9:15 (Marturion) and 1 Kings 11:11 (entole). The word diathèque is limited to this use, except in four passages. This use of the word seems quite strange, because it is not the usual Greek word for covenant, but really means a temperament and therefore also a will. The word for Allianz is the solar meter. Did the translators want to replace another idea with the idea of the state? Obviously not because in Isaiah 28:15 they use the two words interchangeably and because diatheque obviously means a pact or an agreement. There is therefore no doubt that they attribute this importance to the diatheque. But the question remains: why have they so generally avoided using the solar meter and it replaces a word that refers to a provision rather than an agreement? The reason for this is, in all likelihood, that in the Greek world, the federal idea expressed by suntheke was so based on the legal equality of the parties that it could not be incorporated into the biblical system of thought without substantial changes. The idea that priority is given to God in establishing the covenant and that He sovereignly imposes His covenant on man was absent from the usual Greek word. Hence the replacement of the word in which it was very important. Like many other words, the word Diathèque took on a new meaning when it became the vehicle of divine thought. This change is important in relation to the use of the term newtestamental.

There was considerable disagreement over the correct translation of the word. In about half of the passages in which it is found, the Dutch versions and the authorized versions make the word “bund”, while in the other half they make “will”. However, the revised American version still makes them “covenants,” except in Hebrews 9:16.17. It is therefore natural that the question be raised: What is the meaning of the word in the New Testament? Some argue that it has its classic sense of disposition or will wherever it is in the New Testament, while others claim that in some places it means will, but that in most major passages the idea of the covenant is in the foreground. Doron, E. (2000). VSO and left chord: Biblical Hebrew vs Modern Hebrew. In A. Carnie and E. Guilfoyle (eds.), The syntax of verb-initial languages (see 75-95).

Oxford: Oxford University Press. 2. IN THE NEW TESTAMENT. In the Septuagint, the word Berith is pronounced in every passage of the Diatheque, where it is found with the exception of Deut.b. to agree with someone when an agreement is made, which he negotiates, (Polybius, Diodorus): μετά τίνος ἐκ δηναρίου (see ἐκ, II. 4), Matthew 20:2; with a dative of the person and a genitive of the price, ibid. 13, (συνεφώνησεν μετ` αὐτοῦ τριῶν λιτρων ἀσήμου ἀργυρίου, Act. Thom.

The Beröans “received the Word with all the availability and searched the Scriptures daily to see if this was the case” (Acts 17:10-11). This daily newsletter provides a starting point for personal study and provides valuable information about the verses that make up God`s Word. Find out what more than 150,000 subscribers already receive every day. παλαιῷοὐσυμφωνήσειτὸἐπίβλημα συμφωνήσας—συμφωνήσει—συμφωνήσωσιν—συμφωνοῦσιν—συνεφώνησάς—συνεφωνήθη— καὶτούτῳσυμφωνοῦσινοἱλόγοι [“4856 (symphōnéō) was originally, a harmony of voices, figuratively speaking, to harmonize in the sense of “concordant” (Souter), that is, to be in harmony, 4856 (symphōnéō) is derived from 4859 (sýmphōnos).] Τίὅτισυνεφωνήθηὑμῖνπειράσπειράσαι οὐχὶδηναρίουσυνεφώνησάςμοι de 4859 ; be harmonious, that is, (figuratively) (be appropriate, coherent) or prescribe (by Compact):–agree (together, with). #4856 by Strong: sumphoneo (pronounced soom-fo-neh`-o). . . .