8:7 For if that first covenant had been faultless, no one would have looked for a second one. 4
“What is man that you think of him 9 or the son of man that you care for him?
10:7 “Then I said, ‘Here I am: 10 I have come – it is written of me in the scroll of the book – to do your will, O God.’” 11
10:26 For if we deliberately keep on sinning after receiving the knowledge of the truth, no further sacrifice for sins is left for us, 14
“Look, the days are coming, says the Lord, when I will complete a new covenant with the house of Israel and with the house of Judah.
1 tn Grk “that has foundations.”
2 tn Grk “the abuse [or ‘reproach’] of Christ.”
3 tn Grk “he was looking away to.”
3 tn Grk “no occasion for a second one would have been sought.”
4 tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).
5 tn Grk “zeal,” recalling God’s jealous protection of his holiness and honor (cf. Exod 20:5).
6 tn Grk “the enemies.”
6 sn An allusion to Ps 110:1.
7 tn Grk “remember him.”
8 tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).
9 sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”
9 tc The majority of
10 tn Or “abolishes.”
10 tn Grk “is left,” with “for us” implied by the first half of the verse.
11 tn Grk “for,” but providing an explanation of the God-intended limitation of the first covenant from v. 7.
12 sn The “fault” or limitation in the first covenant was not in its inherent righteousness, but in its design from God himself. It was never intended to be his final revelation or provision for mankind; it was provisional, always pointing toward the fulfillment to come in Christ.
13 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
14 tc ‡ Several witnesses (א* A D* I K P Ψ 33 81 326 365 1505 2464 al latt co Cyr) have αὐτούς (autous) here, “[in finding fault with] them, [he says],” alluding to Israel’s failings mentioned in v. 9b. (The verb μέμφομαι [memfomai, “to find fault with”] can take an accusative or dative direct object.) The reading behind the text above (αὐτοίς, autoi"), supported by Ì46 א2 B D2 0278 1739 1881 Ï, is perhaps a harder reading theologically, and is more ambiguous in meaning. If αὐτοίς goes with μεμφόμενος (memfomeno", here translated “showing its fault”), the clause could be translated “in finding fault with them” or “in showing [its] faults to them.” If αὐτοίς goes with the following λέγει (legei, “he says”), the clause is best translated, “in finding/showing [its] faults, he says to them.” The accusative pronoun suffers no such ambiguity, for it must be the object of μεμφόμενος rather than λέγει. Although a decision is difficult, the dative form of the pronoun best explains the rise of the other reading and is thus more likely to be original.
12 sn An allusion to Isa 53:12.
13 tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.
14 tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.
13 tn Grk “now.”