This article deals with the covenant between God and the Jewish people; A red thread that runs through the first parts of the Bible and is one of the vital pillars of Judaism. The Book of Hebrews explains that the error with the old covenant was not with the agreement, but “with them” (Hebrews 8:8). Bible students have very different opinions about the number of great covenants that exist (or existed) between God and humanity, the number ranging from one to twelve at least. (For more information on two of the main points of view, see Covenant Theology and Healing Time.) Some scholars rank only two: an alliance of promise and an alliance of the law. The first involved an oath of God – a word of promise rather than order – while the second is known in the Bible as “the law.”  There are several biblical covenants – agreements – between God and man. What do Christians need to know about the Old Covenant and the New Covenant? The covenant between God and the Jews is the basis of the idea of the Jews as the chosen people. The New Covenant offers not only the best promises of eternal life, but also the spiritual help that is absolutely necessary to accomplish our part of the agreement. It`s ridiculous to think that one day we might deserve forgiveness or eternal life! But God desires and demands our faithful obedience for his own good. He only wants to give eternal life to those who choose the path of peace and joy for eternity – not to those who choose the path of selfishness, rebellion and unhappiness.
Thus, the new covenant is far superior to the old one (i.e.dem, according to Paul and according to Hebrew. This is implicitly implicit in the use of the adjective “new” in 1 Co 11:25 (cf. Luke 22:20), which clearly alludes to the negative contrast of Jeremiah (Jeremiah 31, 31-32). Paul is, however, even more picky in 2 Co 3, where he explicitly contrasts new and old alliances and emphasizes the great inferiority of the old in relation to the superior glory and constancy of the new. A similar and negative comparison is also made by its “figurative” contrast between Hagar and Sarah in Gal 4:21-31. According to Mendhenhall, external pressure has led to the released Israelite tribes to come together as a monarchical unit of stability and solidarity. He also argues that during this consolidation, the new state also had to communy religious traditions, which were part of the different groups, to avoid differences between those who might believe that the formation of a state would replace the direct governance of God. That is why, Mendenhall says, these loose-bound tribes merged under the Mosamosen belt to legitimize their unit. They believed that the obedient would confess to obeying the law.
They also believed that the king was brought to power as a result of God`s blessing, and that this accession was the fulfillment of the promise of God`s dynasty to David. Mendenhall also notes that a conflict arose between those who believed in David`s covenant and those who believed that God would not support all the actions of the state. As a result, the two parties were relatively distant, and the Confederation of David and the Federation of Mosaics were almost completely forgotten.  A. Conditional factor in God`s covenant agreements with man.