the Fifth Week after Easter
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Brenton's Septuagint
Psalms 8:5
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what are mere mortals, that you concern yourself with them; humans, that you watch over them with such care?
Thou hast made him a little lower than the angels, and hast crowned him with glory and splendour.
But you made them almost like gods and crowned them with glory and honor.
For you have made him a little lower than God, And crowned him with glory and honor.
What is man, that Thou art mindful of him? and the son of man, that Thou thinkest of him?
For thou hast made him but little lower than God, And crownest him with glory and honor.
For you have made him only a little lower than the gods, crowning him with glory and honour.
Thou hast made hym somthyng inferiour to angels: thou hast crowned him with glory and worship.
For thou hast made him a little lower then God, and crowned him with glory and worship.
For thou hast made him a little lower than the angels, and hast clothed him with glory and honor.
For thou hast made him but little lower than God, and crownest him with glory and honour.
You made him a little lower than the heavenly beings; You crowned him with glory and honor.
Yet You have made him a little lower than God, And You have crowned him with glory and honor.
For you have made him a little lower than God, And crowned him with glory and honor.
You made us a little lower than you yourself, and you have crowned us with glory and honor.
That thou shouldst make him little less than messengers of God, with glory and honour, shouldst crown him?
Yet you made them inferior only to yourself; you crowned them with glory and honor.
For thou hast made him a little lower then the Angels; and hast crowned him with glory and honour.
For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
Yet we've so narrowly missed being gods, bright with Eden's dawn light. You put us in charge of your handcrafted world, repeated to us your Genesis-charge, Made us lords of sheep and cattle, even animals out in the wild, Birds flying and fish swimming, whales singing in the ocean deeps.
You made him a little lower than the heavenly beings and crowned him with glory and honor.
and make them a little less than the heavenly beings? You grant mankind honor and majesty;
You have made them a little lower than the angels and crowned them with glory and honor.
Yet You have made him a little lower than God, And You crown him with glory and majesty!
For You have made him a little lower than the angels, [fn] And You have crowned him with glory and honor.
Yet you made them only a little lower than God and crowned them with glory and honor.
And you made him a little lower than heavenly beings, and with glory and with majesty you crowned him.
For You have made him lack a little from God; and have crowned him with glory and honor.
After thou haddest for a season made him lower the the angels, thou crownedest him with honor & glory.
For you have made him but little lower than God, And crown him with glory and honor.
For thou hast made him a little lower than the angels, and hast crowned him with glory and honor.
(8-6) Thou hast made him a little less than the angels, thou hast crowned him with glory and honour:
Yet thou hast made him little less than God, and dost crown him with glory and honor.
You made him a little less than the angels and gave him a crown of greatness and honor.
Yet you have made them a little lower than God, and crowned them with glory and honor.
You made them a little lower than the angels and crowned them with glory and honor.
You made him little less than God and crowned him with glory and honor.
Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor.
Thou hast maad hym a litil lesse than aungels; thou hast corouned hym with glorie and onour,
And causest him to lack a little of Godhead, And with honour and majesty compassest him.
Yet You have made him a little lower than God, And You crown him with glory and majesty!
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
thou: Psalms 103:20, Genesis 1:26, Genesis 1:27, Genesis 2:7, 2 Samuel 14:29, Job 4:18-20, Philippians 2:7, Philippians 2:8, Hebrews 2:7, Hebrews 2:9, Hebrews 2:16
hast: Psalms 21:3-5, Psalms 45:1-3, Psalms 45:6, John 13:31, John 13:32, Ephesians 1:21, Philippians 2:9-11, Hebrews 2:9, 1 Peter 1:20, 1 Peter 1:21
Reciprocal: Genesis 32:10 - mercies Job 41:4 - wilt thou Psalms 103:4 - crowneth Daniel 7:13 - one like Matthew 10:31 - General Ephesians 4:9 - the lower Revelation 19:12 - on his
Cross-References
In the six hundredth year of the life of Noe, in the second month, on the twenty-seventh day of the month, on this day all the fountains of the abyss were broken up, and the flood-gates of heaven were opened.
Gill's Notes on the Bible
For thou hast made him a little lower than the angels,.... Than Elohim, "than God", as this word usually signifies: and could it be interpreted of man, as made by God, it might be thought to refer to the creation of him in the image and likeness of God; but as it must be understood of the human nature of Christ, it may regard the wonderful union of it to the Son of God, on account of which it is called by the same name, Luke 1:35; and so made but a little lower than God, being next unto him, and in so near an union with a divine Person; and which union is hypostatical or personal, the human nature being taken into a personal union with the Son of God: and so these words give an instance of God's marvellous regard to it; and contain a reason, proving that he has been mindful of it, and visited it. Though rather this clause refers to the humiliation of Christ in his human nature, as it is interpreted in Hebrews 2:9; and so it removes an objection, as it is connected with the following clause, which might be made against what had been observed in Psalms 8:4, on account of the low estate of Christ's human nature, when here on the earth; and the sense is, that God has been mindful of it, and visited it, notwithstanding its state of humiliation for a little while, seeing he has crowned it with glory and honour, c. Christ was made low as to nature, place, estate, reputation, and life he who was the most high God, in the form of God, and equal to him in the divine nature, was made frail mortal flesh, and was in the form of a servant in the human nature. He who dwelt on high, and lay in the bosom of his Father, descended into the lower parts of the earth, was formed in the womb of a virgin, and when born was laid in a manager, and dwelt and conversed with sinful mortal men upon earth: he who was Lord of all, whose is the earth, and the fulness of it, had not where to lay his head: he whose glory was the glory of the only begotten of the Father, became a worm and no man in the esteem of men, was despised and rejected of men, and was of no reputation: and he who was the Lord of life and glory was crucified and killed; becoming obedient to death, even the death of the cross. Such is the nature of Christ's humiliation, expressed by being "made low"; the degree of it is, "lower than Elohim", than God: he was equal to him in the divine nature, but inferior to him in the human nature, John 14:28. As Mediator he was the servant of God, and the servant is not greater than his master; nor as such so great: and he was in his low estate in such a condition as to need the help and assistance of God, which he had in the day of salvation: and especially he was lower when he, was deserted by him, Matthew 27:46. Agreeably to which, some render the words, as they will bear to be rendered, "thou didst make him want God", or "didst deprive", or "bereave him of God" i; that is, of the gracious presence of God: and so Christ was made lower than God in nature, office, and condition. Sometimes the word "Elohim" is used for civil magistrates, as in Psalms 82:6; because they are in God's stead, and represent him; and, on account of their majesty, authority, and power, bear some resemblance to him. Now Christ was made lower than they, inasmuch as he not only taught obedience to them, but obeyed them himself, was a servant of rulers, paid tribute to them, and suffered himself to be examined, tried, judged, and condemned by them; but since the word is rendered "angels" by the Chaldee paraphrase, the Septuagint interpreters, the Jewish commentators, Aben Ezra, Jarchi, Kimchi, and Ben Melech, and in the Arabic, Syriac, and Ethiopic versions, and above all by the author of the epistle to the Hebrews, it is best to interpret it of them: and Christ was made lower than they by assuming human nature, which is inferior to theirs, especially in the corporeal part of it; and more so, inasmuch as it was attended with infirmities, and subject to sorrows and griefs; and as it was sometimes reduced to great extremes, and to want the comforts of life; and sometimes was in such distress as to need the assistance and ministration of angels, which it had, Matthew 4:11; and particularly it was lower than they when deserted by God, whose face they always behold. To which may be added, that Christ was made under, a law given by the disposition of angels, ordained by them, and is called "the word" spoken by them; some parts of which they are not subject to; but the particular instance the apostle observes is suffering of death, Hebrews 2:9; which angels are not liable to, they die not. The duration of this low estate was "a little while"; for so the Hebrew word מעט may be rendered, as it is in
Psalms 37:10, and the Greek βραχυ τι, used by the Septuagint, and the author of the epistle to the Hebrews, as it is in Acts 5:34; which refers either to the time of suffering death, and lying under the power of that and the grave, which was but a little time; or at most to the days of his flesh, reaching from his incarnation to his resurrection; which was a course but of a few years, and may very well be expressed in this manner. And to this low estate was Christ brought by Jehovah the Father, who is the person spoken of throughout the psalm; he preordained him to it, prepared a body for him, sent him in the fulness of time, made of a woman, made under the law, and had a very great hand in his sufferings and death: though all was with Christ's full consent, and with his free good will;
and hast crowned him with glory and honour; by raising him from the dead, and setting him at his own right hand, committing all judgment to him; and requiring all creatures, angels and men, to give worship and adoration to him. And this being in consequence of his sufferings, after he had run the race, and endured a fight of afflictions; and because of the greatness of his glory and honour, with which he was as it were on all sides surrounded, he is said to be "crowned" with it; who a little before was crowned with thorns, and encompassed with the terrors of death and hell. This respects his mediatorial glory.
i תחסרהו-מאלהים "et deficere facies" ("vel facisti", Pagninus) "eum paululum a Deo", Montanus; "destitui quidem eum voluisti paululum a Deo", Michaelis; "carere eum fecisti Deo parumper", Gejerus.
Barnes' Notes on the Bible
For thou hast made him - Thou hast made man as such; that is, he was such in the original design of his creation, in the rank given him, and in the dominion conceded to him. The object here is to show the honor conferred on man, or to show how God has regarded and honored him; and the thought is, that in his original creation, though so insignificant as compared with the vast worlds over which God presides, he had given him a rank but little inferior to that of the angels. See the notes at Hebrews 2:7.
A little lower - The Hebrew word used here - חסר châsêr, means to want, to lack - and then, to be in want, to be diminished. The meaming is, “Thou hast caused him to want but little;” that is, he was but little interior.
Than the angels - So this is rendered by the Aramaic Paraphrase: by the Septuagint; by the Latin Vulgate; by the Syriac and Arabic; and by the author of the Epistle to the Hebrews Hebrews 2:7, who has literally quoted the fourth, fifth, and sixth verses from the Septuagint. The Hebrew, however, is - מאלהים mi'ĕlôhı̂ym - than God. So Gesenius renders it, “Thou hast caused him to want but little of God; that is, thou hast made him but little lower than God.” So DeWette, “nur wenig unter Gott.” So Tholuck renders it, “nur um wenig unter Gott.” This is the more natural construction, and this would convey an idea conformable to the course of thought in the psalm, though it has been usually supposed that the word used here - אלהים 'Elohiym - may be applied to angels, or even men, as in Psalms 82:1; Psalms 97:7; Psalms 138:1; Exodus 21:6; Exodus 22:8-9. Gesenius (Thesau. Ling. Heb., p. 95) maintains that the word never has this signification. The authority, however, of the Aramaic, the Septuagint, the Syriac, and the author of the Epistle to the Hebrews, would seem sufficient to show that that meaning may be attached to the word here with propriety, and that somehow that idea was naturally suggested in the passage itself. Still, if it were not for these versions, the most natural interpretation would be that which takes the word in its usual sense, as referring to God, and as meaning that, in respect to his dominion over the earth, man had been placed in a condition comparatively but little inferior to God himself; he had made him almost equal to himself.
And hast crowned him with glory and honor - With exalted honor. See the notes at Hebrews 2:7.
Clarke's Notes on the Bible
Verse Psalms 8:5. Thou hast made him a little lower than the angels — The original is certainly very emphatic: ותחסרחו מעט מאלהים vattechasserchu meat meelohim, Thou hast lessened him for a little time from God. Or, Thou hast made him less than God for a little time. See these passages explained at large in the notes on Hebrews 2:6, &c., which I need not repeat here.
