This first BLOG post is going to be long, and more in the form of an essay, rather than conversational. The reason I chose this as first, is to set a foundation for Illumination: Hebrew Insights. The covenants of the Bible are often glossed over, and yes, the word covenants is plural. At best, the formal Church frequently refers to the Old Testament as containing “the Old Covenant” and the New Testament is the “New Covenant.” I will challenge each of us, that there are many covenants in the Old Testament (or for the sake of my teachings, the Hebrew Bible). Within each of these covenants, we will encounter a reversal, a promise, a fulfillment, and not yet fulfilled. This Abrahamic Covenant is one of the foundational covenants of God, to Abraham, to the Jewish people, and subsequently to the Nations.
Abraham of the Bible grew up in a pagan land. There is no conclusive evidence that he was a pagan nor a monotheist, but what scholars do agree on is that Abraham recognized God’s voice and obediently answered. God came to Abram (his name before the cutting of the covenant) with a command and a promise, eliciting Abram’s response.[1] This unconditional covenant with Abram, was one of promise for land, for many descendants and that all the people of the earth would be blessed through him: land, seed, and blessing. God’s covenant was foundational for Abraham, his descendants, the nation of Israel and the community of believers throughout all of time and history. Through His servant Abraham, God would begin the trek through the nation of Israel, then humankind to deliver redemption and permanent reconciliation through Jesus the Messiah.
Clarification of covenants is important to understand God’s activities in the Bible. In general, a covenant is an established relationship between two parties. In the ancient near east, there were two specific types of covenants. The first was a Suzerain-Vassal treaty, involving a superior party and an inferior party. Often in the arrangement, the superior would protect the inferior at the cost of taxes or some alternative sort of payment. The second form of covenant was a Royal Grant which was a promise, still from a superior party to an inferior party. The superior king would come and offer a promise, with protection often imbedded into the covenant. If there were disobedience, either punishment or exile could befall, but the covenant would still be intact, complete with the promise. Curses can also be attached to the Treaty for anyone coming against the vassal under the Royal Grant.[2]
Understanding the biblical covenants is imperative in understanding the accuracy of the Hebrew Bible. Proper study and acknowledgement give the believer a fund of knowledge to contest Supersessionism with Replacement Theology interpretations and teachings. These teachings claim that the Church is the New Israel. Christianity can confidently understand the role of the Jewish people without compromising faith or God’s designed purpose. Important is understanding that the Jewish people were not done away with, that Jesus did not discount them nor replace any of the prior covenants. If the Hebrew Bible truly were an “Old” or outdated Testament, the character of God would be suspect and His promises to Israel broken. This would take away the security a believer has of all of Scripture and specifically God’s promises. Beginning with God’s foundational covenant, the Abrahamic Covenant, the believer can learn that the entire Bible is critical to the faith. From this covenant, one can build the succeeding covenants between God and the Israelites into fulfillment through the New Covenant in Jesus the Messiah.[3]
In the case of the Abrahamic Covenant, the parties involved were God and Abram. God’s covenant with Abram was in the form of a Royal Treaty, with God being the superior party and Abram the inferior. God attached a blessing and a curse to His Royal Treaty with Abram, which was common to the language of the time, “I will bless those who bless you, and whoever curses you I will curse.” (Gen 12:1 NIV) Unique to God’s covenant, He did all the promising. Abram was simply a recipient of the promises of God with one requirement, to obey. This unconditional covenant proved God’s loyalty and that He keeps His promises.[4]
The Abrahamic call, command, and covenant cover more than one portion of Scripture. The book of Genesis divides between chapters 11 and 12, shifting from God’s story about Creation, Adam, and Noah, emphasizing God’s חסד “chesed”[5] and discipline of the people of the world. Chapter 12 begins the story of Abram and God’s initial promises to him. Chapters 12 through 25 are God’s journey with Abram until his death. Throughout this journey, God continued to give Abram additional detail into what this covenant would entail which would culminate for generations to come.
God’s first word to Abram was an imperative, “Go!” He was to leave his pagan country, his pagan people, and his pagan father’s household. “Go from your country, your people and your father’s household to the land I will show you,” (Gen 12:1 NIV) was the distinct choice of God to this Semite believer. Equally astounding, Abram packed up and obeyed God. This calling of Abram instigated the advent of the people of God.[6] God followed His “Go!” imperative with a string of “I will” promises:
“I will make you into a great nation,
and I will bless you;
I will make your name great,
and you will be a blessing,
I will bless those who bless you,
and whoever curses you I will curse,
and all peoples on earth
will be blessed through you.” (Gen 12:2-3 NIV)
God promised to make a great nation through Abram’s seed and this Seed would bless the world.[7] The reason for God’s choice of Abram is unclear but what is clearly understood is that God’s covenant was offered by grace and not because of anything Abram had done. This is our first glimpse into the doctrine of grace through faith. Abram simply believed the Lord and it was credited to him as righteousness. This faith response is a theme carried throughout the New Testament,[8] a theme that faith obeys God.
God stipulated to Abram that his reward would be great. Yet with his faith, Abram asked how is one to have “a son who is your own flesh and blood” as an heir with a barren wife. He and Sarai (her name before the covenant) in their old age were childless. In the miracle of giving a child to (then) Sarah, God made clear that there is no natural human origin but from Heaven.[9] God assured Abram that a son from his own body would be born. Miraculously, seventy-five-year-old Abram believed.[10] Godtook Abram outside and said, “Look up at the sky and count the stars—if indeed you can count them.” Then he said to him, “So shall your offspring be.” (Gen 15:4 NIV) Through this blessing, Abram would be the representative of humankind and a light to the nations.[11]
This notion of a seed multiplied into the nation of Israel would come through the future Davidic Covenant. This Davidic Covenant would produce a line of kings through the tribe of Judah. Generations later, the culmination would be the New Covenant with Jesus fulfilling the Seed and the blessing to the nations, all born out of the Abrahamic covenant.[12] Jesus’[13] parting words to His disciples were, bring the Gospel, the Good News, to all the nations.
As this seed became a nation, this nation would have a land. Through God’s covenant was the inclusion of a promise of land for His people. God then said to Abram, “I am the Lord, who brought you out of Ur of the Chaldeans to give you this land to take possession of it.” (Gen 15:7 NIV) This is reiterated in Deuteronomy 30:5 relayed by Moses to the Israelites as they were about to enter the land. “He will bring you to the land that belonged to your ancestors, and you will take possession of it. He will make you more prosperous and numerous than your ancestors.” Abram, personally, would not possess the land, but God already knew the when, who, and how of each detail.[14] This continuity of the Abrahamic Covenant was (and is) unconditional; however, the subsequent characters soon learned that enjoyment of the land would be conditional.
Idolatry was an issue in the culture and the Israelites frequently practiced it. This became a serious point of contention between Israel and God. Because of disobedience, Israel was kicked out of the land several times. Similarly, earlier in history, Adam and Eve disobeyed God’s single command, to refrain from eating from the Tree of the Knowledge of Good and Evil. Their ultimate curse would be death, but the immediate one was banishment from the Garden of Eden to the east, away from God. (Gen 3:23-24 NIV ) Replacement Theology characteristically defines God as divorcing Israel when the nation disobeys. If this incorrect response were true, it easily discounts God’s covenants as everlasting and His promises secure. In fact, each time the Jewish people were removed from the land, God brought them back as they began to obey.[15] God’s mercy was unbelievable, and His gift of inward spiritual renewal, constant.
Genesis 15 emphasized the giving of the land. The call to the people of Israel from Abraham’s seed was to be different and distinct. Israel was to be God’s treasured possession and their distinction would come through the Mosaic Covenant. They were to be a people set apart. Building upon the Abrahamic Covenant, the people of Israel were given the privilege to possess and enjoy the land with obedience to God. The Mosaic Covenant was conditional in that Israel was given stipulations for entering and remaining in the land. If this Mosaic Suzerain-Vassal Treaty were broken, the covenant would be void and a curse would follow on the person who broke it. Unlike the Mosaic Covenant, God had already made a promise to Abram that his family would continue for generations. God had created a unique relationship with the nation of Israel, born out of Abraham’s seed and this relationship would be intimate and distinctive.[16]
God’s blessing of the nations through Abraham is the third portion of His promise. Because this covenant would bless the nations, there is no indication that it is done away with by God, hence an everlasting covenant. David wrote in the following Psalm that God’s promises are eternal.
He remembers his covenant forever,
the promise he made, for a thousand generations,
the covenant he made with Abraham,
the oath he swore to Isaac.
He confirmed it to Jacob as a decree,
to Israel as an everlasting covenant:
“To you I will give the land of Canaan
as the portion you will inherit.” (Ps 105:8-11 NIV)
“Everlasting covenant” language and “a thousand generations” terminology is paired with the promise of the land of Canaan. Psalm 105 is a summary of God’s everlasting faithfulness which would support Abraham as the “father of many nations.” God’s choice of Abram and subsequently Israel was not for a narrow purpose. Instead, His blessing would eventually be for the entire world. Israel’s election was for blessing other nations as her service.[17] God wants to bless all the nations without exception.
The ratification of the covenant was instigated solely by God and personalized by His Divine covenantal ceremony. This ritual was confirmed as God instructed Abram to bring a heifer, a goat, and a ram, each three years old, along with a dove, and a young pigeon. Abram brought each of these animals to God, and except for the birds, cut them in two and arranged the halves opposite each other. Abram had to shoo away predators to protect these animals for the upcoming covenant. At sunset, Abram fell asleep, and God spoke to him in a dream. God told Abram the plight of his future people for a specific four hundred years. At dark, a smoking firepot with a blazing torch appeared and passed between the pieces of animals. God is frequently represented in the Hebrew Bible by fire; accordingly, these fiery elements indicate the Presence of God.[18] This was יהוה Yhwh[19] sealing His deal with Abram, as He performed a one-sided covenant. God also promised the land at this time and gave its boundaries. (Gen 15:9-21 NIV) This ratification and sealing of the covenant was on God’s Word alone. God put Himself under the curse, His life and reputation on the line for Abram, the Seed, the Jewish people, and ultimately humankind.[20]
The Hebrew verb in this covenantal process is not that God made, gave, or sealed a covenant with Abram. The Hebrew verb is, כרת “karat,” translated “cut.” God “cut” a covenant with Abram. “Karat” or cut indicated a new covenant was being established. In the cutting, the knife cut the animals and the life blood was drained out. Similarly, in the ancient near east, a covenant between two human parties was also cut, followed by the parties walking between the halved animals to seal the covenant. In these ancient near east covenants, protocol dictated that the lesser was supposed to do the work to keep the covenant, though either party who broke the covenant would end up like the animals, dead. Through God’s covenant with Abram, God solely walked through the dead animals, as He solely was and is in charge of keeping the covenant. Consequently, any unfaithfulness on Abram’s part and his seed, was and is overshadowed by the one-sided faithfulness of God.[21]
God repeated His covenant with Abram for the third time beginning in Genesis chapter 17. Any time God repeats Himself, per biblical and the ancient near east mindset, this repetition means, “Pay attention!”[22] God brought the covenant into focus at this point and prepared Abram for His future accomplishment. At this point in Abram’s life, he was 99 years old, as twenty-four years had passed since God’s first calling. God reiterated the language of “everlasting covenant” then outlined the sign of the covenant being circumcision for Abraham and his descendants. “Every male among you shall be circumcised.” (Gen 17:10 NIV) This reiterated and confirmed the Hebrew verb, כרת “karat” or “cutting” of the covenant rather than making or sealing it. This sign of circumcision was not just for the Patriarch but for the entire household of males, both servants and family alike. The covenant applied to Abram and all his descendants, that the land would be their everlasting possession and יהוה Yhwh, would be their God. This outward sign of an inward transformation was part of God’s dictate for obedience.
God’s extension or clarification of the initial call and promise again required Abram to act in obedience and faith. Abram’s single part of the deal was to obey God. God’s promise in the deal was to give Abram’s heirs property, power, and wealth. Many contracts were and are even trades, but this covenantal relationship with God produced far more blessings than what Abram had to give up.[23]
At this point in the narrative, God changed Abram’s and Sarai’s names to Abraham and Sarah. In the Bible, names were important, describing a person’s character or experience. God changed the given name Abram, which means, “exalted father” to Abraham, meaning “father of many.”[24]
One theologian spiritualized this act of God. She asserts that adding a Hebrew letter ה “heh” or the “h” sound to both names was an act of placing part of God’s Divine name in theirs. יהוה Yhwh, has two “heh’s” ה. This “heh” “represents the breath of God” as well as “something revealed”[25] It is as though God deposited or breathed into and revealed much to Abraham and Sarah. One could take this analogy one step further and incorporate the Breath of God, as the רוח הקודש Ruach haKodesh (the Holy Spirit). God deposited His Ruach into Abraham and Sarah, as God deposited His Ruach into the Apostles in Acts 2:1-3 (NIV). The Ruach represented in the wind and breath while יהוה Yhwh showed up again in the form of fire to the apostles. God breathed on the Apostles as well as revealed to them supernatural language skills as His Truths completed their official commissioning by Jesus to go out and make disciples of all nations. (Matt 28:19 NIV) The Abrahamic Covenant showed up in the dispersion of Apostles to bring the Good News to the Gentiles as prophecy continued to be fulfilled.[26]
The Abrahamic Covenant of the Hebrew Bible is the most foundational covenant of the faith. Because of this covenant, one cannot say that God is done with the Jewish people. The uniqueness of the chosen status of the Jewish people has shone through the covenant that one day produced the Messiah. The Jews are grounded in the Abrahamic Covenant and continually need to be acknowledged. In the chapters between Genesis 12 and 25, Abraham and Sarah do not always obey God but rather make some faithless decisions. Yet God continued to keep His promise. This continues God’s חסד “chesed,” His covenantal faithfulness and grace to Abraham, Sarah, and the expanding generations. God’s חסד “chesed” would be His unchangeable expression of love, evoked by no kind of obligation, simply His kind, loyal love.[27]
The New Covenant is an outgrowth of this covenant regardless of one’s Jewish or Christian belief.[28] Sequentially, the Abrahamic Covenant is tied to the New Covenant and the sacrificial work of Yeshua.[29] Jesus fulfilled this covenant and continues to fulfill it until the completion of the world. Paul wrote to the Galatians, “Understand, then, that those who have faith are children of Abraham. Scripture foresaw that God would justify the Gentiles by faith and He announced the Gospel in advance to Abraham: “All nations will be blessed through you. So those who rely on faith are blessed along with Abraham, the man of faith.”” (Gal 3:7-11 NIV ) This phrase, “our father Abraham” is found in the Gospel of John and Acts of the Apostles together with the above Galatians passage. It expresses a familial relationship that everyone who has faith, or displays faith like Abraham, is Abraham’s seed.[30]
There are some Christians who convolute the above passage and call themselves “spiritual Jews.” Author, Marvin R. Wilson states that, “the evidence found in the New Testament is abundantly clear: as a mother gives birth to and nourishes a child, so Hebrew culture and language gave birth to and nourished Christianity.”[31] Paul used an olive tree metaphor in Romans 11 regarding Gentiles[32] coming to the faith “not to boast” or become “arrogant” in that believing Gentiles are wild olive branches grafted into the olive tree, Israel. This is through God’s Supreme Goodness to “share in the nourishing sap from the olive root.” The olive tree metaphor is familiar from several Hebrew Scripture passages, a continual reminder that Paul and his teachings are Jewish throughout.[33]
Maintaining this olive tree imagery, it depicts beautifully how Jew and Gentile are to relate to one another. This imagery would be very familiar to the Mediterranean culture, but less so for the 21st century western world. The olive tree was known for longevity, outliving most fruit trees. It’s sturdy wood and roots could survive in rocky soil in a hot, dry climate. Olive trees can live for hundreds of years and throughout time, become more beautiful and visually artistic in the gnarling of its trunk and branches. An olive tree in Paul’s time was prized for its fruitfulness. The fruit was either eaten or made into oil, an expensive, sought-after commodity. The oils were used for many things such as cooking, lamps, ceremonial anointing and healing of the sick.[34]
This entire explanation of Paul’s usage of the olive tree directly corresponded to his metaphorical use of it depicting the Gentiles as grafted into God’s family. Gentiles are branches from a wild olive tree which were grafted into the cultivated tree. (Romans 11:17) God had been cultivating Israel since His call to Abraham as recorded in Genesis 12. This terminology continues to show God’s mercy to the Gentile nations. The Jew had the advantage of being entrusted with the Word of God (Romans 3:2) and yet God took what was wild by nature and joined it in intimate association with His choice cultivated stock. God’s continued grace shines to those outside of redemptive history,[35] specifically, the nations.
The “olive root” in Romans 11:17 is often confused with the “Root of Jesse” or “Root of David” found in Isaiah 11:1. The Isaiah passage clearly depicts the Messiah whereas Paul’s metaphor in Romans supports that this root is grounded in the patriarchs, the first being Abraham. Abraham and his successors had an enduring faith and God, through this Jewish channel, would gracefully extend that promise of salvation and blessing to the Gentiles.[36] Yet in God’s grace and חסד “chesed” some Gentiles were included within Jesus’ lineage, grafted in, being justified by faith as Abraham. This foreshadows the future invitation of faith coming “to the nations.” Ruth and Rahab were two such Gentiles, brought into the nation of Israel long before Jesus’ arrival, both through faith. God continually shows His faithfulness to the Gentiles as He cultivates the people of Israel.
This grafting and metaphor continued as the root bears and supports the new shoots. Therefore, as Gentile believers, we need to have a proper attitude in this family of God. Sadly, many Christians have viewed its existence independent of Israel. Yet, Gentiles have no room for pride, nor arrogance but are dependent on the Jews for salvation and spiritual existence. Paul continued teaching in Romans 11:18 that “the root supports you.” Gentile believers must recognize and humbly accept that God’s words come through a Jewish book, our salvation from a Jewish Lord, all through the line of a Jewish Nation.[37]
The grafting theme of the Gentiles begins in the Hebrew Bible which is the bedrock upon which New Testament faith rests.[38] The misnomer, “Old” Testament has rendered the Hebrew Bible seemingly boring and irrelevant, as though it is past. Neither Jesus nor the apostles declared the Hebrew Bible dead or abolished.[39] They only quoted the Hebrew Bible, as it was their only Scriptures. How, then, are Christians to know God’s covenants if the “Old” Testament is rarely studied? One cannot grasp the New Testament accurately without studying and knowing the Hebrew Scriptures and God’s covenants. Though the New Testament can be easier to read, the Bible is incomplete without both Testaments. These New Testament scriptures paint the fulfillment of God’s covenants but without covenantal knowledge, something that has not been established cannot be fulfilled. The climax and ending are nothing without the supporting plot. Consequently, the two testaments are linked inseparably. Either testament is incomplete without the other, one looking forward to fulfillment and the other resting on the foundation of the previous. Each of the Covenants is testimony to this.
Because of God’s unconditional promise to Abraham, the nation of Israel could endure the cycle of breaking their side of the Mosaic covenant, their subsequent oppression, crying out to God, repenting, and God continually and mercifully forgiving. God’s covenants build upon the Abrahamic covenant as the three branches of the land, seed, and blessing expand.
The New Covenant, born out of the Abrahamic Covenant is an unconditional and everlasting covenant as well. Isaiah 53 talks of the future glory of Zion, and this Descendant that will sit on the throne. “Give ear and come to me; listen, that you may live. I will make an everlasting covenant with you, my faithful love promised to David.” (Isa 55:3 NIV) The New Covenant, promised of this Descendant, is available for all who act in faith and believe. The structure of this covenant is new, but the law code is the same, with the promise that everyone in the New Covenant will know the Lord, as each will undergo a spiritual surgery.
And in Christ you have been brought to fullness. He is the head over every power and authority. In him you were also circumcised with a circumcision not performed by human hands. Your whole self, ruled by the flesh, was put off when you were circumcised by Christ, having been buried with him in baptism, in which you were also raised with him through your faith in the working of God, who raised him from the dead. (Col 2:10-12 NIV).
God has given all believers a new heart forever and God institutes this heart surgery. He is putting the fear of Himself in our hearts, that we will obey the law naturally. He will cleanse us from our sins[40] and atone for us in Yeshua’s death. This New Covenant is unconditional, as we carry it on our hearts. The New Covenant openly states that “it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God.” (Eph 2:8 NIV)
Tracing the Abrahamic Covenant and its importance in the Hebrew Bible is more than a verse or a chapter. The entire Hebrew Bible and subsequent covenants layer on top of God’s call, covenant, and promise to Abraham. The land, seed, and blessing would be tracked and traced until fulfillment through the physical state of Israel, the kingship through Yeshua and the blessing of the nations transpired. The promise of land would grow into a future Land Covenant. The promise of seed would produce a future Davidic Covenant fulfilled in King Jesus. The blessing would feed a future New Covenant with circumcised hearts. Each of these components are intertwined on the foundation of God’s promise to Abraham. God has made His promise, kept His word, and fulfilled the Promise of redemption through Jesus the Messiah, Yeshua haMashiach. We continue to await the final fulfillment. Through His servant, Abraham, God raised up the nation of Israel, and then took His promises to “the nations” to have redemption and permanent reconciliation through Jesus the Messiah.
©2024 Heather M R Olsen, Illumination: Hebrew Insights. All rights reserved. 
[1] Daniel Juster, Jewish Roots: Understanding Your Jewish Faith (Destiny Image, 2013), 22.
[2] Michael Gabizon. “Covenants, Revelation and the Character of God,” Tanakh: The Beginnings of Judaism and the Jewish People (The Kings University, Oct. 2021).
[3] Gabizon, “Covenants, Revelation and the Character of God.”
[4] Gabizon, “Covenants, Revelation and the Character of God.”
[5] A more detailed explanation of God’s perfect character in this complex Hebrew word, חסד “chesed” is found in another BLOG post.
[6] Edjan Westerman, Learning Messiah: Israel and the Nations: Learning to Read God’s Way Anew (Wipf & Stock, 2018), 21.
[7] Juster, Jewish Roots: Understanding Your Jewish Faith, 60.
[8] Ibid., 23.
[9] Westerman, Learning Messiah: Israel and the Nations: Learning to Read God’s Way Anew, 22.
[10] John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary: Old Testament: An Exposition of the Scriptures (Victor Books, 1985), 54.
[11] Michael Gabizon, “Abrahamic Covenant,” Tanakh: The Beginnings of Judaism and the Jewish People. (The Kings University, Oct. 2021).
[12] Gabizon, “Abrahamic Covenant.”
[13] Yeshua is Jesus’ Hebrew name, derived from the Hebrew verb, ישע “yasha,” meaning “to save.”
[14] Walter A. Elwell, Baker Commentary on the Bible (Baker Books, 2008), 21.
[15] Michael Gabizon, “The Land Covenant,” Tanakh: The Beginnings of Judaism and the Jewish People (The Kings University, Oct. 2021).
[16] Michael Gabizon, “The Mosaic Covenant,” Tanakh: The Beginnings of Judaism and the Jewish People (The Kings University, Oct. 2021).
[17] Juster, Jewish Roots: Understanding Your Jewish Faith, 26.
[18]Elwell, Baker Commentary on the Bible, 21.
[19] God’s personal name as He gave it to humanity throughout the Bible. We can find it in the Hebrew Bible/Old Testament as indicated in all caps, LORD, to avoid saying His name incorrectly, irreverently, or in vain.
[20] Gabizon, “Abrahamic Covenant.”
[21] Westerman, Learning Messiah: Israel and the Nations: Learning to Read God’s Way Anew, 31.
[22] Peter J. Gentry and Stephen J. Wellum, Kingdom through Covenant (Crossway, 2018), 176.
[23] Life Application Study Bible: New International Version, (Tyndale House Publishers, 2005), Gen 17:5-14 commentary.
[24] Ibid.
[25] Ginger Jaeger, “Abraham,” Hebrew Treasures, Prospecting Hebrew Roots, (vol. 1, 2001), 4.
[26] Ibid, 4.
[27] Gentry and Wellum, Kingdom through Covenant, 173.
[28] Gabizon, “Abrahamic Covenant.”
[29] Juster, Jewish Roots: Understanding Your Jewish Faith, 60.
[30] Marvin R. Wilson, Our Father Abraham: Jewish Roots of the Christian Faith (W B Eerdmans Pub Co, 2021), 4.
[31] Ibid., 12.
[32] Gentiles in this sense are non-Jews. Non-Jewish believers are believing Gentiles.
[33] Wilson, Our Father Abraham: Jewish Roots of the Christian Faith (W B Eerdmans Pub Co, 2021), 13.
[34] Ibid., 13.
[35] Ibid., 14.
[36] Ibid., 15.
[37] Ibid., 16.
[38] Ibid., 107.
[39] Ibid., 107.
[40] Michael Gabizon, “The New Covenant,” Tanakh: The Beginnings of Judaism and the Jewish People (The Kings University, Oct. 2021).
Bibliography
Beale, G. K., and D. A. Carson. Commentary on the New Testament Use of The Old Testament. Baker Academic, 2009.
Elwell, Walter A. Baker Commentary on the Bible. Baker Books, 2008.
Gabizon, Michael. “Abrahamic Covenant.” Tanakh: The Beginnings of Judaism and the Jewish People. The Kings University, Oct. 2021.
Gabizon, Michael. “Covenants, Revelation and the Character of God.” Tanakh: The Beginnings of Judaism and the Jewish People. The Kings University, Oct. 2021.
Gabizon, Michael. “The Land Covenant.” Tanakh: The Beginnings of Judaism and the Jewish People. The Kings University, Oct. 2021.
Gabizon, Michael. “The Mosaic Covenant.” Tanakh: The Beginnings of Judaism and the Jewish People. The Kings University, Oct. 2021.
Gabizon, Michael. “The New Covenant.” Tanakh: The Beginnings of Judaism and the Jewish People. The Kings University, Oct. 2021.
Gentry, Peter John, and Stephen J. Wellum. Kingdom through Covenant: A Biblical-Theological Understanding of the Covenants. Crossway, 2018.
Jaeger, Ginger. “Abraham.” Hebrew Treasures, Prospecting Hebrew Roots, vol. 1, 2001.
Juster, Daniel. Jewish Roots: Understanding Your Jewish Faith. Destiny Image, 2013.
Life Application Study Bible: New International Version. Tyndale House Publishers, 2005.
Walvoord, John F., and Roy B. Zuck. The Bible Knowledge Commentary: Old Testament: An Exposition of the Scriptures. Victor Books, 1985.
Westerman, Edjan. Learning Messiah: Israel and the Nations: Learning to Read God’s Way Anew. Wipf & Stock, 2018.
Wilson, Marvin R. Our Father Abraham: Jewish Roots of the Christian Faith. W B Eerdmans Pub Co, 2021.
