Jesus has become
This phrase emphasizes the active role of Jesus in fulfilling the divine promise. Unlike the Levitical priests who were appointed by the law, Jesus' priesthood is established by God's direct intervention and promise. The use of "has become" indicates a completed action with ongoing significance, highlighting the transition from the old covenant to the new covenant through Jesus' life, death, and resurrection. This transformation is central to the message of Hebrews, which presents Jesus as the ultimate fulfillment of God's redemptive plan.

the guarantee
In the ancient world, a guarantee was a pledge or assurance of fulfillment. Jesus as the "guarantee" signifies that He is the surety or assurance of the new covenant's promises. This role is unique to Jesus, as He not only mediates the covenant but also ensures its effectiveness and permanence. The concept of a guarantee in this context implies a legal and binding assurance, reflecting the certainty and reliability of the new covenant established through Christ.

of a better covenant
The "better covenant" refers to the new covenant prophesied in Jeremiah 31:31-34, which promises a more intimate relationship between God and His people, characterized by internal transformation and forgiveness of sins. This covenant is superior to the old Mosaic covenant, which was based on external laws and rituals. The new covenant, established through Jesus' sacrificial death and resurrection, offers a direct and personal relationship with God, fulfilling the law's requirements and providing eternal redemption. This superiority is a key theme in Hebrews, which contrasts the limitations of the old covenant with the perfection and completeness of the new covenant in Christ.

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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