Hebrews 2:17

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An Exegetical Analysis of ὁμοιωθῆναι in Hebrews 2:17

The precise nuance and scope of the term ὁμοιωθῆναι (“to be made like”) in Hebrews 2:17 presents a significant exegetical challenge, particularly in its interaction with the adverbial phrase κατὰ πάντα (“in all things”). The central question revolves around the extent of Christ’s identification with humanity. Specifically, scholars debate whether ὁμοιωθῆναι implies a mere superficial resemblance, a full functional likeness, or a complete ontological equality with human beings, and how the qualifying phrase κατὰ πάντα affects this interpretation. This exegesis will delve into the textual, lexical, grammatical, and rhetorical aspects of the verse to propose a nuanced understanding of its meaning and suitable English translations.

Greek Text (Nestle 1904)

ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται ἀρχιερεὺς ἐν τοῖς πρὸς τὸν θεόν, εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ.

Key differences with SBLGNT (2010):

• There are no substantive textual differences between the Nestle 1904 edition and the SBLGNT (2010) for Hebrews 2:17. Both texts present an identical reading.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The textual apparatus of the Novum Testamentum Graece (NA28) for Hebrews 2:17 indicates no significant variants affecting the words ὁμοιωθῆναι or κατὰ πάντα. The text is remarkably stable across major manuscripts, lending confidence to the presented Greek reading.

Lexically, the verb ὁμοιόω (from which ὁμοιωθῆναι is derived) is crucial. According to BDAG, ὁμοιόω means “to make like, cause to be like, liken.” In the passive voice, as it appears here (aorist passive infinitive), it signifies “to be made like, to become like.” The term consistently denotes a qualitative resemblance or similarity rather than an absolute identity or equality. For instance, in Romans 9:29, “Unless the Lord of hosts had left us offspring, we would have become like Sodom and been made like Gomorrah” (εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὁμοιωθέντες), the comparison is clearly one of similar fate or condition, not identity. Similarly, Matthew 13:24 uses ὡμοιώθη (“was likened”) to introduce a parable, indicating comparison, not sameness.

KITTEL (TDNT, s.v. ὅμοιος) elaborates on the concept of likeness, noting that in the New Testament, particularly in Pauline thought, terms like ὁμοίωμα (related noun) often indicate a *form* or *appearance* that shares characteristics with something else without being identical in essence. In Hebrews, the necessity for Christ to be “made like” humanity is tied directly to his function as a compassionate and effective High Priest. This likeness is therefore functional and experiential, involving a full participation in human existence (apart from sin, as implied elsewhere), enabling him to sympathize with human weakness (Heb 4:15).

The phrase κατὰ πάντα functions adverbially, modifying ὁμοιωθῆναι. BDAG defines κατὰ πάντα as “in every respect, in all things.” This intensifies the scope of the likeness, indicating its comprehensive nature. It suggests that Christ’s identification with humanity was not partial or superficial but encompassed all essential aspects of human experience relevant to his redemptive and priestly work. This comprehensive likeness includes sharing in flesh and blood (2:14), experiencing suffering, and being tempted (2:18).

Translation Variants with Grammatical & Rhetorical Analysis

The phrase ὤφειλεν… ὁμοιωθῆναι is a periphrastic construction expressing necessity or obligation, often translated as “it was necessary for him to be made like” or “he had to be made like.” The aorist passive infinitive ὁμοιωθῆναι denotes a completed action viewed as a whole, an event that occurred in the past (Christ’s incarnation) with ongoing implications. The passive voice (“to be made like”) indicates that this transformation was not self-initiated but was part of the divine plan for the Son.

The key interpretative tension lies in distinguishing “likeness” from “equality.” As noted lexically, ὁμοιόω typically signifies resemblance rather than identity. The context of Hebrews strongly supports Christ’s full humanity (2:14, 18), which is a likeness to humanity, not an ontological equality that would deny his distinct divine nature. The author is emphasizing Christ’s genuine participation in the human condition, making him a relatable and empathetic High Priest, rather than asserting that he became indistinguishable from humans in every conceivable way (e.g., in sinfulness or divine attributes).

The phrase κατὰ πάντα “in all things” specifies the scope of this likeness. It indicates that the likeness was comprehensive concerning those aspects of humanity relevant to his role. This would include sharing in human flesh and blood, experiencing suffering, temptation, and death (cf. 2:9, 14, 18). It does not, however, necessarily imply a likeness in sin (4:15). The rhetorical force of κατὰ πάντα is to underscore the depth and genuineness of Christ’s solidarity with humanity, thereby establishing the foundation for his compassionate and effective high-priestly intercession. The grammatical structure, placing κατὰ πάντα before the infinitive, emphasizes this comprehensive likeness immediately.

The subsequent ἵνα-clause (“in order that he might become a merciful high priest…”) clearly states the purpose of this comprehensive likeness: to enable Christ to fulfill his high-priestly ministry effectively. This teleological connection reinforces that the likeness is oriented towards a specific redemptive function.

Conclusions and Translation Suggestions

The exegesis of Hebrews 2:17 demonstrates that Christ’s becoming “like” his brothers was a divinely necessitated, comprehensive identification with humanity, crucial for his role as a merciful and faithful High Priest. The term ὁμοιωθῆναι signifies a genuine likeness or resemblance, not an absolute ontological equality, while κατὰ πάντα ensures that this likeness is understood as thorough and complete in all relevant aspects of human experience. The purpose of this likeness is explicitly tied to his redemptive work of propitiation.

Based on this analysis, the following translation suggestions are offered:

1. “Therefore, it was necessary for him 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 propitiation for the sins of the people.”
   This translation emphasizes the divine necessity, the passive nature of Christ’s becoming, and the comprehensive scope of his likeness to humanity. It uses “in every respect” for κατὰ πάντα, conveying the thoroughness of his identification.

2. “For this reason, he had to become like his brothers in all ways, so that he could be a compassionate high priest in the things pertaining to God, in order to atone for the people’s sins.”
   This rendering uses “had to become” to highlight the obligation and outcome of the process. “In all ways” is a slightly more idiomatic equivalent for κατὰ πάντα, and “compassionate” directly translates ἐλεήμων, linking it to the high-priestly function.

3. “Consequently, it was imperative that he be fully assimilated to his brothers, in order that he might become a merciful high priest before God, for the purpose of expiating the sins of the people.”
   This option utilizes “imperative” and “fully assimilated to” to convey the strong sense of necessity and the comprehensive nature of the likeness, leaning towards a more dynamic equivalence that captures the depth of Christ’s identification without implying absolute equality. “Expiating” is a precise theological term for ἱλάσκεσθαι.