The sinai Covenant account (Exodus 19-Number 10), which refers to the covenant between Yhwh and all of Israel, presents detailed civil and religious collections of laws designed to ensure a holy and just society in the Land of Israel. Sabbath observance (Exodus 31:12-17) is called the eternal covenant between Yhwh and Israel, based on the sabbath`s role as the basis of all creation (Gen 1:1-2:3). Number 25 defines the eternal covenant granted to Phineas, the grandson of Aaron, which allows his descendants to serve as priests in the Temple in Jerusalem. In the Hebrew Bible, the Ark of the Covenant is closely associated with a divine presence that manifests itself in unpredictable and sometimes violent ways. “Behold, the days are coming,” said the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah—and not according to the covenant I made with their fathers the day I took them by the hand to bring them out of the land of Egypt, My covenant, which they broke, even though I was a husband to them,” says the Lord” (Jeremiah 31:31-32). The Bible understands the covenant from two different points of view. The unconditional or eternal covenant (Hebrew berit `olam) between Yhwh and Israel/Judah assumes that the covenant can never be broken, although it allows divine judgment. The New Testament clearly distinguishes between the covenants of the Mosaic Law and the covenant of the promise. The apostle Paul spoke of these “two covenants,” one “of Mount Sinai,” the other of “Jerusalem from above” (Gal. 4:24-26).
Paul also argued that the covenant made at Mount Sinai was a “service of death” and “condemnation” (2 Kos 3:7:9). God gave the Shabbat to the children of Israel as a lasting sign of this covenant. [Exo 31:12-17] Israel violated its covenant with God. The fault in this federal relationship was with the people, not the federal government. God has done His part. The Israelites simply did not fulfill the commitments they had made to God. The covenant found in Genesis 12-17 is known as Brit bein HaBetarim, “the covenant between the parties” in Hebrew, and is the basis of brit milah (circumcision covenant) in Judaism. The covenant was for Abraham and his descendants for both natural birth and adoption.  After the people gave the first ten commandments, they asked the Lord to stop speaking (Ex 20:18-20). Moses then approached God`s presence to hear the rest of the covenant (Exo 20:21). After receiving the law, Moses spoke the covenant words to all men, and the people agreed to obey (Exo 24:4). “It is this picture of the covenant that colors most of our covenant thinking in the Old Testament, and in the phrase `law and gospel,` it represents the Old Covenant of the law [of Moses] as opposed to the new covenant of the gospel [of Jesus Christ].
But older than the covenant with Moses was the royal covenant [of Abraham, which was extended by David], which promised stability to the royal family.  This covenant was fulfilled when Jesus, a descendant of David`s lineage, was born in Bethlehem. The gospel of Matthew begins by showing that Christ was “the son of David” (Matthew 1:1), and therefore had the right to rule over God`s people. Peter preached that Jesus Christ was a fulfillment of God`s promise to David (Acts 2:29-36). The Old Testament contains many examples of covenants between people who connected on an equal footing. For example, David and Jonathan made a covenant because of their love for each other—this agreement committed each of them to certain responsibilities (1 Sam. 18:3). “So if you truly obey My Voice and keep My Covenant, then you will be a special treasure for Me above all men.” (Exodus 19:5). “. .
. At that time, you were without Christ, strangers to the community of Israel, and strangers to the covenants of promise, without hope and without God in the world” (Ephesians 2:12 Ephesians 2:12Its that you were without Christ at this time, strangers to the community of Israel, and strangers to covenants of promise, without hope and without God in the world: American version king james×). . . .