SEV Biblia, Chapter 2:6
Testific sin embargo uno en cierto lugar, diciendo: ¿Qu es el hombre, que te acuerdas de l? ¿O el hijo del hombre, que lo visitas?
Clarke's Bible Commentary - Hebrew 2:6
Verse 6. But one in a certain place] This one is David; and the certain place, Psa. viii. 4, 5, 6. But why does the apostle use this indeterminate mode of quotation? Because it was common thus to express the testimony of any of the inspired writers; awhh rma btk amar hahu kethab, thus saith a certain scripture. So Philo, Deuteronomy Plant. Noe: eipe gar pou, he saith somewhere; eipe qap tiv, a certain person saith. Thus even the heathens were accustomed to quote high authorities; so Plato, Tim.: wv efh tiv, as a certain person saith, meaning Heraclitus. See in Rosenmuller. It is such a mode of quotation as we sometimes use when we speak of a very eminent person who is well known; as that very eminent person, that great philosopher, that celebrated divine, that inspired teacher of the Gentiles, the royal psalmist, the evangelical prophet, hath said. The mode of quotation therefore implies, not ignorance, but reverence. What is man] This quotation is verbatim from the Septuagint; and, as the Greek is not as emphatic as the Hebrew, I will quote the original: wndqpt yk da bw wnrkzt yk wna hm mah enosh ki thizkerennu, uben Adam ki thiphkedennu; What is miserable man, that thou rememberest him? and the son of Adam, that thou visitest him? The variation of the terms in the original is very emphatic. Adam, mda , is the name given to man at his creation, and expresses his origin, and generic distinction from all other animals. Enosh, wna , which signifies sick, weak, wretched, was never given to him till after his fall. The son of Adam means here, any one or all of the fallen posterity of the first man. That God should remember in the way of mercy these wretched beings, is great condescension; that he should visit them, manifest himself to them, yea, even dwell among them, and at last assume their nature, and give up his life to ransom them from the bitter pains of eternal death, is mercy and love indescribable and eternal.
John Gill's Bible Commentary
Ver. 6. But one in a certain place testified , etc..] That is, David, for he is the penman of the psalm, out of which the following words are taken; and though his name is not mentioned by the apostle, nor the particular place, or the psalm pointed at, as in ( Acts 13:33,35) yet this was not through ignorance of either, nor out of disrespect to the penman; but because the apostle is writing to Jews, who were conversant with the Scriptures, and knew full well who said the words, and where they were: and it is usual with the Jews to cite passages in this manner; and the form by which the passage is introduced, by the word testified, is quite agreeable to their way of citing Scripture, of which there is another instance in ( Hebrews 7:17) and I think that this form is only used in this epistle to the Hebrews, with which they were acquainted: it is common with them to say, hdy[h hrwth , the law testified f29 , as it is said in such or such a place; and here the apostle produces a passage, as a witness and testimony of the truth of what he had said, that the Gospel dispensation is not put in subjection to angels, but to the Messiah: the passage stands in ( Psalm 8:4) which psalm belongs to the times of the Messiah, as appears from the nonapplication of it to others; and from the application of a passage in it to the children in his time, ( Matthew 21:16) by Christ himself, and of the passage here by the apostle; nor in any other time was the name of the Lord excellent in all the earth, with which the psalm begins and concludes: Saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? this is not to be understood of mankind in general: not of man in a state of innocence; there were no babes nor sucklings in paradise, nor enemies to restrain; Enosh, the word for man, signifies a frail mortal man, which Adam then was not; nor could he be called the son of man; nor can it so well suit with him, to be said to be made a little lower than the angels, and then crowned with glory and honour: nor of man as fallen, for all things are not subjected unto him; but of Christ, with whom everything agrees, as the name by which he is called, Enosh, a frail man; for he was a man encompassed with infirmities; of no note and esteem among men; a man of sorrows, and acquainted with griefs; was subject to death, and did die; and is often called the son of man: what is said of him suits with him, as that God was mindful of him; which may be expressive of his love and delight in, and choice of his human nature, to be taken into union with his divine person; and of his counsel and covenant in preparing it for him; and of his uniting it to his person; and of his providential care of it, and great affection for it; of his unction of it, and of his great regard to it in its sufferings, by supporting it, and in raising it from the dead: and also that he visited him; not in a way of wrath, but of favour, with his presence, with the gifts and graces of his Spirit, with divine supports, and spiritual peace and joy; all which in itself it was not deserving of, nor could it claim; and therefore these things are spoken of as favours, and in a way of admiration.
Matthew Henry Commentary
Verses 5-9 - Neither the state in which the church is at present, nor its mor completely restored state, when the prince of this world shall be cas out, and the kingdoms of the earth become the kingdom of Christ, i left to the government of the angels: Christ will take to him his grea power, and will reign. And what is the moving cause of all the kindnes God shows to men in giving Christ for them and to them? it is the grac of God. As a reward of Christ's humiliation in suffering death, he ha unlimited dominion over all things; thus this ancient scripture wa fulfilled in him. Thus God has done wonderful things for us in creatio and providence, but for these we have made the basest returns.
Greek Textus Receptus
διεμαρτυρατο 1263 5662 δε 1161 που 4225 τις 5100 λεγων 3004 5723 τι 5101 εστιν 2076 5748 ανθρωπος 444 οτι 3754 μιμνησκη 3403 5736 αυτου 846 η 2228 υιος 5207 ανθρωπου 444 οτι 3754 επισκεπτη 1980 5736 αυτον 846
Vincent's NT Word Studies
6. In a certain place (pou). Only here and ch. iv. 4, signifying indefinite quotation. It does not mean that the writer is ignorant of the author or of the place, but assumes that the readers know it, and that it is a matter of no moment who said it or where it is written.
Testified (diemarturato). Mostly in Luke and Acts. Only here in Hebrews. In Paul only in 1st Thessalonians. See on 1 Thess. ii. 12. It implies a solemn, earnest testimony.
What is man. The Hebrew interrogation, mah, what, what kind of, implies "how small or insignificant" compared with the array of the heavenly bodies; not "how great is man."
The son of man. Hebrew son of Adam, with a reference to his earthly nature as formed out of the dust. Very often in Ezekiel as a form of address to the prophet, LXX, uiJe ajnqrwpou son of man. The direct reference of these words cannot be to the Messiah, yet one is reminded that the Son of man was Christ's own title for himself. Visitest (episkepth). The primary sense of the verb is to look upon; hence, to look after or inspect; to visit in order to inspect or help. Similarly the Latin visere means both to look at and to visit. An ejpiskopov is an overlooker, and ejpiskoph is visitation. The verb only here in Hebrews, o P., very often in LXX. See on Matt. xxv. 36. Here in the sense of graciously and helpfully regarding; caring for.
Thou madest him a little lower than the angels (hlattwsav). Rend. thou didst for some little time make him lower than the angels. jElattoun to make less or inferior, only here, ver. 9, and John iii. 30. Often in LXX (principally Sirach).Bracu ti, the Hebrew as A.V. a little; of degree. The LXX translators interpreted it, apparently, of time, "for some little time." Although there is precedent for both meanings in both Class. and N.T., the idea of time better suits the whole line of thought, and would probably, as Robertson Smith observes, have appeared to a Greek reader the more natural interpretation. For this sense see Isa. lvii. 17; Acts v. 34. He who has been described as superior to the angels, was, for a short time, on the same plane with man, and identified with an economy which was under the administration of angels. This temporary subordination to angels was followed by permanent elevation over them. Par' ajggelouv. The Hebrew is m'elohim, than God. Elohim is used in a wide sense in O.T.: see, for instance, Psalm lxxxii. 6, where God addresses the judges by that titles and declares that he himself called them to their office and gave them their name and dignity. Comp. John x. 34 and Psalm xxix. 1, LXX uiJoi qeou sons of God, A.V. mighty. The LXX translators understand it, not as representing the personal God, but that which is divine, in which sense it would be appropriate to angels as having divine qualities.
