English Standard Version
But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.
King James Bible
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
American Standard Version
But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man .
But we see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour: that, through the grace of God, he might taste death for all.
English Revised Version
But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God he should taste death for every man.
Webster's Bible Translation
But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.
Weymouth New Testament
But Jesus--who was made a little inferior to the angels in order that through God's grace He might taste death for every human being--we already see wearing a crown of glory and honour because of His having suffered death.
Hebrews 2:9 Parallel
CommentaryVincent's Word Studies
Jesus - made a little lower, etc.
Repeated from Hebrews 2:7. To be subordinated to the angels is the same as being "made under the law," Galatians 4:4. In that chapter Paul shows that the law under which the church in its state of pupilage was kept (Galatians 3:23; Galatians 4:3) was instituted through the mediation of angels (Galatians 3:19). Then, as interchangeable with under the law, Paul has "enslaved under the elements (ὑπὸ τὰ στοιχεῖα) of the world" (Galatians 4:3, Galatians 4:9). These elements are elemental forces or spirits, as appears from a correct interpretation of Colossians 2:8, Colossians 2:20. The subjection to elemental spirits is only another form of subjection to the angels of the law, and our author uses this doctrine to show the mutable nature of angels in contrast with the immutable perfection of the Son (see Hebrews 1:7, Hebrews 1:8). This accords with the Epistle to the Colossians which deals with the heresy of angel-worship, and in which the worship of angels is represented as connected with the service of elemental or cosmic forces. Very striking is Colossians 2:15. When the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law was set aside by God (ἀπεκδύσαμενος) having stripped off, revealing Christ as the head of every principality and power. God made a show or display of them (ἐδειγμάτισεν) as subordinate and subject to Christ. He thus boldly (ἐν παρρησίᾳ), by a bold stroke, put his own chosen ministers in subjection before the eyes of the world. See on Colossians 2:15. The use of the human name, Jesus, at this point, is significant. In this epistle that name usually furnishes the key to the argument of the passage in which it occurs. See Hebrews 3:1; Hebrews 6:20; Hebrews 12:2.
For the suffering of death crowned with glory and honor (διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον)
The usual interpretation connects for the suffering of death with made lower than the angels, meaning that Jesus was subordinated to the angels for the suffering of death. But for the suffering of death should be connected with crowned, etc. Δια should be rendered because of. Jesus was crowned with glory and honor because of the suffering of death. Christ's exaltation and preeminence over the angels was won through humiliation and death. For crowned, see on 2 Timothy 2:5. Exaltation was the logical result of Christ's humiliation (comp. Philippians 2:9), not simply its recompense (comp. Matthew 23:12; Luke 14:11; Luke 18:14). He was glorified in humiliation. "The humiliation is only the glory not yet begun."
By the grace of God (χάριτι θεοῦ)
God manifested his grace in giving Christ the opportunity of tasting death for every man, and so abolishing death as a curse. The same thought of glory in humiliation is expressed in John 1:14. To be called to the office of "apostle and high-priest of our confession" (Hebrews 3:1), an office which involved personal humiliation and death, was to be "crowned with glory and honor," and was a signal token of God's favor. Note John 12:23, John 12:28; John 13:31, John 13:32, in which Jesus speaks of his approaching passion as itself his glorification. Comp. Hebrews 3:3. It was desirable to show to Jews who were tempted to stumble at the doctrine of a crucified Messiah (Galatians 3:13), that there was a glory in humiliation.
Should taste death (γεύσηται θανάτου)
The following statement justifies the bold assertion of Hebrews 2:9. With a view to the recoil of Jewish readers from the thought of a suffering Messiah (1 Corinthians 1:23), the writer will show that Jesus' suffering and death were according to the divine fitness of things.
Treasury of Scripture Knowledge
for the. or, by the. crowned.
Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom."
"For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
Truly, truly, I say to you, if anyone keeps my word, he will never see death."
The Jews said to him, "Now we know that you have a demon! Abraham died, as did the prophets, yet you say, 'If anyone keeps my word, he will never taste death.'
Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.
The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, glorified his servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release him.
Therefore God has highly exalted him and bestowed on him the name that is above every name,
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.