Let's Clarify the New Covenant of Grace (Jehovah, Messiah, pray)
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LE I believe he is pointing out to you that Israel is my firstborn son.
Also, I believe that he believes that that verse or half a verse he proffered is speaking of Jesus (the LORD is our righteousness), however, it is a name, a Hebrew name, like Immanuel, "the Lord is with us" is the meaning of that name, just as the meaning of Immanuel is "G-d is with us"...However, the verse, "the Lord is our righteousness" is not translated correctly, so, it may be interpreted in English as alluding to Jesus because of the mistranslated word "Lord", however, the word translated Lord is the Tetragrammaton, not Adonai (Lord), which Jews call HaShem or the Name because they won't pronounce the Name...So, the verse is not speaking of Jesus as Lord but the Father as the Name...In other words, "The Name will be our righteousness" or "Our Name will be righteous"...This is another chapter where the prophet identifies the whole of Israel into one person, as in Isaiah 53...Perhaps...
You'll have to fing out what that Hebraic idiom means...And take the whole chapter in context...
Isaiah 63:
5.And I looked and there was no one helping, and I was astounded and there was no one supporting, and My arm saved for Me, and My fury-that supported Me.
You'll have to fing out what that Hebraic idiom means...And take the whole chapter in context...
Isaiah 63:
5.And I looked and there was no one helping, and I was astounded and there was no one supporting, and My arm saved for Me, and My fury-that supported Me.
1.Who is this coming from Edom, with soiled garments, from Bozrah, this one [Who was] stately in His apparel, girded with the greatness of His strength? "I speak with righteousness, great to save." א.מִי זֶה | בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ:
Rashi's Commentary:
Who is this coming from Edom: The prophet prophesies concerning what the Holy One, blessed be He, said that He is destined to wreak vengeance upon Edom, and He, personally, will slay their heavenly prince, like the matter that is said (supra 34: 5), “For My sword has become sated in the heaven.†And afterward, (ibid.) “it shall descend upon Edom,†and it is recognizable by the wrath of His face that He has slain [them with] a great massacre, and the prophet is speaking in the expression of the wars of human beings, dressed in clothes, and when they slay a slaying, the blood spatters on their garments, for so is the custom of Scripture; it speaks of the Shechinah anthropomorphically, to convey to the ear what it can hear. Comp. (Ezek. 43:2) “His voice is like the voice of many waters.†The prophet compares His mighty voice to the voice of many waters to convey to the ear according to what it is possible to hear, for one cannot understand and hearken to the magnitude of the mighty of our God to let us hear it as it is.
Who is this coming from Edom: Israel says, “Who is this, etc.?†And He is coming with soiled garments, colored with blood, and anything repugnant because of its smell and its appearance fits to the expression of חִמּוּץ, soiling.
from Bozrah: Our Rabbis said (see Makkoth 12a): “The heavenly prince of Edom is destined to commit two errors. He thinks that Bozrah is identical with Bezer in the desert, which was a refuge city. He will also err insofar as it affords refuge only for inadvertent murder, but he killed Israel intentionally.†There is also an Aggadic midrash (see above 34:6) that because Bozrah supplied a king for Edom when its first king died, as in Gen. (36:33), “And Jobab the son of Zerah from Bozrah reigned in his stead,†and Bozrah is of Moab, according to the matter that is stated (Jer. 48:24): “Upon Kerioth and upon Bozrah.â€
this one: who was stately in His attire, צֹעֶה, and girded with the greatness of His strength. And the Holy One, blessed be He, replies to him, ‘It is I, upon Whom the time has come to speak of the righteousness of the Patriarchs, and of the righteousness of the generation of religious persecution, and My righteousness, too, is with them, and I have revealed Myself as being great to save.’ And they say, ‘Why is your clothing red? Why are your garments red?’
2.Why is Your clothing red, and your attire like [that of] one who trod in a wine press? ב.מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת:
3."A wine press I trod alone, and from the peoples, none was with Me; and I trod them with My wrath, and I trampled them with My fury, and their life blood sprinkled on My garments, and all My clothing I soiled. ג.פּוּרָה | דָּרַכְתִּי לְבַדִּי וּמֵעַמִּים אֵין אִישׁ אִתִּי וְאֶדְרְכֵם בְּאַפִּי וְאֶרְמְסֵם בַּחֲמָתִי וְיֵז נִצְחָם עַל בְּגָדַי וְכָל מַלְבּוּשַׁי אֶגְאָלְתִּי:
Rashi's Commentary:
and from the peoples, none was with Me: standing before Me to wage war.
and their lifeblood sprinkled: Heb. נִצְחָם, Their blood, which is the strength and victory (נִצָּחוֹן) of a man.
I soiled: Heb. אֶגְאָלְתִּי. Comp. (Lam. 4:14) “They were defiled (נִגֹּאֲלוּ) with blood.â€
4.For a day of vengeance was in My heart, and the year of My redemption has arrived. ד.כִּי יוֹם נָקָם בְּלִבִּי וּשְׁנַת גְּאוּלַי בָּאָה:
5.And I looked and there was no one helping, and I was astounded and there was no one supporting, and My arm saved for Me, and My fury-that supported Me. ה.וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי:
Rashi's Commentary:
And I looked, and there was no one helping: Israel.
and I was astounded: An expression of keeping silent, and I have already explained it above (57:16): “And He was astounded for there was no intercessor.â€
and My fury that supported Me: My fury that I have against the heathens (the nations [mss. and K’li Paz]), for I was a little wrath with My people, and they helped to harm them. That strengthened My hand and aroused My heart to mete recompense upon them although Israel is not fit and worthy of redemption.
6.And I trod peoples with My wrath, and I intoxicated them with My fury, and I brought their power down to the earth." ו.וְאָבוּס עַמִּים בְּאַפִּי וַאֲשַׁכְּרֵם בַּחֲמָתִי וְאוֹרִיד לָאָרֶץ נִצְחָם:
Rashi's Commentary:
And I trod: Heb. וְאָבוּס. An expression of wallowing in blood and treading with the feet. Comp. (Ezekiel 16:6) “wallowing (מִתְבּוֹסֶסֶת) in your blood.†Comp. also (Jer. 12: 10): “They trod (בֹּסְסוּ) My field.â€
their power: Heb. נִצְחָם, the might of their victory.
7.The kind acts of the Lord I will mention, the praises of the Lord, according to all that the Lord bestowed upon us, and much good to the house of Israel, which He bestowed upon them according to His mercies and according to His many kind acts. ז.חַסְדֵּי יְהֹוָה | אַזְכִּיר תְּהִלּוֹת יְהֹוָה כְּעַל כֹּל אֲשֶׁר גְּמָלָנוּ יְהֹוָה וְרַב טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו:
Rashi's Commentary:
The kind acts of the Lord I will mention: The prophet says, I will remind Israel of the kind acts of the Lord.
and much good: I will remind Israel of what He bestowed upon the house of Israel with His mercies.
8.And He said, "They are but My people, children who will not deal falsely." And He became their Savior. ח.וַיֹּאמֶר אַךְ עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ:
Rashi's Commentary:
They are but My people: Although it is revealed before Me that they would betray Me, they are, nevertheless, My people, and they are to Me like children who will not deal falsely.
9.In all their trouble, He did not trouble [them], and the angel of His presence saved them; with His love and with His pity He redeemed them, and He bore them, and He carried them all the days of old. ט.בְּכָל צָרָתָם | לוֹ (כתיב לֹא) צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל יְמֵי עוֹלָם:
Rashi's Commentary:
In all their trouble: that He would bring upon them.
He did not trouble [them]: He did not trouble them according to their deeds, that they deserved to suffer, for the angel of His presencei.e., Michael the prince of the Presence, of those who minister before Him saved them always as an agent of the Omnipresent.
10.But they rebelled and grieved His Holy Spirit, and He was turned to be their enemy; He fought with them. י.וְהֵמָּה מָרוּ וְעִצְּבוּ אֶת רוּחַ קָדְשׁוֹ וַיֵּהָפֵךְ לָהֶם לְאוֹיֵב הוּא נִלְחַם בָּם:
Rashi's Commentary:
But they rebelled: Heb. מָרוּ. They angered. Comp. (Deut. 9:7) “You were rebellious (מַמְרִים).â€
11.And His people remembered the days of old, [the days of] Moses; where is he who drew them up from the sea, [like] a shepherd His flock; where is he who placed within them His Holy Spirit? יא.וַיִּזְכֹּר יְמֵי עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה | הַמַּעֲלֵם מִיָּם אֵת רֹעֵה צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת רוּחַ קָדְשׁוֹ:
Rashi's Commentary:
And His people remembered the days of old, [the days of] Moses: The prophet laments and says in an expression of supplication, Today in exile, His people remembers the days of old, the days of Moses, and in its trouble, it says, Where is Moses our shepherd, who drew us up from the Reed Sea?
[like] a shepherd his flock: Compared to a shepherd who brings up his flock. Where is he who placed within Israel the Holy Spirit of the Holy One, blessed be He, and taught us statutes and ordinances?
12.He led at Moses' right the arm of His glory, splitting the water before them to make for Himself an everlasting name. יב.מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם:
Rashi's Commentary:
He led at Moses’ right the arm of His glory: The Holy One, blessed be He, led at Moses’ right the arm of His might. Every time he required the aid of the Holy One, blessed be He, His arm was ready at his right.
13.He led them in the depths like a horse in the desert; they did not stumble. יג.מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ:
Rashi's Commentary:
like a horse in the desert: which does not stumble since it is smooth land, so they did not stumble in the deep.
14.As animals spread out in a valley, the spirit of the Lord guided them, so You guided Your people to make You a glorious name. יד.כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהֹוָה תְּנִיחֶנּוּ כֶּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת:
Rashi's Commentary:
As animals: that spread in the valley, and a valley is a smooth land, where there is no obstacle, campagne in French, open country.
spread out: Heb. תֵרֵד, spread out. Comp. (supra 45:1) “to flatten (לְרַד) nations before him.†So did the spirit of the Lord guide them to the deep and make therein a paved road.
so You guided Your people: So was everything as we said; You guided Your people.
15.Look from heaven and see, the dwelling of Your holiness and Your glory; where are Your zeal and Your mighty deeds? The yearning of Your heart and Your mercy are restrained to me. טו.הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְבוּל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶיךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ:
Rashi's Commentary:
where are Your zeal: Your early zeal.
the yearning of Your heart: [Lit. the stirring of Your innards,] that were wont to stir concerning us, like the matter that was stated (Jer. 31:19), “Therefore, My heart yearns for him.†And the stirring of your first mercies toward us have been restrained now. They have been restrained from stirring over us as from then.
are restrained: Heb. הִתְאַפָּקוּ. Comp. (Gen. 43:31) “And he restrained himself and said, Put down food.†He restrained himself, and they did not recognize that his mercies were stirred toward his brother.
16.For You are our father, for Abraham did not know us, neither did Israel recognize us; You, O Lord, are our father; our redeemer of old is your name. טז.כִּי אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהֹוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ:
Rashi's Commentary:
For You are our father: and it is incumbent upon You to look and see our troubles.
for Abraham did not know us: in the trouble of Egypt.
neither did Israel recognize us: in the desert, for they had already passed away from the world.
but You, O Lord, are our father: In all of them, You became our father. And our Rabbis expounded this as they expounded in Tractate Shabbath (89b).
17.Why do You lead us astray O Lord, from Your ways, You harden our heart from Your fear? Return for the sake of Your servants, the tribes of Your heritage. יז.לָמָּה תַתְעֵנוּ יְהֹוָה מִדְּרָכֶיךָ תַּקְשִׁיחַ לִבֵּנוּ מִיִּרְאָתֶךָ שׁוּב לְמַעַן עֲבָדֶיךָ שִׁבְטֵי נַחֲלָתֶךָ:
Rashi's Commentary:
Why do You lead us astray: Since You have the power to remove the evil inclination, as it is said (Jer. 18:6): “Like clay in the potter’s hand.†Scripture states elsewhere (Ezekiel 36: 26): “And I will remove the heart of stone, etc.â€
You harden: Heb. תַּקְשִׁיחַ, an expression of hardening the heart.
18.For [but] a short time Your holy people inherited; our adversaries trampled Your sanctuary. יח.לַמִּצְעָר יָרְשׁוּ עַם קָדְשֶׁךָ צָרֵינוּ בּוֹסְסוּ מִקְדָּשֶׁךָ:
Rashi's Commentary:
For [but] a short time, Your holy people inherited: They had their greatness and their inheritance for a short time.
trampled: [The term בוססו denotes] trampled underfoot.
19.We were [like those] over whom You never ruled, over whom Your name was not called; had You rent the heavens, had You descended, mountains would have dripped from before You. יט.הָיִינוּ מֵעוֹלָם לֹא מָשַׁלְתָּ בָּם לֹא נִקְרָא שִׁמְךָ עֲלֵיהֶם לוּא קָרַעְתָּ שָׁמַיִם יָרַדְתָּ מִפָּנֶיךָ הָרִים נָזֹלּוּ:
Rashi's Commentary:
We were: now like a people whom You did not choose ever to rule over them, and it is as though Your name was not called upon them.
had You rent the heavens: and descended to save us now as You descended to save us from the hand of the Egyptians, then, mountains would drip from before You with fear and quaking.
Ok, that reads like our Jeremiah & Lamentations - I'm talking about a new covenant, one based on the work of His Son - do you have anything like that in that book of yours?
Ok, that reads like our Jeremiah & Lamentations - I'm talking about a new covenant, one based on the work of His Son - do you have anything like that in that book of yours?
But G-d never said that He was going to make a New Covenant through anyone...That New covenant is with Israel and Judah only...
30Behold, days are coming, says the Lord, and I will form a covenant with the house of Israel and with the house of Judah, a new covenant
31Not like the covenant that I formed with their forefathers on the day I took them by the hand to take them out of the land of Egypt, that they broke My covenant, although I was a lord over them, says the Lord.
32For this is the covenant that I will form with the house of Israel after those days, says the Lord: I will place My law in their midst and I will inscribe it upon their hearts, and I will be their God and they shall be My people.
33And no longer shall one teach his neighbor or [shall] one [teach] his brother, saying, "Know the Lord," for they shall all know Me from their smallest to their greatest, says the Lord, for I will forgive their iniquity and their sin I will no longer remember
34So said the Lord, Who gives the sun to illuminate by day, the laws of the moon and the stars to illuminate at night, Who stirs up the sea and its waves roar, the Lord of Hosts is His name.
34So said the Lord, Who gives the sun to illuminate by day, the laws of the moon and the stars to illuminate at night, Who stirs up the sea and its waves roar, the Lord of Hosts is His name.
35If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.
35If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.
Last edited by Richard1965; 07-16-2015 at 06:13 PM..
The only reference in the Hebrew Bible that uses the wording "new covenant" is found in Jeremiah 31:30-34:
"30 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah; 31 not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith the LORD. 32 But this is the covenant that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 33 and they shall teach no more every man his neighbour, and every man his brother, saying: 'Know the LORD'; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more
This prophet's word refers to the Messianic Age to come (or World to come), in which the eternal Mosaic covenant with Israel will be confirmed. Of this Mosaic covenant between God and Israel the Shabbat is declared to be the sign forever (Exodus 31:13–17). The Tanach describes Shabbat as having the purpose as a "taste" of Olam Haba (the world to come, the Hereafter) following the Messianic Age (the End of Days).
The Jewish view of the mere wording "new covenant" is no more than a renewed national commitment to abide by God's laws. In this view, the word new does not refer to a new commitment that replaces a previous one, but rather to an additional and greater level of commitment.
Because Jews view the Mosaic covenant as applying only to Jews and any New Covenant merely a strengthening of the already existing one, Jews do not see this phrase as relevant in any way to non-Jews. For non-Jews, Judaism advocates the pre-Sinaitic Seven Laws of Noah."Unlike Christianity, Judaism does not deny salvation to those outside of its fold, for, according to Jewish law, all non-Jews who observe the Noahide laws will participate in salvation and in the rewards of the world to come".
In his 1962 work The Prophets Abraham Joshua Heschel points out that prophecy is not the only instrument of God to change the hearts of Israel, to know that he is God. He tells how the prophet Jeremiah complains that Israel is circumcised in body but "uncircumcised in heart" (9:26), that Jeremiah says "wash your heart from wickedness" (4:14). Heschel analyses that, while the prophet can only give Israel a new word, it is God himself who will give man a new heart: The "new covenant" will accomplish the complete transformation of every individual.
Compare with:
"19 And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh; 20 that they may walk in My statutes, and keep Mine ordinances, and do them; and they shall be My people, and I will be their God."
—Ezekiel 11:19–20
"26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. 27 And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordinances, and do them. 28 And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God. 29 And I will save you from all your uncleannesses; and I will call for the corn, and will increase it, and lay no famine upon you. 30 And I will multiply the fruit of the tree, and the increase of the field, that ye may receive no more the reproach of famine among the nations. 31 Then shall ye remember your evil ways, and your doings that were not good; and ye shall loathe yourselves in your own sight for your iniquities and for your abominations. 32 Not for your sake do I this, saith the Lord GOD, be it known unto you; be ashamed and confounded for your ways, O house of Israel."
—Ezekiel 36:26-32
The Jewish Encyclopedia's "New Testament" article states:
"The idea of the new covenant is based chiefly upon Jeremiah 31:31–34 (comp. Hebrews 8:6–13, 10:16). That the prophet's words do not imply an abrogation of the Law is evidenced by his emphatic declaration of the immutability of the covenant with Israel (Jeremiah 31:35–36; comp. 33:25); he obviously looked for a renewal of the Law through a regeneration of the hearts of the people."
It is mentioned several times in the Mishna and Talmud, and had been used extensively in kabbalistic literature due to the gematria value of 135 being equal to the word HaSinai (הסיני) in Genesis 10:17. Brit also has the numeric value of 612, which is suggested by some to mean that it is the 'first' mitzvah which is true for the Jewish life cycle. The other use is in relationship to the merit of Ruth being an ancestor to King David, with the name again having same gematria as Brit, linking Davidic covenant with that of all previous, since Ruth was a Moabite by birth, and related to Noah also. - https://en.wikipedia.org/wiki/New_Covenant
The only reference in the Hebrew Bible that uses the wording "new covenant" is found in Jeremiah 31:30-34:
"30 Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah; 31 not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covenant, although I was a lord over them, saith the LORD. 32 But this is the covenant that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people; 33 and they shall teach no more every man his neighbour, and every man his brother, saying: 'Know the LORD'; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more
This prophet's word refers to the Messianic Age to come (or World to come), in which the eternal Mosaic covenant with Israel will be confirmed. Of this Mosaic covenant between God and Israel the Shabbat is declared to be the sign forever (Exodus 31:13–17). The Tanach describes Shabbat as having the purpose as a "taste" of Olam Haba (the world to come, the Hereafter) following the Messianic Age (the End of Days).
The Jewish view of the mere wording "new covenant" is no more than a renewed national commitment to abide by God's laws. In this view, the word new does not refer to a new commitment that replaces a previous one, but rather to an additional and greater level of commitment.
Because Jews view the Mosaic covenant as applying only to Jews and any New Covenant merely a strengthening of the already existing one, Jews do not see this phrase as relevant in any way to non-Jews. For non-Jews, Judaism advocates the pre-Sinaitic Seven Laws of Noah."Unlike Christianity, Judaism does not deny salvation to those outside of its fold, for, according to Jewish law, all non-Jews who observe the Noahide laws will participate in salvation and in the rewards of the world to come".
In his 1962 work The Prophets Abraham Joshua Heschel points out that prophecy is not the only instrument of God to change the hearts of Israel, to know that he is God. He tells how the prophet Jeremiah complains that Israel is circumcised in body but "uncircumcised in heart" (9:26), that Jeremiah says "wash your heart from wickedness" (4:14). Heschel analyses that, while the prophet can only give Israel a new word, it is God himself who will give man a new heart: The "new covenant" will accomplish the complete transformation of every individual.
Compare with:
"19 And I will give them one heart, and I will put a new spirit within you; and I will remove the stony heart out of their flesh, and will give them a heart of flesh; 20 that they may walk in My statutes, and keep Mine ordinances, and do them; and they shall be My people, and I will be their God."
—Ezekiel 11:19–20
"26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. 27 And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordinances, and do them. 28 And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God. 29 And I will save you from all your uncleannesses; and I will call for the corn, and will increase it, and lay no famine upon you. 30 And I will multiply the fruit of the tree, and the increase of the field, that ye may receive no more the reproach of famine among the nations. 31 Then shall ye remember your evil ways, and your doings that were not good; and ye shall loathe yourselves in your own sight for your iniquities and for your abominations. 32 Not for your sake do I this, saith the Lord GOD, be it known unto you; be ashamed and confounded for your ways, O house of Israel."
—Ezekiel 36:26-32
The Jewish Encyclopedia's "New Testament" article states:
"The idea of the new covenant is based chiefly upon Jeremiah 31:31–34 (comp. Hebrews 8:6–13, 10:16). That the prophet's words do not imply an abrogation of the Law is evidenced by his emphatic declaration of the immutability of the covenant with Israel (Jeremiah 31:35–36; comp. 33:25); he obviously looked for a renewal of the Law through a regeneration of the hearts of the people."
It is mentioned several times in the Mishna and Talmud, and had been used extensively in kabbalistic literature due to the gematria value of 135 being equal to the word HaSinai (הסיני) in Genesis 10:17. Brit also has the numeric value of 612, which is suggested by some to mean that it is the 'first' mitzvah which is true for the Jewish life cycle. The other use is in relationship to the merit of Ruth being an ancestor to King David, with the name again having same gematria as Brit, linking Davidic covenant with that of all previous, since Ruth was a Moabite by birth, and related to Noah also. - https://en.wikipedia.org/wiki/New_Covenant
Your source(s) deny much of Christianity's tenets.Mainly that the new covenant did away with the old (Hebrews), and that God with us (Christ) does what the law could not.
I am willing to show God's grace without the writings of Paul (which you deny), but I will need you to affirm that you have a version of Genesis and Exodus comparable to the bible. Nothing I've said thus far has gotten your approval, so I'm looking for your side.
Your source(s) deny much of Christianity's tenets.Mainly that the new covenant did away with the old (Hebrews), and that God with us (Christ) does what the law could not.
I am willing to show God's grace without the writings of Paul (which you deny), but I will need you to affirm that you have a version of Genesis and Exodus comparable to the bible. Nothing I've said thus far has gotten your approval, so I'm looking for your side.
Why?...To stick a knife in it?...
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