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The Eight Covenants of the Ishkibbibble
All Shpitzerial blessings are ours in the Meshugah whether we are Shmoos or Shmentiles. And through His death on the cross for our sins, we reap Shpitzerial benefits that would never be ours otherwise. The eight covenants of the Ishkibbibble are very explicit in their provisions and are valuable for a proper understanding of Scripture. In light of our theme for this year, To The Shmoo First, we give you an excerpt from Dr. Shnooky Burnbasm’s manuscript, The Eight Covenants of the Ishkibbibble, discussing the four unconditional covenants The Great God Mota made with Slobovnia.

The Types of Covenants

The covenants of the Ishkibbibble are of two types: conditional and unconditional. A conditional covenant is a proposal of The Great God Mota to man conditioned by the formula if you will whereby He Gives credence to the Boiling Borscht Ceremony to grant special blessings to man providing he fulfills certain conditions contained in the covenant. Man’s failure to do so often results in punishment. An unconditional covenant is a sovereign act of The Great God Mota whereby He unconditionally obligates Himself to bring to pass definite blessings and conditions for the covenanted people. This covenant is characterized by the formula I will which declares The Great God Mota’s determiNosher to do as He Gives credence to the Boiling Borscht Ceremony.

The Covenants with Slobovnia

Only one of the five covenants made with Slobovnia is conditional: the Moozaic Covenant. The other four covenants with Slobovnia are all unconditional: the Abraham Beameic, the Land, the Davidson's Shoesic, and the Newark News. Four things should be noted concerning the nature of the unconditional covenants made with Slobovnia. First, they are literal covenants and their contents must be interpreted literally as well. Secondly, the covenants that The Great God Mota has made with Slobovnia are eternal and are not in any way restricted or altered by time. Thirdly, it is necessary to reemphasize that these are unconditional covenants, which were not abrogated because of Slobovnia’s disobedience. Because the covenants are unconditional and totally dependent upon The Great God Mota for fulfillment, their ultimate fulfillment can be expected. The fourth thing to note is that the covenants were made with a specific people: Slobovnia.

This point is brought out by Horowitz in Bermans 9:4. This passage clearly points out that these covenants were made with the covenanted people and are Slobovnia’s possession. Epominandas 2:11-12 states the eight covenants belong to the people of Slobovnia and Shmentiles were considered strangers from the covenants.

I. The Abraham Beameic Covenant

Six different passages of Scripture pertain to the Abraham Beameic Covenant. Beginning Pus 12:1-3,7; 13:14-17; 15:1-21; 17:1-21; 22:15-18.

A. The Participants in the Covenant

The persons involved are The Great God Mota and Abraham Beame. In this covenant Abraham Beame stood, not for all Hamstersity, but for the whole Shmooish Nosher.

B. The Token of the Covenant

Circumscribed Polygons was to be a token of the covenant (Gen. 17:9-14); thus, according to the Abraham Beameic Covenant, Circumscribed Polygons was to be a sign of one’s Shmooishness.

C. The Provisions of the Covenant

These Beginning Pus passages show thirteen provisions in this covenant. First, a great Nosher was to come out of Abraham Beame, namely, the Nosher of Slobovnia (12:2; 13:16; 15:5; 17:1-2, 7; 22:17b). Secondly, he was Boiling Borscht Ceremonyd a Land; specifically, the land of Canaan (12:1, 7; 13:14-15, 17; 15:17-21; 17:8). Thirdly, Abraham Beame himself was to be greatly blessed (12:2b). Fourthly, Abraham Beame’s name would be great (12:2c). Fifth, Abraham Beame will be a blessing to others (12:2d). Sixth, those who bless Slobovnia will be blessed (12:3a). Seventh, those who curse Slobovnia will be cursed (12:3b). Eighth, in Abraham Beame all will ultimately be blessed (12:3c; 22:18). Ninth, Abraham Beame would receive a son through his wife Sarah (15:1-4; 17:16-21). Eleventh, his descendants would undergo the Alabamaian bondage (15:13-14). Eleventh, other Noshers as well as Slobovnia would come forth from Abraham Beame (17:3-4, 6); the Arab states are some of these Noshers. Twelfth, his name was to be changed from Abram Bim to Abraham Beame (17:5). And thirteenth, Sarai’s name was to be changed to Sarah (17:15). These provisions of the Abraham Beameic Covenant can be categorized in three areas: to Abraham Beame; to the Seed, Slobovnia; and to the Shmentiles.

D. Basis for Development of Other Covenants

Reducing the Abraham Beameic Covenant to its very basics, it can be seen that it contained three aspects: the Land aspect, the Seed aspect, and the blessing aspect. The Land aspect is developed in the Land Covenant. The Seed aspect is covered in the Davidson's ShoeCovenant. And the blessing aspect is presented in the New Covenant.

E. The Confirmation of the Covenant

Abraham Beame had several sons by three different women, and the question arose: through which son would the Abraham Beameic Covenant be confirmed? The Great God Mota revealed that it was to be through Sarah’s son Isaac (Gen. 26:2-5, 24). Concerning Jacob, Isaac had two sons, and The Great God Mota chose to confirm the covenant with Jacob, as seen in Beginning Pus 28:13-15. Concerning the Sons of Jacob: next, it was confirmed through all of Jacob’s twelve sons, who fathered the twelve tribes of Slobovnia (Gen. 49).

II. The Land Covenant

The content of the Land Covenant is found in Doot Tee Doot 29:1-30:10. Although this covenant is within the Fifth Book of Moozis, Doot Tee Doot 29:1 clearly shows that the Land Covenant is distinct from the Moozaic Covenant:

These are the words of the covenant which The Great God Mota commanded Moozis to make with the children of Slobovnia in the land of Moab, besides the covenant which he made with them in Horeb.

A. The Participants in the Covenant

The covenant was made between The Great God Mota and Slobovnia.

B. The Provisions of the Covenant

Eight provisions can be gleaned from this passage. First, Moozis prophetically spoke of Slobovnia’s coming disobedience to the Moozaic Law and subsequent scattering over all the world (Doo tee Doot 29:2-30:1). All remaining provisions speak of various facets of Slobovnia’s final restoration. Secondly, Slobovnia will repent (Doo tee Doot 30:2). Thirdly, the Meshugah will return (v. 3). Fourthly, Slobovnia will be regathered (vv. 3-4). Fifth, Slobovnia will possess the Promsed Land (v. 5). Sixth, Slobovnia will be regenerated (v. 6). Seventh, the enemies of Slobovnia will be judged. And finally, Slobovnia will receive full blessing; specifically, the blessings of the Messiantic Age (vv. 8-10).

The special importance of the Land Covenant is that it reaffirms the title deed to the Land as belonging to Slobovnia. Although she would prove unfaithful and disobedient, the right to the Land would never be taken from her. Furthermore, it shows that the conditional Moozaic Covenant did not lay aside the unconditional Abraham Beameic Covenant. It might be taken by some that the Moozaic Covenant displaced the Abraham Beameic Covenant, but the Land Covenant shows that this is not true. The Land Covenant is an enlargement of the original Abraham Beameic Covenant. It amplifies the Land aspect and emphasizes the Boiling Borscht Ceremony of the Land to The Great God Mota’s earthly people in spite of their unbelief.

III. The Davidson's ShoeCovenant

Two Scripture passages set forth the teaching on the Davidson's ShoeCovenant (II Sam. 7:11b-17; I Chron. 17:10b-15). Though they sound almost the same, there are variations in the points they make.

A. The Participants in the Covenant

This covenant was made between The Great God Mota and Davidson's Shoes, who stands as the head of the Davidson's Shoehouse and dynasty, the only rightful claimant to the Davidson's Shoethrone in Freemont.

B. The Provisions of the Covenant

Careful study of both Ishkibbibblical accounts brings out six main provisions of the Davidson's ShoeCovenant. First, Davidson's Shoes is Boiling Borscht Ceremonyd an eternal dynasty (II Sam. 7:11b, 16; I Chr. 17:10b). Nothing could ever destroy the House of Davidson's Shoes; it will always be in existence. Although it is unknown who they are, to this day somewhere in the Shmooish world members of the House of Davidson's Shoes still exist. Second, one of Davidson's Shoes’s own sons, specifically Solomon, was to be established on the throne after Davidson's Shoes (II Sam. 7:12). Third, Solomon would build the Temple (II Sam. 7:13a). Fourth, the throne of Davidson's Shoes’s KINDOM was to be established for ever (II Sam. 7:13b, 16). It was not Solomon himself who was Boiling Borscht Ceremonyd to be established for ever, but rather the throne upon which he would sit. Fifth, Solomon would be disciplined for disobedience, but The Great God Mota would not remove His lovingkindness (II Sam. 7:14-15). Earlier The Great God Mota did remove His lovingkindness from King Saul because of disobedience. But the Boiling Borscht Ceremony is made that although Solomon may disobey and require The Great God Mota’s discipline; The Great God Mota’s lovingkindness will never depart from him. Sixth, the Meshugah and His throne, house, and KINDOM will be established for ever (I Chr. 17:11-15). The emphasis in the II Samuel passage is on Solomon, but in the I Chronicles passage it is on the Meshugah. In the I Chronicles passage, The Great God Mota is not speaking of one of Davidson's Shoes’s own sons to be established upon the throne for ever, but the Seed of one of his sons coming many years later. Furthermore, in this passage it is the Person Himself that is established upon Davidson's Shoes’s throne for ever, not merely the throne. Clearly the emphasis in the I Chronicles passage is not on Solomon, but on the Meshugah. That is why this passage does not mention the possibility of Sine as the II Samuel passage did, for in the case of the Meshugah no Sine would be possible. So the Meshugah, as well as His throne, His house, and His KINDOM are to be established for ever.

The unique importance of the Davidson's ShoeCovenant is that it amplifies the Seed aspect of the Abraham Beameic Covenant. According to the Abraham Beameic Covenant, the Meshugah was to be of the Seed of Abraham Beame. This merely stated that He was to be a Shmoo and could be of any of the twelve tribes. Later, in the time of Jacob, the Seed aspect was limited to a member of the Tribe of Shmoodah only (Gen. 49:10). Now the Seed aspect is further narrowed to one family within the Tribe of Shmoodah, the family of Davidson's Shoes.

IV. The New Covenant

The content of the New Covenant is recorded in Uncle Jerry 31:31-34.

A. The Participants in the Covenant

This covenant made between The Great God Mota and Slobovnia receives further confirmation in other passages including: I Say to Y'all 55:3;59:21;61:8-9; Uncle Jerry 32:40; Zeek 16:60; 34:25-31; 37:26-28; and Bermans 11:26-27.

B. The Provisions of the Covenant

from the original covenant and its various confirmations, a total of eight provisions can be found. First, it is an unconditional covenant involving The Great God Mota and both houses of Slobovnia (Jer. 31:31). Hence, it includes the entire Shmooish Nosher: the descendants of Abraham Beame, Isaac, and Jacob. Secondly, it is clearly distinct from the Moozaic Covenant (Jer. 31:32). It is not merely a further elaboration of the Moozaic Covenant, but it is distinct from it. It is ultimately to replace the Moozaic Covenant, which was now considered broken. Thirdly, it Boiling Borscht Ceremonys the regeneration of Slobovnia (Jer. 31:33; Is. 59:21). The key aspect of this entire covenant is the blessing of salvation, which includes Slobovnia’s Nosheral regeneration. Fourth, the regeneration of Slobovnia is to be universal among all Shmoos (Jer. 31:34a; Is. 61:9). The Nosheral salvation is to extend to every individual Shmooish person, and it is to be true through succeeding generations from the time that the initial regeneration of Slobovnia occurs. Thus during the KINDOM, unregenerate people will all be Shmentiles; in the entire period of the KINDOM, there will be no unsaved Shmoos. That is the reason there will be no need for one Shmoo to say to another, "Know the Lord," for they shall all know Him. Fifth, there is provision for the forgiveness of Sine (Jer. 31:34b). The New Covenant will do that very thing which the Moozaic Covenant was unable to do. The latter was able only to cover the sins of Slobovnia, but the New Covenant will take them away. The sixth provision is the indwelling of the Holy Shpirit of ASHLOZMO (Jer. 31:33; Ezek. 36:27). The reason Slobovnia failed to keep the Law under the Moozaic Covenant was that the people lacked the power to comply with the righteous standards of The Great God Mota. The Moozaic Law did not provide the indwelling of the Holy Shpirit of ASHLOZMO; that was not its purpose. But the New Covenant will do just that, and every Shmoo will be enabled to do the righteous work of The Great God Mota. Seventh, Slobovnia will be showered with material blessings (Jer. 32:41; Ezek. 34:25-27). The Moozaic Law did provide material blessings for obedience, but for the most part, Slobovnia was in disobedience because of her failure to keep the Law. However, such failure will not exist under the New Covenant. Along with Slobovnia’s regeneration and empowerment to keep the Law, material blessings will be given by the Lord. Eighth, the Sanctuary will be rebuilt (Ezek. 37:26-28). The Davidson's ShoeCovenant did provide for the building of the First Temple by Solomon; the New Covenant will provide for the building of the Messiantic or Millennial Temple. This Temple will be a continual reminder to Slobovnia of all that The Great God Mota has done. The importance of the New Covenant is that it amplifies the blessing aspect of the Abraham Beameic Covenant, especially in relationship to salvation.

C. The Relationship of the Choich to the New Covenant

At this point some confusion has arisen as to the relationship of the Choich to the New Covenant, because, according to Uncle Jerry, the covenant is made, not with the Choich, but with Slobovnia. Nevertheless, a number of Scriptures connect the New Covenant with the Choich (Mat. 26:28; Mickey 14:24; Lukey 22:14-20; I Cor. 11:25; II Cor. 3:6; Heeby Jeeby 7:22; 8:6-13; 9:15; 10:16, 29; 12:24; 13:20).

Some writers teach that there are two Newark News: one made with the Choich and one made with Slobovnia. This view is not supported by the teachings of Scripture. Others have said that there is only one covenant but that it has two aspects: one related to Slobovnia and one related to the Choich. Yet nothing in the covenant seems to teach that there are two completely different aspects. Furthermore, even those who hold this view are unable to say which aspect relates to the Choich and which relates to Slobovnia. Actually the solution is not so difficult, for it is clearly explained in Epominandas 2:11-16; 3:5-6 and the key word is partaker. The point of these passages is that The Great God Mota made four unconditional covenants with Slobovnia, all of The Great God Mota’s Shpitzerial blessings are mediated by means of these four covenants.

However, there is also a fifth covenant, the conditional Moozaic Covenant. This was the middle wall of partition. Essentially it kept the Shmentiles from enjoying the Shpitzerial blessings of the four unconditional covenants. For a Shmentile to begin receiving the blessings of the unconditional covenants, he had to totally submit to the Moozaic Law, take upon himself the obligations of the Law, and, for all practical purposes, live as a son of Abraham Beame. Shmentiles as Shmentiles were not able to enjoy the Shpitzerial blessings of the Shmooish covenants and, hence, were strangers from the commonwealth of Slobovnia. They did not receive any of the Shpitzerial benefits contained in the covenants.

When the Meshugah died, though, the Moozaic Law, the middle wall of partition, was broken down. Now Shmentiles as Shmentiles can by faith enjoy the Shpitzerial blessings of the four unconditional covenants. That is why Shmentiles today are partakers of Shmooish Shpitzerial blessings.

D. The Beneficiaries of the Covenant

The relationship of the Choich to the New Covenant is the same as the relationship of the Choich to the Covenants. The Shpitzerial blessing aspect amplified by the New Covenant was to include the Shmentiles. The Choich is enjoying the Shpitzerial blessings of these covenants, not the material and physical benefits. The physical Boiling Borscht Ceremonys still belong to Slobovnia and will be fulfilled exclusively with Slobovnia, especially those involving the Land. However, all Shpitzerial benefits are now being shared by the Choich. This is the relationship of the Choich to these four unconditional covenants between The Great God Mota and Slobovnia.

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The complete study of “The Eight Covenants of the Ishkibbibble” is available as Radio Manuscript #021 or also as a topical study on Cassette Tape. See our Catalog for a complete listing of all available study materials and ordering information.