Isaiah 42:6

42:6 “I, the Lord, officially commission you; ¹ 

I take hold of your hand.

I protect you ²  and make you a covenant mediator for people, ³ 

and a light ⁴  to the nations, ⁵ 

Matthew 26:28

26:28 for this is my blood, the blood ⁶  of the covenant, ⁷  that is poured out for many for the forgiveness of sins.

Hebrews 8:6

8:6 But ⁸  now Jesus ⁹  has obtained a superior ministry, since ¹⁰  the covenant that he mediates is also better and is enacted ¹¹  on better promises. ¹² 

Hebrews 12:24

12:24 and to Jesus, the mediator ¹³  of a new covenant, and to the sprinkled blood that speaks of something better than Abel’s does. ¹⁴ 

[42:6]  ¹ tn Heb “call you in righteousness.” The pronoun “you” is masculine singular, referring to the servant. See the note at 41:2.

[42:6]  ² tn The translation assumes the verb is derived from the root נָצַר (natsar, “protect”). Some prefer to derive it from the root יָצַר (yatsar, “form”).

[42:6]  ³ tn Heb “a covenant of people.” A person cannot literally be a covenant; בְּרִית (bÿrit) is probably metonymic here, indicating a covenant mediator. The precise identity of עָם (’am, “people”) is uncertain. In v. 5 עָם refers to mankind, and the following reference to “nations” also favors this. But in 49:8, where the phrase בְּרִית עָם occurs again, Israel seems to be in view.

[42:6]  ⁴ sn Light here symbolizes deliverance from bondage and oppression; note the parallelism in 49:6b and in 51:4-6.

[42:6]  ⁵ tn Or “the Gentiles” (so KJV, ASV, NIV); the same Hebrew word can be translated “nations” or “Gentiles” depending on the context.

[26:28]  ⁶ tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

[26:28]  ⁷ tc Although most witnesses read καινῆς (kainhs, “new”) here, this is evidently motivated by the parallel in Luke 22:20. Apart from the possibility of homoioteleuton, there is no good reason for the shorter reading to have arisen later on. But since it is found in such good and diverse witnesses (e.g., Ì^37,45vid א B L Z Θ 0298^vid 33 pc mae), the likelihood of homoioteleuton becomes rather remote.

[8:6]  ⁸ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ⁹ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ¹⁰ tn Grk “to the degree that.”

[8:6]  ¹¹ tn Grk “which is enacted.”

[8:6]  ¹² sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[12:24]  ¹³ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[12:24]  ¹⁴ sn Abel’s shed blood cried out to the Lord for justice and judgment, but Jesus’ blood speaks of redemption and forgiveness, something better than Abel’s does (Gen 4:10; Heb 9:11-14; 11:4).