Psalms 8:5 — Word Study
WLCוַתְּחַסְּרֵ֣הוּ מְּ֭עַט מֵאֱלֹהִ֑ים וְכָב֖וֹד וְהָדָ֣ר תְּעַטְּרֵֽהוּ׃
BSAwhat?mâh humanʼĕnôwsh forkîy to rememberzâkar sonbên the man (Adam)ʼâdâm forkîy to reckonpâqad
| Greek | English | Parsing |
|---|---|---|
| וַתְּחַסְּרֵ֣הוּ | and you have made lack him | Verb piel sequential imperfect second person masculine singular, suffix |
| מְּ֭עַט | little | Noun common, masculine singular absolute |
| מֵאֱלֹהִ֑ים | from God | Preposition, noun common masculine plural absolute |
| וְכָב֖וֹד | and honor | Conjunction, noun common masculine singular absolute |
| וְהָדָ֣ר | and majesty | Conjunction, noun common masculine singular absolute |
| תְּעַטְּרֵֽהוּ׃ | you crown him | Verb piel imperfect second person masculine singular, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You made him a little lower than the angels; You crowned him with glory and honor. |
| KJV | For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. |
| ASV | For thou hast made him but little lower than God, And crownest him with glory and honor. |
| YLT | And causest him to lack a little of Godhead, And with honour and majesty compassest him. |
| WEB | For you have made him a little lower than the angels, and crowned him with glory and honor. |
| BBE | For you have made him only a little lower than the gods, crowning him with glory and honour. |
Where they part company is in the rendering of חָסֵר — see How Translations Differ.
One main clause with two subordinate phrases, emphasizing the contrast between humanity's lowly status and the honor given by God.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 8:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Majesty of Humanitygenerated
Psalm 8:5 explores the paradox of humanity's lowly status compared to the divine and the honor given to us by God. The psalmist contemplates the significance of man, who is made a little lower than the angels and yet crowned with glory and honor, as seen in the surrounding verses that emphasize God's care for humanity.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 103:20 | Bless the LORD, all His angels mighty in strength who carry out His word, who hearken to the voice of His command. |
| 2 | Genesis 1:26–27 | Then God said, “Let Us make man in Our image, after Our likeness, to rule over the fish of the sea and the birds of the air, over the livestock, and over all the earth itself and every creature that crawls upon it.” |
| 3 | Genesis 2:7 | Then the LORD God formed man from the dust of the ground and breathed the breath of life into his nostrils, and the man became a living being. |
| 4 | 2 Samuel 14:29 | Then he sent for Joab to send him to the king, but Joab refused to come to him. So Absalom sent a second time, but Joab still would not come. |
| 5 | Job 4:18–20 | If God puts no trust in His servants, and He charges His angels with error, |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — חָסֵר, chacergenerated
The verb חָסֵר (chacer) means to lack or be without. It conveys a sense of need or shortage, often appearing in contexts of struggle. The parsing indicates it is a piel verb, suggesting an active sense of causing to lack.
This word highlights the state of humanity being created just a little lower than the angels, emphasizing our dependence on God. The use of this term in the psalm underscores the tension between our humble position and the dignity bestowed upon us.
How Translations Differ — measured against the Berean Standard Biblegenerated
All translations agree in conveying the idea that humanity is made a little lower than the angels and crowned with glory and honor.
Sentence Structuregenerated
The finite verb תְּחַסְּרֵ֣הוּ governs the clause, indicating the action of making man lack something. The structure includes a noun phrase describing the object of the verb, followed by a second verb phrase indicating the crowning with glory.
The sentence structure emphasizes the contrast between the lack and the honor, with the first half focusing on the state of being made lower and the second half on the crowning with glory and honor.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word חָסֵר is rendered as ὅτι, which serves to introduce a reason or explanation. This choice indicates a slight shift in focus, suggesting a rationale behind humanity's position.
The Greek translation captures the essence of the Hebrew text while adapting it for a Hellenistic audience, emphasizing the significance of the divine relationship with humanity.
In plain words — the whole versegenerated
Psalm 8:5 tells us that God created humanity a little lower than the angels and crowned us with glory and honor. This highlights our unique position in creation and the dignity we hold.
Frequently Asked Questionsgenerated
It signifies humanity's humble status in comparison to divine beings, yet it also points to the special honor and purpose given to us by God.
Glory and honor reflect the value and dignity that God bestows upon humanity, despite our lowly position.
This verse encapsulates the central theme of Psalm 8, which contemplates humanity's place in creation and God's care for us.
Being crowned with glory suggests that humanity has a significant role and responsibility in God's creation, highlighting our potential to reflect His image.
Reflection Questionsgenerated
- In what ways do I see the honor and dignity of humanity reflected in my life and the lives of others?
- How can I live in a way that reflects the glory and honor bestowed upon me by God?
- What does it mean for me to be created a little lower than the angels?
- How does understanding my position in creation affect my relationship with God and others?
The early church on this verse — how the Fathers read it
Early church fathers reflect on this verse to discuss humanity's relationship with God and the significance of being made a little lower than the angels.
He has made us "a little lower than the angels," I mean, by reason of death: but even that little we have now recovered. There is nothing therefore to hinder us from becoming nigh to the angels, if we will.Early Church Fathers on Psalms 8 →
Therefore was the son of man first visited in the person of the very Lord Man, born of the Virgin Mary. Of whom, by reason of the very weakness of the flesh, which the Wisdom of God vouchsafed to bear, and the humiliation of the Passion,Early Church Fathers on Psalms 8 →
From here on the humility and glory of the Lord Savior is related. He was made less not because of any necessity inherent in his role as servant, but by his loving free wish;Early Church Fathers on Psalms 8 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 8:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor 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
Read John Gill on Psalms 8 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
Read Robert Jamieson on Psalms 8 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast in and through Christ mercifully and wonderfully restored man to his primitive and happy estate, in which he was but one remove below the angels; from which he was fallen by sin. Hast crowned him, i.e. man, fallen and lost man; who is indeed actually crowned and restored to the glory and dominion here following, not in his own person, but in Christ his Head and Representative, who received this crown and dominion, not so much for himself, who did not need it, as for man’ s good and in his stead; which also he will in due time communicate unto all his members. And so the two differing expositions of this place concerning mankind and concerning Christ may be reconciled. For he…
Read Matthew Poole on Psalms 8 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 8:5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.Ver. 5. For thou hast made him a little lower than the angels] Compare here with Hebrews 2:6-7, and it will appear that whatsoever is spoken here of man is applied to Christ, and so is proper to the saints, by virtue of their union with Christ; in which respect they are more glorious, saith one, than heaven, angels, or any creature. This is their dignity; and for their duty, they must therefore give the more earnest heed to the doctrine of the gospel, lest at any time they should leak, or let slip the same, but retain and obey it. This is the apostle’ s own inference, Hebrews 2:5-7…
Read John Trapp on Psalms 8 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The Hebrew poet dwells on neither of these aspects, but at once passes on to the essential greatness of man and his superiority in creation, by reason of his moral sense and his spiritual likeness to God. Another English poet sings to the stars:— “’Tis to be forgiven That, in our aspirations to be great, Our destinies o’erleap their mortal state, And claim a kindred with you.” —BYRON: Childe Harold.But the psalmist looks beyond the bright worlds to a higher kinship with God Himself. For thou hast made him a little lower than the angels.—Literally, thou makest him want but a little from God: i.e., hast made him little less than Divine. We should read, however, instead of “for thou,” “and…
Read Charles John Ellicott on Psalms 8 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 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.
Read AdamClarke on Psalms 8 →CambridgeThe Cambridge Bible for Schools and Colleges5, 6. The Psalmist looks back to man’s creation. God’s regard was exhibited in the nature with which man was endowed, and the position of sovereignty in which he was placed.
Read Cambridge on Psalms 8 →Albert Barnes1798–1870Barnes' Notes on the BibleFor 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.
Read Albert Barnes on Psalms 8 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You made him a little lower than the angels; You crowned him with glory and honor.
For you have made him a little lower than the angels, and crowned him with glory and honor.
You made him a little lower than the angels; You crowned him with glory and honor.
and make them a little less than the heavenly beings? You grant mankind honor and majesty;
Tyndale line
For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.
For thou hast made him but little lower than God, And crownest him with glory and honor.
For thou hast made him but little lower than God, and crownest him with glory and honour.
For thou hast made him a little lower than the angels, and hast crowned him with glory and honor.
For thou hast made him a little lower then God, and crowned him with glory and worship.
Strictly literal
Thou hast made him a little lower than the angels, and hast crowned him with glory and splendour.
And causest him to lack a little of Godhead, And with honour and majesty compassest him.
You make him a little lower than the gods [[or God]], || And surround him with glory and majesty.
(8:6) Yet thou hast made him but a little less than angels, and hast crowned him with honor and glory.
Yet you have made them only a little lower than the heavenly beings and have crowned them with glory and honor.
From the Latin
What is man that thou art mindful of him? or the son of man that thou visitest hi?
Simplified
You created them a little lower than God, crowning them with glory and majesty.
For you have made him only a little lower than the gods, crowning him with glory and honour.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in meaning, though the Septuagint's word order differs. The Dead Sea Scrolls contain partial restorations but reflect similar themes regarding humanity's relationship with God.
וַתְּחַסְּרֵ֣הוּ מְּ֭עַט מֵאֱלֹהִ֑ים וְכָב֖וֹד וְהָדָ֣ר תְּעַטְּרֵֽהוּ׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[מה] [אנוש] [כי] [תזכר׳נו] [ובן] אדם כי תפקד׳נו
1 word on the leather — 2 partly restored, 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 8:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
חָסֵר (chacer) is a Hebrew verb meaning to lack or be without. It encompasses various nuances such as diminishing, decreasing, and causing something to be lacking. The entries indicate its use in different forms, including Qal, Piel, and Hiphil, which reflect its active and causative aspects.
חָסֵר vb. lack, need, be lacking, decrease
Qal
lack
be lacking
diminish, decrease
Pi. cause to lack
Hiph. cause to be lacking, fail
base
H2637 חָסֵר lack, need, be lacking, decrease .. lack
. be lacking
. diminish, decrease
. cause to lack
. cause to be lacking, fail
2637 chacer khaw-sare'
a primitive root; to lack; by implication, to fail, want,
lessen:--be abated, bereave, decrease, (cause to) fail, (have)
lack, make lower, want.
חָסֵר (cha.ser) — to lack.
1) to lack, be without, decrease, be lacking, have a need
1a) (Qal)
1a1) to lack
1a2) to be lacking
1a3) to diminish, decrease
1b) (Piel) to cause to lack
1c) (Hiphil) to cause to be lacking
Hc/Vpw2ms/Sp3ms — Verb piel sequential imperfect second person masculine singular · suffixHc/Vpw2ms/Sp3ms
מְעַט (m`at) refers to something that is small in quantity or degree, encompassing meanings like 'a little' or 'few.' It can be used adverbially to indicate a small amount or to describe something as almost or hardly. The term is derived from a root meaning 'to be small' and is associated with concepts of littleness and fewness.
מְעַט 101 subst. a little, fewness, a few
base
H4592 מְעַט a little, fewness, a few
4592 m`at meh-at'
or miat {meh-awt'}; from 4591; a little or few (often
adverbial or compar.):--almost (some, very) few(-er, -est),
lightly, little (while), (very) small (matter, thing), some,
soon, X very.
see HEBREW for 04591
מְעַט (me.at) — little.
1) littleness, few, a little, fewness
1a) little, small, littleness, fewness, too little, yet a little
1b) like a little, within a little, almost, just, hardly, shortly, little worth
HNcmsa — Noun common · masculine singular absoluteHNcmsa
אֱלֹהִים (elohiym) is a plural noun meaning 'gods' or 'God,' often referring to the supreme deity in the Old Testament. It encompasses divine beings, rulers, and judges, reflecting divine majesty and power. The term can also denote angels and is used in a superlative sense. Notably, it is sometimes combined with יהוה (YHWH), the personal name of God.
אֱלֹהִים 2570 n.m.pl.
pl. in number.
rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
divine ones, superhuman beings including God and angels
angels
gods
pl. intensive
god or goddess
godlike one
works of God, or things belongng to him
God
הָאֱלֹהִים the (true) God
אֱלֹהִים = God
base
H430 אֱלֹהִים n. m. pl. . pl. in number. . rulers, judges, either asdivine representatives at sacred places or as reflecting divine majesty and power
. divine ones, superhuman beings including God and angels
. angels
. gods
. pl. intensive . god or goddess
. godlike one
. works of God, or things belongng to him
. God
. הָאֱלֹהִים the (true) God
. אֱלֹהִים = God
430 'elohiym el-o-heem'
plural of 433; gods in the ordinary sense; but specifically
used (in the plural thus, especially with the article) of the
supreme God; occasionally applied by way of deference to
magistrates; and sometimes as a superlative:--angels, X
exceeding, God (gods)(-dess, -ly), X (very) great, judges, X
mighty.
see HEBREW for 0433
אֱלֹהִים (e.lo.him) — God.
This name means "gods" (plural intensive-singular meaning), "God"
Another name of ye.ho.vah (יהוה "LORD" H3068G)
אֱלֹהִים (e.lo.him) — (LORD)-Elohe.
Combined with ye.ho.vah (יהוה "LORD" H3068)
אֱלֹהִים (e.lo.him) — (Gibeath)-elohim.
Combined with giv.ah (גִּבְעָה "Gibeath" H1389)
HR/Ncmpa — Preposition · noun common masculine plural absoluteHR/Ncmpa
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
כָּבוֹד (kabowd) refers to concepts of abundance, honour, and glory. It encompasses external splendor, dignity of position, and reputation, as well as the inner nobility of a person. The term can denote both the weightiness of glory and the reverence due to someone. The entries consistently emphasize its positive connotations.
כָּבוֹד n.m. and f. abundance, honour, glory
abundance, riches
honour, splendor, glory, of external condition and circumstances
honour, dignity of position
honour, reputation, of character
my honour, poet. of the seat of honour in the inner man, the noblest part of man
honour, reverence, glory, as due to one or ascribed to one
glory as the object, of honour, reverence and glorifying
base
H3519 כָּבוֹד abundance, honour, glory . abundance, riches
. honour, splendor, glory, of external condition and circumstances
. honour, dignity of position
. honour, reputation, of character
. my honour, poet. of the seat of honour in the inner man, the noblest part of man
. honour, reverence, glory, as due to one or ascribed to one
. glory as the object, of honour, reverence and glorifying
3519 kabowd kaw-bode'
rarely kabod {kaw-bode'}; from 3513; properly, weight, but
only figuratively in a good sense, splendor or
copiousness:--glorious(-ly), glory, honour(-able).
see HEBREW for 03513
כָּבוֹד (ka.vod) — glory.
1) glory, honour, glorious, abundance
1a) abundance, riches
1b) honour, splendour, glory
1c) honour, dignity
1d) honour, reputation
1e) honour, reverence, glory
1f) glory
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
הָדָר (hadar) refers to concepts of ornament, splendour, and honour, primarily in a poetic context. It is derived from a root meaning magnificence and encompasses beauty, glory, and majesty. The term captures a range of meanings related to excellence and goodliness.
הָדָר n.m. ornament, splendour, honour (chiefly poet.)
base
H1926 הָדָר ornament, splendour, honour (chiefly poet.)
1926 hadar haw-dawr'
from 1921; magnificence, i.e. ornament or splendor:--beauty,
comeliness, excellency, glorious, glory, goodly, honour,
majesty.
see HEBREW for 01921
הָדָר (ha.dar) — glory.
1) ornament, splendour, honour
1a) ornament
1b) splendour, majesty
1c) honour, glory
HC/Ncmsa — Conjunction · noun common masculine singular absoluteHC/Ncmsa
→ Name of God Heb 1:3; 8:1
→ See GOD
עָטַר (atar) is a Hebrew verb meaning to surround or to crown. It can refer to encircling for protection or attack, and it is also used in a figurative sense to denote crowning, either literally or metaphorically. The entries indicate its use in various forms, including Qal, Piel, and Hiphil, with a notable example of crowning in the context of a mother crowning her child.
[עָטַר] vb. surround
base
[עָטַר] vb. denom. crown
Pi. with which his mother crowned him
Hiph. usu. Tyre the crown-bestower
base
H5849a עָטַר surround H5849b עָטַר vb. denom. crown
5849 `atar aw-tar'
a primitive root; to encircle (for attack or protection);
especially to crown (literally or figuratively):--compass,
crown.
עָטַר (a.tar) — to surround.
1) to surround
1a) (Qal) to surround
עָטַר (a.tar) — to crown.
1) to crown, give a crown
1a) (Piel) to crown
1b) (Hiphil) crown-bestower (participle)
HVpi2ms/Sp3ms — Verb piel imperfect second person masculine singular · suffixHVpi2ms/Sp3ms