Blue Letter Bible: Dictionary and Word Search for zera' (Strong's 2233)". 2011. Archived from the original on 2011-10-12 . Retrieved 2011-11-21. Covenants between man and man. These are the covenants we’ve looked at thus far. They tie families together, they make new families, and they define relationships between entire people groups. Examples: Abraham and Abimelech (Gn 21:22–34), Jacob and Laban (Gn 31), David and Jonathan (1 Sa 18:1–5; 20), and marriage (Gn 2:22–24; Mal 2:14). Joel S. Baden (24 April 2012). The Composition of the Pentateuch: Renewing the Documentary Hypothesis. Yale University Press. pp.26–27. ISBN 978-0-300-15263-0. Abrahamic Covenant (Genesis 12:1-3, 6-7; 13:14-17; 15; 17:1-14; 22:15-18). In this covenant, God promised many things to Abraham. He personally promised that He would make Abraham’s name great (Genesis 12:2), that Abraham would have numerous physical descendants (Genesis 13:16), and that he would be the father of a multitude of nations (Genesis 17:4-5). God also made promises regarding a nation called Israel. In fact, the geographical boundaries of the Abrahamic Covenant are laid out on more than one occasion in the book of Genesis (12:7; 13:14-15; 15:18-21). Another provision in the Abrahamic Covenant is that the families of the world will be blessed through the physical line of Abraham (Genesis 12:3; 22:18). This is a reference to the Messiah, who would come from the line of Abraham. Covenants are spiritually charged. When Jacob and Laban agree to keep the peace, they don’t just say, “I’ll do this, you’ll do that. OK?” They call God as witness (Gn 31:50). David and Jonathan call God as witness between them, too (1 Sa 20:17). Covenants are taken seriously, and for good reason: two people are joining together based on little more than their words. They trust a divine being to hold them accountable, which means . . .

This definition of covenant is from O. Palmer Robertson's book The Christ of the Covenants. It has become an accepted definition among modern scholars. See this critical review of his book by Dr. C. Matthew McMahon. Galatians book of the Bible overview - […] made an everlasting covenant (a pact or agreement) with Abraham in the book of Genesis. This was a promise… Revelation given through Joseph Smith the Prophet to Ezra Thayre and Northrop Sweet, at Fayette, New York, October 1830. In introducing this revelation, Joseph Smith’s history affirms that “the Lord … is ever ready to instruct such as diligently seek in faith.” Revelation given to Joseph Smith the Prophet and Sidney Rigdon, at Kirtland, Ohio, in the latter part of February 1831. In compliance with the requirement herein set forth, the Church appointed a conference to be held early in the month of June following.

Deuteronomy: love God, obey God | Overview Bible - […] promise to restore Israel—which happens when Cyrus allows the Jews to return from Babylon in […]

In both form and content many of these laws are indebted directly or indirectly to laws found in earlier cuneiform collections, i.e., Laws of Ur-Namma (LU) and Lipit-Ishtar (LI), written in Sumerian; Laws of Eshnunna (LE) and Laws of Hammurapi (LH), written in Akkadian; Middle Assyrian Laws (MAL); and Hittite Laws (HL). (See *Mesopotamia , Cuneiform Law.) The laws are formulated in the traditional casuistic style. The casuistic formulation of law, which predominates throughout all of the above-mentioned extra-biblical corpora, consists of a protasis, containing the statement of the case, and an apodosis, setting forth the solution, i.e., penalty. The protasis of the main clause is introduced by Hebrew ki, and of subordinate or secondary clauses by Hebrew im or oʾ (here meaning "if"). The only exceptions to the casuistic formulation in this section are the prescriptions found in Exodus 21:12, 15, 16, 17, all of which begin (in Hebrew) with a participle. While there are many similarities between the Book of the Covenant and Hammurabi’s Code, there are also striking differences. The sentence for kidnapping is the same, i.e. death (cf. Exod 21:16; Deut 24:7 and Hammurabi’s Code no. 14), but the Heb. laws on theft never call for the death penalty, simply manifold restitution ( Exod 22:1-4). Hammurabi’s Code shows an evolution from the death penalty to the death penalty only for theft from the church or state, and finally to sevenfold restitution or a fine (ANET p. 166, n. 45).Revelation given through Joseph Smith the Prophet, at Kirtland, Ohio, March 10, 1831. The Prophet had inquired of the Lord as to the mode of procedure in procuring lands for the settlement of the Saints. This was an important matter in view of the migration of members of the Church from the eastern United States, in obedience to the Lord’s command that they should assemble in Ohio (see sections 37:1–3; 45:64). The Covenant Code, or Book of the Covenant, is the name given by academics to a text appearing in the Torah, at Exodus 20:22– 23:19; or, more strictly, the term Covenant Code may be applied to Exodus 21:1–22:16. [1] Biblically, the text is the second of the law codes said to have been given to Moses by God at Mount Sinai. This legal text provides a small but substantive proportion of the mitzvot (religious duties) within the Torah, and hence is a source of Jewish Law.

The Two Covenants — Andrew Murray "And Moses took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words."-EX. xxiv.7, 8; comp. HEB. ix.18-20. To make of Abraham a great nation and bless Abraham and make his name great so that he will be a blessing, to bless those who bless him and curse him who curses him and all peoples on earth would be blessed through Abraham. [17] Revelation given through Joseph Smith the Prophet to Oliver Cowdery, at Harmony, Pennsylvania, April 1829. Oliver is admonished to be patient and is urged to be content to write, for the time being, at the dictation of the translator, rather than to attempt to translate.Revelation given through Joseph Smith the Prophet to Thomas B. Marsh, September 1830. The occasion was immediately following a conference of the Church (see the heading to section 30). Thomas B. Marsh had been baptized earlier in the month and had been ordained an elder in the Church before this revelation was given. Though the legal corpus of the Book of the Covenant emerges as an integral component of ancient Near Eastern law, there are still striking differences to be observed which are due not only to the different composition of the societies, but also to the relative set of values within each society. Though slavery is a recognized institution within the Bible, the laws in the Book of the Covenant are concerned with the protection of the slave and the preservation of his human dignity: The status of the Hebrew slave is temporary (21:2), his physical being must be guarded against abuse, and he is considered a human being in his own right and not merely his owner's chattel (21:20, 26, 27). In several of the laws the females are given equal rank with their male counterparts (a mother, 21:15, 17; a daughter, 21:31; a woman, 21:28, 29; and a female slave, 21:20, 26, 27, 32). The Quran also states how God cursed the Children of Israel and made them suffer for breaking the covenant [ 4:155], [ 5:13] while also mentioning other covenants such a prophetic covenant with the Israelites in Quran 3:81, the Noahic and Abrahamic covenants in Quran 33:7, and in 5:14 and 7:169 a covenant made with the followers of Jesus (apparently [ to whom?] very different from how Christians interpret it), who likewise failed to observe it following their own desires.