Hebrews 9:15
And therefore he is the mediator of the new testament: that by means of his death, for the redemption of those transgressions, which were under the former testament, they that are called may receive the promise of eternal inheritance.
Open Hebrews 9:15 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Et ideo novi testamenti mediator est : ut morte intercedente, in redemptionem earum prævaricationum, quæ erant sub priori testamento, repromissionem accipiant qui vocati sunt æternæ hæreditatis.
- Greek New Testament (SBLGNT)
- Καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν, ὅπως θανάτου γενομένου εἰς ἀπολύτρωσιν τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραβάσεων τὴν ἐπαγγελίαν λάβωσιν οἱ κεκλημένοι τῆς αἰωνίου κληρονομίας.
Haydock's commentary
And therefore he is the mediator of the new testament.4 The mediator, so as to be our Redeemer, which applies only to our Saviour, Christ. Moses is called a mediator betwixt God and his people. See Galatians iii. 19. and 1 Timothy ii. 5. &c. The saints in heaven, and men on earth, may be called mediators in an inferior and different sense: but Christ alone is the mediator who reconciled God to men, by satisfying for their sins, and by a redemption from the slavery of sin. This sense, in which Christ is the mediator of the New Testament is expressed in these following words: that by means of his death, for the redemption of those transgressions which were under the former testament, they who are called may receive the promise of eternal inheritance; that is, Christ by his death, redeemed all men. He names in particular the sins of those under the former testament, to shew them that the sacrifices of the Mosaical law could not of themselves obtain a remission of sins, so that all saved from Adam, or that shall be saved to the end of the world, have their sins forgiven, and obtain salvation by virtue of Christ's sacrifice upon the cross. He paid the ransom of their sins, and is the Redeemer of all. (Witham)
4 Novi Testamenti, diathekes kaines. The Protestant translators here found it necessary to put, not covenant, as in other places, but testament, even when the apostle speaks of the first, or old diatheke, (Ver. 18. and 20.) might they not then as well have translated Testament in the last chapter, especially when mention was there made of the New Testament in the prophecy of Jeremias? might they not as well have translated, (Galatians iv. 24.) for these are two testaments, as these are two covenants? and so in other places, where there is the same Greek word diatheke. Mr. N. has followed the Protestant translation. The Septuagint put diatheke for the Hebrew word Berith, which indeed is expounded to signify fœdus or pactum; that is, any agreement, alliance, or covenant, which in the Greek is rather sutheke than diatheke. See Scapula. We may, I believe, safely say that Berith also signifies testament, or a last will and testament, till they who are translating it by covenant, can shew us some other Hebrew word for testamentum, which I think they have not hitherto done. I find that Mr. Legh, in his Crit. Sac. on the primitive Hebrew words, writes thus: Berith signifieth both suntheken, a compact or covenant between parties, as Aquila translateth; and diatheke, a testament or disposition of one's last will, as the Septuagint translate. He cites in the Margin Drusius and Mercerus.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Augustine City of God, Of the Jewish Priesthood and Kingdom, Which, Although Promised to Be Established for Ever, Did Not Continue; So that Other Things are to Be Understood to Which Eternity is Assured
In this way, too, the kingdom of Saul himself, who certainly was reprobated and rejected, was the shadow of a kingdom yet to come which should remain to eternity. For, indeed, the oil with which he was anointed, and from that chrism he is called Christ, is to be taken in a mystical sense, and is to be understood as a great mystery; which David himself venerated so much in him, that he trembled with smitten heart when, being hid in a dark cave, which Saul also entered when pressed by the necessity of nature, he had come secretly behind him and cut off a small piece of his robe, that he might be able to prove how he had spared him when he could have killed him, and might thus remove from his mind the suspicion through which he had vehemently persecuted the holy David, thinking him his enemy. …
Aphrahat Aphrahat: Select Demonstrations, Of the Resurrection of the Dead
7. For all our fathers, in hope of the Resurrection and the quickening of the dead, were looking forward and hastening; as the blessed Apostle said, If the righteous had been looking forward to that city from which Abraham went forth, they would have had an opportunity of again turning back and to it; but they showed that they were looking forward to one better than it, namely that which is in heaven . They were looking forward to be released and to go speedily thither. And from that which I am writing unto thee, understand and observe that they were looking forward to the Resurrection. For Jacob our father, when he was dying, bound Joseph his son with an oath, and said to him, Bury me in the tomb of my fathers, with Abraham and Sarah and Isaac and Rebecca. …