Hebrews 2:9

An Exegetical Analysis of Hebrews 2:8-10: The Chronology of Christ’s Crowning and Death

This exegetical study of An Exegetical Analysis of Hebrews 2:8-10: The Chronology of Christ’s Crowning and Death is based on a b-greek discussion from January 16th, 2014. The initial query concerned a commentator’s assertion that “The crowning with glory and honour must, on any natural rendering of the Greek, precede the death,” and sought clarification regarding the possible temporal order of events depicted in the passage, particularly the relationship between Christ’s suffering and his exaltation.

The primary exegetical issue revolves around the precise temporal relationship between Christ’s “crowning with glory and honour” (δόξῃ καὶ τιμῇ ἐστεφανωμένον) and “the suffering of death” (διὰ τὸ πάθημα τοῦ θανάτου) in Hebrews 2:9. Specifically, the interpretation hinges on the grammatical function of the perfect participle ἐστεφανωμένον and the precise scope and dependency of the subsequent ὅπως clause. Understanding whether the crowning chronologically precedes, coincides with, or results from the suffering of death is crucial for a complete understanding of the passage’s theological implications regarding Christ’s redemptive work.

Greek text (Nestle 1904)

8 πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. ἐν τῷ γὰρ ὑποτάξαι [αὐτῷ] τὰ πάντα οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. Νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα·

9 τὸν δὲ βραχύ τι παρʼ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.

10 Ἔπρεπεν γὰρ αὐτῷ, διʼ ὃν τὰ πάντα καὶ διʼ οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι.

Key differences with SBLGNT (2010):

• Hebrews 2:8: Nestle 1904 includes [αὐτῷ] in brackets after ὑποτάξαι, indicating textual uncertainty; SBLGNT (2010) includes αὐτῷ without brackets. The reading with αὐτῷ (dative of advantage/disadvantage) is well-attested and widely accepted.
• Hebrews 2:9: Nestle 1904 reads χάριτι θεοῦ (by the grace of God); SBLGNT (2010) reads χωρὶς θεοῦ (apart from God). This is a significant variant with profound theological implications.

Textual Criticism (NA28) and Lexical Notes

The textual variant in Hebrews 2:8 concerning [αὐτῷ] is minor. While Nestle 1904 brackets it, signifying some doubt, most critical editions like NA28 and SBLGNT include it. The inclusion of αὐτῷ provides a clearer antecedent for the one to whom all things are subjected.

More significantly, Hebrews 2:9 presents the well-known and much-debated variant between χάριτι θεοῦ (“by the grace of God”) and χωρὶς θεοῦ (“apart from God”). The Nestle-Aland 28th edition (NA28) retains χάριτι θεοῦ, supported by a strong and diverse array of early manuscripts (including Papyrus 46, Codex Sinaiticus, Codex Alexandrinus, Codex Vaticanus). The variant χωρὶς θεοῦ is also found in some important manuscripts, notably the Greek majuscule 048 (formerly a correction in Sinaiticus) and some patristic citations. The reading χωρὶς θεοῦ is generally considered the more difficult reading, as it could imply that Christ tasted death “apart from God” or “without God’s help,” which appears theologically problematic at first glance. However, some scholars argue it highlights Christ’s full identification with humanity in suffering, experiencing death in a way that God, being immortal, cannot. Despite its interpretive challenge, the NA28, alongside the majority of modern critical editions, favors χάριτι θεοῦ, which harmonizes better with the broader theological context of God’s redemptive grace. This exegesis will proceed with the NA28 reading of χάριτι θεοῦ.

Lexical Notes:

• ἠλαττωμένον (v.9): The perfect passive participle of ἐλαττόω. BDAG defines this as “to make small, decrease, diminish” or “to make lower in rank, to humiliate.” Here, it refers to Jesus’ temporary abasement “lower than the angels” (cf. Psalm 8:5).
• πάθημα (v.9, 10): From πάσχω, meaning “that which one suffers, suffering, misfortune, calamity.” In this context, it specifically refers to Christ’s suffering, culminating in death. KITTEL (TDNT) emphasizes the broader semantic field of suffering and endurance, often with a salvific purpose in early Christian literature.
• ἐστεφανωμένον (v.9): The perfect passive participle of στεφανόω, meaning “to crown with a garland, wreathe.” The perfect tense indicates a completed action with continuing results or a present state resulting from a past action. Here, it describes Jesus as being in a state of having been crowned.
• ἀρχηγὸν (v.10): BDAG defines this as “one who is the first in a series or origin of a process, originator, founder, pioneer, leader.” In Hebrews, Christ is presented as the “pioneer” or “author” of salvation, leading the way for others.
• τελειῶσαι (v.10): The aorist infinitive of τελειόω, meaning “to bring to an end, finish, complete, perfect.” In this context, it refers to Christ being “perfected” through sufferings, not in the sense of moral improvement, but of reaching the destined goal of his saving mission, making him fully qualified as the high priest and savior. KITTEL (TDNT) highlights the idea of bringing to ultimate fulfillment.

Translation Variants with Grammatical & Rhetorical Analysis

The core of the exegetical challenge in Hebrews 2:9 lies in the syntactical relationship of the participles and the adverbial phrases:

τὸν δὲ βραχύ τι παρʼ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου.

The main verb is βλέπομεν (“we see”), taking Ἰησοῦν (“Jesus”) as its direct object. Jesus is described by two perfect passive participles: ἠλαττωμένον (“having been made lower”) and ἐστεφανωμένον (“having been crowned”). Both participles describe the *state* of Jesus as he is “seen.” The first participle describes his temporary humiliation (“for a little while lower than the angels”). The second describes his exaltation (“crowned with glory and honor”).

The critical phrase is διὰ τὸ πάθημα τοῦ θανάτου (“through/because of the suffering of death”). This prepositional phrase, using διά with the accusative, indicates the means, cause, or ground. It modifies ἐστεφανωμένον, explaining *how* or *why* Jesus was crowned. Thus, the crowning with glory and honor occurs *through* or *because of* his suffering of death. This clarifies that the suffering is not merely a preceding event, but the very mechanism by which the crowning is achieved.

The perfect participle ἐστεφανωμένον (“having been crowned”) indicates a completed action with lasting results. When “we see Jesus,” he is already in the state of having been crowned. This does not necessarily imply that the *act* of crowning occurred chronologically *before* his death as a separate event, but rather that his exaltation (crowning) is intrinsically linked to and achieved through his suffering unto death. The passage rhetorically juxtaposes his temporary humiliation (ἠλαττωμένον) with his ultimate exaltation (ἐστεφανωμένον), with the suffering of death as the pivotal point.

The final clause, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου (“in order that by the grace of God he might taste death for everyone”), is a purpose clause. Its scope is debated. It could express the purpose of:

1. The entire “we see Jesus” statement, including both his abasement and exaltation.
2. His being crowned with glory and honor.
3. His suffering of death.

Given the theological context of Hebrews, the purpose clause most likely explains the ultimate goal of Jesus’ entire redemptive trajectory, encompassing his humiliation, suffering, and exaltation. He went through this entire process—being made lower and then crowned through death—in order that he might taste death on behalf of all. This interpretation supports the view that there isn’t a simple linear chronology where crowning *must* precede death, but rather a complex interrelation where death is the means to exaltation, and the whole process serves a redemptive purpose.

Conclusions and Translation Suggestions

The exegetical analysis of Hebrews 2:9 suggests that the text does not necessitate a strict chronological sequence where Christ’s crowning with glory and honor occurs as a distinct event *before* his death. Instead, the passage presents Jesus in a state of having been crowned, with this crowning being achieved *through* or *as a direct result of* his suffering of death. The perfect participle ἐστεφανωμένον describes a completed state of exaltation that follows and is accomplished by the salvific act of tasting death. The overarching purpose is his redemptive work on behalf of humanity.

Based on this understanding, the following translation suggestions capture different nuances of the original Greek:

1. “But we see Jesus, who for a little while was made lower than the angels, *having been crowned with glory and honor through the suffering of death*, so that by the grace of God he might taste death for everyone.”
   This translation emphasizes the perfect participle’s sense of a completed state of being crowned, directly linking it to the suffering of death as the means to that state. The purpose clause then follows as the ultimate aim of this entire process.
2. “But we see Jesus—who, though made a little lower than the angels, *was crowned with glory and honor because of his suffering unto death*—in order that by the grace of God he might taste death on behalf of all.”
   This rendering makes the causal connection between the suffering and the crowning more explicit, portraying the crowning as a direct consequence. The purpose clause then explains the reason for both the suffering and the resulting exaltation.
3. “But we see Jesus, who was made lower than the angels for a short time, and *through his suffering of death, has entered into a state of glory and honor*, so that by God’s grace he might taste death for everyone.”
   This option emphasizes the transformative aspect of the suffering, leading to a new state of being crowned with glory and honor. It implies that the crowning is a result or inherent aspect of the completed salvific act.