Everlasting Covenant vs. Covenant in Horeb
Gen 17:5Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.
Gen 17:6And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
Gen 17:7And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee
Gen 32:12And thou saidst, I [the LORD] will surely do thee good, and make thy [Jacob's] seed as the sand of the sea, which cannot be numbered for multitude.
We know from Genesis 26:5 "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws" that the above everlasting covenant included all of the Torah, but that it is not the same one as the following one made in Horeb:
Deu 29:1These are the words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb
Deu 5:2 The LORD our God made a covenant with us in Horeb.
Gen 17:18And Abraham said unto God, O that Ishmael might live before thee!
Gen 17:19And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.
Gen 17:20And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
Gen 17:21But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year.
Psa 105:6O ye seed of Abraham his servant, ye children of Jacob his chosen.
Psa 105:7He is the LORD our God: his judgments are in all the earth.
Psa 105:8He hath remembered his covenant forever, the word which he commanded to a thousand generations.
Psa 105:9Which covenant he made with Abraham, and his oath unto Isaac;
Psa 105:10And confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant:
Before embarking upon this study of Hebrews 8 which shows how completely the true meaning of the Word of God can be lost in translation, please see the analysis of Hebrew 9 and the study of "jew", "gentile", and "greek" by Pastor Ted Weiland which illustrate the creative techniques used by churches and jews to deny, ignore, and refute His Word. The center of attention in this study is the following passage from Paul:
Heb 8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. Heb 8:7 For if that first covenant had been faultless, then should no place have been sought for the second. Heb 8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
As with any analysis of the KJV translation, the italicized words, the ones which the translators acknowledge they added, must be removed:
Heb 8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises. Heb 8:7 For if that first [ ] had been faultless, then should no place have been sought for the second. Heb 8:8 For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:
We can now see that this is a direct quotation from Jeremiah:
We see that verse 32 is not a reference to the everlasting covenant God made with Abraham through Jacob, but rather the covenant God made with the Israelites during the Exodus in Horeb. Conversely, Galatians 4:28 is in reference to the everlasting covenant God made with Abraham, and not to the covenant God made with Abraham through Ishmael at Mt. Sinai.
Paul uses an allegory to clarify that:
In the following verse it should be noted that the original Hebrew texts for the words "cha^dash" [#2318], "cha^da^sh" [#2319], "cho^desh" [#2320], and "cho^desh" [#2321] are indistinguishable from one another, so it's not clear how the KVJ translators (and all subsequent translators) were able to distinguish between #2319 which is usually translated as "new" and #2318 which is usually translated as "renewed":
Jer 31:31 Behold,2009 the days3117 come,935 saith5002 the LORD,3068 that I will make3772 a new2319 covenant1285 with854 the house1004 of Israel,3478 and with854 the house1004 of Judah:3063 The following Scripture which is translated from #2318 as "renewed" illustrates that this Hebrew word could just as easily be translated as "renewed" rather than "new":
2Ch 15:8 And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD.
Psa 103:5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's. If Paul understood that Jeremiah had written "renewed" rather than "new" in Jeremiah 31:31, then what Paul was talking about here was:
This would be consistent with the numerous positive statements Paul made about the Torah in which the everlasting covenant God made with Abraham is described:
Why would Paul write so admiringly of the Torah, that it "is good", that your circumcision is irrelevant if you don't "keep the Torah", that "we establish the Torah" rather than making it void, and that "love is pleroo the Torah", if he intended in Hebrews 8 to simply toss it out? This would be a complete reversal of his own writings, not to mention a slap across God's Face, not to mention blasphemy.
From H2318; new: - fresh, new thing.