Jesus has become
The phrase "Jesus has become" highlights the transition and fulfillment of Jesus' role as the eternal high priest. The Greek verb "ginomai" is used here, indicating a change of state or condition. This transformation is not about Jesus acquiring a new nature but about the realization and manifestation of His eternal priesthood. In the historical context of the New Testament, Jesus' life, death, and resurrection marked the culmination of God's redemptive plan, establishing Him as the mediator of a new covenant. This becoming is not a temporal event but an eternal reality, affirming Jesus' unique and unchanging role in God's salvific work.

the guarantee
The term "guarantee" is translated from the Greek word "engyos," which means a pledge or surety. In ancient times, a guarantee was a legal assurance of fulfillment, often involving a person who would vouch for another's obligations. Jesus, as the guarantee, signifies His role as the divine assurance of the new covenant's promises. This concept is deeply rooted in the biblical understanding of Jesus as the mediator who bridges the gap between God and humanity. His sacrificial death and resurrection serve as the ultimate pledge of God's faithfulness, ensuring the believer's access to the promises of the new covenant.

of a better covenant
The phrase "of a better covenant" emphasizes the superiority of the new covenant established through Jesus Christ. The Greek word for "better" is "kreitton," indicating something more excellent or superior. The term "covenant," from the Greek "diatheke," refers to a binding agreement or testament. In the biblical context, the new covenant, prophesied in Jeremiah 31:31-34, surpasses the old covenant given through Moses. It is founded on better promises, including the internalization of God's law, the forgiveness of sins, and a personal relationship with God. Historically, the old covenant was based on the law and required continual sacrifices, which could not fully atone for sin. In contrast, the new covenant, established through Jesus' once-for-all sacrifice, provides complete redemption and eternal life. This better covenant reflects God's ultimate plan for humanity, fulfilled in Christ, and offers believers a secure and everlasting hope.

This is the first occurrence in this Epistle of a very interesting word (diath?k?) which hereafter will occupy an important place in the argument. Throughout the Greek translation of the Old Testament it is used to represent a Hebrew word which is (more than 200 times) rightly rendered covenant in our version; and, like the Hebrew word, it is applied both to mutual agreements between man and man, and to "covenants" or engagements into which God enters in regard to man. In classical writers diath?k? commonly denotes a testament; and hence in the old Latin translation of the Scriptures testamentum became the common rendering of the word. As, however, this rendering is very often found where it is impossible to think of such a meaning as will (for example, in Psalm 83:5, where no one will suppose the Psalmist to say that the enemies of God "have arranged a testament against Him"), it is plain that the Latin testamentum was used with an extended meaning, answering to the wide application of the Greek word. St. Paul's designation of the Jewish Scriptures as "the Old Covenant" (2Corinthians 3:14) thus became familiarly known as The Old Testament. In the New Testament the Authorised version more commonly presents the better rendering; but, through the influence of the Latin, testament is retained in several places--viz., in the various accounts of the institution of the Lord's Supper; in 2Corinthians 3:6; 2Corinthians 3:14; in Revelation 11:19 ("the ark of His testament," a very strange translation); in the present verse; and especially in the very important passage, Hebrews 9:15-20. There is a very general agreement of opinion that "covenant" must be the true meaning in all passages of the New Testament except the one last mentioned; and even in that place there are strong reasons for retaining the same rendering. (See the Note on Hebrews 9:15.) In this verse, at all events, we cannot doubt that the writer is thinking of a covenant. (See Hebrews 8:6; Hebrews 8:8.) Here only is Jesus spoken of as Surety, elsewhere as Mediator (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). As through the Son of Man the covenant becomes established, so in Him it remains secure; the words addressed by God to Him as Priest and King contain the pledge of its validity and permanence. . . .

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