Hebrews 9:15
New International Version
For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance--now that he has died as a ransom to set them free from the sins committed under the first covenant.

New Living Translation
That is why he is the one who mediates a new covenant between God and people, so that all who are called can receive the eternal inheritance God has promised them. For Christ died to set them free from the penalty of the sins they had committed under that first covenant.

English Standard Version
Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.

Berean Study Bible
Therefore Christ is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, now that He has died to redeem them from the transgressions committed under the first covenant.

Berean Literal Bible
And because of this, He is the mediator of a new covenant, so that, death having taken place for redemption of the transgressions under the first covenant, those having been called might receive the promise of the eternal inheritance.

New American Standard Bible
For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.

New King James Version
And for this reason He is the Mediator of the new covenant, by means of death, for the redemption of the transgressions under the first covenant, that those who are called may receive the promise of the eternal inheritance.

King James Bible
And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

Christian Standard Bible
Therefore, he is the mediator of a new covenant, so that those who are called might receive the promise of the eternal inheritance, because a death has taken place for redemption from the transgressions committed under the first covenant.

Contemporary English Version
Christ died to rescue those who had sinned and broken the old agreement. Now he brings his chosen ones a new agreement with its guarantee of God's eternal blessings!

Good News Translation
For this reason Christ is the one who arranges a new covenant, so that those who have been called by God may receive the eternal blessings that God has promised. This can be done because there has been a death which sets people free from the wrongs they did while the first covenant was in effect.

Holman Christian Standard Bible
Therefore, He is the mediator of a new covenant, so that those who are called might receive the promise of the eternal inheritance, because a death has taken place for redemption from the transgressions committed under the first covenant.

International Standard Version
This is why the Messiah is the mediator of a new covenant; so that those who are called may receive the eternal inheritance promised them, since a death has occurred that redeems them from the offenses committed under the first covenant.

NET Bible
And so he is the mediator of a new covenant, so that those who are called may receive the eternal inheritance he has promised, since he died to set them free from the violations committed under the first covenant.

New Heart English Bible
For this reason he is the mediator of a New Covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the everlasting inheritance.

Aramaic Bible in Plain English
Because of this, he is The Mediator of The New Covenant, for in his death he is salvation to those who violated The First Covenant, that we, those who were called to eternal inheritance, would receive The Promise.

GOD'S WORD® Translation
Because Christ offered himself to God, he is able to bring a new promise from God. Through his death he paid the price to set people free from the sins they committed under the first promise. He did this so that those who are called can be guaranteed an inheritance that will last forever.

New American Standard 1977
And for this reason He is the mediator of a new covenant, in order that since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance.

Jubilee Bible 2000
And for this cause he is the mediator of the new testament, so that death intervening for the redemption of the rebellions that took place under the first testament, those who are called might receive the promise of the eternal inheritance.

King James 2000 Bible
And for this cause he is the mediator of the new covenant, that by means of death, for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of eternal inheritance.

American King James Version
And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

American Standard Version
And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance.

Douay-Rheims Bible
And therefore he is the mediator of the new testament: that by means of his death, for the redemption of those trangressions, which were under the former testament, they that are called may receive the promise of eternal inheritance.

Darby Bible Translation
And for this reason he is mediator of a new covenant, so that, death having taken place for redemption of the transgressions under the first covenant, the called might receive the promise of the eternal inheritance.

English Revised Version
And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance.

Webster's Bible Translation
And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they who are called may receive the promise of eternal inheritance.

Weymouth New Testament
And because of this He is the negotiator of a new Covenant, in order that, since a life has been given in atonement for the offences committed under the first Covenant, those who have been called may receive the eternal inheritance which has been promised to them.

World English Bible
For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance.

Young's Literal Translation
And because of this, of a new covenant he is mediator, that, death having come, for redemption of the transgressions under the first covenant, those called may receive the promise of the age-during inheritance,
Study Bible
Redemption through His Blood
14how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death, so that we may serve the living God! 15Therefore Christ is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, now that He has died to redeem them from the transgressions committed under the first covenant. 16In the case of a will, it is necessary to establish the death of the one who made it,…
Cross References
Matthew 22:3
He sent his servants to call those he had invited to the banquet, but they refused to come.

Luke 22:20
In the same way, after supper He took the cup, saying, "This cup is the new covenant in My blood, which is poured out for you.

Acts 20:32
And now I commit you to God and to the word of His grace, which can build you up and give you an inheritance among all who are sanctified.

Romans 3:24
and are justified freely by His grace through the redemption that is in Christ Jesus.

Romans 8:28
And we know that God works all things together for the good of those who love Him, who are called according to His purpose.

Romans 8:30
And those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.

Galatians 3:20
A mediator is unnecessary, however, if there is only one party; but God is one.

1 Timothy 2:5
For there is one God and one mediator between God and men, the man Christ Jesus,

Hebrews 3:1
Therefore, holy brothers, who share in the heavenly calling, set your focus on Jesus, the apostle and high priest whom we confess.

Hebrews 6:15
And so Abraham, after waiting patiently, obtained the promise.

Hebrews 8:6
Now, however, Jesus has received a much more excellent ministry, just as the covenant He mediates is better and is founded on better promises.

Hebrews 8:8
But God found fault with the people and said: "Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.

Hebrews 8:13
By speaking of a new covenant, He has made the first one obsolete; and what is obsolete and aging will soon disappear.

Hebrews 9:12
He did not enter by the blood of goats and calves, but He entered the Most Holy Place once for all by His own blood, thus securing eternal redemption.

Hebrews 9:16
In the case of a will, it is necessary to establish the death of the one who made it,

Hebrews 10:34
You sympathized with those in prison and joyfully accepted the confiscation of your property, knowing that you yourselves had a better and permanent possession.

Hebrews 10:36
You need to persevere, so that after you have done the will of God, you will receive what He has promised.

Hebrews 11:39
These were all commended for their faith, yet they did not receive what was promised.

Hebrews 12:24
to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.

Treasury of Scripture

And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

the mediator.

Hebrews 7:22
By so much was Jesus made a surety of a better testament.

Hebrews 8:6
But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

Hebrews 12:24
And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

the new.

Hebrews 8:8
For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah:

2 Corinthians 3:6
Who also hath made us able ministers of the new testament; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.

means.

Hebrews 9:16,28
For where a testament is, there must also of necessity be the death of the testator…

Hebrews 2:14
Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

Hebrews 13:20
Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,

for.

Hebrews 9:12
Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

Hebrews 11:40
God having provided some better thing for us, that they without us should not be made perfect.

Romans 3:24-26
Being justified freely by his grace through the redemption that is in Christ Jesus: …

the first.

Hebrews 9:1
Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

Hebrews 8:7,13
For if that first covenant had been faultless, then should no place have been sought for the second…

they which.

Hebrews 3:1
Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;







Lexicon
Therefore
διὰ (dia)
Preposition
Strong's Greek 1223: A primary preposition denoting the channel of an act; through.

[Christ] is
ἐστίν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

[the] mediator
μεσίτης (mesitēs)
Noun - Nominative Masculine Singular
Strong's Greek 3316: From mesos; a go-between, i.e. an internunciator, or a reconciler.

of a new
καινῆς (kainēs)
Adjective - Genitive Feminine Singular
Strong's Greek 2537: Fresh, new, unused, novel. Of uncertain affinity; new

covenant,
διαθήκης (diathēkēs)
Noun - Genitive Feminine Singular
Strong's Greek 1242: From diatithemai; properly, a disposition, i.e. a contract.

so that
ὅπως (hopōs)
Conjunction
Strong's Greek 3704: From hos and pos; what(-ever) how, i.e. In the manner that (as adverb or conjunction of coincidence, intentional or actual).

those who
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

are called
κεκλημένοι (keklēmenoi)
Verb - Perfect Participle Middle or Passive - Nominative Masculine Plural
Strong's Greek 2564: (a) I call, summon, invite, (b) I call, name. Akin to the base of keleuo; to 'call'.

may receive
λάβωσιν (labōsin)
Verb - Aorist Subjunctive Active - 3rd Person Plural
Strong's Greek 2983: (a) I receive, get, (b) I take, lay hold of.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

promised
ἐπαγγελίαν (epangelian)
Noun - Accusative Feminine Singular
Strong's Greek 1860: A promise. From epaggello; an announcement.

eternal
αἰωνίου (aiōniou)
Adjective - Genitive Feminine Singular
Strong's Greek 166: From aion; perpetual.

inheritance,
κληρονομίας (klēronomias)
Noun - Genitive Feminine Singular
Strong's Greek 2817: From kleronomos; heirship, i.e. a patrimony or a possession.

now that He has died
θανάτου (thanatou)
Noun - Genitive Masculine Singular
Strong's Greek 2288: Death, physical or spiritual. From thnesko; death.

to
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

redeem [them]
ἀπολύτρωσιν (apolytrōsin)
Noun - Accusative Feminine Singular
Strong's Greek 629: From a compound of apo and lutron; ransom in full, i.e. riddance, or Christian salvation.

from the
τῶν (tōn)
Article - Genitive Feminine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

transgressions [committed]
παραβάσεων (parabaseōn)
Noun - Genitive Feminine Plural
Strong's Greek 3847: A transgression, overstepping, deviation. From parabaino; violation.

under
ἐπὶ (epi)
Preposition
Strong's Greek 1909: On, to, against, on the basis of, at.

the
τῇ (tē)
Article - Dative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

first
πρώτῃ (prōtē)
Adjective - Dative Feminine Singular
Strong's Greek 4413: First, before, principal, most important. Contracted superlative of pro; foremost.

covenant.
διαθήκῃ (diathēkē)
Noun - Dative Feminine Singular
Strong's Greek 1242: From diatithemai; properly, a disposition, i.e. a contract.
(15) And for this cause.--Or, And because of this. This verse looks back to the great truth of Hebrews 9:11-12, which the last two verses have served to confirm and place in bolder relief. "Christ through His own blood entered once for all into the Holy Place, having won eternal redemption; and by reason of this He is the Mediator of a covenant, a new covenant, in order that they who have been called may receive the promise of the eternal inheritance." For "the new testament" we must certainly read a new covenant: whatever may be thought of the following group of verses, the rendering testament has no place here. The leading thought of Hebrews 8 is the establishment of a new covenant, and the former covenant has been referred to three times in this very chapter (Hebrews 9:1; Hebrews 9:4).

That by means of death.--Rather, that, death having taken place for redemption from the transgressions, &c. The first covenant had been broken by "transgressions:" unless there be redemption from these--that is, from the bondage of penalty which has resulted from these--there can be no promise and no new covenant. In respect of this bondage, this penalty, the death of Christ was a ransom--an offering to God looked at in the light of a payment in the place of debt, service, or penalty due. When debt and payment are changed into the corresponding ideas of sin and punishment, the ransom gives place to the sin-offering, of which the principle was the acknowledgment of death deserved, and the vicarious suffering of death. So far our thought has rested on the removal of the results of the past. The covenant and the promise relate to the establishment of the better future. Death was necessary alike for both. The offering of Christ's life (Matthew 20:28) was a ransom or an offering for sin; it was also a sacrifice inaugurating a new covenant, which contained the promise of the eternal inheritance. See Hebrews 9:16-18; also Galatians 3:13-14, where the thought is very similar.

They which are called.--More clearly, they that have been called. (See Acts 2:39; Romans 1:6-7; 2Thessalonians 2:13-14.) In Hebrews 3:1 we have a similar expression, "partakers of a heavenly calling:" there also the idea of sonship (Hebrews 2:10), with its right of "inheritance," is certainly present.

Verses 15-17. - And for this cause he is the Mediator of a new testament, that by means of death (literally, death having taken place), for the redemption of the transgressions that were under the first testament, they which are called may receive the promise of the eternal inheritance. Here the view of the gospel as a new διαθήκη (introduced first in Hebrews 7:22, and enlarged on in Hebrews 8:6-13) is again brought in. For the word is still διαθήκη, though here, for reasons that will appear, rendered "testament" in the A.V. The connecting thought here is - It is because of Christ's sacrifice having been such as has been described, that he is the Mediator of that new and better covenant; it qualified him for being so. A sacrifice, a death, was required for giving it validity (vers. 16-23), and the character of his sacrifice implies a better covenant than the old, even such a one as Jeremiah foretold. Further, the purpose of his death is said to be "for the redemption of the transgressions that were under the first covenant." For in the passage of Jeremiah the defect of the first covenant was based on the transgression of its conditions by man, while under the new one, such transgressions were to be no more remembered. But this could not be without atonement for them; the whole ceremonial of the Law signified this; and also that such atonement could not be except by death. The death of Christ satisfied this requirement; and so the new covenant could come in. So far the course of thought is clear. Nor is there difficulty in understanding the purport of ver. 18, etc., taken by itself, where the "blood-shedding" that inaugurated the first covenant is regarded as typical of that of Christ in the inauguration of the new one. But there is a difficulty about the intervening verses (16, 17), arising from the apparent use of the word διαθήκη in a new sense, not otherwise suggested - that of testament rather than covenant. The verses are, as given in the A.V., For where a testament is, there must also of necessity be (φέρεσθαι. a word of which the exact meaning is not clear; some interpret "be brought in, or proved," some "be understood, implied ") the death of the testator (τοῦ διαθεμένου, equivalent to "him that made it"). For a testament is of force after men are dead (ἐπὶ νεκροῖς): otherwise it is of no strength at all while the testator liveth (or, for doth it ever avail while he theft made it liveth? ἐπεὶ μήποτε: cf. Hebrews 10:2; Romans 3:6; 1 Corinthians 14:16; John 7:26; Luke 3:15). Now, the word διαθήκη itself undoubtedly may bear the sense of "testament." Its general meaning is " disposition," or "settlement;" and it may denote either compact between living persons, or a will to take effect after the testator's death. In the verses before us it appears to be used specifically in the latter sense. For they express general propositions, which are not true of all covenants, but are true (according to their most obvious sense) of all testaments. Further, this sense is distinctly applicable to the new διαθήκη, regarded as the dying Christ's bequest to his Church. Hence, but for the context, we should naturally so understand it in these verses. The difficulties attending this sense are:

(1) The word is not used in this specific sense before or afterwards in this Epistle or in Jeremiah 31, which is the basis of the whole argument, or elsewhere, apparently, either in the Old Testament or the New.

(2) The sense does not suit the case of the old διαθήκη, which was a covenant between the living God and his people; and there is no intimation of two senses being intended in the two cases: indeed, in the passage before us, the same sense seems to be distinctly implied, since the blood-shedding which inaugurated the old is at once (in ver. 17) spoken of as answering to the death which inaugurated the new, as though death inaugurated both in the same sense.

(3) The word, in the sense of covenant (equivalent to the Hebrew berith), is common in the LXX., expressing an idea familiar to Jews and Jewish Christians, while testamentary dispositions were, as far as we know, unfamiliar to the Hebrews; and, though the Roman testamentary law may have come into use when the Epistle was written, it is thought unlikely that the writer, addressing Hebrews, would have referred to it in illustration of a Divine dispensation, or, if he had, have used a word so well known to them in its traditional sense.

(4) Christ is called (here as well as in Hebrews 12:24 and Hebrews 13:20) the Mediator (μεσίτης) of the new διαθήκη: but a testament does not require a Mediator, nor, if it has one, can the same person be both mediator and testator. If, however, the sense of testament should seem inevitable here, we may explain as follows. Though the word has been used so far in a general sense, yet the writer, on the suggestion of θανάτου γενομένου in ver. 15, passes in thought at ver. 16 to the specific sense of testament, as suiting the case of Christ, the language he uses being sufficient for carrying his readers with him in the transition. Further, though the old διαθήκη was not in itself a testament, yet it was typical of that which was; its whole ceremonial foreshadowed the future Testator's death, and so, in a typical sense, it might also itself be called one. Consequently, in ver. 18, the inaugurating sacrifices of the old dispensation are regarded as representing the death of the testator; for they prefigured Christ, through whose death the "eternal inheritance" is bequeathed to man. (In accordance with this view, the Vulgate renders διαθήκη testamentum throughout the Epistle, even when the old dispensation is referred to.) As to ὁ διαθέμενος (translated "the testator"), it is, according to this view, ultimately God the Father in the new διαθήκη, as well as in the old, though, of course, the Godhead could not die. But the Father having placed the whole inheritance destined for mankind in the hands of Christ as Mediator, in his human death the testator died. And thus one of the difficulties above mentioned may be met, viz. that of Christ being regarded both as Testator and Mediator. Christ was, in fact, both - Testator, in that, being one with God, he bequeathed through his death the kingdom appointed unto hint by the Father; Mediator, in that it was through his incarnation only that the "eternal inheritance" willed to us by the Father could be transmitted in the way of testament. So in effect Chrysostom explains. Apposite to this view of the subject are his own words (Luke 22:29), "And I appoint (διατίθεμαι) unto you a kingdom, as my Father appointed (διέθετο) unto me." Here we have the same verb (διατίθεμαι) as is used in the Epistle. And though, in the passage from St. Luke, the idea of a testamentary appointment is not necessarily implied, yet it is naturally suggested where Christ is speaking on the eve of, and with reference to, his death. There is, however, another view taken (decidedly by Whitby, Ebrard, and in the recent 'Speaker's Commentary'), according to which the idea of a testament does not come in at all, the word διαθήκη retaining here, as elsewhere, its usual sense of covenant. The position is that, though the propositions of vers. 16, 17 are not true of all covenants, yet there is a sense in which they are true of any covenant between God and man; which is the only kind of covenant that the writer has in view, or that his readers would be led to think of by the previous reference to Jeremiah 31, or by the associations of the word διαθήκη as used in the Old Testament. The sense in which the propositions are true of such a covenant is thus expressed by Ebrard: "Whenever sinful man will enter into a covenant with the holy God, the man must first die - must first atone for his guilt by death (or must put in a substitute for himself)." This principle is expressed (it is alleged), not only by the sacrifices that inaugurated this covenant of the Law, but also wherever a covenant between God and man is spoken of in the Old Testament; e.g. in the covenant with Abraham (Genesis 15:8, etc., and Genesis 22.). In the case of covenants between man and man (as between Abraham and Abimelech, and between Jacob and Laban) there was no need of slain victims, whoso life had to be given for that of one of the contracting parties; but there is always expressed such need in the case of a covenant between God and man. Further, the expression, διαθήκη ἐπὶ νεκροῖς βεβαία, is, according to this view, illustrated by Psalm 50:5, where the LXX. has τοὺς διατιθεμένους τὴν διαθήκην αὐτοῦ ἐπὶ θυσίαις (in the Vulgate, qui ordinant testamentum ejus super sacrificiis). The same preposition ἐπὶ is used in both passages, and ἐπὶ θοσίαις is supposed to express the same idea as ἐπὶ νεκροῖς. This passage from the psalm is certainly much to the point in support of the view before us, serving moreover to meet in some degree one principal objection to it, viz. that it requires ὁ διαθέμενος to be understood of the human party to the covenant, and not of its Divine Author. Such is not the most obvious application of the word, nor the one sanctioned by the quotation from Jeremiah, or by other references to the Divine covenant (see supra, Hebrews 8:10, and also Genesis 15:18; Deuteronomy 5:2, 3; Luke 12:29; Acts 3:25; as well as Exodus 24:8, quoted below (ver. 20), where διέθετο, not ἐνετείλατο, is the word in the LXX. But such is the application in Psalm 50:5, and may be considered, therefore, not untenable. The writer may, indeed, have had the expression in the psalm in his mind when he wrote the verses before us. It appears from what has been said that difficulties attend both the views that have been above explained. It is not here attempted to decide between them. 9:15-22 The solemn transactions between God and man, are sometimes called a covenant, here a testament, which is a willing deed of a person, bestowing legacies on such persons as are described, and it only takes effect upon his death. Thus Christ died, not only to obtain the blessings of salvation for us, but to give power to the disposal of them. All, by sin, were become guilty before God, had forfeited every thing that is good; but God, willing to show the greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean to a sinner, not even his religious duties; except as his guilt was done away by the death of a sacrifice, of value sufficient for that end, and unless he continually depended upon it. May we ascribe all real good works to the same all-procuring cause, and offer our spiritual sacrifices as sprinkled with Christ's blood, and so purified from their defilement.
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