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For if that first covenant had been faultless, then should no place have been sought for the second.
For if that first covenant had been faultless, then would no place have been sought for a second.
For if that first covenant had been faultless, there would have been no occasion for a second one or an attempt to institute another one [the new covenant].
For if that first covenant had been without defect, there would have been no room for another one or an attempt to institute another one.
For if that first covenant had been faultless, then should no place have been sought for the second.
For if that first covenant had been faultless, there would have been no occasion for a second one.
If the first covenant had been without fault, it wouldn’t have made sense to expect a second.
Indeed, if the first covenant had not given ground for faultfinding, there would have been no need for a second one.
If the first agreement with God had been all right, there would not have been any need for another one.
For if that first was faultless, place had not been sought for a second.
For if that first covenant had been faultless, no place would have been sought for a second.
For if that former had been faultless, there should not indeed a place have been sought for a second.
If there was nothing wrong with the first agreement, then there would be no need for a second agreement.
If there had been nothing wrong with that first agreement, then nobody would have needed a second agreement.
Indeed, if that first covenant were without fault, there would have been no reason to look for a second.
For if that first covenant had been faultless, there would have been no occasion to look for a second.
For if that first covenant had been faultless, there would have been no occasion to look for a second.
If there had been ·nothing wrong [no fault] with the first ·agreement [covenant; contract; C given to Israel through Moses at Mount Sinai], there would have been no ·need for [or reason to look for; or occasion for God to establish] a second ·agreement [L one; C the Mosaic covenant was insufficient because it did not provide true forgiveness of sins; 10:1].
For if that first Testament had been unblameable, no place should have been sought for the second.
If nothing had been wrong with the first promise, no one would look for another one.
If there had been nothing wrong with the first covenant, there would have been no need for a second one.
For if that first covenant had been faultless, there would have been no occasion for a second one.
If there was nothing wrong with the first agreement, there would be no need for a second agreement.
If the first covenant had been faultless, there would have been no need to look for a second one,
But Christ had been given a far higher ministry for he mediates a higher agreement, which in turn rests upon higher promises. If the first agreement had proved satisfactory there would have been no need for the second.
For if that first covenant had been faultless, then no place should have been sought for the second.
For if that first covenant had been faultless, then should no place have been sought for the second.
For if that first covenant had been faultless, then should no place have been sought for the second.
For if that first covenant had been faultless, there would have been no occasion sought for a second.
For if that first covenant had been faultless, occasion would not have been sought for a second.
The old agreement didn’t even work. If it had, there would have been no need for another to replace it.
But Jesus’ priestly work far surpasses what these other priests do, since he’s working from a far better plan. If the first plan—the old covenant—had worked out, a second wouldn’t have been needed. But we know the first was found wanting, because God said, Heads up! The days are coming when I’ll set up a new plan for dealing with Israel and Judah. I’ll throw out the old plan I set up with their ancestors when I led them by the hand out of Egypt. They didn’t keep their part of the bargain, so I looked away and let it go. This new plan I’m making with Israel isn’t going to be written on paper, isn’t going to be chiseled in stone; This time I’m writing out the plan in them, carving it on the lining of their hearts. I’ll be their God, they’ll be my people. They won’t go to school to learn about me, or buy a book called God in Five Easy Lessons. They’ll all get to know me firsthand, the little and the big, the small and the great. They’ll get to know me by being kindly forgiven, with the slate of their sins forever wiped clean. By coming up with a new plan, a new covenant between God and his people, God put the old plan on the shelf. And there it stays, gathering dust.
For if that first covenant had been faultless, then no occasion would have been sought for a second.
For if · that first covenant had been blameless, then no occasion would have been sought for a second.
If nothing had been wrong with the first promise, no one would look for another one.
For if that first covenant had been faultless, no place would have been sought for a second one.
For if that first covenant had been free of fault, no circumstances would have been sought for a second.
For if that first covenant had been faultless, there would have been no occasion sought for a second.
For if that first covenant had been faultless, there would have been no necessity to establish a second one to replace it.
If there had been nothing wrong with the first agreement, there would have been no need for a second agreement.
For if that first covenant had been faultless, no one would have looked for a second one.
Suppose nothing had been wrong with that first covenant. Then no one would have looked for another covenant.
For if there had been nothing wrong with that first covenant, no place would have been sought for another.
For if there had been nothing wrong with that first covenant, no place would have been sought for another.
For if that first covenant had been faultless, then no place would have been sought for a second.
If the Old Way of Worship had been perfect, there would have been no need for another one.
If the first covenant had been faultless, there would have been no need for a second covenant to replace it.
For if that first testament had been faultless, then no place would have been sought for the second.
For if that first covenant had been faultless, there would have been no need to look for a second one.
For if that first covenant had been faultless, there would have been no need to look for a second one.
For if that first covenant had been faultless, there would have been no need to look for a second one.
For if that first covenant had been faultless, there would have been no need to look for a second one.
If the first covenant had been faultless, you see, there wouldn’t have been any reason to look for a second one.
For if the Brit HaRishonah had been without fault, it would not have been necessary to speak about a Brit HaShniyah [YIRMEYAH 31:30-33 (31-34)].
For if that first Testament had been blameless, no place would have been sought for the second.
For if that first covenant had been faultless, there would have been no occasion for a second.
For if that first covenant had been faultless, there would have been no occasion for a second.
For if that first one had been faultless, there would not have been discourse seeking a second.
Remember, if the first covenant had been able to reconcile everyone to God, there would be no reason for a second covenant.
For if that first covenant had been faultless, then no place would have been sought for a second.
If the first agreement had been all right, there would have been no need to make another.
For if that first had lacked blame [For if that first had been voided from blame], the place of the second should not have been sought.
for if that first were faultless, a place would not have been sought for a second.
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