The Eschatological Covenant in the New Jerusalem of Rev 21,2-4 has little been considered in its relationship with the famous text of Jer 31,31-34 about the New Covenant. There are many aspects that bring them together, as well as the books of Revelation and Jeremiah themselves, relationships that have not yet been sufficiently studied. Taking into account the most accepted hypothesis of the dateof composition of the Book of Revelation around the year 95 AD, there is, initially, a historical situation common to both: the destruction of Jerusalem and the Temple, the suffering of the People of God under oppressive power, desolation imminentand inevitable. Regarding the content of the book, the hope of a future restorationin terms of a definitive and unshakable covenant is the main promise in both. This research focused on the relationships between the subsection of Rev 21,2-4, about the eschatological covenant in the new Jerusalem, and the text of Jer 31,31-34,which deals with the new promised covenant for future days. Both texts present theadjective new, the formula of the covenant – even as a central element to their structures – and a sequence of sentences that mark the end of a time (nomore: in Ap 21,4; and in Jer 31,33-34 in the TM or in theLXX) and confirm the newness of what is being inaugurated. Therefore, even if the influence of other biblical texts on the text of Rev 21,2-4 is recognized, as several Old Testament references are common to the composition of the Apocalypse s author, it is believed that Rev 21,2-4 is also making allusion to Jer 31,31-34 in terms of its contribution, especially on the aspect of the covenant. The ideal of the New Covenant of Jer 31,31-34 is only fully fulfilled in the final chapter of human history, in the eschatological covenant of Rev 21,2-4. However, the eschatological covenant established in the new Jerusalem still goes beyond what was promised in Jer 31,31-34: God s relationship with His People is deepened, as is the absence of mediations.This research presents exegetical analyzes of Ap 21,2-4 and Jr 31,31-34 based onthe historical-critical method, and applies according to Markl, Manfred Pfister scriteria for investigating possible intertextual relationships between them. This achieved a deeper understanding of the pericopes, a broader and more detail e dresult of the connections and evidences of the relationship between them. If it is true that, in the book of Jeremiah, Babylon and Jerusalem occupy the prophet scentral interest, if they are presented there in opposition, if the influence of Jeremiah s prophecies has already been identified in the chapters of the book of Revelation destined for the judgment of Babylon, it cannot be ignored that, in thechapters dedicated to eschatological salvation in the new Jerusalem, there is alsothe influence of the prophet.