In the New Test, the word StaOrjKri is frequently, though by no means uniformly, translated testament in the English Auth. Vers., whence the two divisions of the Bible have received their common English names. This translation is perhaps due to the Vul- gate, which, having adopted testamentum as the equiv- alent for StaBi}Kri in the Apocrypha, uses it always as such m the N. T. (see above). There seems, how-
COVENANT
544
COVENANT
eyer, to be no necessity fSor the introduction of a new word conveying a new idea. The Sept haying ren- dered n*^*^!! (which never means will or testametUj but always covenant or affreemenf) by diaBtjKti consistently throughout the 0. T., the N. T. writers, in adopting that word, may naturally be supposed to intend to convey to their readers, most of them fitmlliar with the Greek 0. T., the same idea. Moreover, in the majority of cases, the same thing which has been call- ed a "covenant" (H'^'^a) in the O. T. is referred to in the N. T. (e. g. 2 Cor. iU, 14 ; Heb. vii, ix j Rev. xi, 19); while in the same context the same word and thing in the Greek are in the English sometimes rep- resented by ** covenant," and sometimes by "testa- ment" (Heb. vii, 22; viii, &-13; ix, 16). In the con- fessedly difficult passage, Heb. ix, 16, 17, the word diaOtjKtj has been thought by many commentators ab- solutely to require the meaning of wiU or testament. On the other side, however, it may be alleged that, in addition to what has Just been said as to the usual meaning of the word in the N. T., the word occurs twice in the context, where its meaning must necessa- rily be the same as the translation of H'^'^a, and in the onquestionable sense of covenant (comp. Sia9f}icri leawfjy Heb. ix, 15, with the same expression in viii, 8 ; and iiaOtiKti, ix, 16, 17, with ver. 20, and Exod. xxiv, 8). If this sense of dia9i)Krj be retained, we may either render liri vtKpoiQ, " over, or in the case of, dead sac- rifices," and a 6ia9efi(vog, "the mediating sacrifice" (Scholefield^s ffinit/or an improved TramMon of the N, r.), or (with Ebrard and others) restrict the state- ment of ver. 16 to the O.-T. idea of a covenant between man and God^ in which man, as guilty, must always t)e represented by a sacrifice with which he was so com- pletely identified that in its person he (6 SiaOiftivoCy tlie human covenanter) actually died (comp. Matt, xxvi, 28). See TESTAMEirr.
II. Their Application. — In its Biblical meaning of a compact or agreement between two parties, the word "covenant" is used — 1. Properly^ of a covenant between man and man ; i. e. a solemn compact or agreement, either between tribes or nations (1 Sam. zi, 1 ; Josh. ix, 6, 15), or between individuals (Gen. xxi, 44), by which each party bound himself to Mfil certain con- ditions, and was assured of receiving certain advanta- ges. In maldng such a covenant God was solemnly invoked as witness (Gen. xxxi, 50), whence the ex- pression "a covenant of Jehovah" (njn^ f^'^*!>ai 1 Sam. XX, 8 ; comp. Jer. xxxiv, 18, 19 ; Ezek. xvii, 19), and an oath was sworn (Gen. xxi, 81); and accord- ingly a breach of covenant was regarded as a very heinous sin (Ezek. xvii, 12-20). A sign (nix) or wit- ness (^^) of the covenant was sometimes framed, such as a gift (Gen. xxi, 30), or a pilkr, or heap of stones erected (Gen. xxxi, 52). The marriage compact is called " the covenant of (jk>d," Pro v. ii, 17 (see Mai. ii, 14). The word covenant came to be applied to a sure ordinance, such as that of the shew-bread (Lev. xxiv, 8) ; and is used figuratively in such expressions as a covenant with death (Isa. xxviii, 18), or with the wild beasts (Hos. u, 18). The phrases n-^^ia "^iya, "^^pK n*^*ia, " lords or men of one's covenant," are employed to denote confederacy (Gen. xiv, 13, Ob. 7). See Con- tract.
2. Improperly^ of a covenant between God and num. Man not being in any way in the position of an inde- pendent covenanting party, the phrase is evidently used by way of accommodation. See Anthropo- morphism. Strictly spealdng, such a covenant is quite unconditional, and amounts to a promise (Gal. iii, 15 sq., where IvayyiXia and SiaBijicrj are used al- most as synonyms) or act of mere favor (Psa. Ixxxix, 28, where IW stands in parallelism with H'^'^a) on God's part Thus the assurance given by God after
the Flood that a like judgment should not be repeated. and that the recurrence of the eeasona, and of dqr a^ night, should not cease, is called a covenant (Gen. ix; Jer. xxxiii, 20). Generally, however, the fiarm of i covenant is maintained, by the benefits whidi God o- gages to bestow l>eing mode by him d^»endeiit upon the Ailfilment of certain conditions which he impusei on man. Thus tlie covenant with Abraham was oob- ditioned by circumcision (Acts vii, 8), the oausrioa of which was declared tantamount to a breach of the cer- enant (Gen. xvii) ; the covenant of the priesthood 1^ zeal for God, his honor and senioe (Nam. xxv, 1% IS; Deut. xxxiii, 0; Neh. xiii, 29; Mal.ii,4:, 5); tbao^r- enant of Sinai by the observance of the taa commaBd- ments (Exod. xxxiv, 27, 26 ; Lev. xxvl, 15), wUci are therefore called "Jehovah's covenant" (DtaL h, 18), a name which was extended to all the books o( Moses, if not to the whole Ixxty of Jeviah cannniral Scriptures (2 Cot. iii, 18, 14). This last-moilkncd covenant, which was renewed at differeDt periods if Jewish history (Deut. xxix ; Josh, xxiv ; 2 Chron. xv, xxiii, xxix, xxxiv ; Ezra x ; Neb. ix, x), is one of the two principal covenants between God and maiL. Tbev are distinguished as old and new (Jer. xxxi, Sl-M : Heb. viii, 8-18 ; x, 16), with reference to the order, not of their institution, but of their actual deydopmeat (Gal. iii, 17) ; and also as being the insCraments te- spectively of bondage and freedom (Gal. iv, 24). Con- sistently with this representation of God's dealisgi with man under the form of a covenant, sxtA covenm is said to be confirmed in conformity with human cus- tom by an oath (Deut iv, 81 ; Psa. Ixxxix, 8% to be sanctioned by curses to fidl upon the unfiuthfol (Deat. xxix, 21), and to be accompanied by^a aign (HxX such as the rainbow (Gen. ix), clreumcisicnD (Geo. xvii), or the Sabbath (Exod. xxxi, 16, 17). — Smith, s, V. Hence, in Scripture, the covenant of God is call- ed his " counsel," his " oath," his " promise" (Psa. Ixxxix, 8, 4 ; cv, 8-11 ; Heb. vi, 18-20 ; Luke i, 68-75 ; Gal. iii, 15-18, etc.) ; and it is descril>ed as consistiBg wholly in the gracious beetowal of bleaaing on dmb (Isa. lix, 21 ; Jer. xxxi, 83, 34). Hence also the ap- plication of the term covenant to designate such fixed arrangements or laws of nature as the regular soceet- slon of day and night (Jer. xxxiii, 20), and such le- b'gious institutions as the Sabbath (Exod. xxxi, 16) ; circumcision (Gen. xvii, 9, 10) ; the Levitical institate (Lev. xxvi, 15) ; and, in general, any precept or ordi- nance of Cfod (Jer. xxxiv, 18, 14), all such appoint- ments forming part of that system or arrangement in connection with which the blessings of God*8 grace were to be enjoyed. — Kitto, s. v.