Hebrews 2 6

Hebrews 2:6 kjv

But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man that thou visitest him?

Hebrews 2:6 nkjv

But one testified in a certain place, saying: "What is man that You are mindful of him, Or the son of man that You take care of him?

Hebrews 2:6 niv

But there is a place where someone has testified: "What is mankind that you are mindful of them, a son of man that you care for him?

Hebrews 2:6 esv

It has been testified somewhere, "What is man, that you are mindful of him, or the son of man, that you care for him?

Hebrews 2:6 nlt

For in one place the Scriptures say, "What are mere mortals that you should think about them,
or a son of man that you should care for him?

Hebrews 2 verses

Hebrews 2 6 Meaning

Hebrews 2:6 presents a quote from Psalm 8:4, asking rhetorical questions about humanity's significance. It highlights God's profound mindfulness and care for human beings, despite their apparent insignificance. In the context of Hebrews, the author introduces this Psalm to argue that while this passage appears to speak of mankind in general being given dominion, it finds its ultimate and perfected fulfillment not in angels or even general humanity as seen today, but supremely in Jesus Christ, who temporarily humbled Himself to become human. This quote serves as a bridge, demonstrating God's design for humanity's exaltation, a design fully realized in the Incarnation, suffering, death, and subsequent glorification of the Son of God.

Hebrews 2 6 Context

Hebrews chapter 2 warns believers against neglecting the salvation offered through Jesus Christ, emphasizing that if the word spoken through angels was binding, how much more is the word delivered by the Son of God. The chapter systematically argues for Christ's superiority to angels, despite His temporary humbling. Verse 6 initiates a crucial line of argumentation: if angels are glorious ministering spirits, why would a Psalm speak of a human being exalted and given dominion, even over angels (as implied in the subsequent verses by quoting "a little lower than angels" and then crowning)? This sets the stage for demonstrating that this promised dominion and exaltation is uniquely and ultimately fulfilled in Jesus, who embraced humanity's limitations (and even death) to identify with humanity, perfect salvation, and thereby secure the destiny intended for "man." The Jewish-Christian audience of Hebrews needed this clarification to solidify their faith in Jesus as superior to angelic mediators and to understand the profound purpose behind His incarnation.

Hebrews 2 6 Word analysis

• "But" (ἀλλά, alla): This Greek conjunction signals a strong contrast or opposition. It introduces a counter-argument or an alternative perspective to the preceding discussion about the superiority of Christ to angels (Heb 1:5-14).

• "one" (τίς, tis): Used in the sense of "someone" or "a certain person." The author doesn't explicitly name David or the psalmist who wrote Psalm 8, deliberately shifting focus from the human author to the divine source of the prophecy. This emphasizes that the "testimony" is not just a man's opinion but God's revealed word, carrying inherent authority.

• "somewhere" (που, pou): This vague adverb for place ("in a certain place," "somewhere") refers to a specific, but at this point unnamed, passage of Scripture. This phrasing might indicate the author assumes the audience knows the source, or it's a stylistic choice to draw attention to the content itself rather than merely its location. It's common in Rabbinic writings to cite without full reference if the quote is well-known.

• "testified" (διεμαρτύρατο, diemarturato): A strong Greek verb (middle voice of diamartyromai), meaning "solemnly affirm," "earnestly testify," or "give a thorough witness." It implies a weighty and authoritative declaration, highlighting the importance and reliability of the scripture being quoted. This is more than just "saying" – it's a divine declaration.

• "saying" (λέγων, legōn): Simply introduces the direct quote that follows, indicating the precise words spoken.

• "What is man" (Τί ἐστιν ἄνθρωπος, Ti estin anthrōpos): This rhetorical question, directly from Psalm 8:4 (Hebrew: מָה אֱנוֹשׁ, mah 'enosh), expresses wonder and perhaps even humility. "Man" ('enosh) in Hebrew often emphasizes human frailty, mortality, and weakness. The question underscores the seemingly paradoxical fact of God's immense concern for such a seemingly insignificant and transient being.

• "that You are mindful of him" (ὅτι μιμνῄσκῃ αὐτοῦ, hoti mimnēskē autou): "Mindful" (μιμνῄσκω, mimnēskō) signifies not just remembering, but having active, persistent remembrance, concern, and care for someone. It implies God's benevolent and attentive presence in human affairs, despite human weakness.

• "or the son of man" (ἢ υἱὸς ἀνθρώπου, ē huios anthrōpou): Parallel to "man," often in Hebrew poetic parallelism (וּבֶן־אָדָם, u-ben-adam) to intensify the preceding term, referring to human beings in general. However, in the New Testament, "Son of Man" became a specific Messianic title used by Jesus for Himself (e.g., in Daniel 7:13). The author of Hebrews sees this title in Psalm 8, prophetically foreshadowing Christ.

• "that You care for him?" (ὅτι ἐπισκέπτῃ αὐτόν;, hoti episeptē auton?): "Care for" (ἐπισκέπτομαι, episkeptomai) implies visitation, looking after, providing for, or inspecting with protective intent. It denotes God's active, compassionate intervention and oversight in human lives, signifying His personal interest and engagement.

• Words-group by words-group analysis:

  • "But one has somewhere testified, saying": This introduction functions to establish the scriptural authority for the coming argument. It's a foundational claim for the divine inspiration of Psalm 8, framing it not as human reflection, but as a prophecy carrying God's testimony. This careful introduction underscores the significance the author attaches to this Old Testament passage for understanding Christ's nature and work.
  • "What is man that You are mindful of him, Or the son of man that You care for him?": This rhetorical double question encapsulates the central theological paradox of God's engagement with humanity. It evokes a sense of awe at divine condescension. While seemingly referring to ordinary humanity, in the context of Hebrews 2, the author re-interprets it through a Christological lens. The questions highlight the incredible privilege bestowed upon humanity by a transcendent God, leading directly into the unique way this privilege is actualized in Christ's humbling and subsequent exaltation.

Hebrews 2 6 Bonus section

The Jewish expectation of Messiah was often shaped by texts like Psalm 8, hinting at a victorious king. However, Psalm 8 also carries within it the theme of humanity's appointed, yet currently unfulfilled, destiny of dominion. The author of Hebrews masterfully leverages this, acknowledging the current reality where "we do not yet see all things put under him" (humanity). This then allows for the theological leap to Christ, showing that He alone has fulfilled the 'man' spoken of in the Psalm, bringing that appointed destiny to pass. This interpretation provides an eschatological hope tied to Christ's present session at God's right hand and His future consummation of all things. It also underscores a core aspect of atonement: Christ did not simply die for humanity; He became fully human to conquer death and sin from within human experience, perfecting salvation for all who believe, thereby actualizing humanity's lost glory and dominion through His own obedient and victorious life and death.

Hebrews 2 6 Commentary

Hebrews 2:6 draws from Psalm 8 to deepen the argument for Jesus' superiority, especially concerning His humanity and suffering. The verse, a seemingly simple query about humanity's place in the grand scheme, becomes a pivotal text for Christology. The rhetorical questions posed in Psalm 8 marvel at God's attentiveness to frail human beings ('enosh, mortal man) and their descendants (ben-adam, son of man). It sets up a contrast with the vastness of creation, wondering why such seemingly insignificant beings receive God's mindfulness and visitation.

The author of Hebrews picks up this thread not to diminish humanity, but to redirect its ultimate meaning. He implies that while humanity was indeed given dominion in creation (Gen 1:26-28), we do not yet see "all things put under his feet" (Heb 2:8, referencing Ps 8:6) in general humanity. Instead, the author argues, the true, ultimate, and eschatological fulfillment of Psalm 8's prophecy — of a crowned "man" having dominion — is found supremely in Jesus Christ. Jesus, though eternally God and superior to angels, became the very "man" referenced in Psalm 8 by taking on flesh. His temporary lowering "a little lower than angels" (v.7) through incarnation and suffering (His care for man, even unto death), was precisely the path to His glorious coronation and ultimate dominion over all creation. Thus, what Psalm 8 poetically muses about ordinary man finds its robust and actualized reality in the God-Man, Jesus. This perspective comforts a struggling community by demonstrating that their Lord, though suffering, perfectly fulfilled God's design for humanity and opened the way for them to share in His ultimate glory.