6 Therefore, tell the Israelites, ‘I am the Lord. I will bring you out from your enslavement to the Egyptians, I will rescue you from the hard labor they impose, and I will redeem you with an outstretched arm and with great judgments. 7 I will take you to myself for a people, and I will be your God. Then you will know that I am the Lord your God, who brought you out from your enslavement to the Egyptians. 8 I will bring you to the land which I raised my hand to give21 to Abraham, to Isaac, and to Jacob—and I will give it to you as a possession. I am the Lord.’”
32 It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” says the Lord. 33 “But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord. “I will put my law within them and write it on their hearts and minds. I will be their God, and they will be my people. 34 “People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me,” says the Lord. “For I will forgive their sin and will no longer call to mind the wrong they have done.”
Notes and References
"... As we turn to the specific relationship between God and Israel, we find that although there are many different forms of covenant in the Bible, the covenant between God and Israel is presented in terms of a basic “covenant formula.” This can be expressed in the form, “I ... will be your God, and you shall be my people” (e.g., Leviticus 26:12). This runs through the Bible like lettering through a stick of rock. As Rolf Rendtorff notes, “The linguistic formulations [of the covenant between God and Israel] are firmly fixed.” The recurrence of the covenant formula, together with the fact that the Hebrew Bible only ever refers to the word berit in the singular, makes it difficult to speak of different covenants — plural — between God and Israel. This suggests that it is more accurate to speak of a single covenant than a multiplicity of covenants. The idea of a single covenant is deeply rooted in Israel’s traditions. First, from the divine perspective, there is only one covenant. This is because although Israel breaks the covenant many times (cf., Leviticus 26:15), God promises to keep the covenant (Leviticus 26:44). Second, God’s initial covenant with Abraham is referred to in “once-for-all” terms as an “everlasting covenant” (Genesis 17:7, 19), although of course it is true that different facets of it receive different emphases at different times ..."
Burnside, Jonathan P. God, Justice, and Society: Aspects of Law and Legality in the Bible (pp. 36-37) Oxford University Press, 2011
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