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Selected Verse: Hebrews 8:8 - King James

Verse	Translation	Text
Heb 8:8	King James	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:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
finding fault with them--the people of the old covenant, who were not made "faultless" by it (Heb 8:7); and whose disregard of God's covenant made Him to "regard them not" (Heb 8:9). The law is not in itself blamed, but the people who had not observed it. he saith-- (Jer 31:31-34; compare Eze 11:19; Eze 36:25-27). At Rama, the headquarters of Nebuzar-adan, whither the captives of Jerusalem had been led, Jeremiah uttered this prophecy of Israel's restoration under another David, whereby Rachel, wailing for her lost children, shall be comforted; literally in part fulfilled at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21-25, against the shepherds of the people; Jeremiah 26-29, against the false prophets; Jeremiah 30 and 31, the book of restoration" [DELITZSCH in ALFORD]. Behold, the days come--the frequent formula introducing a Messianic prophecy. make--Greek, "perfect"; "consummate." A suitable expression as to the new covenant, which perfected what the old could not (compare end of Heb 8:9, with end of Heb 8:10). Israel . . . Judah--Therefore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall share the literal and spiritual restoration.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

finding fault with them--the people of the old covenant, who were not made "faultless" by it (Heb 8:7); and whose disregard of God's covenant made Him to "regard them not" (Heb 8:9). The law is not in itself blamed, but the people who had not observed it.

he saith-- (Jer 31:31-34; compare Eze 11:19; Eze 36:25-27). At Rama, the headquarters of Nebuzar-adan, whither the captives of Jerusalem had been led, Jeremiah uttered this prophecy of Israel's restoration under another David, whereby Rachel, wailing for her lost children, shall be comforted; literally in part fulfilled at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21-25, against the shepherds of the people; Jeremiah 26-29, against the false prophets; Jeremiah 30 and 31, the book of restoration" [DELITZSCH in ALFORD].

Behold, the days come--the frequent formula introducing a Messianic prophecy.

make--Greek, "perfect"; "consummate." A suitable expression as to the new covenant, which perfected what the old could not (compare end of Heb 8:9, with end of Heb 8:10).

Israel . . . Judah--Therefore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall share the literal and spiritual restoration.

Notes on the Bible, by Albert Barnes, [1834]
For finding fault with them - Or rather, "finding fault, he says to them." The difference is only in the punctuation, and this change is required by the passage itself. This is commonly interpreted as meaning that the fault was not found with "them" - that is, with the Jewish people, for they had had nothing to do in giving the covenant, but "with the covenant itself." "Stating its defects, he had said to them that he would give them one more perfect, and of which that was only preparatory." So Grotius, Stuart, Rosenmuller, and Erasmus understand it. Doddridge, Koppe, and many others understand it as it is in our translation, as implying that the fault was found with the people, and they refer to the passage quoted from Jeremiah for proof, where the complaint is of the people. The Greek may bear either construction; but may we not adopt a somewhat different interpretation still? May not this be the meaning? For using the language of complaint, or language that implied that there was defect or error, he speaks of another covenant. According to this, the idea would be, not that he found fault specifically either with the covenant or the people, but generally that he used language which implied that there was defect somewhere when he promised another and a better covenant. The word rendered "finding fault" properly means to censure, or to blame. It is rendered in Mar 7:2, "they found fault," to wit, with those who ate with unwashed hands; in Rom 9:19, "why doth he yet find fault?" It occurs nowhere else in the New Testament, It is language used where wrong has been done; where there is ground of complaint; where it is desirable that there should be a change. In the passage here quoted from Jeremiah, it is not expressly stated that God found fault either with the covenant or with the people, but that he promised that he would give another covenant, and that it should be "different" from what he gave them when they came out of Egypt - implying that there was defect in that, or that it was not "faultless." The whole meaning is, that there was a deficiency which the giving of a new covenant would remove. He saith - In Jer 31:31-34. The apostle has not quoted the passage literally as it is in the Hebrew, but he has retained the substance, and the sense is not essentially varied. The quotation appears to have been made partly from the Septuagint, and partly from memory. This often occurs in the New Testament. Behold - This particle is designed to call attention to what was about to be said as important, or as having some special claim to notice. It is of very frequent occurrence in the Scriptures, being much more freely used by the sacred writers than it is in the classic authors. The days come - The time is coming. This refers doubtless to the times of the Messiah. Phrases such as these, "in the last days," "in after times," and "the time is coming," are often used in the Old Testament to denote the last dispensation of the world - the dispensation when the affairs of the world would be wound up; see the phrase explained in the Heb 1:2 note, and Isa 2:2 note. There can be no doubt that as it is used by Jeremiah it refers to the times of the gospel. When I will make a new covenant - A covenant that shall contemplate somewhat different ends; that shall have different conditions, and that shall be more effective in restraining from sin. The word "covenant" here refers to the arrangement, plan, or dispensation into which he would enter in his dealings with people. On the meaning of the word, see the Act 7:8 note, and Heb 9:16-17 notes. The word "covenant" with us commonly denotes a compact or agreement between two parties that are equal, and who are free to enter into the agreement or not. In this sense, of course, it cannot be used in relation to the arrangement which God makes with man. There is: (1) no equality between them, and, (2) man is not at liberty to reject any proposal which God shall make. The word, therefore, is used in a more general sense, and more in accordance with the original meaning of the Greek word. It has been above remarked (see the notes on Heb 8:6), that the "proper" word to denote "covenant," or "compact" - συνθηκη sunthēkē - "syntheke" - is never used either in the Septuagint or in the New Testament - another word - διαθήκη diathēkē - "diatheke" - being carefully employed. Whether the reason there suggested for the adoption of this word in the Septuagint be the real one or not, the fact is indisputable. I may be allowed to suggest as possible here an additional reason why this so uniformly occurs in the New Testament. It is, that the writers of the New Testament never meant to represent the transactions between God and man as a "compact or covenant" properly so called. They have studiously avoided it, and their uniform practice, in making this nice distinction between the two words, may show the real sense in which the Hebrew word rendered "covenant" - בּרית beriyt - is used in the Old Testament. The word which they employ - διαθήκη diathēkē - never means a compact or agreement as between equals. It remotely and secondarily means a "will, or testament" - and hence, our phrase "New Testament." But this is not the sense in which it is used in the Bible - for God has never made a will in the sense of a testamentary disposition of what belongs to him. We are referred; therefore, in order to arrive at the true Scripture view of this whole matter, to the original meaning of the word - διαθήκη diathēkē - as denoting a "disposition, arrangement, plan;" then what is ordered, a law, precept, promise, etc. Unhappily we have no single word which expresses the idea, and hence, a constant error has existed in the church - either keeping up the notion of a "compact" - as if God could make one with people; or the idea of a will - equally repugnant to truth. The word διαθήκη diathēkē is derived from a verb - διατίθημι diatithēmi - meaning to place apart, to set in order; and then to appoint, to make over, to make an arrangement with. Hence, the word διαθήκη diathēkē - means properly the "arrangement or disposition" which God made with people in regard to salvation; the system of statutes, directions, laws, and promises by which people are to become subject to him, and to be saved. The meaning here is, that he would make a "new" arrangement, contemplating as a primary thing that the Law should be written in the "heart;" an arrangement which would be especially spiritual in its character, and which would be attended with the diffusion of just views of the Lord. With the house of Israel - The family, or race of Israel, for so the word "house" is often used in the Scriptures and elsewhere. The word "Israel" is used in the Scriptures in the following senses: (1) as a name given to Jacob because he wrestled with the angel of God and prevailed as a prince; Gen 32:28. (2) as denoting all who were descended from him - called "the children of Israel" - or the Jewish nation. (3) as denoting the kingdom of the ten tribes - or the kingdom of Samaria, or Ephraim - that kingdom having taken the name Israel in contradistinction from the other kingdom, which was called "Judah." (4) as denoting the people of God in general - his true and sincere friends - his church; see the notes on Rom 2:28-29; Rom 9:6. In this place quoted from Jeremiah, it seems to be used to denote the kingdom of Israel in contradistinction from that of Judah, and "together they denote the whole people of God, or the whole Hebrew nation." This arrangement was ratified and confirmed by the gift of the Messiah, and by implanting his laws in the heart. It is not necessary to understand this as referring to the whole of the Jews, or to the restoration of the ten tribes; but the words "Israel" and "Judah" are used to denote the people of God in general, and the idea is, that with the true Israel under the Messiah the laws of God would be written in the heart rather than be mere external observances. And with the house of Judah - The kingdom of Judah. This kingdom consisted of two tribes - Judah and Benjamin. The tribe of Benjamin was, however, small, and the name was lost in that of Judah.

Notes on the Bible, by Albert Barnes, [1834]

For finding fault with them - Or rather, "finding fault, he says to them." The difference is only in the punctuation, and this change is required by the passage itself. This is commonly interpreted as meaning that the fault was not found with "them" - that is, with the Jewish people, for they had had nothing to do in giving the covenant, but "with the covenant itself." "Stating its defects, he had said to them that he would give them one more perfect, and of which that was only preparatory." So Grotius, Stuart, Rosenmuller, and Erasmus understand it. Doddridge, Koppe, and many others understand it as it is in our translation, as implying that the fault was found with the people, and they refer to the passage quoted from Jeremiah for proof, where the complaint is of the people. The Greek may bear either construction; but may we not adopt a somewhat different interpretation still?

May not this be the meaning? For using the language of complaint, or language that implied that there was defect or error, he speaks of another covenant. According to this, the idea would be, not that he found fault specifically either with the covenant or the people, but generally that he used language which implied that there was defect somewhere when he promised another and a better covenant. The word rendered "finding fault" properly means to censure, or to blame. It is rendered in Mar 7:2, "they found fault," to wit, with those who ate with unwashed hands; in Rom 9:19, "why doth he yet find fault?" It occurs nowhere else in the New Testament, It is language used where wrong has been done; where there is ground of complaint; where it is desirable that there should be a change. In the passage here quoted from Jeremiah, it is not expressly stated that God found fault either with the covenant or with the people, but that he promised that he would give another covenant, and that it should be "different" from what he gave them when they came out of Egypt - implying that there was defect in that, or that it was not "faultless." The whole meaning is, that there was a deficiency which the giving of a new covenant would remove.

He saith - In Jer 31:31-34. The apostle has not quoted the passage literally as it is in the Hebrew, but he has retained the substance, and the sense is not essentially varied. The quotation appears to have been made partly from the Septuagint, and partly from memory. This often occurs in the New Testament.

Behold - This particle is designed to call attention to what was about to be said as important, or as having some special claim to notice. It is of very frequent occurrence in the Scriptures, being much more freely used by the sacred writers than it is in the classic authors.

The days come - The time is coming. This refers doubtless to the times of the Messiah. Phrases such as these, "in the last days," "in after times," and "the time is coming," are often used in the Old Testament to denote the last dispensation of the world - the dispensation when the affairs of the world would be wound up; see the phrase explained in the Heb 1:2 note, and Isa 2:2 note. There can be no doubt that as it is used by Jeremiah it refers to the times of the gospel.

When I will make a new covenant - A covenant that shall contemplate somewhat different ends; that shall have different conditions, and that shall be more effective in restraining from sin. The word "covenant" here refers to the arrangement, plan, or dispensation into which he would enter in his dealings with people. On the meaning of the word, see the Act 7:8 note, and Heb 9:16-17 notes. The word "covenant" with us commonly denotes a compact or agreement between two parties that are equal, and who are free to enter into the agreement or not. In this sense, of course, it cannot be used in relation to the arrangement which God makes with man. There is:

(1) no equality between them, and,

(2) man is not at liberty to reject any proposal which God shall make.

The word, therefore, is used in a more general sense, and more in accordance with the original meaning of the Greek word. It has been above remarked (see the notes on Heb 8:6), that the "proper" word to denote "covenant," or "compact" - συνθηκη sunthēkē - "syntheke" - is never used either in the Septuagint or in the New Testament - another word - διαθήκη diathēkē - "diatheke" - being carefully employed. Whether the reason there suggested for the adoption of this word in the Septuagint be the real one or not, the fact is indisputable. I may be allowed to suggest as possible here an additional reason why this so uniformly occurs in the New Testament. It is, that the writers of the New Testament never meant to represent the transactions between God and man as a "compact or covenant" properly so called. They have studiously avoided it, and their uniform practice, in making this nice distinction between the two words, may show the real sense in which the Hebrew word rendered "covenant" - בּרית beriyt - is used in the Old Testament. The word which they employ - διαθήκη diathēkē - never means a compact or agreement as between equals.

It remotely and secondarily means a "will, or testament" - and hence, our phrase "New Testament." But this is not the sense in which it is used in the Bible - for God has never made a will in the sense of a testamentary disposition of what belongs to him. We are referred; therefore, in order to arrive at the true Scripture view of this whole matter, to the original meaning of the word - διαθήκη diathēkē - as denoting a "disposition, arrangement, plan;" then what is ordered, a law, precept, promise, etc. Unhappily we have no single word which expresses the idea, and hence, a constant error has existed in the church - either keeping up the notion of a "compact" - as if God could make one with people; or the idea of a will - equally repugnant to truth. The word διαθήκη diathēkē is derived from a verb - διατίθημι diatithēmi - meaning to place apart, to set in order; and then to appoint, to make over, to make an arrangement with. Hence, the word διαθήκη diathēkē - means properly the "arrangement or disposition" which God made with people in regard to salvation; the system of statutes, directions, laws, and promises by which people are to become subject to him, and to be saved. The meaning here is, that he would make a "new" arrangement, contemplating as a primary thing that the Law should be written in the "heart;" an arrangement which would be especially spiritual in its character, and which would be attended with the diffusion of just views of the Lord.

With the house of Israel - The family, or race of Israel, for so the word "house" is often used in the Scriptures and elsewhere. The word "Israel" is used in the Scriptures in the following senses:

(1) as a name given to Jacob because he wrestled with the angel of God and prevailed as a prince; Gen 32:28.

(2) as denoting all who were descended from him - called "the children of Israel" - or the Jewish nation.

(3) as denoting the kingdom of the ten tribes - or the kingdom of Samaria, or Ephraim - that kingdom having taken the name Israel in contradistinction from the other kingdom, which was called "Judah."

(4) as denoting the people of God in general - his true and sincere friends - his church; see the notes on Rom 2:28-29; Rom 9:6.

In this place quoted from Jeremiah, it seems to be used to denote the kingdom of Israel in contradistinction from that of Judah, and "together they denote the whole people of God, or the whole Hebrew nation." This arrangement was ratified and confirmed by the gift of the Messiah, and by implanting his laws in the heart. It is not necessary to understand this as referring to the whole of the Jews, or to the restoration of the ten tribes; but the words "Israel" and "Judah" are used to denote the people of God in general, and the idea is, that with the true Israel under the Messiah the laws of God would be written in the heart rather than be mere external observances.

And with the house of Judah - The kingdom of Judah. This kingdom consisted of two tribes - Judah and Benjamin. The tribe of Benjamin was, however, small, and the name was lost in that of Judah.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
The New Covenant, Summary: (1) "Better" than the Mosaic covenant not morally, but efficaciously (Heb 7:19); (Rom 8:3); (Rom 8:4). (2) Established on "better" (that is, unconditional) promises. In the Mosaic Covenant, God said, "If ye will"; (Exo 19:5); in the New Covenant, He says, "I will"; (Heb 8:10); (Heb 8:12). (3) Under the Mosaic Covenant, obedience sprang from fear; (Heb 2:2); (Heb 12:25-27); under the New Covenant, from a willing heart and mind. (Heb 8:10). (4) The New Covenant secures the personal revelation of the Lord to every believer (Heb 8:11). (5) the complete oblivion of sins (Heb 8:12); (Heb 10:17); (Heb 10:3). (6) rests upon an accomplished redemption (Mat 26:27); (Mat 26:28); (Co1 11:25); (Heb 9:11); (Heb 9:12); (Heb 9:18-23). (7) and secures the perpetuity, future conversion, and blessing of Israel. (Jer 31:31-40). See also "Kingdom (Old Testament)," and (Sa2 7:8-17). The New Covenant is the eighth, thus speaking of resurrection and of eternal completeness. Covenant I. The Eight Covenants, Summary: (1) The Edenic Covenant (See Scofield) - (Gen 1:26) conditioned the life of man in innocency. (2) The Adamic Covenant (See Scofield) - (Gen 3:14) conditions the life of fallen man and gives promise of a Redeemer. (3) The Noahic Covenant (See Scofield) - (Gen 9:1) establishes the principle of human government. (4) The Abrahamic Covenant (See Scofield) - (Gen 15:18) founds the nation of Israel, and confirms, with specific additions, the Adamic promise of redemption. (5) The Mosaic Covenant (See Scofield) - (Exo 19:25) condemns all men, "for that all have sinned." (6) The Palestinian Covenant (See Scofield) - (Deu 30:3) secures the final restoration and conversion of Israel. (7) The Davidic Covenant (See Scofield) - (Sa2 7:16) establishes the perpetuity of the Davidic family (fulfilled in Christ), (Mat 1:1); (Luk 1:31-33); (Rom 1:3) and of the Davidic kingdom, over Israel, and over the whole earth; to be fulfilled in and by Christ. (Sa2 7:8-17); (Zac 12:8); (Luk 1:31-33); (Act 15:14-17); (Co1 15:24). (8) The New Covenant rests upon the sacrifice of Christ, and secures the eternal blessedness, under the Abrahamic Covenant (Gal 3:13-29) of all who believe. It is absolutely unconditional, and, since no responsibility is by it committed to man, it is final and irreversible. II. The relation of Christ to the eight covenants is as follows: (1) To the Edenic Covenant, Christ, as the "second Man," the "last Adam" (Co1 15:45-47) takes the place over all things which the first Adam lost. (Col 2:10); (Heb 2:7-8). (2) He is the "Seed of the woman" of the Adamic Covenant (Gen 3:15); (Joh 12:31); (Jo1 3:8); (Gal 4:4); (Rev 20:10) and fulfilled its conditions of toil (Mar 6:3) and obedience. (3) As the greatest son of Shem, in Him was fulfilled supremely the promise to Shem in the Noahic Covenant. (See Scofield) - (Gen 9:1); (Col 2:9). (4) He is the "Seed to whom the promises were made" in the Abrahamic Covenant; the son of Abraham obedient unto death. (Gen 22:18); (Gal 3:16); (Phi 2:8). (5) He lived sinlessly under the Mosaic Covenant and bore for us its curse. (Gal 3:10-13). (6) He lived obediently as a Jew in the land under the Palestinian Covenant, and will yet perform it gracious promises. (Deu 28:1-30); (Deu 28:9). (7) He is the "Seed," "Heir," and "King" under the Davidic Covenant. (Mat 1:1); (Luk 1:31-33). (8) His sacrifice is the foundation of the New Covenant. (Mat 26:28); (Co1 11:25).

Vincent's Word Studies, by Marvin R. Vincent [1886]
For finding fault with them (μεμφόμενος αὐτοὺς) Them signifies the possessors of the first covenant. The prophet says what follows by way of blame. The passage cited is Jeremiah 38:31-34, lxx (A.V. Jer 31:31-34). The writer assumes that Jeremiah's new covenant means the Christian covenant. I will make (συντελέσω) Rend. I will conclude or consummate. See on Luk 4:13. Only here in Hebrews, and once in Paul, Rom 9:28, a citation. With the house (ἐπὶ) The preposition marking direction toward. A new covenant (διαθήκην καινήν) Always καινὴ in the phrase new covenant, except Heb 12:24, where we have νέα. For the distinction see note there, and see on Mat 26:29.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
But there is; for finding fault with them - Who were under the old covenant he saith, I make a new covenant with the house of Israel - With all the Israel of God, in all ages and nations. It is new in many respects, though not as to the substance of it: Being ratified by the death of Christ. Freed from those burdensome rites and ceremonies. Containing a more full and clear account of spiritual religion. Attended with larger influences of the Spirit Extended to all men. And, Never to be abolished. Jer 31:31, &c.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For finding fault with them - The meaning is evidently this: God, in order to show that the first covenant was inefficient, saith to them, the Israelites, Behold, the days come when I will make a new covenant, etc. He found fault with the covenant, and addressed the people concerning his purpose of giving another covenant, that should be such as the necessities of mankind required. As this place refers to Jer 31:31-34, the words finding fault with them may refer to the Jewish people, of whom the Lord complains that they had broken his covenant though he was a husband to them. See below. With the house of Israel and with the house of Judah - That is, with all the descendants of the twelve sons of Jacob. This is thought to be a promise of the conversion of all the Jews to Christianity; both of the lost tribes, and of those who are known to exist in Asiatic and European countries.

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¹⁰ For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people:

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.

²⁵ Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
²⁶ A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.
²⁷ And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

¹⁹ And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:

⁷ For if that first covenant had been faultless, then should no place have been sought for the second.

⁶ Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

²⁸ For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
²⁹ But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

²⁸ And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.

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.

¹⁶ For where a testament is, there must also of necessity be the death of the testator.
¹⁷ For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

⁸ And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.

² And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

² Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

¹⁹ Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

² And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

²⁵ After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

²⁸ For this is my blood of the new testament, which is shed for many for the remission of sins.

³¹ And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
³² He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
³³ And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

¹ The book of the generation of Jesus Christ, the son of David, the son of Abraham.

⁹ The LORD shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways.

¹ And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth:
² And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God.
³ Blessed shalt thou be in the city, and blessed shalt thou be in the field.
⁴ Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep.
⁵ Blessed shall be thy basket and thy store.
⁶ Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out.
⁷ The LORD shall cause thine enemies that rise up against thee to be smitten before thy face: they shall come out against thee one way, and flee before thee seven ways.
⁸ The LORD shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto; and he shall bless thee in the land which the LORD thy God giveth thee.
⁹ The LORD shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways.
¹⁰ And all people of the earth shall see that thou art called by the name of the LORD; and they shall be afraid of thee.
¹¹ And the LORD shall make thee plenteous in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground, in the land which the LORD sware unto thy fathers to give thee.
¹² The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow.
¹³ And the LORD shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the LORD thy God, which I command thee this day, to observe and to do them:
¹⁴ And thou shalt not go aside from any of the words which I command thee this day, to the right hand, or to the left, to go after other gods to serve them.
¹⁵ But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:
¹⁶ Cursed shalt thou be in the city, and cursed shalt thou be in the field.
¹⁷ Cursed shall be thy basket and thy store.
¹⁸ Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.
¹⁹ Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.
²⁰ The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me.
²¹ The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it.
²² The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish.
²³ And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.
²⁴ The LORD shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed.
²⁵ The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth.
²⁶ And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away.
²⁷ The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.
²⁸ The LORD shall smite thee with madness, and blindness, and astonishment of heart:
²⁹ And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.
³⁰ Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.

¹⁰ For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
¹¹ But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
¹² And the law is not of faith: but, The man that doeth them shall live in them.
¹³ Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

⁸ And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

¹⁶ Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

¹⁸ And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.

⁹ For in him dwelleth all the fulness of the Godhead bodily.

¹ And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.

³ Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon? and are not his sisters here with us? And they were offended at him.

¹⁰ And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

⁴ But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

⁸ He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

³¹ Now is the judgment of this world: now shall the prince of this world be cast out.

¹⁵ And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

⁷ Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:
⁸ Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

¹⁰ And ye are complete in him, which is the head of all principality and power:

⁴⁵ And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.
⁴⁶ Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
⁴⁷ The first man is of the earth, earthy: the second man is the Lord from heaven.

¹³ Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
¹⁴ That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
¹⁵ Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
¹⁶ Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
¹⁷ And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
¹⁸ For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
¹⁹ Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
²⁰ Now a mediator is not a mediator of one, but God is one.
²¹ Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
²² But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
²³ But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
²⁴ Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
²⁵ But after that faith is come, we are no longer under a schoolmaster.
²⁶ For ye are all the children of God by faith in Christ Jesus.
²⁷ For as many of you as have been baptized into Christ have put on Christ.
²⁸ There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
²⁹ And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

²⁴ Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

¹⁴ Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
¹⁵ And to this agree the words of the prophets; as it is written,
¹⁶ After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:
¹⁷ That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

⁸ In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.

⁸ Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:
⁹ And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth.
¹⁰ Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,
¹¹ And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.
¹² And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.
¹³ He shall build an house for my name, and I will stablish the throne of his kingdom for ever.
¹⁴ I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:
¹⁵ But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.
¹⁶ And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
¹⁷ According to all these words, and according to all this vision, so did Nathan speak unto David.

³ Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

¹ The book of the generation of Jesus Christ, the son of David, the son of Abraham.

¹⁶ And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.

³ That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee.

²⁵ So Moses went down unto the people, and spake unto them.

¹⁸ In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

¹ And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.

¹⁴ And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

²⁶ And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

³¹ Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
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 my covenant they brake, although I was an husband unto them, saith the LORD:
³³ But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
³⁴ And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
³⁵ Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name:
³⁶ If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever.
³⁷ Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.
³⁸ Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner.
³⁹ And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.
⁴⁰ And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.

¹⁸ Whereupon neither the first testament was dedicated without blood.
¹⁹ For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
²⁰ Saying, This is the blood of the testament which God hath enjoined unto you.
²¹ Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
²² And almost all things are by the law purged with blood; and without shedding of blood is no remission.
²³ It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

¹² Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

¹¹ But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

²⁵ After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me.

²⁸ For this is my blood of the new testament, which is shed for many for the remission of sins.

²⁷ And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it;

³ But in those sacrifices there is a remembrance again made of sins every year.

¹⁷ And their sins and iniquities will I remember no more.

¹² For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

¹¹ And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest.

²⁵ See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:
²⁶ Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
²⁷ And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.

² For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

¹² For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

⁵ Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine:

⁴ That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

³ For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

¹⁹ For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.

²⁹ But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

²⁴ And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

²⁸ For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

¹³ And when the devil had ended all the temptation, he departed from him for a season.

³¹ Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: