KJV: By so much was Jesus made a surety of a better testament.
YLT: by so much of a better covenant hath Jesus become surety,
Darby: by so much Jesus became surety of a better covenant.
ASV: by so much also hath Jesus become the surety of a better covenant.
| τοσοῦτο | so much |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: τοσοῦτος Sense: of quantity: so great, so many. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| κρείττονος | of a better |
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Parse: Adjective, Genitive Feminine Singular, Comparative Root: κρείττων Sense: more useful, more serviceable, more advantageous. |
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| διαθήκης | covenant |
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Parse: Noun, Genitive Feminine Singular Root: διαθήκη Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will. |
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| γέγονεν | has become |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| ἔγγυος | [the] guarantee |
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Parse: Adjective, Nominative Masculine Singular Root: ἔγγυος Sense: a surety, a sponsor. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for Hebrews 7:22
Correlative demonstrative corresponding to κατ οσον kath' hoson (the relative clause) in Hebrews 7:20. The surety Vulgate sponsor. Old word, here only in the N.T., adjective (one pledged, betrothed), from εγγυη egguē a pledge, here used as substantive like εγγυητης egguētēs one who gives a pledge or guarantee. There may be a play on the word εγγιζω eggizō in Hebrews 7:19. Εγγυαω Egguaō is to give a pledge, εγγυαλιζω eggualizō to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God‘s pledge to man, or man‘s to God, or both. He is both in fact, as the Mediator (ο μεσιτης ho mesitēs Hebrews 8:6) between God and man (Son of God and Son of man). [source]
Ἔγγυος suretyN.T.oComp. 2 Maccabees 10:28. Occasionally in Class., where also occur ἐγγυᾶν togive as a pledge, ἐγγύη surety ἐγγύησις givingin surety, ἐγγυητής onewho gives security, and ἐγγητός plightedalways of a wife. The idea underlying all these words is that of putting something into one's hand ( ἐν in γύαλον hollowof the hand ) as a pledge. For testament rend. covenant and see on Hebrews href="/desk/?q=heb+9:16&sr=1">Hebrews 9:16. The thought of a covenant is introduced for the first time, and foreshadows Hebrews 8:6-13. It adds to the thought of the inferiority of the Levitical priesthood that of the inferiority of the dispensation which it represented. [source]
Reverse Greek Commentary Search for Hebrews 7:22
The adjective καινης kainēs in Textus Receptus is not genuine. The covenant is an agreement or contract between two It is used also for will (Latin, testamentum) which becomes operative at death (Hebrews 9:15-17). Hence our New Testament. Either covenant or will makes sense here. Covenant is the idea in Hebrews 7:22; Hebrews 8:8 and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis 15:9-18). Lightfoot argues that the word αντι diathēke means covenant in the N.T. except in Hebrews 9:15-17. Jesus here uses the solemn words of Exodus 24:8 “the blood of the covenant” at Sinai. “My blood of the covenant” is in contrast with that. This is the New Covenant of Jeremiah 31; Hebrews 8:1-13. [source]
Emphatic position of υμεις humeis (ye) in contrast to the blind, unseeing world. Cf. John 13:33; John 16:10, John 16:16. Because I live, ye shall live also This is our blessed guarantee of immortal, eternal life, the continued living of Jesus. He is the surety of a better covenant (Hebrews 7:22), the Risen Christ Jesus. He had said it before (John 6:57). [source]
See Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15. For covenant, see on Hebrews 9:6ff. For the new covenant, rend. a new covenant. Νέα newonly here applied to the covenant in N.T. The word elsewhere is καινή . For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός , in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized. [source]
This great fact is not to be overlooked (Philemon 2:10.). He is there as Lord and Saviour and still “Jesus.” The mediator of a new covenant As already shown (Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15) and now gloriously consummated. To the blood of sprinkling As in Hebrews 9:19-28. Than Abel Accusative as in Hebrews 1:4. Better Comparative of καλος kalos Abel‘s blood still speaks (Hebrews 11:4), but it is as nothing compared to that of Jesus. [source]