Difference is not in the Greek, but it is added (as in Bijbel in Gewone Taal and Die Bibel im heutigen Deutsch) to bring out the full meaning of the text. It is not God’s oath-taking itself which establishes a better covenant; it is because the new covenant included an oath that it is better than the old.
With a phrase such as This difference, it is often necessary to specify the basis for the difference, since this may not be clear from the context. One may, for example, translate This difference as “This difference concerning an oath” or “The fact that in the case of Jesus, God made a solemn promise.”
As was noted on 2.9 and 6.20, the name Jesus by itself usually carries great emphasis in this letter, and this is so again here.
The Greek for guarantee is not used elsewhere in the New Testament, but it is common in other parts of the Greek Bible; see especially Sirach 29.14-19. Its meaning is clear. The term describes someone called a “guarantor” (New English Bible and Translator’s New Testament) or “surety” (Moffatt, Revised Standard Version) who was responsible for seeing that the terms of a contract were carried out. He also promised to pay the penalty if the contract was broken. The word is similar in meaning to “mediator” (8.6; 9.15; 12.24). Some translations make it explicit that Jesus guarantees “to us” that the contract will be maintained; Bible en français courant says “Therefore Jesus is … the one who guarantees us a better covenant,” and Jerusalem Bible has “our guarantee.” In translating guarantee as “one who guaranteed a covenant,” it may be possible to translate “Jesus is the one who causes a better covenant to be fulfilled.” It may also be possible to say “Jesus is the one who makes possible this better covenant.”
If it is necessary to indicate the basis for the comparison, a better covenant may be contrasted with “the previous covenant” or “the covenant made through Moses.”
It is an astonishing sign of the care with which this letter was written that the keyword covenant has not been used before but has been kept in reserve until this point. The way was prepared in earlier chapters by a series of comparisons between Jesus on the one hand and angels, Moses, and high priests on the other. Then came statements earlier in this chapter about the new priesthood which involved a new Law. These statements mean that the whole basis of Israel’s special relationship with God has been changed. Israel had been the “people of the covenant,” but now the old covenant has been replaced by a new one. Until now the writer was not ready to suggest this, and even now he only mentions it in passing. The full discussion will come in chapter 9.
The translation of covenant is a test of one’s ability to follow dynamic equivalence translation principles, especially at the level of common language. For detailed discussion, see Appendix B, “The Translation of ‘Covenant.’ ”
The translator may be able to find a word or phrase used to describe an agreement which (as in many African societies) has a religious aspect, and which at least has nothing in it which conflicts with the essential features of the biblical covenant. If such an expression is available, it should be used. The biblical context will allow this expression to make its meaning fuller and clearer where this is necessary.
If such an expression is not available, the translator should consider using a secular word for “agreement” or “treaty.” It will then be possible to show that the biblical covenant is based on God’s initiative, and the translation can use such phrases as “the agreement which God proposed” or “the arrangement which God made.”
Where neither of these things is possible, the translator will probably have to use a traditional term, where one exists, or some otherwise inadequate expression, and then explain it in a glossary note. It is important in the choice of a word for covenant to avoid any expression which will suggest a kind of “compromise” or “deal” by which both sides work out an arrangement by which they realize some kind of reciprocal benefit. There are, of course, mutual obligations in a covenant, but in the Bible, covenants are made by God, not reached by bargaining.
The Bible en français courant glossary note, and parts of the Die Bibel im heutigen Deutsch glossary note, may be adapted to give the amount and type of information that the intended readers need and can use. The glossary notes are as follows:
Bible en français courant:
treaty or agreement which God made, on his own initiative, with Abraham (Gen 17.1-8), then, later, with the people of Israel (Deut 29.10-15), and finally with all who believe in Christ.
Die Bibel im heutigen Deutsch:
… The covenant between God and his people is not a contract between equal partners. The initiative is always with God, who offers his covenant to an individual or to the people of Israel, and who makes promises to the partner in the covenant, but also lays obligations upon him (Gen 9.8-17; 15.18; 17.1, 4, 10; Exo 19-24).
The Old Testament prophets, who experience Israel’s breaking of the covenant with God by the worship of idols and by social injustice, speak of a future “new covenant.” This expectation, according to the New Testament, is fulfilled in Jesus Christ. He became by his death on the cross the founder of the new covenant, which exists between God and the new covenant people from all nations, the Christian people.
Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on The Letter of the Hebrews. (UBS Handbook Series). New York: UBS, 1983. For this and other handbooks for translators see here .