The Book of Covenants: The Story of God's Relentless Pursuit of Humanity

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Raymond Westbrook, "What is the Covenant Code?" in Theory and Method in Biblical and Cuneiform Law: Revision, Interpolation and Development, ed. B.M. Levinson (Sheffield: Sheffield Academic Press, 1994), 15–36 Covenants are not easily broken. The people making covenants often slaughter animals to demonstrate what should happen to the one who breaks the covenant. To break a covenant is a serious thing. Jonathan calls on God to kill him if he does not alert David of danger (1 Sa 20:13). When Saul breaks a covenant his forefathers swore to the Gibeonites, God punishes Israel with a three-year famine (2 Sa 21:1–2). Covenants make two into one. When two parties make a covenant in the Bible, they are joined together and identified with each other. They may exchange coats (1 Sa 18:3–4), have a commemorative meal (Ex 24:11), and erect a long-lasting memorial to their promise (Gn 31:46). At every covenant’s core, there is a change in relationship. Revelation given to Joseph Smith the Prophet and Sidney Rigdon, at Fayette, New York, January 6, 1831. Preceding the record of this revelation, the Prophet’s history states, “As James [Covel] rejected the word of the Lord, and returned to his former principles and people, the Lord gave unto me and Sidney Rigdon the following revelation” (see section 39).

The first mention of a law in the “Covenant Code” is in Exodus 12:14: “This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the LORD—a lasting ordinance.” This command is in reference to the first Passover. That feast would become a yearly tradition practiced from that time forward. Instead of a one-time event, the Passover was to be part of the Covenant Code. Christian theologian John F. Walvoord maintains that the Davidic covenant deserves an important place in determining the purposes of God and that its exegesis confirms the doctrine of a future reign of Christ on earth. [33] While Jewish theologians have always held that Jesus did not fulfill the expectations of a Jewish messiah, Dispensational (historically grammatically literal) biblical theologians are almost unanimous that Jesus will fully fulfill the Davidic covenant, the provisions of which Walvoord lists as: The Noahic covenant [9] applies to all of humanity and all other living creatures. [10] In this covenant with all living creatures, God promises never again to destroy all life on Earth by flood [11] and creates the rainbow as the sign of this "everlasting covenant between God and every living creature of all flesh that is on the earth". [12]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… Genesis 17:11–13 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. 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 . . . Revelation given through Joseph Smith the Prophet to John Whitmer, at Fayette, New York, June 1829 (see the heading to section 14). The message is intimately and impressively personal in that the Lord tells of what was known only to John Whitmer and Himself. John Whitmer later became one of the Eight Witnesses to the Book of Mormon.

Qumran and Jerusalem: studies in the Dead Sea scrolls p.248 Lawrence H. Schiffman – 2010 This priestly covenant is also echoed in the poem in 1QM 17:2–3 that refers to the eternal priestly covenant. ... Num 18:19).57 That the priestly “covenant of salt,” a biblical expression denoting a permanent covenant,58 is to be ... Revelation given to Joseph Smith the Prophet and Oliver Cowdery, at Harmony, Pennsylvania, April 1829, when they inquired through the Urim and Thummim as to whether John, the beloved disciple, tarried in the flesh or had died. The revelation is a translated version of the record made on parchment by John and hidden up by himself. Weinfeld, M. (2005). Normative and Sectarian Judaism in the Second Temple Period. United States: T & T Clark International. Revelation given through Joseph Smith the Prophet to David Whitmer, Peter Whitmer Jr., and John Whitmer, at Fayette, New York, September 1830, following the three-day conference at Fayette, but before the elders of the Church had separated. Originally this material was published as three revelations; it was combined into one section by the Prophet for the 1835 edition of the Doctrine and Covenants. Revelation given in two parts through Joseph Smith the Prophet, at Kirtland, Ohio, February 9 and 23, 1831. The first part, consisting of verses 1 through 72, was received in the presence of twelve elders and in fulfillment of the Lord’s promise previously made that the “law” would be given in Ohio (see section 38:32). The second portion consists of verses 73 through 93. The Prophet specifies this revelation as “embracing the law of the Church.”Comparison of the two covenants mediated by Moses and the two covenants mediated by Jesus". 25 September 2022. Archived from the original on 2022-09-28 . Retrieved 2023-01-29. BOOK OF THE COVENANT (Heb. Sefer ha-Berit), name derived from Exodus 24:7 ("And he took the book of the covenant, and read it aloud to the people.…"), and usually taken to refer to the legal, moral, and cultic corpus of literature found in Exodus 20:22–23:33. This literary complex can be divided into four major units: Exodus 20:22–26, cultic ordinances; 21:1–22:16, legal prescriptions; 22:17–23:19, religious, moral, and cultic instructions; and 23:20–33, epilogue or concluding section. The Book of the Covenant begins (20:22–26) and concludes (23:10–19) – immediately preceding the epilogue – with instructions pertaining to correct ritual procedure. A cultic frame to a juridical corpus is also characteristic of two other biblical corpora, the so-called *Holiness Code of Leviticus (17:1ff. and 26:1–2), and the laws of *Deuteronomy (12:1ff. and 26). The legal corpus proper, Exodus 21:2–22:16, immediately follows the initial cultic prescriptions and contains civil and criminal legislation on the following topics: Beyond its central religious purpose, the Mosaic covenant was also political. It established Israel as a holy nation, God's special possession (Exod 19:5-6), with its chosen guardian-angel and shepherd, Yahweh/ El-Elyon. [24]