The Incarnate Son and the Salvation of Humanity
Hebrews 2:5-18
Heb.2.5 - Details
Original Text
Morphology
- Ου: PART,neg
- γαρ: PART
- αγγελοις: NOUN,dat,pl,m
- υπεταξεν: VERB,aor,act,ind,3,sg
- την: ART,acc,sg,f
- οικουμενην: NOUN,acc,sg,f
- την: ART,acc,sg,f
- μελλουσαν: VERB,pres,part,act,acc,sg,f
- περι: PREP
- ης: PRON,gen,sg,f
- λαλουμεν·: VERB,pres,act,ind,1,pl
Parallels
- Psalm 8:4-6 (LXX 8:5-7) (quotation): Hebrews 2 immediately quotes Psalm 8 about humanity being made 'a little lower than the angels' and given dominion—the same passage and theme that the author invokes to explain who will inherit the 'world to come.'
- 1 Corinthians 15:25-27 (quotation): Paul cites the same Psalm (8) to argue that all things are placed under Christ’s feet and that Christ will subject the kingdom; parallels Hebrews’ concern with who rules the eschatological order and the notion of subjection of all things.
- Ephesians 1:20-23 (thematic): Speaks of God seating Christ at his right hand and putting 'all things under his feet,' presenting him as head of the church—thematically parallels Hebrews’ claim that the coming world is not subjected to angels but to Christ (and his human exaltation).
- Daniel 7:13-14 (allusion): The vision of the Son of Man receiving everlasting dominion, glory and a kingdom provides the Jewish-apocalyptic backdrop for Hebrews’ argument about who will inherit/run the eschatological realm (not angels but the exalted human/son).
- Hebrews 1:4-14 (thematic): The opening chapter contrasts the Son’s superiority to angels and shows angels as servants; this argument directly sets up 2:5’s claim that the coming world is not subjected to angels but belongs under the Son/human heir.
Alternative generated candidates
- For it is not to angels that he has subjected the world to come, about which we are speaking.
- For it was not to angels that he subjected the coming world, of which we are speaking.
Heb.2.6 - Details
Original Text
Morphology
- διεμαρτυρατο: VERB,aor,mid,ind,3,sg
- δε: CONJ
- που: ADV
- τις: PRON,nom,sg,?
- λεγων·Τι: VERB,pres,act,ptc,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ανθρωπος: NOUN,nom,sg,m
- οτι: CONJ
- μιμνησκη: VERB,pres,act,subj,3,sg
- αυτου: PRON,gen,sg,m
- η: ART,nom,sg,f
- υιος: NOUN,nom,sg,m
- ανθρωπου: NOUN,gen,sg,m
- οτι: CONJ
- επισκεπτη: VERB,pres,act,subj,3,sg
- αυτον: PRON,acc,sg,m
Parallels
- Psalm 8:4 (quotation): Hebrews 2:6 is a direct citation of Psalm 8:4 ('What is man, that you are mindful of him? / or the son of man, that you visit him?').
- Psalm 8:5-6 (structural): The surrounding verses of Psalm 8 (a little lower than the angels; put all things under his feet) form the larger scriptural context Hebrews 2 invokes about human dignity and subjection of creation to humanity/Christ.
- 1 Corinthians 15:27 (verbal): Paul explicitly cites Psalm 8:6 ('He put all things under his feet') in arguing that God subjects all things to Christ, echoing the same Psalm used in Hebrews.
- Job 7:17 (thematic): Job asks a similar rhetorical question about human insignificance before God ('What is man, that you make so much of him?'), paralleling the theme of Psalm 8 cited in Hebrews.
- Ephesians 1:22 (allusion): Speaks of God placing 'all things under his feet' and giving Christ as head over all—an idea that echoes the Psalm-Hebrews motif of authority and subjection under the one exalted.
Alternative generated candidates
- But someone has somewhere testified, “What is man, that you are mindful of him, or the son of man, that you care for him?”
- For someone has testified somewhere, "What is man, that you are mindful of him, or the son of man, that you care for him?"
Heb.2.7 - Details
Original Text
Morphology
- ηλαττωσας: VERB,aor,act,ind,2,sg
- αυτον: PRON,acc,sg,m
- βραχυ: ADV
- τι: PRON,int,nom,sg,n
- παρ᾽αγγελους: PREP,acc,pl,m
- δοξη: NOUN,dat,sg,f
- και: CONJ
- τιμη: NOUN,nom,sg,f
- εστεφανωσας: VERB,aor,act,ind,2,sg
- αυτον: PRON,acc,sg,m
Parallels
- Psalm 8:5 (LXX) / Psalm 8:4-6 (MT) (quotation): Hebrews 2:7 directly quotes and alludes to Psalm 8, language about being made 'a little lower than the angels' and being 'crowned with glory and honor'—the primary source for the verse's wording and imagery.
- 1 Corinthians 15:27 (verbal): Paul cites the same Psalm-theme—'God has put all things under his feet'—using the Psalmic testimony about dominion to speak of Christ's triumph and the subjection of creation.
- Philippians 2:6-11 (thematic): Paul's hymn on Christ's kenosis and subsequent exaltation parallels Hebrews' point that the Son underwent humiliation (being made lower) and was later crowned with glory and honor.
- Hebrews 1:6 (structural): Earlier in Hebrews the Son's relationship to angels is a key structural theme; 1:6 (and 1:4–14) affirms the Son's superiority to angels, which Hebrews 2:5–9 then qualifies by citing the Psalm to explain the Son's temporary humiliation and ultimate exaltation.
Alternative generated candidates
- You made him for a little while lower than the angels; you crowned him with glory and honor,
- You made him for a little while lower than the angels; you crowned him with glory and honor, and placed him over the works of your hands; you put all things in subjection under his feet.
Heb.2.8 - Details
Original Text
Morphology
- παντα: ADJ,nom,pl,n
- υπεταξας: VERB,aor,act,ind,2,sg
- υποκατω: ADV
- των: ART,gen,pl,m
- ποδων: NOUN,gen,pl,m
- αυτου·εν: PRON,gen,sg,m
- τω: ART,dat,sg,m
- γαρ: PART
- υποταξαι: VERB,aor,act,inf
- τα: ART,acc,pl,n
- παντα: ADJ,nom,pl,n
- ουδεν: PRON,acc,sg,n
- αφηκεν: VERB,aor,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- ανυποτακτον: ADJ,acc,sg,n
- νυν: ADV
- δε: CONJ
- ουπω: ADV
- ορωμεν: VERB,pres,act,ind,1,pl
- αυτω: PRON,dat,sg,m
- τα: ART,acc,pl,n
- παντα: ADJ,nom,pl,n
- υποτεταγμενα·: ADJ,acc,pl,n
Parallels
- Psalm 8:6-7 (Heb. / LXX) (quotation): Hebrews explicitly cites Psalm 8’s language about putting 'all things' under a person's feet; the verse in Hebrews echoes the LXX citation of Psalm 8:6-7.
- 1 Corinthians 15:27 (quotation): Paul quotes Psalm 8 to assert that God has subjected 'all things' under Christ, using the same Old Testament source to argue Christ’s present dominion.
- 1 Peter 3:22 (verbal): Affirms that Christ is at God’s right hand 'with angels, authorities, and powers having been subjected to him,' echoing the motif of cosmic subjection under Christ.
- Philippians 2:9-10 (thematic): Speaks of God exalting Christ so that 'every knee should bow,' thematically related to Christ’s universal rule and the subjection of all things.
- Matthew 28:18 (thematic): Jesus declares that 'all authority in heaven and on earth has been given to me,' thematically paralleling the claim that all things have been placed under his feet.
Alternative generated candidates
- putting everything in subjection under his feet.” For in subjecting all things to him, he left nothing outside his control. Yet at present we do not yet see everything subjected to him.
- In subjecting everything to him, God left nothing outside his control. At present, however, we do not yet see everything put under him.
Heb.2.9 - Details
Original Text
Morphology
- τον: ART,acc,sg,m
- δε: CONJ
- βραχυ: ADV
- τι: PRON,int,nom,sg,n
- παρ᾽αγγελους: PREP+NOUN,acc,pl,m
- ηλαττωμενον: VERB,perf,pass,part,acc,sg,m
- βλεπομεν: VERB,pres,act,ind,1,pl
- Ιησουν: NOUN,acc,sg,m
- δια: PREP
- το: ART,acc,sg,n
- παθημα: NOUN,gen,sg,n
- του: ART,gen,sg,n
- θανατου: NOUN,gen,sg,m
- δοξη: NOUN,dat,sg,f
- και: CONJ
- τιμη: NOUN,nom,sg,f
- εστεφανωμενον: VERB,perf,pass,part,acc,sg,m
- οπως: CONJ
- χωρις: PREP,gen
- θεου: NOUN,gen,sg,m
- υπερ: PREP
- παντος: ADJ,gen,sg,masc
- γευσηται: VERB,fut,mid,ind,3,sg
- θανατου: NOUN,gen,sg,m
Parallels
- Psalm 8:4-6 (quotation): The phrase 'a little lower than the angels' and the dominion motif come from Psalm 8, which Hebrews explicitly cites and applies to the Son (Heb 2:6–8).
- Philippians 2:8-9 (thematic): Describes Christ's humiliation to the point of death and his subsequent exaltation by God—parallels 'tasted death' and being 'crowned with glory and honor.'
- Isaiah 53:10-12 (thematic): The Suffering Servant dies and is vindicated/exalted after suffering, bearing the sins/ death of many—echoes the motif of suffering unto death with redemptive purpose.
- 1 Corinthians 15:20-22 (thematic): Frames Christ's death and resurrection as decisive for all humanity (death through Adam, life through Christ), resonating with 'tasted death for everyone.'
- Hebrews 2:14-15 (structural): Immediate context in Hebrews: Jesus shared in flesh and blood and died to defeat the power of death and free those enslaved by fear of death—expands on why he 'tasted death.'
Alternative generated candidates
- But we do see the one who for a little while was made lower than the angels—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.
- But we do see Jesus, who for a little while was made lower than the angels, now crowned with glory and honor because of the suffering of death, that by the grace of God he might taste death for everyone.
Heb.2.10 - Details
Original Text
Morphology
- Επρεπεν: VERB,impf,act,ind,3,sg
- γαρ: PART
- αυτω: PRON,dat,sg,m
- δι᾽ον: RELPRO,gen,pl,n
- τα: ART,acc,pl,n
- παντα: ADJ,nom,pl,n
- και: CONJ
- δι᾽ου: PREP+REL,gen,sg,m
- τα: ART,acc,pl,n
- παντα: ADJ,nom,pl,n
- πολλους: ADJ,acc,pl,m
- υιους: NOUN,acc,pl,m
- εις: PREP
- δοξαν: NOUN,acc,sg,f
- αγαγοντα: VERB,aor,act,part,acc,pl,m
- τον: ART,acc,sg,m
- αρχηγον: NOUN,acc,sg,m
- της: ART,gen,sg,f
- σωτηριας: NOUN,gen,sg,f
- αυτων: PRON,gen,pl,m
- δια: PREP
- παθηματων: NOUN,gen,pl,n
- τελειωσαι: VERB,aor,act,inf
Parallels
- Hebrews 5:8-10 (verbal): Uses the same idea/language of being 'perfected' through suffering and of Christ becoming the source/agent of salvation (τελειωθη/τελειωσαι; salvation/σωτηρια).
- Hebrews 12:2 (verbal): Describes Jesus as the 'author and finisher' (ἀρχηγὸν καὶ τελειωτὴν) of faith, echoing Hebrews 2:10’s language of the 'author/leader' (ἀρχηγον) and completion/perfection through suffering.
- Isaiah 53:10-11 (allusion): The Suffering Servant motif: God’s servant is 'wounded' and 'poured out' yet through his suffering brings justification/salvation to many—paralleling 'bringing many sons to glory' through sufferings.
- Romans 8:29-30 (thematic): Paul’s sequence of foreknowledge, calling, justification and glorification resonates with Hebrews’ claim that Christ 'brought many sons to glory'—the salvific goal of God’s redemptive plan.
- Philippians 2:8-11 (thematic): Paul’s hymn presents Christ’s path of obedient suffering followed by exaltation—a parallel trajectory to Hebrews’ emphasis that Christ, through suffering, brings others to glory and is ultimately honored/exalted.
Alternative generated candidates
- For it was fitting that he, for whom and through whom all things exist, in bringing many sons and daughters to glory, should make the pioneer of their salvation perfect through sufferings.
- For it was fitting that the one for whom and through whom all things exist should, in bringing many children to glory, make the pioneer of their salvation complete through sufferings.
Heb.2.11 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- τε: CONJ
- γαρ: PART
- αγιαζων: VERB,pres,act,part,nom,sg,m
- και: CONJ
- οι: ART,nom,pl,m
- αγιαζομενοι: VERB,pres,mid/pass,part,nom,pl,m
- εξ: PREP
- ενος: NUM,gen,sg,m
- παντες·δι᾽ην: ADJ,nom,pl,m
- αιτιαν: NOUN,acc,sg,f
- ουκ: PART,neg
- επαισχυνεται: VERB,pres,mid/pass,ind,3,sg
- αδελφους: NOUN,acc,pl,m
- αυτους: PRON,acc,pl,m
- καλειν: VERB,pres,act,inf
Parallels
- Psalm 22:22 (quotation): Hebrews 2:12 directly quotes this verse ('I will tell of your name to my brothers'), and 2:11 provides the theological basis—Jesus can call believers 'brothers'—for that citation.
- Matthew 12:50 (thematic): Jesus says that whoever does the will of the Father is his brother, sister, and mother; parallels Heb 2:11's claim that Jesus is not ashamed to call believers his brothers (shared filial relationship).
- John 20:17 (verbal): Jesus tells Mary that he goes to 'my Father and your Father, to my God and your God,' implying shared sonship and a family bond between Jesus and his followers, resonating with Heb 2:11's unity of sanctifier and sanctified.
- Hebrews 2:14–17 (structural): These immediate context verses explain how Jesus shared flesh and blood and thus became like his brothers—providing the explanatory context for 2:11's assertion that the sanctifier and the sanctified are one and he may call them brothers.
Alternative generated candidates
- For the one who consecrates and those who are consecrated have all one origin; that is why he is not ashamed to call them brothers and sisters,
- For the one who makes holy and those who are made holy all have one origin. That is why he is not ashamed to call them brothers,
Heb.2.12 - Details
Original Text
Morphology
- λεγων·Απαγγελω: VERB,pres,act,part,nom,sg,m+VERB,fut,act,ind,1,sg
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- σου: PRON,gen,sg,2
- τοις: ART,dat,pl,n
- αδελφοις: NOUN,dat,pl,m
- μου: PRON,gen,sg,1
- εν: PREP
- μεσω: NOUN,dat,sg,n
- εκκλησιας: NOUN,gen,sg,f
- υμνησω: VERB,fut,act,ind,1,sg
- σε·: PRON,acc,2,sg
Parallels
- Psalm 22:22 (quotation): Directly quoted by Hebrews 2:12: 'I will declare your name to my brothers; in the midst of the congregation I will praise you.' (NT citation of the Psalm's LXX/Hebrew wording).
- Psalm 22:23 (thematic): Continuation of the Psalm's theme of public praise and communal worship ('you who fear the LORD, praise him')—parallels Hebrews' emphasis on praising God among the assembly.
- Matthew 12:49-50 (thematic): Jesus redefines familial bonds in terms of faith ('Whoever does the will of my Father... is my brother and sister and mother'), echoing the New Testament theme of believers as Christ's 'brothers' to whom his name/praise is proclaimed.
- Romans 8:29 (thematic): Speaks of Christ as 'firstborn among many brothers,' paralleling Hebrews' concern with Jesus' brotherhood with believers and the corporate status of Christians as his siblings.
- Hebrews 2:11 (structural): Immediate context: states the same theological point that the one who sanctifies and those sanctified have the same origin—supporting the claim in 2:12 that Jesus will call believers 'brothers' and praise God with them.
Alternative generated candidates
- saying, “I will declare your name to my brothers; in the midst of the congregation I will sing your praise.”
- saying, "I will tell your name to my brothers; in the midst of the congregation I will sing your praise."
Heb.2.13 - Details
Original Text
Morphology
- και: CONJ
- παλιν·Εγω: ADV
- εσομαι: VERB,fut,mid,ind,1,sg
- πεποιθως: VERB,perf,act,ptc,nom,m,sg
- επ᾽αυτω·και: PREP
- παλιν·Ιδου: INTJ
- εγω: PRON,nom,sg,1
- και: CONJ
- τα: ART,acc,pl,n
- παιδια: NOUN,acc,pl,n
- α: PRON,nom,sg,n
- μοι: PRON,dat,sg,1
- εδωκεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
Parallels
- Isaiah 8:17–18 (quotation): Hebrews cites two phrases that closely mirror Isaiah 8:17–18 (LXX/Hebrew): the resolve to trust God and the formula “Behold, I and the children whom the LORD has given me,” used to show Jesus’ identification with those given to him.
- Psalm 22 (esp. Ps. 22:22) (structural): Psalm 22 is a controlling scriptural matrix in Hebrews 2 (v.12–13); the theme of the suffering speaker identifying and proclaiming God to his brothers provides the wider context for the sayings quoted in v.13.
- John 17:9,24 (verbal): Jesus’ high-priestly prayer uses the same concept and near-verbatim language—‘those whom you have given me’—emphasizing the Father’s giving of a people to the Son and the Son’s care for them, paralleling Hebrews’ argument about solidarity.
- Romans 8:16–17 (thematic): Paul’s language about believers as God’s children and co-heirs with Christ resonates thematically: Hebrews’ ‘the children God has given me’ stresses the relationship and shared sonship that Jesus assumes with his redeemed people.
Alternative generated candidates
- And again, “I will put my trust in him.” And again, “Behold, I and the children whom God has given me.”
- And again, "I will put my trust in him." And again, "Behold, I and the children whom God has given me."
Heb.2.14 - Details
Original Text
Morphology
- Επει: CONJ
- ουν: CONJ
- τα: ART,acc,pl,n
- παιδια: NOUN,acc,pl,n
- κεκοινωνηκεν: VERB,perf,act,ind,3,sg
- αιματος: NOUN,gen,sg,n
- και: CONJ
- σαρκος: NOUN,gen,sg,fem
- και: CONJ
- αυτος: PRON,nom,sg,3,m
- παραπλησιως: ADV
- μετεσχεν: VERB,aor,act,ind,3,sg
- των: ART,gen,pl,m
- αυτων: PRON,gen,pl,m
- ινα: CONJ
- δια: PREP
- του: ART,gen,sg,n
- θανατου: NOUN,gen,sg,m
- καταργηση: VERB,aor,act,subj,3,sg
- τον: ART,acc,sg,m
- το: ART,acc,sg,n
- κρατος: NOUN,nom,sg,n
- εχοντα: VERB,pres,act,part,acc,pl,n
- του: ART,gen,sg,n
- θανατου: NOUN,gen,sg,m
- τουτ᾽εστι: PHRASE,exp
- τον: ART,acc,sg,m
- διαβολον: NOUN,acc,sg,m
Parallels
- 1 Corinthians 15:26 (verbal): Speaks of death as the 'last enemy' to be destroyed, echoing Hebrews' claim that Christ abolishes the one who has the power of death.
- 1 John 3:8 (thematic): Declares that the Son of God appeared 'to destroy the works of the devil,' paralleling Hebrews' link between Christ's death and overthrowing the devil's power.
- John 1:14 (verbal): 'The Word became flesh' parallels Hebrews' statement that Christ shared in 'blood and flesh'—the incarnation motif underlying his saving work.
- Philippians 2:7-8 (thematic): Describes Christ's taking human form and obedience to death, resonating with Hebrews' emphasis that Jesus partook of flesh and died to defeat death.
- Romans 5:18-19 (thematic): Contrasts Adam's trespass (bringing death) with Christ's act (bringing righteousness/life), thematically related to Hebrews' claim that Christ's participation in death undoes the power of death.
Alternative generated candidates
- Since therefore the children share in flesh and blood, he himself likewise shared the same nature, that through death he might destroy the one who has the power of death—that is, the devil—
- Since therefore the children share in flesh and blood, he himself likewise partook of the same, that through death he might destroy the one who has the power of death—that is, the devil—
Heb.2.15 - Details
Original Text
Morphology
- και: CONJ
- απαλλαξη: VERB,aor,act,sub,3,sg
- τουτους: PRON,acc,pl,m
- οσοι: PRON,nom,pl,m
- φοβω: NOUN,dat,sg,m
- θανατου: NOUN,gen,sg,m
- δια: PREP
- παντος: ADJ,gen,sg,masc
- του: ART,gen,sg,n
- ζην: VERB,pres,act,inf
- ενοχοι: ADJ,nom,pl,m
- ησαν: VERB,impf,act,ind,3,pl
- δουλειας: NOUN,gen,sg,f
Parallels
- Romans 8:15 (verbal): Contrasts the ‘spirit of bondage’ and fear with the Spirit of adoption; shares language and theme of being freed from a dominating fear (often understood as fear of death).
- Hebrews 2:14 (structural): Immediate context: explains how Jesus shared in flesh to destroy him who had the power of death (the devil), providing the basis for delivering those held in fear of death (direct continuation of the same argument).
- 1 Corinthians 15:55-57 (thematic): Paul proclaims Christ’s victory over death (‘O death, where is thy sting?’), paralleling the theme of deliverance from death’s power and the resulting freedom from fear.
- 2 Timothy 1:10 (thematic): States that Christ ‘abolished death and brought life and immortality to light,’ echoing the idea that Christ’s work removes death’s dominion and the fear associated with it.
- Isaiah 25:8 (allusion): Old Testament prophecy that God will ‘swallow up death forever’; serves as theological background for NT claims that God/Joshua removes death’s power and thus the people’s fear of death.
Alternative generated candidates
- and deliver all those who through fear of death were held in lifelong bondage.
- and deliver all those who through fear of death were subject to lifelong slavery.
Heb.2.16 - Details
Original Text
Morphology
- ου: PART,neg
- γαρ: PART
- δηπου: PART
- αγγελων: NOUN,gen,pl,m
- επιλαμβανεται: VERB,pres,mid/pass,ind,3,sg
- αλλα: CONJ
- σπερματος: NOUN,gen,sg,n
- Αβρααμ: NOUN,nom,sg,m
- επιλαμβανεται: VERB,pres,mid/pass,ind,3,sg
Parallels
- Genesis 22:18 (allusion): The promise that Abraham’s 'seed' will bless the nations underlies the NT emphasis on God’s dealings with Abraham’s descendants rather than with angels.
- Genesis 12:3 (allusion): God’s covenantal blessing to Abraham and his offspring frames the OT background for focusing divine help on Abraham’s line, not on angels.
- Galatians 3:16 (verbal): Paul’s argument that the 'seed' (sperma) refers singularly to Christ connects the idea of Abraham’s offspring to Jesus and explains why God’s help is directed to humanity in him.
- Hebrews 1:14 (thematic): This chapter earlier defines angels as 'ministering spirits,' providing a contrast to 2:16’s point that God’s saving help is focused on Abraham’s descendants (humanity), not angels.
- Psalm 8:4-6 (quotation): Cited in Hebrews 2:6–8 to establish human dignity and vocation—the theological reason why the Son took on human flesh to aid 'the seed of Abraham' rather than angels.
Alternative generated candidates
- For surely he did not come to help angels, but he came to help the offspring of Abraham.
- For surely he does not give help to angels but gives help to the descendants of Abraham.
Heb.2.17 - Details
Original Text
Morphology
- οθεν: ADV
- ωφειλεν: VERB,impf,act,ind,3,sg
- κατα: PREP
- παντα: ADJ,nom,pl,n
- τοις: ART,dat,pl,n
- αδελφοις: NOUN,dat,pl,m
- ομοιωθηναι: VERB,aor,pass,inf
- ινα: CONJ
- ελεημων: ADJ,nom,sg,m
- γενηται: VERB,fut,mid,ind,3,sg
- και: CONJ
- πιστος: ADJ,nom,sg,m
- αρχιερευς: NOUN,nom,sg,m
- τα: ART,acc,pl,n
- προς: PREP
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- εις: PREP
- το: ART,acc,sg,n
- ιλασκεσθαι: VERB,pres,mid,inf
- τας: ART,acc,pl,f
- αμαρτιας: NOUN,acc,pl,f
- του: ART,gen,sg,n
- λαου·: NOUN,gen,sg,m
Parallels
- Hebrews 4:15 (thematic): Both passages present Jesus as a high priest who is like his brothers and can sympathize with human weakness (temptation), undergirding his merciful priesthood.
- Hebrews 5:1-3 (structural): Describes the role and compassion of a human high priest—able to deal gently with the ignorant and weak—providing the immediate priestly framework applied to Christ in 2:17.
- Romans 3:25 (verbal): Uses the language of propitiation/atonement (hilasterion/hilasmos) accomplished in Christ's sacrifice, paralleling Hebrews' statement that the priest's purpose is to make propitiation for the people's sins.
- 1 John 2:1-2 (thematic): Calls Jesus an advocate and the propitiation for the sins of the whole world, echoing Hebrews' emphasis on Christ's priestly work to atone for the people's sins.
- Philippians 2:7-8 (verbal): Speaks of Christ being made in the likeness of men and humbling himself—language that parallels Hebrews' claim that he was made like his brothers so he could serve as merciful, faithful high priest.
Alternative generated candidates
- Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people.
- Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people.
Heb.2.18 - Details
Original Text
Morphology
- εν: PREP
- ω: PRON,dat,sg,m
- γαρ: PART
- πεπονθεν: VERB,perf,pass,part,dat,sg,n
- αυτος: PRON,nom,sg,3,m
- πειρασθεις: VERB,aor,pass,part,nom,sg,m
- δυναται: VERB,pres,mid,ind,3,sg
- τοις: ART,dat,pl,n
- πειραζομενοις: VERB,pres,mid/pass,part,dat,pl,m
- βοηθησαι: VERB,aor,act,inf
Parallels
- Hebrews 4:15 (verbal): Both verses emphasize that the Son was tempted/tempted in every way and thus sympathizes with and can aid those who are tempted.
- Hebrews 2:17 (structural): Immediately preceding context: Christ was made like his brothers and partook of flesh and blood—grounding the claim that his suffering and temptation qualify him to help humanity.
- Matthew 4:1-11 (allusion): The narrative of Jesus' wilderness temptation illustrates the reality of his being tempted and supports the claim that, having been tempted, he can help others in temptation.
- Isaiah 53:3-5 (thematic): The Suffering Servant motif—rejected, acquainted with grief, bearing our sorrows—parallels the notion that the one who suffered can bring help and healing to afflicted humans.
- Hebrews 7:25 (thematic): Affirms Christ's ability to save and help those who approach God through him, resonating with the claim that his suffering/temptation enables him to assist believers.
Alternative generated candidates
- For in that he himself suffered when tempted, he is able to help those who are being tempted.
- For because he himself suffered when tempted, he is able to help those who are being tempted.
For it was not to angels that he subjected the coming world of which we are speaking. But someone somewhere has testified, “What is man that you are mindful of him, or the son of man that you care for him?”
You made him for a little while lower than the angels; you crowned him with glory and honor,
putting everything in subjection under his feet. For in subjecting all things to him, God left nothing that is not subjected to him. Yet at present we do not yet see everything subjected to him. But we do see Jesus, who for a little while was made lower than the angels, crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.
For it was fitting that the one for whom and by whom all things exist should, in bringing many children to glory, make the pioneer of their salvation perfect through sufferings.
For the one who consecrates and those who are consecrated have all one origin. That is why he is not ashamed to call them brothers,
saying, “I will declare your name to my brothers; in the midst of the assembly I will praise you.” And again, “I will put my trust in him.” And again, “Behold, I and the children whom God has given me.”
Since therefore the children share in flesh and blood, he himself likewise partook of the same, so that through death he might destroy the one who holds the power of death—that is, the devil—
and free all those who through fear of death were subject to lifelong bondage.
For he does not come to the aid of angels, but he comes to the aid of Abraham’s offspring.
Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make atonement for the sins of the people.
For because he himself suffered when he was tempted, he is able to help those who are being tempted.