not according to the covenant that I made with their fathers, in the day that I took them by the hand to lead them out of the land of Egypt; for they didn’t continue in my covenant, and I disregarded them,” says the Lord.
Parallel Translations
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not according to the covenant that I made with their fathers, in the day that I took them by the hand to lead them out of the land of Egypt; for they didn’t continue in my covenant, and I disregarded them,” says the Lord.
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not lyke the testament that I made with their fathers at that tyme when I toke them by the hondes to lede them oute of the londe of Egipte for they continued not in my testament and I regarded them not sayth the lorde.
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Not like the Testament that I made with their fathers, in the day that I tooke them by the hand, to leade them out of the land of Egypt: for they continued not in my Testament, and I regarded them not, saith the Lord.
Cross-references (42)
Passages linked to Hebrews 8:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Jeremiah 31:32 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; which covenant of mine they broke, although I was a husband to them,” says Yahweh.
- Galatians 4:24 These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar.
- Mark 8:23 He took hold of the blind man by the hand, and brought him out of the village. When he had spat on his eyes, and laid his hands on him, he asked him if he saw anything.
- Genesis 19:16 But he lingered; and the men grabbed his hand, his wife’s hand, and his two daughters’ hands, Yahweh being merciful to him; and they took him out, and set him outside of the city.
- Exodus 24:3-11 Moses came and told the people all Yahweh’s words, and all the ordinances; and all the people answered with one voice, and said, “All the words which Yahweh has spoken will we do.” Moses wrote all Yahweh’s words, then rose up early in the morning and built an altar at the base of the mountain, with twelve pillars for the twelve tribes of Israel. He sent young men of the children of Israel, who offered burnt offerings and sacrificed peace offerings of cattle to Yahweh. Moses took half of the blood and put it in basins, and half of the blood he sprinkled on the altar. He took the book of the covenant and read it in the hearing of the people, and they said, “We will do all that Yahweh has said, and be obedient.” Moses took the blood, and sprinkled it on the people, and said, “Look, this is the blood of the covenant, which Yahweh has made with you concerning all these words.” Then Moses, Aaron, Nadab, Abihu, and seventy of the elders of Israel went up. They saw the God of Israel. Under his feet was like a paved work of sapphire stone, like the skies for clearness. He didn’t lay his hand on the nobles of the children of Israel. They saw God, and ate and drank.
- Exodus 34:10 He said, “Behold, I make a covenant: before all your people I will do marvels, such as have not been worked in all the earth, nor in any nation; and all the people among whom you are shall see the work of Yahweh; for it is an awesome thing that I do with you.
- Deuteronomy 5:2-3 Yahweh our God made a covenant with us in Horeb. Yahweh didn’t make this covenant with our fathers, but with us, even us, who are all of us here alive today.
- Deuteronomy 29:1 These are the words of the covenant which Yahweh commanded Moses to make with the children of Israel in the land of Moab, in addition to the covenant which he made with them in Horeb.
- Deuteronomy 29:12 that you may enter into the covenant of Yahweh your God, and into his oath, which Yahweh your God makes with you today,
- Deuteronomy 29:25 Then men will say, “Because they abandoned the covenant of Yahweh, the God of their fathers, which he made with them when he brought them out of the land of Egypt,
- Deuteronomy 31:16-18 Yahweh said to Moses, “Behold, you shall sleep with your fathers. This people will rise up and play the prostitute after the strange gods of the land where they go to be among them, and will forsake me and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come on them; so that they will say in that day, ‘Haven’t these evils come on us because our God is not among us?’ I will surely hide my face in that day for all the evil which they have done, in that they have turned to other gods.
- 2 Kings 17:15-18 They rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified to them; and they followed vanity, and became vain, and followed the nations that were around them, concerning whom Yahweh had commanded them that they should not do like them. They abandoned all the commandments of Yahweh their God, and made molten images for themselves, even two calves, and made an Asherah, and worshiped all the army of the sky, and served Baal. They caused their sons and their daughters to pass through the fire, used divination and enchantments, and sold themselves to do that which was evil in Yahweh’s sight, to provoke him to anger. Therefore Yahweh was very angry with Israel, and removed them out of his sight. There was none left but the tribe of Judah only.
- Job 8:20 “Behold, God will not cast away a blameless man, neither will he uphold the evildoers.
- Psalms 77:20 You led your people like a flock, by the hand of Moses and Aaron.
- Psalms 78:10-11 They didn’t keep God’s covenant, and refused to walk in his law. They forgot his doings, his wondrous deeds that he had shown them.
- Psalms 78:57 but turned back, and dealt treacherously like their fathers. They were twisted like a deceitful bow.
- Psalms 105:43 He brought his people out with joy, his chosen with singing.
- Song of Solomon 8:5 Who is this who comes up from the wilderness, leaning on her beloved? Under the apple tree I aroused you. There your mother conceived you. There she was in labor and bore you.
- Isaiah 24:5-6 The earth also is polluted under its inhabitants, because they have transgressed the laws, violated the statutes, and broken the everlasting covenant. Therefore the curse has devoured the earth, and those who dwell therein are found guilty. Therefore the inhabitants of the earth are burned, and few men are left.
- Isaiah 40:11 He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young.
- Isaiah 63:9 In all their affliction he was afflicted, and the angel of his presence saved them. In his love and in his pity he redeemed them. He bore them, and carried them all the days of old.
- Jeremiah 11:7-8 For I earnestly protested to your fathers in the day that I brought them up out of the land of Egypt, even to this day, rising early and protesting, saying, “Obey my voice.” Yet they didn’t obey, nor turn their ear, but everyone walked in the stubbornness of their evil heart. Therefore I brought on them all the words of this covenant, which I commanded them to do, but they didn’t do them.’ ”
- Jeremiah 22:8-9 “Many nations will pass by this city, and they will each ask his neighbor, ‘Why has Yahweh done this to this great city?’ Then they will answer, ‘Because they abandoned the covenant of Yahweh their God, worshiped other gods, and served them.’ ”
- Ezekiel 16:8 “ ‘ “Now when I passed by you, and looked at you, behold, your time was the time of love; and I spread my skirt over you, and covered your nakedness. Yes, I swore to you, and entered into a covenant with you,” says the Lord Yahweh, “and you became mine.
- Ezekiel 16:59 “ ‘For the Lord Yahweh says: “I will also deal with you as you have done, who have despised the oath in breaking the covenant.
- Ezekiel 20:37-38 “I will cause you to pass under the rod, and I will bring you into the bond of the covenant. I will purge out from among you the rebels and those who disobey me. I will bring them out of the land where they live, but they shall not enter into the land of Israel. Then you will know that I am Yahweh.”
- Amos 5:22 Yes, though you offer me your burnt offerings and meal offerings, I will not accept them; neither will I regard the peace offerings of your fat animals.
- Malachi 2:13 This again you do: you cover Yahweh’s altar with tears, with weeping, and with sighing, because he doesn’t regard the offering any more, neither receives it with good will at your hand.
- Acts 9:8 Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus.
- Acts 13:11 Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!” Immediately a mist and darkness fell on him. He went around seeking someone to lead him by the hand.
- Galatians 3:15-19 Brothers, speaking of human terms, though it is only a man’s covenant, yet when it has been confirmed, no one makes it void or adds to it. Now the promises were spoken to Abraham and to his offspring. He doesn’t say, “To descendants”, as of many, but as of one, “To your offspring”, which is Christ. Now I say this: A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect. For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise. Then why is there the law? It was added because of transgressions, until the offspring should come to whom the promise has been made. It was ordained through angels by the hand of a mediator.
- Hebrews 9:18-20 Therefore even the first covenant has not been dedicated without blood. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant which God has commanded you.”
- Exodus 19:4-5 ‘You have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to myself. Now therefore, if you will indeed obey my voice, and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine;
- Joshua 23:15-16 It shall happen that as all the good things have come on you of which Yahweh your God spoke to you, so Yahweh will bring on you all the evil things, until he has destroyed you from off this good land which Yahweh your God has given you, when you disobey the covenant of Yahweh your God, which he commanded you, and go and serve other gods, and bow down yourselves to them. Then Yahweh’s anger will be kindled against you, and you will perish quickly from off the good land which he has given to you.”
- Judges 10:13-14 Yet you have forsaken me and served other gods. Therefore I will save you no more. Go and cry to the gods which you have chosen. Let them save you in the time of your distress!”
- Isaiah 41:13 For I, Yahweh your God, will hold your right hand, saying to you, ‘Don’t be afraid. I will help you.’
- Isaiah 63:11-13 Then he remembered the days of old, Moses and his people, saying, “Where is he who brought them up out of the sea with the shepherds of his flock? Where is he who put his Holy Spirit among them?” Who caused his glorious arm to be at Moses’ right hand? Who divided the waters before them, to make himself an everlasting name? Who led them through the depths, like a horse in the wilderness, so that they didn’t stumble?
- Exodus 32:8 They have turned away quickly out of the way which I commanded them. They have made themselves a molded calf, and have worshiped it, and have sacrificed to it, and said, ‘These are your gods, Israel, which brought you up out of the land of Egypt.’ ”
- Psalms 78:52-54 But he led out his own people like sheep, and guided them in the wilderness like a flock. He led them safely, so that they weren’t afraid, but the sea overwhelmed their enemies. He brought them to the border of his sanctuary, to this mountain, which his right hand had taken.
- Psalms 136:11-14 and brought out Israel from among them; for his loving kindness endures forever; with a strong hand, and with an outstretched arm; for his loving kindness endures forever: to him who divided the Red Sea apart; for his loving kindness endures forever; and made Israel to pass through the middle of it; for his loving kindness endures forever;
- Isaiah 51:18 There is no one to guide her among all the sons to whom she has given birth; and there is no one who takes her by the hand among all the sons who she has brought up.
- Lamentations 4:16 Yahweh’s anger has scattered them. He will not pay attention to them any more. They didn’t respect the persons of the priests. They didn’t favor the elders.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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John Calvin 1540 · Public Domain 9. Not according to the covenant, etc. Here is…
9. Not according to the covenant, etc. Here is expressed the difference between the covenant which then existed and the new one which he caused them to expect. The Prophet might have otherwise said only: “I will renew the covenant which through your fault has come to nothing;” but he now expressly declares that it would be one unlike the former. By saying that the covenant was made in the day when he laid holds on their hand to rescue them from bondage, he enhanced the sin of defection by thus reminding them of so great a benefit. At the same time he did not accuse one age only of ingratitude; but as these very men who had been delivered immediately fell away, and as their posterity after their example continually relapsed, hence the whole nation had become covenant-breakers.
By saying that he disregarded them or cared not for them, he intimates that it would profit them nothing to have been once adopted as his people, unless he succored them by this new kind of remedy. At the same time the Prophet expresses in Hebrew something more; but this has little to do with the present question.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain 9 Not according to the covenant that I made…
9 Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord.
Ver. 9. The covenant that I made] He meaneth not here the covenant of grace made with Abraham, but circumcision, the legal ceremonies and services, that burden which neither they nor their fathers could bear.
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When I took them by the hand] Teaching them to go, taking them by the arms, Hos 11:3, keeping their feet, 1Sa 2:9, and leading them through the deep, as a horse in the wilderness, that they should not stumble, Isa 63:13.
And I regarded them not] Heb. Although I was a husband unto them, q.d. Yet nevertheless they forsook the guide of their youth, and forgat the covenant of their God, Jer 31:32; Pro 2:17. Therefore God regarded them not, or cared not for them, as the Greek hath it, ημελησα. "If you forsake him, he will forsake you," 2Ch 15:2.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The Spirit proceedeth to show the form of the…
The Spirit proceedeth to show the form of the covenant denied.
Not according to the covenant that I made with their fathers; not the same covenant for habit or form, nor any like unto the same for the manner of its administration, as was made by the Lord with the Hebrews their progenitors, when they were strangers in Egypt, and under great bondage there.
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In the day when I took them by the hand; the day that I laid my hand on them, and took hold of theirs, even the last day of the four hundred and thirty years foretold to Abraham, Gen 15:13,16; compare Exo 12:40,41; as a father takes hold of his child to pluck it out of danger. It is a metaphor setting out God’s special act of providence, in their miraculous deliverance out of Egypt, keeping them in his hand, while he was smiting their enemies; setting them at liberty, and then striking covenant with them, and binding them by it to be his obedient people, as such redemption mercy did deserve. At which time the covenant was unlike the promise or gospel one for external habit and form only, as carried on by a ceremonial law and priesthood, over which Christ’s was to have the pre-eminency for power and efficacy of administration.
Because they continued not in my covenant; these unbelieving Hebrews, under that administration of the covenant, continued not faithful to it, as by their own word and consent they bound themselves to it, but apostatized from God and his truth, Deu 5:27. The word used by the prophet הפרן signifieth the breaking and making void the covenant. The administration of it did not hold them in close to God, but they frustrated all God’s ordinances, turned idolaters, forsook the Lord, and worshipped the gods of the nations round about.
And I regarded them not; hmelhsa, I took no care of them, I did neither esteem nor regard them, but cast them off from being my people for their lewd, treacherous covenant-breaking with me; they would not return unto me, and I rejected them from being my people, or a people as they were before. Who knows where the nine tribes and the half are? And in what a dispersed, shattered condition are the remaining Jews to this day! The apostle in this follows the Septuagint, who read the effect of their sin, their rejection, for what was their sin itself, which by the prophet is expressed ואזבי בעלהי should I be a Lord or Husband to them; which is an aggravation of their sin from God’s dominion over them or marriage-relation to them; yet did they break his marriage-covenant with them according to their lewd and whorish heart: see Eze 16:1-63; 23:1-49. But in this quotation by the apostle, and translation of the Septuagint, it is a metonymy of the effect for the cause, to reject, cast off, or neglect them for their treachery to him in their marriage covenant, which was the true cause of it. The verb itself בעל may signify to neglect or despise; and so Kimchi reads it, Jer 3:1, and is so rendered in this place by other rabbies, and so it signifieth in other languages.
Saith the Lord: this is God’s irrevocable word, used four times by the prophet, Jer 31:31-34, and three times repeated by the apostle here, as proper only to the Lord; none can speak so truly, certainly, infallibly, as he.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Not according to the covenant that I made with…
Not according to the covenant that I made with their fathers,.... The ancestors of the Jews at Mount Sinai:
in the day when I took then, by the hand to lead them out of the land of Egypt; which is mentioned, not only to observe the time when the former covenant was made with the Israelites, which was just upon their deliverance out of Egypt; but also to show their weakness and inability to have delivered themselves, and the tenderness of God towards them; they were like children, they could not help themselves when God took them by the hand, and brought them forth with an outstretched arm; and likewise to expose their ingratitude, and vindicate his conduct towards them:
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because they continued not in my covenant; though they promised, at the reading of it, that all that the Lord had said, they would hear and do; but their hearts were not right with God, and they were not steadfast in his covenant, and therefore their carcasses fell in the wilderness:
and I regarded them not, saith the Lord; the words in Jer 31:32 are very differently rendered in our translation, "although I was an husband unto them": and so it becomes an aggravation of their sin of ingratitude, in not continuing in his covenant: in the margin it is rendered interrogatively, "should I have continued an husband unto them?" that is, after they had so treated him, no; as if he should say, I will not behave towards them as such; I will reject them, and disregard them. The Chaldee paraphrase is just the reverse of the apostle's translation, "and I was well pleased with them": some render them, "I ruled over them", as a lord over his servants, in a very severe manner. Others, observing the great difference there is between the Hebrew text, and the apostle's version, have supposed a different Hebrew copy from the present, used by the Septuagint, or the apostle, in which, instead of it was read either or but there is no need of such a supposition, since Dr. Pocock (g) has shown, that in the Arabic language, signifies to loath and abhor, and so to disregard; and Kimchi (h) relates it as a rule laid down by his father, that wherever this word is used in construction with it is to be taken in an ill part, and signifies the same as "I have loathed"; in which sense that word is used in Zac 11:8 and so here, I have loathed them, I abhorred them, I rejected them, I took no care of them, disregarded them, left their house desolate, and suffered wrath to come upon them to the uttermost.
(g) Not. Miscell. in Port. Mesis, p. 9. (h) In Jer. xxxi. 32. & Sepher Shorashim, rad.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain When I took them by the hand - With…
When I took them by the hand - With the care and tenderness of a parent. And just while this was fresh in their memory, they obeyed; but presently after they shook off the yoke. They continued not in my covenant, and I regarded them not - So that covenant was soon broken in pieces.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. Not according to the covenant] The new…
Verse 9. Not according to the covenant] The new covenant is of a widely different nature to that of the old; it was only temporal and earthly in itself, though it pointed out spiritual and eternal things. The new covenant is totally different from this, as we have already seen; and such a covenant, or system of religion, the Jews should have been prepared to expect, as the Prophet Jeremiah had, in the above place, so clearly foretold it.
They continued not in my covenant] It should be observed that the word διαθνκν, which we translate covenant, often means religion itself; and its various precepts. The old covenant in general stated, on God's side, I will be your God; on the Israelites' side, We will be thy people. This covenant they brake; they served other gods, and neglected the precepts of that holy religion which God had delivered to them.
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And I regarded them not] Καγω ημελησα αυτων· And I neglected them or despised them; but the words in the Hebrew text of the prophet are ואנכי בעלתי בם veanochi baalti bam, which we translate, although I was a husband to them. If our translation be correct, is it possible to account for this most strange difference between the apostle and the prophet? Could the Spirit of God be the author of such a strange, not to say contradictory, translation of the same words? Let it be observed:
1. That the apostle quotes from the Septuagint; and in quoting a version accredited by and commonly used among the Jews, he ought to give the text as he found it, unless the Spirit of God dictated an extension of meaning, as is sometimes the case; but in the present case there seems to be no necessity to alter the meaning.
2. The Hebrew words will bear a translation much nearer to the Septuagint and the apostle than our translation intimates. The words might be literally rendered, And I was Lord over them, or I lorded or ruled over them; i.e., I chastised them for their transgressions, and punished them for their iniquities; ημελησα, I took no farther care of them, and gave them up into the hands of their enemies, and so they were carried away into captivity. This pretty nearly reconciles the Hebrew and the Greek, as it shows the act of God in reference to them is nearly the same when the proper meaning of the Hebrew and Greek words is considered.
Some suppose that the letter ע ain in בעלתי is changed for ח cheth, and that the word should be read בחלתי bachalti, I have hated or despised them. An ancient and learned Jew, Rab. Parchon, has these remarkable words on this passage,
ואנכי בעלתי בם׃ פ
שנאתים וזו העין מתחלבה כחית שג
וגם נכשם כחלה בי׃ פ
שנאה אותי,
and I baatti baam, translate, I hated them; for ע ain is here changed and stands for ח cheth, as it is said, their soul bachalah bi, translate, hath hated me." None of the Hebrew MSS. collated by Kennicott and De Rossi give any various reading on this word. Some of the versions have used as much latitude in their translations of the Hebrew as the Septuagint. But it is unnecessary to discuss this subject any farther; the word בעל baal itself, by the consent of the most learned men, signifies to disdain or despise, and this is pretty nearly the sense of the apostle's expression.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Not according to the covenant ... - An arrangement…
Not according to the covenant ... - An arrangement or dispensation relating mainly to outward observances, and to temporal blessings. The meaning is, that the new dispensation would be different from what was made with them when they came out of Egypt. In what respects it would differ is specified in Heb 8:10-12.
Because they continued not in my covenant - In Jeremiah, in the Hebrew, this is, “while my covenant they brake.” That is, they failed to comply with the conditions on which I promised to bestow blessings upon them. In Jeremiah this is stated as a simple fact; in the manner in which the apostle quotes it, it is given as a reason why he would give a new arrangement. The apostle has quoted it literally from the Septuagint, and the sense is not materially varied. The word rendered “because” - ὅτι hoti - may mean “since” - “since they did not obey that covenant, and it was ineffectual in keeping them from sin, showing that it was not perfect or complete in regard to what was needful to be done for man, a new arrangement shall be made that will be without defect.” This accords with the reasoning of the apostle; and the idea is, simply, that an arrangement may be made for man adapted to produce important ends in one state of society or one age of the world, which would not be well adapted to him in another, and which would not accomplish all which it would be desirable to accomplish for the race. So an arrangement may be made for teaching children which would not answer the purpose of instructing those of mature years, and which at that time of life may be superseded by another. A system of measures may be adapted to the infancy of society, or to a comparatively rude period of the world, which would be ill adapted to a more advanced state of society. Such was the Hebrew system. It was well adapted to the Jewish community in their circumstances, and answered the end then in view. It served to keep them separate from other people; to preserve the knowledge and the worship of the true God, and to introduce the gospel dispensation.
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And I regarded them not - In Jeremiah this is, “Although I was an husband unto them.” The Septuagint is as it is quoted here by Paul. The Hebrew is, ואנכי בצלתי בם wa'aanokiy baa‛altiy baam - which may be rendered, “although I was their Lord;” or as it is translated by Gesenius, “and I rejected them.” The word בּצל bàal - means:
(1)To be lord or master over anything Isa 26:13;
(2)To become the husband of anyone Deu 21:13; Deu 24:1;
(3)With ba-, “to disdain, to reject”; so Jer 3:14. It is very probable that this is the meaning here, for it is not only adopted by the Septuagint, but by the Syriac. So Abulwalid, Kimchi, and Rabbi Tanchum understood it.
The Arabic word means “to reject, to loath, to disdain.” All that is necessary to observe here is, that it cannot be demonstrated that the apostle has not given the true sense of the prophet. The probability is, that the Septuagint translators would give the meaning which was commonly understood to be correct, and there is still more probability that the Syriac translator would adopt the true sense, for.
(1)The Syriac and Hebrew languages strongly resemble each other; and,
(2)The old Syriac version - the Peshito - is incomparably a better translation than the Septuagint.
If this, therefore, be the correct translation, the meaning is, that since they did not regard and obey the laws which he gave them, God would reject them as his people, and give new laws better adapted to save people. Instead of regarding and treating them as his friends, he would punish them for their offences, and visit them with calamities.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Not according to, &c.--very different from, and far superior…
Not according to, &c.--very different from, and far superior to, the old covenant, which only "worked wrath" (Rom 4:15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins.
made with--rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God.
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I took them by the hand--as a father takes his child by the hand to support and guide his steps. "There are three periods: (1) that of the promise; (2) that of the pedagogical instruction; (3) that of fulfilment" [BENGEL]. The second, that of the pedagogical pupilage, began at the exodus from Egypt.
I regarded them not--English Version, Jer 31:32, translates, "Although I was an husband unto them." Paul's translation here is supported by the Septuagint, Syriac, and GESENIUS, and accords with the kindred Arabic. The Hebrews regarded not God, so God, in righteous retribution, regarded them not. On "continued not in my covenant," Schelling observes: The law was in fact the mere ideal of a religious constitution: in practice, the Jews were throughout, before the captivity, more or less polytheists, except in the time of David, and the first years of Solomon (the type of Messiah's reign). Even after the return from Babylon, idolatry was succeeded by what was not much better, formalism and hypocrisy (Mat 12:43). The law was (1) a typical picture, tracing out the features of the glorious Gospel to be revealed; (2) it had a delegated virtue from the Gospel, which ceased, therefore, when the Gospel came.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 9. Not… covenant… fathers—Positively, as last verse, it was…
9. Not… covenant… fathers—Positively, as last verse, it was to be a new covenant; negatively, it was not to be the old one continued and amended: it was to be a substitution, not an improvement merely. The old covenant was to cease existence, and a new one take its place. And, lest the words might seem to signify some minor change, a full specification of the old covenant is given. It was that covenant made when God led Israel out of… Egypt, namely, the Mosaic covenant. A change no less than an abolition of the Mosaic and an establishment of a new Messianic covenant, was to take place.
Because—Important reason given: the failure of Israel (not of God) to keep the covenant. They continued not, then I regarded them not.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. I took them by the hand] See note…
9. I took them by the hand] See note on Heb_2:16.
because they continued not in my covenant] The disobedience of the Israelites was a cause for nullifying the covenant which they had transgressed (Jdg_2:20-21; 2Ki_17:15-18). Comp. Hos_1:9, “Ye are not my people, and I will not be your God.”
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and I regarded them not] These words correspond to the “though I was a husband unto them” of the original. The quotation is from the LXX., who perhaps followed a slightly different reading. Rabbi Kimchi holds that the rendering of the LXX. is justifiable even with the present reading.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (9) Not according to the covenant.—The difference is declared…
(9) Not according to the covenant.—The difference is declared below (Heb_8:10-12). “In the day when” they were led forth out of Egypt the token of God’s covenant was the deliverance itself. At Sinai, Exo_24:7-8 (see Heb_9:18-22), the “book of the covenant” was read, and “the blood of the covenant” was “sprinkled on the people,” who had promised obedience to all the words that the Lord had said.
And I regarded them not.—It is here that the translation departs from the Hebrew, which, as is now generally believed, is faithfully represented in our Authorised version: “although I was an husband unto them” (that is, had the authority of a husband). The quotation here follows the LXX. without change.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 9. Not according to the covenant, etc. It shall…
9. Not according to the covenant, etc. It shall differ from the covenant of Sinai made while the Lord was leading Israel up from Egypt. Because they continued not in my covenant. Israel had broken the covenant, and been unfaithful.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:9 God made a covenant with their ancestors at…
8:9 God made a covenant with their ancestors at Sinai (Exod 19:1-8; 24:7-8; 34:27-28; Deut 4:13). • I took them by the hand: In rescuing his people from the land of Egypt, God led them as a parent might lead a child that could not fend for itself (see Exod 12–14). • They did not remain faithful: See Heb 3:7-19; Num 14:1-38; Deut 9; Ps 106. • so I turned my back on them: The covenant warned that if the people turned away, God would turn away from them (see Deut 28:15-68; 30:11-20; 1 Kgs 8:22-53; 2 Chr 6:12-42).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.