”); however, the editors of BHS suggest this reflects an orthographic confusion of בְּאָדָם (bÿ’adam, “at Adam”), as suggested by the locative adverb שָׁם (sham, “there”) in the following line. However, שָׁם sometimes functions in a nonlocative sense similar to the deictic particle הִנֵּה (hinneh, “Behold!”). The singular noun אָדָם (’adam) has been taken in several different ways: (1) proper name: “like Adam” (כְּאָדָם), (2) collective singular: “like [sinful] men” (כְּאָדָם), (3) proper location: “at Adam,” referring to a city in the Jordan Valley (Josh 3:16), emending comparative כְּ (kaf) to locative בְּ (bet, “at”): “at Adam” (בְּאָדָם). BDB 9 s.v. אָדָם 2 suggests the collective sense, referring to sinful men (Num 5:6; 1 Kgs 8:46; 2 Chr 6:36; Jer 10:14; Job 31:33; Hos 6:7). The English versions are divided: KJV margin, ASV, RSV margin, NASB, NIV, TEV margin, NLT “like Adam”; RSV, NRSV, TEV “at Adam”; KJV “like men.”
[6:7] 2 tn The verb עָבַר (’avar) refers here to breaking a covenant and carries the nuance “to overstep, transgress” (BDB 717 s.v. עָבַר 1.i). Cf. NAB “violated”; NRSV “transgressed.”
[6:7] 3 tn The adverb שָׁם (sham) normally functions in a locative sense meaning “there” (BDB 1027 s.v. שָׁם). This is how it is translated by many English versions (e.g., KJV, NAB, NASB, NIV, NRSV). However, in poetry שָׁם sometimes functions in a nonlocative sense to introduce expressions of astonishment or when a scene is vividly visualized in the writer’s imagination (see BDB 1027 s.v. 1.a.β), or somewhat similar to the deictic particle הִנֵּה (hinneh, “Behold!”): “See [שָׁם] how the evildoers lie fallen!” (Ps 36:13); “Listen! The cry on the day of the
[6:7] 4 tn The verb בָּגַד (bagad, “to act treacherously”) is often used in reference to faithlessness in covenant relationships (BDB 93 s.v. בָּגַד).
[24:5] 5 tn Heb “beneath”; cf. KJV, ASV, NRSV “under”; NAB “because of.”
[24:5] 6 sn Isa 26:21 suggests that the earth’s inhabitants defiled the earth by shedding the blood of their fellow human beings. See also Num 35:33-34, which assumes that bloodshed defiles a land.
[24:5] 7 tn Heb “moved past [the?] regulation.”
[24:5] 8 tn Or “everlasting covenant” (KJV, NASB, NIV, NRSV, NLT); NAB “the ancient covenant”; CEV “their agreement that was to last forever.”
[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] 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
[8:8] 14 tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.
[8:8] 15 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] 16 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[8:8] 17 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] 18 tn Grk “not like the covenant,” continuing the description of v. 8b.
[8:10] 19 tn Grk “putting…I will inscribe.”
[8:10] 21 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.
[8:11] 22 tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”
[8:11] 23 tn Grk “from the small to the great.”
[8:12] 24 sn A quotation from Jer 31:31-34.
[8:13] 25 tn Grk “when he says, ‘new,’” (referring to the covenant).
