Teks -- Hebrews 8:9 (NET)

8:9 “It will not be like the covenant that I made with their fathers, on the day when I took them by the hand to lead them out of Egypt, because they did not continue in my covenant and I had no regard for them, says the Lord.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Heb 8:9 - In the day that I took them

In the day that I took them ( en hēmerāi epilabomenou mou ).

Genitive absolute (mou and second aorist middle participle of epilambanō ), "a Hellenistic innovation"(Moffatt) in imitation of the Hebrew after hēmerāi in place of en hēi epelabomen , occurring also in Barn. 2:28.

Robertson: Heb 8:9 - By the hand

By the hand ( tēs cheiros ).

Technical use of the genitive of the part affected.

Robertson: Heb 8:9 - To lead them forth

To lead them forth ( exagagein autous ).

Second aorist active infinitive of exagō to denote purpose.

Robertson: Heb 8:9 - For they continued not

For they continued not ( hoti autoi ouk enemeinan ).

First aorist active indicative of emmenō , old verb to remain in (Act 14:22). The Israelites broke the covenant. Then God annulled it.

Robertson: Heb 8:9 - I regarded not

I regarded not ( ēmelēsa ).

"I neglected"as in Heb 2:3. The covenant was void when they broke it.

Vincent: Heb 8:9 - In the day when I took

In the day when I took ( ἐν ἡμέρᾳ ἐπιλαβομένου μου )

An unusual construction. Lit. in the day of me having taken hold . Comp. Joh 4:39.

Wesley: Heb 8:9 - 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.

JFB: Heb 8:9 - 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.

JFB: Heb 8:9 - made with

Rather as Greek, "made to": the Israelites being only recipients, not coagents [ALFORD] with God.

JFB: Heb 8:9 - 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.

JFB: Heb 8:9 - 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.

Clarke: Heb 8:9 - Not according to the covenant

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

Clarke: Heb 8:9 - They continued not in my covenant

They continued not in my covenant - It should be observed that the word διαθηκη, 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

Clarke: Heb 8:9 - And I regarded them not

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 baalti 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.

Calvin: Heb 8:9 - NO PHRASE

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 covenant­breakers.

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. ¹³³

TSK: Heb 8:9 - the covenant // I took // to lead // they continued // regarded

the covenant : Heb 9:18-20; Exo 24:3-11, Exo 34:10,Exo 34:27, Exo 34:28; Deu 5:2, Deu 5:3, Deu 29:1, Deu 29:12; Gal 3:15-19; Gal 4:24

I took : Gen 19:16; Job 8:20 *marg. Son 8:5; Isa 41:13, Isa 51:18; Mar 8:23; Act 9:8, Act 13:11

to lead : Exo 19:4, Exo 19:5; Psa 77:20, Psa 78:52-54, Psa 105:43, Psa 136:11-14; Isa 40:11, Isa 63:9; Isa 63:11-13

they continued : Exo 32:8; Deu 29:25, Deu 31:16-18; Jos 23:15, Jos 23:16; 2Ki 17:15-18; Psa 78:10; Psa 78:11, Psa 78:57; Isa 24:5, Isa 24:6; Jer 11:7, Jer 11:8, Jer 22:8, Jer 22:9, Jer 31:32; Eze 16:8, Eze 16:59; Eze 20:37, Eze 20:38

regarded : Jdg 10:13, Jdg 10:14; Lam 4:16; Amo 5:22; Mal 2:13

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Heb 8:9 - Not according to the covenant that I made with their fathers // In the day when I took them by the hand // Because they continued not in my covenant // And I regarded them not // Saith the Lord

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.

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 Nrph 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 yhleb ybzaw 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 leb 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.

Gill: Heb 8:9 - Not according to the covenant that I made with their fathers // in the day when I took then, 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

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:

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 בעלתי, it was read either בחלתי, or געלתי; but there is no need of such a supposition, since Dr. Pocock ^g has shown, that בעל, 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 ב, it is to be taken in an ill part, and signifies the same as בחלתי, "I have loathed"; in which sense that word is used in Zec 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.