Hebrews 8:7
Verse (Click for Chapter)
New International Version
For if there had been nothing wrong with that first covenant, no place would have been sought for another.

New Living Translation
If the first covenant had been faultless, there would have been no need for a second covenant to replace it.

English Standard Version
For if that first covenant had been faultless, there would have been no occasion to look for a second.

Berean Study Bible
For if that first covenant had been without fault, no place would have been sought for a second.

Berean Literal Bible
For if what was first had been faultless, no place would have been sought for a second.

New American Standard Bible
For if that first covenant had been faultless, there would have been no occasion sought for a second.

King James Bible
For if that first covenant had been faultless, then should no place have been sought for the second.

Holman Christian Standard Bible
For if that first covenant had been faultless, there would have been no occasion for a second one.

International Standard Version
If the first covenant had been faultless, there would have been no need to look for a second one,

NET Bible
For if that first covenant had been faultless, no one would have looked for a second one.

New Heart English Bible
For if that first covenant had been faultless, then no place would have been sought for a second.

Aramaic Bible in Plain English
For if the first one had been without fault, then there would have been no place for this second one.

GOD'S WORD® Translation
If nothing had been wrong with the first promise, no one would look for another one.

New American Standard 1977
For if that first covenant had been faultless, there would have been no occasion sought for a second.

Jubilee Bible 2000
For if that first covenant had been faultless, then no place should have been sought for the second.

King James 2000 Bible
For if that first covenant had been faultless, then should no place have been sought for the second.

American King James Version
For if that first covenant had been faultless, then should no place have been sought for the second.

American Standard Version
For if that first covenant had been faultless, then would no place have been sought for a second.

Douay-Rheims Bible
For if that former had been faultless, there should not indeed a place have been sought for a second.

Darby Bible Translation
For if that first was faultless, place had not been sought for a second.

English Revised Version
For if that first covenant had been faultless, then would no place have been sought for a second.

Webster's Bible Translation
For if that first covenant had been faultless, then would no place have been sought for the second.

Weymouth New Testament
For if that first Covenant had been free from imperfection, there would have been no attempt to introduce another.

World English Bible
For if that first covenant had been faultless, then no place would have been sought for a second.

Young's Literal Translation
for if that first were faultless, a place would not have been sought for a second.
Study Bible
The New Covenant
6Now, however, Jesus has received a far superior ministry, just as the covenant He mediates is superior and is founded on better promises. 7For if that first covenant had been without fault, no place would have been sought for a second. 8But when God found fault with the people, He said: “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.…
Cross References
Deuteronomy 29:14
"Now not with you alone am I making this covenant and this oath,

Hebrews 7:11
Now if perfection could have been attained through the Levitical priesthood (upon which basis the people received the Law), why was there still a need for another priest to appear--one in the order of Melchizedek and not in the order of Aaron?
Treasury of Scripture

For if that first covenant had been faultless, then should no place have been sought for the second.

had.

Hebrews 8:6 But now has he obtained a more excellent ministry, by how much also …

Hebrews 7:11,18 If therefore perfection were by the Levitical priesthood…

Galatians 3:21 Is the law then against the promises of God? God forbid: for if there …

(7) For the second.--Rather, for a second. This verse connects itself with the words, "a better covenant" in Hebrews 8:6. The form of expression used clearly points to the intended inference--that covenant was faulty, and a place was sought for a second; this makes plain the connection with Hebrews 8:8. The failure of the first covenant was manifest (Hebrews 7:11; Hebrews 7:18) to God, who, whilst the first still existed, "sought" and found place for a second.

Verse 7. - For if that first covenant had been faultless, then should no place have been sought for a second. "For" introduces this sentence as a reason for what has been already said; i.e. for a better covenant having been spoken cf. The expression might be objected to by Hebrew readers as implying imperfection in the original Divine covenant. "Nay," says the writer, "it was imperfect, it was not faultless; for prophecy itself declares this." Should it be further objected that in the prophecy it is not the old covenant itself that is found fault with, but the people for not observing it, the answer would be that the remedy for their non-observance being the substitution of a new one that would answer its purpose better, some imperfection in the old one is implied. This is indeed the very point of this verse. If it be asked, further, how faultiness in the old covenant is compatible with the view of its Divine origin, the answer is abundantly supplied in St. Paul's Epistles. His position constantly is that the Mosaic Law, though in itself "holy, just, and true," and adequate to its purpose, was still imperfect as a means of justification. It was but a temporary dispensation, with a purpose of its own, intervening between the original promise to Abraham and the fulfillment of that promise in Christ. Thus it is no derogation to itself or to its Author to charge it with "weakness and unprofitableness" for a purpose it was never meant to answer. For if that first covenant had been faultless,.... Not the covenant of works; that was made in paradise, this on Mount Sinai; that was made with Adam and his posterity, this with the Jews only; that had no mediator, this had one, Moses; that was not dedicated with blood, this was; that had no forgiveness of sin in it, this had; under that saints are not, but they were under this; to be under that was no privilege, but to be under this it was, as to the Israelites, who on this account were preferable to all other nations: nor is the pure covenant of grace as administered under the Gospel, meant; for though that was first made, yet is the second in administration; that includes the elect of God among the Gentiles, this only the Jews; that is made only with them, and is made known to them whom God calls by his grace in time, this was made with good and bad; that was of pure grace, this required works in order to life and the enjoyment of its blessings; that is an everlasting covenant, this is done away; and the one is manifestly distinguished from the other in this chapter: but the covenant here designed is the covenant of grace, as administered under the legal dispensation, and which was a typical one; the people with whom it was made were typical of the true Israel of God; the blessings promised in it were shadows of good things to come; the works it required were typical of Christ's obedience to the law, in the room and stead of his people, by which he fulfilled it; the sacrifices on which it was established were types of the sacrifice and death of Christ; the mediator of it. Moses, was a type of Christ, the Mediator of the new covenant; and it was confirmed by the blood of beasts, which was typical of the blood of Christ: this covenant was not "faultless", but was faulty or blameworthy; not that there was anything sinful and criminal in it, but it was deficient; there was a weakness in it; its sacrifices could not make men perfect, nor take away sin; there wanted a larger supply of the grace of the Spirit to write the law of God upon the heart, and to enable men to keep it; there was not in it so full a revelation of the mind and will of God, and of his love and grace, as has since been made; nor did it exhibit a free and full pardon for all sins, unclogged of every condition; the persons that were under it were faulty; hence it follows, that God found fault with them, they could not answer the requirements and end of it: had it been faultless,

then should no place have been sought for the second; the covenant of grace unveiled in the Gospel dispensation, called the better testament, the better covenant, and the new covenant; in order to, introduce which, the first was removed, that this might succeed it; just as because there was no perfection by the Levitical priesthood, it became necessary that another priest should arise, of another order. 7. Same reasoning as in Heb 7:11.

faultless—perfect in all its parts, so as not to be found fault with as wanting anything which ought to be there: answering all the purposes of a law. The law in its morality was blameless (Greek, "amomos"); but in saving us it was defective, and so not faultless (Greek, "amemptos").

should no place have been sought—as it has to be now; and as it is sought in the prophecy (Heb 8:8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for seeking something more perfectly adequate. Compare on the phrase "place … sought," Heb 12:17.8:7-13 The superior excellence of the priesthood of Christ, above that of Aaron, is shown from that covenant of grace, of which Christ was Mediator. The law not only made all subject to it, liable to be condemned for the guilt of sin, but also was unable to remove that guilt, and clear the conscience from the sense and terror of it. Whereas, by the blood of Christ, a full remission of sins was provided, so that God would remember them no more. God once wrote his laws to his people, now he will write his laws in them; he will give them understanding to know and to believe his laws; he will give them memories to retain them; he will give them hearts to love them, courage to profess them, and power to put them in practice. This is the foundation of the covenant; and when this is laid, duty will be done wisely, sincerely, readily, easily, resolutely, constantly, and with comfort. A plentiful outpouring of the Spirit of God will make the ministration of the gospel so effectual, that there shall be a mighty increase and spreading of Christian knowledge in persons of all sorts. Oh that this promise might be fulfilled in our days, that the hand of God may be with his ministers so that great numbers may believe, and be turned to the Lord! The pardon of sin will always be found to accompany the true knowledge of God. Notice the freeness of this pardon; its fulness; its fixedness. This pardoning mercy is connected with all other spiritual mercies: unpardoned sin hinders mercy, and pulls down judgments; but the pardon of sin prevents judgment, and opens a wide door to all spiritual blessings. Let us search whether we are taught by the Holy Spirit to know Christ, so as uprightly to love, fear, trust, and obey him. All worldly vanities, outward privileges, or mere notions of religion, will soon vanish away, and leave those who trust in them miserable for ever.
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Alphabetical: a another been covenant faultless first For had have if no nothing occasion place second sought that there with would wrong

NT Letters: Hebrews 8:7 For if that first covenant had been (Heb. He. Hb) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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