Job 9:33

9:33 Nor is there an arbiter ¹  between us,

who ²  might lay ³  his hand on us both, ⁴ 

Hebrews 7:25

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them.

Hebrews 8:6

8:6 But ⁵  now Jesus ⁶  has obtained a superior ministry, since ⁷  the covenant that he mediates is also better and is enacted ⁸  on better promises. ⁹ 

Hebrews 9:15

9:15 And so he is the mediator ¹⁰  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ¹¹  since he died ¹²  to set them free from the violations committed under the first covenant.

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 

[9:33]  ¹ tn The participle מוֹכִיחַ (mokhiakh) is the “arbiter” or “mediator.” The word comes from the verb יָכַח (yakhakh, “decide, judge”), which is concerned with legal and nonlegal disputes. The verbal forms can be used to describe the beginning of a dispute, the disputation in progress, or the settling of it (here, and in Isa 1:18).

[9:33]  ² tn The relative pronoun is understood in this clause.

[9:33]  ³ tn The jussive in conditional sentences retains its voluntative sense: let something be so, and this must happen as a consequence (see GKC 323 §109.i).

[9:33]  ⁴ sn The idiom of “lay his hand on the two of us” may come from a custom of a judge putting his hands on the two in order to show that he is taking them both under his jurisdiction. The expression can also be used for protection (see Ps 139:5). Job, however, has a problem in that the other party is God, who himself will be arbiter in judgment.

[8:6]  ⁵ 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]  ⁶ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ⁷ tn Grk “to the degree that.”

[8:6]  ⁸ tn Grk “which is enacted.”

[8:6]  ⁹ 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.

[9:15]  ¹⁰ 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.

[9:15]  ¹¹ tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹² tn Grk “a death having occurred.”

[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).