From a strict Tanakh-only perspective, the theological boundaries are defined entirely by what appears within the Hebrew Scriptures themselves. When examined on their own terms, two major conclusions emerge:
the covenant framework is enduring and not replaced, and
the Messiah is portrayed as human, not divine.
1. The Covenant Is Described as Eternal
The Sinai covenant is repeatedly called lasting or perpetual:
“The things revealed belong to us and to our children forever, to do all the words of this Torah” (Deut 29:29).
“You shall not add to it nor take away from it” (Deut 4:2; 13:1).
“It is not in heaven… the word is very near to you” (Deut 30:11–14).
The Torah is described as:
Perfect (Psalm 19:7)
Eternal (Psalm 119:160)
A covenant for generations (Exod 31:16–17 regarding Shabbat)
There is no internal signal that the covenant is temporary, deficient, or awaiting replacement by a different covenant structure.
What About Jeremiah 31?
Jeremiah 31:31–34 speaks of a “new covenant.”
However, from a Tanakh-only reading:
It is made “with the house of Israel and the house of Judah.”
It does not abolish Torah.
It explicitly says the Torah will be written on their hearts.
The difference is internalization, not cancellation. The content of the covenant remains Torah. It is renewed and deepened — not replaced.
2. God Is Not Human
The Tanakh strongly distinguishes God from humanity:
“God is not a man” (Num 23:19).
“I am God and not man” (Hos 11:9).
“I, YHWH, do not change” (Mal 3:6).
“Before Me no god was formed, nor shall there be after Me” (Isa 43:10).
The absolute oneness of God is central:
“Hear O Israel, YHWH is one” (Deut 6:4).
There is no passage in the Torah or Prophets that states:
God will become flesh.
The Messiah will be divine in essence.
God will share His being with a human king.
3. The Messiah in the Tanakh
The Messiah (anointed one) is consistently portrayed as:
A descendant of David (2 Sam 7:12–16).
A righteous king (Jer 23:5–6).
Empowered by God’s Spirit (Isa 11:1–4).
A shepherd over Israel (Ezek 37:24).
He restores:
Israel’s fortunes.
Justice in the land.
Peace among nations.
He is never described as:
Pre-existent.
Incarnate deity.
Object of worship.
He acts under God’s authority, not as God Himself.
4. Redemption Pattern in the Tanakh
Restoration always follows this pattern:
Sin
Judgment
Repentance
Return
Divine mercy
Deuteronomy 30 outlines this clearly. National and spiritual renewal happens through repentance and covenant faithfulness.
There is no concept of:
Substitutionary divine incarnation.
Universal reconciliation of all without regard to response.
A second covenant that supersedes Sinai.
5. The Consistent Theme: Return, Not Replacement
When Israel fails, the prophets do not announce:
A new theological system.
A new divine manifestation.
A redefinition of God’s nature.
They call for:
Teshuvah (return).
Justice.
Covenant loyalty.
Even future restoration (Ezek 36–37) involves:
Cleansing.
A new heart.
Return to the land.
Observance of God’s statutes.
It strengthens the original covenant rather than replacing it.
Tanakh-Only Conclusion
From the Hebrew Scriptures alone:
The covenant is eternal and binding.
God remains indivisibly one and non-incarnate.
The Messiah is a human Davidic king.
Restoration comes through repentance and renewed obedience to Torah.
There is no explicit doctrinal space for a divine Messiah or a covenant that supersedes Sinai.
Any theology involving incarnation, Trinity, or covenant replacement arises outside the Tanakh’s textual boundaries.
Within its own framework, the Tanakh presents a complete covenantal system centered on the eternal oneness of God and the enduring obligation of His Torah.
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