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In this central narrative God revealed himself to Abraham and made a covenant with him (in the site known nowadays as Mount Betarim), in which God announced to Abraham that his descendants would eventually inherit the Land of Israel. [2] This was the first of a series of covenants made between God and the Patriarchs.
The Hebrew Bible makes reference to a number of covenants (Hebrew: בְּרִיתוֹת) with God ().These include the Noahic Covenant set out in Genesis 9, which is decreed between God and all living creatures, as well as a number of more specific covenants with Abraham, the whole Israelite people, the Israelite priesthood, and the Davidic lineage of kings.
Another perspective is that as an Abrahamic faith, the covenant was made with Abraham. Any person confessing to faith can become a Muslim and partake of this covenant with God: And ˹remember˺ when We made the Sacred House a centre and a sanctuary for the people ˹saying˺, “˹You may˺ take the standing-place of Abraham as a site of prayer.”
The Promised Land (Hebrew: הארץ המובטחת, translit.: ha'aretz hamuvtakhat; Arabic: أرض الميعاد, translit.: ard al-mi'ad) is Middle Eastern land in the Levant that Abrahamic religions (which include Judaism, Christianity, Islam, and others) claim God promised and subsequently gave to Abraham (the legendary patriarch in Abrahamic religions) and several more times to his ...
God promised Abraham: "I will make of you a great nation, and I will bless you." [70] With Abraham, God entered into "an everlasting covenant throughout the ages to be God to you and to your offspring to come". [71] It is this covenant that makes Abraham and his descendants children of the covenant.
The covenant of grace became the basis for all future covenants that God made with mankind such as with Noah (Genesis 6, 9), with Abraham (Genesis 12, 15, 17), with Moses (Exodus 19–24), with David (2 Samuel 7), and finally in the New Covenant founded and fulfilled in Christ.
The covenant of the pieces between God and Abraham is not conditional. Future covenants between Israel and God would be conditional. This is clearly expressed in Deuteronomy 11:13–21, recited twice-daily as part of the foundational prayer, the Shema. According to Mendenhall, the covenant was not just an idea, but actually a historical event.
Jews refer to God's selection of Abraham in Genesis 12:1–3, God's covenant with Abraham to give his descendants the Land in Genesis 12:7, 15:18–21, and 17:7–8, and God's changing of Abram's name to Abraham in Genesis 17:4–5 as they recite Nehemiah 9:6–11 as part of the Pesukei D'Zimrah prayers during the daily morning prayer service.