v. Covenant, Ark, Covenant
Gen 9:9 I establish my p with you, and with
Gen 15:18 On that day the Lord made a p with Abram
Gen 17:2 my p between me and you, and I will multiply you
Gen 21:27 Abraham .. Abimelech .. did .. p
Gen 26:28 be .. oath .. we will p with you
Gen 31:44 come then now, and let’s do p you and me
Exo 2:24 he remembered his p with Abraham, Isaac and
Exo 6:4 I also established my p with them, to give them
Exo 19:5 if .. you keep my p, you will be
Exo 24:8 the blood of the p that Jehovah has made
Exo 31:16 for their generations for perpetual p
Exo 34:10 I do p before all your people
Lev 26:9 I will make you .. and I will establish my p with you
Num 18:19 p of salt .. before the Lord for you
Num 25:12 here I establish my p of peace with him
Deu 4:23 do not forget the p of Jehovah .. God
Deu 5:2 Jehovah .. God made p with us in
Deu 9:15 with the p tables in my two hands
Deu 29:1 the words of the p that Jehovah commanded
Jos 24:25 then Joshua did p with the people
Jdg 2:1 I will never invalidate my p with you
Jdg 2:2 do not p with the inhabitants of this
1Sa 18:3 did p Jonathan and David .. loved him
1Sa 20:16 did Jonathan p with the house of David
1Sa 23:18 both did p before the Lord
2Sa 3:12 Abner sent .. to David .. do p with me
2Sa 5:3 King David did p with them at Hebron
2Sa 23:5 yet he hath made me p perpetual
1Ki 8:23 who keep p and mercy to your
1Ki 15:19 break your p with Baasha king of Israel
1Ki 19:10, 14 the children of Israel have left your p
2Ki 11:17 Jehoiada made p between Jehovah and the king
2Ki 23:3 did p before the Lord, that they should go
1Ch 16:15 makes remembrance of his p perpetually
1Ch 16:17 confirmed .. to Israel for everlasting p
2Ch 34:31 did .. p to walk after the Lord
Ezr 10:3 now .. let us do p with our God
Neh 9:8 did you p with him to give him the land of the
Job 5:23 with the stones of the field you will have your p
Job 31:1 I did p with my eyes; how then was there
Psa 50:5 those who did with me p with sacrifices
Psa 89:3 I did p with my chosen one; I died to David
Psa 89:34 I will not forget my p, nor will I change what has
Psalm 105:8; 111:5
Covenant (Heb. berîth, “covenant”, “covenant”, “agreement”; Gr. diathek’, “testament”, “decree”, “covenant”, “agreement”, “covenant”). A term used in the scriptures for covenants between man and man, and between one or more men and God. Generally speaking, “covenant” generally appears in the latter sense. The ancient pacts were of 2 kinds: those made between equals, and those involving a lord and a vassal. In a covenant between equals there was a mutual agreement about conditions, privileges and responsibilities (Gen 21:32; 26:28; etc.). In a pact between a lord and a vassal, a conqueror and the conquered, between a superior and an inferior, the lord or the conqueror specified the conditions, the privileges and the responsibilities that were incumbent on both parties, and the vassal or the subjugated nation he submitted to the conditions that were imposed on them (2Sa 3:21; 5:3; etc.). An agreement similar to these was proposed by Sennacherib to Hezekiah (Isa 36:16, 17). Throughout the Scriptures, however, the term “covenant” more commonly describes the formal relationship that existed between God, on the one hand, and Israel as the chosen people, on the other. Obviously, this was not a covenant between equals, but between the infinite God and finite man. The Lord himself determined the provisions of the covenant, made them known to his people, and gave them the ability to accept or reject it. Once ratified, however, it was considered binding on both God and his people. In short, it encompassed everything necessary for the plan of salvation to be fully effective. On his part, God promised to bless his people, to give him possession of the land of Canaan, to reveal his will for them, to send them the Messiah, and to use them as a chosen instrument to convert the world. For their part, the people were to render implicit obedience and cooperate with all God’s requirements. In a preliminary form, this covenant was made with Adam, at the time of the fall (Gen 3:15), and later with Noah (9:12, 15, 16). But it became fully effective for the first time for Abraham and his seed (12:1-3; 15:18; 17:1-7; etc.). It was formally ratified at Sinai, when Israel as a nation promised to fulfill God’s demands and accepted the promises (Exo 19:5-8; 24:3-8). After centuries of unfaithfulness to his commitment to cooperate with God, he was released from the covenant and allowed to go into captivity as a sign that its provisions were no longer in force (Jer 11: 1-16; Eze_16; Heb 8: 9; etc.). Upon returning from captivity, God promised to make “a new covenant with the house of Israel and with the house of Judah” (Jer 31:31-34). By rejecting and crucifying Christ, the Jewish people renounced the covenant and were rejected as God’s chosen people (Mat 21:43). At the same time. God transferred the privileges and responsibilities of the covenant relationship to his new chosen people: the Christian church (Matt 21:43; Gal 3:29; Heb 8:8-11; 1Pe 2:9, 10). The author of Hebrews refers to the covenant with ancient Israel as the “first” or “old” covenant, and the one he made with the Christians as the “second” or “new” covenant (8:7, 13). . Essentially, the provisions, conditions and objectives of the 2 agreements are identical. The main difference is that the “old” was made with Israel as a nation, while the “new” is made with individual believers in Christ. This is also called the “everlasting” (Gen 17:13; Heb 13:20). It was put into operation in Eden when man sinned, but it was not ratified until the blood of Christ was shed on the cross (Heb 13:20). The “old” was ratified at Sinai (Exo 24:3-8); it was, in reality, a temporary provision to allow those bound by its provisions to enter into the privileges and responsibilities of the “new” or “everlasting” covenant. Bib.: For ancient covenants see GE Mendenhall, BA 17 (1954):26-46, 49-76; CBA 1:1117; 4:662, 663.
Source: Evangelical Bible Dictionary
This word translates the Hebrew name berith. The verbal root means either to chain or to eat with, which would mean mutual obligation; or assign (1Sa 17:8) which would mean a kind disposition. Contrast this with the Hittite “sovereignty covenant,” in which a vassal swore allegiance to his king in gratitude for favors received.
In the OT, berith identifies three different types of legal relationships:
(1) A bilateral pact between people who voluntarily accepted the terms of the agreement (of friendship, 1Sa 18:3-4; marriage, Mal 2:14; or political alliance, Josh 9:15; Ob 1:7). However, God never enters into such an equality covenant with men.
(2) A unilateral disposition imposed by a superior person (Eze 17:13-14). The Lord God ordains a berith that the man, the servant, must obey (Josh 23:16). In the original covenant of works (Hos 6:7), God put Adam to the test, granting him life, if he proved faithful (Gen 2:17). Humanity failed; but Christ, the last Adam (1Co 15:45), did fulfill all justice (Mat 3:15; Gal 4:4), thus earning restoration for all his own.
(3) God’s self-imposed obligation for the reconciliation of sinners with himself (Deu 7:6-8; Psa 89:3-4).
The covenant then constitutes the heart of all of God’s special revelation; when formulated in writing, the Book of the Covenant became the objective source of man’s religious hope (Exo 24:7). Scripture consists of the OT and the NT. Because while there can be but one testament, corresponding to the death of one, Christ (my blood of the covenant, according to Mat 26:28), the revelation is organized under the oldest testament, with the symbols that anticipate the coming of Christ (Jeremiah 31-32; 2Co 3:14). The newer testament is commemorative of his accomplished redemption (Jer 31:31; 2Co 3:6).
Ruins of the Forum of Augustus in Rome, inaugurated in 2 a. by JC
God’s revelations in his covenant show historical progression (note the plural covenants, Rom 9:4):
(1) the Edenic (Gen 3:15), God’s oldest promise of redemption, though at the cost of the heel-wound of the woman’s seed;
(2) the Noahic (Gen 9:9) for the preservation of the seed;
(3) the Abrahamic (Gen 15:18), bestowing blessing through Abram’s family;
(4) Sinaitic (Exo 19:5-6), designating Israel as God’s chosen people;
(5) the Leviticus (Num 25:12-13), making reconciliation through priestly atonement;
( 6 ) the Davidic (2Sa 23:5), with the messianic salvation promised through David’s dynasty;
(7) the present new covenant in Christ which is internal, reconciling, direct, and atoningly finished (Jer 31:33-34; Heb 8:6-13); Y
(8) the future covenant of peace, when our inner salvation will reach out to embrace outer nature (Eze 34:25), when direct spiritual communion will be face to face (Eze 20:35; Eze 37:27), and when the divine forgiveness will conquer the goal of peace among nations (Eze 34:28). (A “dispensation” may be defined as a covenantal period during which faith in Christ is manifested by a different form of ceremonial obedience.)
Salt Pact.
It was a covenant of permanent and perpetual obligation. When covenants were made, they were usually confirmed with sacrificial meals, and salt was always present (Num 18:19).
Source: Hispanic World Bible Dictionary
Mutual agreement between two people, with commitments, duties, obligations and rights. and with penalty clauses if it is not met.
See “Alliance”
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
type, COST
vet, (Heb. “berit”, Gr. “diatheke”; these terms are commonly translated as “covenant”, but also sometimes by: “covenant” or “testament”). There are two classes of them contemplated in the Scriptures: (a) the covenant of a man with his equal to his, or of nation with nation, in which the terms of the covenant, or alliance, are mutually considered and consented to, or Well taxed. It is then ratified by oath, or by some pledge, before witnesses. It is this kind of covenant that is alluded to in Gal. 3:15: A covenant between men, if confirmed, cannot be later manipulated by additions, nor abrogated. When Abraham bought Ephron the Hittite’s field at Machpelah, he paid the money “in the presence of the sons of Heth” as witnesses, and thus remained firmly in his power (Gen. 23:16). In the covenant made between Jacob and Laban, they both made a heap of stones as testimony to the covenant, and “ate there on that heap” (Gen. 31:46). When the Gibeonites deceived Joshua and the princes of Israel, “the men of Israel took of their provisions, and did not inquire of the Lord, and … swore to him” (Josh. 9:14, 15). Eating together was and still is considered in the East as a pact by which the diners bind each other. The “covenant of salt” mentioned in 2 Chron. 13:5 is still in use in the East; to eat…