Hebrews / Chapter 2

Hebrews 2

18 verses • SBL Greek New Testament 1 tradition available

Translator's Introduction

What This Chapter Is About

Hebrews 2 issues the first of the letter's warning passages (verses 1-4), urging listeners not to drift from the message delivered through the Son. The author then explains why the Son became lower than the angels — not because he was inferior, but because he took on humanity to share in flesh and blood, to die, and thereby to destroy the devil's power over death. Christ's solidarity with humanity is complete: he was made like his brothers in every way so he could serve as a merciful and faithful high priest.

What Makes This Chapter Remarkable

The quotation of Psalm 8:4-6 in verses 6-8 is a masterful reinterpretation. The psalm celebrates humanity's exalted place in creation; the author reads it as a description of Christ, the true human who fulfills humanity's intended role. The phrase 'tasting death for everyone' (verse 9) is startlingly physical. The description of Jesus as 'pioneer' (archēgos) of salvation introduces a term that will recur in 12:2.

Translation Friction

The phrase 'for a little while lower than the angels' (verse 7) could also mean 'a little lower than the angels' — the Greek brachu ti is ambiguous between time and degree, matching the same ambiguity in Psalm 8. We note both readings. The concept of Jesus being 'made perfect through suffering' (verse 10) does not imply moral imperfection but vocational completion.

Connections

The warning passage (verses 1-4) anticipates the more severe warnings of 6:1-8 and 10:26-31. The high priest theme introduced in verse 17 becomes the central argument of chapters 3-10. The 'pioneer' (archēgos) language returns in 12:2. Psalm 8 connects to the creation mandate of Genesis 1:26-28. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Pontifex (high priest, bridge-builder) for Greek archiereus became the standard Latin title for the high priest and, by extension, for the Pope (Pontifex Maximus). Repropitiaret (to propitiate again/f... See the [Vulgate Hebrews](/vulgate/hebrews).

Hebrews 2:1

Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν ἡμᾶς τοῖς ἀκουσθεῖσιν, μήποτε παραρυῶμεν.

For this reason, we must pay much closer attention to what we have heard, so that we do not drift away.

KJV Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

Notes & Key Terms

Translator Notes

  1. The Greek pararuōmen ('drift away') is a nautical metaphor — a ship slipping past its harbor because the crew was inattentive. The danger is not active rebellion but passive neglect. The verb prosechein ('to pay attention, to hold course toward') sustains the nautical image. This is the first of five warning passages in Hebrews (2:1-4; 3:7-4:13; 5:11-6:12; 10:26-31; 12:25-29).
Hebrews 2:2

εἰ γὰρ ὁ δι' ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν,

For if the message spoken through angels proved reliable, and every violation and act of disobedience received its just penalty,

KJV For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

Notes & Key Terms

Translator Notes

  1. The 'message spoken through angels' refers to the Mosaic law, which Jewish tradition held was mediated by angels at Sinai (cf. Acts 7:53, Galatians 3:19, Deuteronomy 33:2 LXX). The argument is from lesser to greater (a fortiori): if disobeying the angel-mediated law brought punishment, how much more serious is neglecting the Son-delivered message. The terms parabasis ('violation, stepping across a boundary') and parakoē ('disobedience, failure to hear') pair transgression of act with transgression of attention.
  2. [TCR Cross-Reference] Draws on Deuteronomy 33:2. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 2:3

πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας; ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ κυρίου ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη,

How will we escape, if we neglect so remarkable salvation. Which at the first started to be spoken by the Lord, and was confirmed to us by them that listened to him;.

KJV How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

Notes & Key Terms

Translator Notes

  1. The rhetorical question expects no answer — there is no escape. The verb amelēsantes ('having neglected') continues the theme of passive drift rather than active rejection. The chain of transmission is explicit: the Lord spoke, those who heard him confirmed it to 'us.' This places the author in the second generation of Christians who received the gospel from eyewitnesses, which has implications for dating and authorship.
Hebrews 2:4

συνεπιμαρτυροῦντος τοῦ θεοῦ σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν καὶ πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν;

God as well bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit, in keeping with to his own will?

KJV God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

Notes & Key Terms

Translator Notes

  1. The fourfold attestation — signs (sēmeiois), wonders (terasin), powerful deeds (dynamesin), and Spirit distributions (pneumatos hagiou merismois) — parallels the language used in Acts for apostolic authentication. The compound verb synepimarturountos ('testifying alongside, co-witnessing') means God added his own testimony to the human witnesses. The 'distributions' (merismois) of the Spirit suggests diverse gifts apportioned to different believers, echoing 1 Corinthians 12.
Hebrews 2:5

Οὐ γὰρ ἀγγέλοις ὑπέταξεν τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν.

For it is not to angels that he has subjected the coming world, about which we are speaking.

KJV For unto the angels hath he not put in subjection the world to come, whereof we speak.

Notes & Key Terms

Translator Notes

  1. The phrase tēn oikoumenēn tēn mellousan ('the coming world/inhabited earth') introduces an eschatological horizon. The present world may involve angelic powers (cf. Daniel 10:13, 20-21), but the world to come belongs to the Son and, through him, to redeemed humanity. This sets up the Psalm 8 quotation that follows.
  2. [TCR Cross-Reference] This verse quotes Daniel 10:13 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
  3. [TCR Cross-Reference] This verse quotes Psalm 8 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
Hebrews 2:6

διεμαρτύρατο δέ πού τις λέγων· Τί ἐστιν ἄνθρωπος ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ αὐτόν;

But someone has testified somewhere, saying, "What is a human being that you remember him, or a son of man that you care for him?

KJV But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

Notes & Key Terms

Translator Notes

  1. Quoting Psalm 8:4-6 (LXX). The vague citation formula 'someone has testified somewhere' (pou tis) is not carelessness — it directs attention to the divine author rather than the human psalmist. The Greek anthrōpos and huios anthrōpou are rendered 'human being' and 'son of man' respectively. In the original psalm, these are parallel terms for humanity in general; the author of Hebrews will read them christologically.
  2. [TCR Cross-Reference] Quotes Psalms 8:4-6. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Hebrews 2:7

ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν,

You made him for a little while lower than the angels; you crowned him with glory and honor,

KJV Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

Notes & Key Terms

Translator Notes

  1. The Greek brachu ti can mean 'for a little while' (temporal) or 'a little bit' (degree). The Hebrew of Psalm 8 uses me'at, which is similarly ambiguous. The author of Hebrews reads it temporally — the Son was lower than angels only during his brief incarnation, not permanently. This temporal reading drives the argument: the lowering was temporary; the crowning is permanent. The SBLGNT omits 'and set him over the works of your hands,' which appears in some manuscripts.
  2. [TCR Cross-Reference] Draws on Psalms 8:4-6. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 2:8

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.

You placed all things under his feet." Now in placing all things under him, God left nothing outside his control. Yet at present, we do not yet see all things subjected to him.

KJV Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

Notes & Key Terms

Translator Notes

  1. The author's commentary on Psalm 8 contains a crucial 'not yet' (oupō) — the subjection of all things is real but not yet fully realized. This 'already but not yet' tension is characteristic of New Testament eschatology. The word anypotakton ('unsubjected, outside of subjection') emphasizes that the divine intention leaves no exceptions, even though current reality shows incomplete fulfillment.
  2. [TCR Cross-Reference] References Psalms 8:4-6 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 2:9

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

But we do see Jesus — who was made for a little while lower than the angels — now crowned with glory and honor because of his suffering of death, so that by the grace of God he might taste death for everyone.

KJV But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste of death for every man.

Notes & Key Terms

Translator Notes

  1. The name 'Jesus' appears here for the first time in Hebrews, and its placement is emphatic — after the description of lowering and before the description of crowning. The phrase geusētai thanatou ('taste death') is viscerally physical — death is experienced, not merely encountered. The preposition hyper ('for, on behalf of') with pantos ('everyone') asserts the universal scope of Christ's death. Some manuscripts read 'apart from God' (chōris theou) instead of 'by the grace of God' (chariti theou), but the SBLGNT follows the majority reading.
Hebrews 2:10

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

For it was fitting for him, for whom and through whom all things exist, in bringing many sons and daughters to glory, to make the pioneer of their salvation perfect through sufferings.

KJV For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.

Notes & Key Terms 1 term

Key Terms

ἀρχηγόν archēgon
"pioneer" — pioneer, founder, originator, leader, captain, prince

From archē ('beginning') and agō ('to lead'). The archēgos blazes the trail that others follow. Jesus pioneered the path through suffering to glory so that 'many sons and daughters' could follow.

Translator Notes

  1. The verb eprepen ('it was fitting') argues not from necessity but from divine appropriateness — God's character made this the right path. The Greek archēgon ('pioneer, founder, leader, captain') denotes one who goes first and opens the way for others to follow. It will recur in 12:2 for Jesus as 'pioneer and perfecter of faith.' The verb teleiōsai ('to make perfect, to bring to completion') does not imply moral deficiency but vocational completion — Jesus was made fully fit for his saving role through the experience of suffering.
  2. We render 'sons' (huious) as 'sons and daughters' since the Greek plural can be inclusive and the theological point — believers being brought to glory — applies to all.
Hebrews 2:11

ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες· δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν

For both the one who sanctifies and those who are being sanctified all come from one origin. For this reason, he is not ashamed to call them brothers and sisters,

KJV For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

Notes & Key Terms

Translator Notes

  1. The phrase ex henos ('from one') is deliberately ambiguous — it could mean 'from one Father,' 'from one source,' or 'of one nature.' The ambiguity serves the author's purpose: whatever the precise reference, the sanctifier and the sanctified share a common origin, which grounds Jesus's willingness to identify with humanity. The present passive participle hagiazomenoi ('being sanctified') suggests an ongoing process, while the active hagiazōn ('sanctifying') points to Jesus as the agent.
Hebrews 2:12

λέγων· Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε,

Declaring, I will declare your name to my brothers and sisters, in the midst of the church will I sing praise to you.

KJV Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

Notes & Key Terms

Translator Notes

  1. Quoting Psalm 22:22. This psalm begins with the cry of dereliction ('My God, my God, why have you forsaken me?') and moves to praise in the midst of the assembly. The author of Hebrews places these words on Jesus's lips — the Son identifies believers as 'my brothers' (adelphois mou). The Greek ekklēsia ('assembly, congregation') here translates the Hebrew qahal of the psalm.
  2. [TCR Cross-Reference] Draws on Psalms 22:22. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Hebrews 2:13

καὶ πάλιν· Ἐγὼ ἔσομαι πεποιθὼς ἐπ' αὐτῷ. καὶ πάλιν· Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός.

And again, "I will put my trust in him." And again, "Here I am, and the children God has given me."

KJV And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

Notes & Key Terms

Translator Notes

  1. Two quotations from Isaiah 8:17-18. The first ('I will put my trust in him') shows the Son exercising the same faith that believers exercise — a profound statement of solidarity. The second ('Here I am and the children') originally referred to Isaiah and his children as signs to Israel; the author applies it to Jesus and his spiritual children. Together, these quotations establish that the Son shares humanity's dependence on God.
  2. [TCR Cross-Reference] References Isaiah 8:17-18 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
Hebrews 2:14

ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτ' ἔστιν τὸν διάβολον,

Therefore, since the children share in flesh and blood, he himself likewise shared in the same things, so that through death he might destroy the one who holds the power of death — that is, the devil —

KJV Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;

Notes & Key Terms

Translator Notes

  1. The verb kekoinōnēken ('have shared, have participated in') is perfect tense — humanity's participation in flesh and blood is an ongoing state. The verb meteschen ('he shared in') is aorist — the Son's participation was a decisive, historical act. The difference in tense is theologically significant: we are always flesh and blood; he entered that condition by choice. The verb katargēsē ('destroy, render powerless, nullify') does not necessarily mean annihilation but rather the stripping of effective power.
Hebrews 2:15

καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας.

Deliver them who by way of fear of death were all their lifetime subject to bondage.

KJV And deliver them who through fear of death were all their lifetime subject to bondage.

Notes & Key Terms

Translator Notes

  1. The phrase dia pantos tou zēn ('throughout all of living') emphasizes that the fear of death pervaded the entirety of human existence, not just its final moments. The word douleia ('slavery, bondage') characterizes the human condition under death's shadow as a form of captivity. Christ's death breaks the power of this fear by removing death's finality.
Hebrews 2:16

οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται.

For surely it is not angels he helps, but the descendants of Abraham.

KJV For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

Notes & Key Terms

Translator Notes

  1. The verb epilambanetai ('takes hold of, helps, grasps') is debated. The KJV reads it as 'took on the nature of,' but the more natural meaning is 'takes hold of to help' or 'comes to the aid of.' The present tense suggests ongoing action: Christ continually assists Abraham's descendants, not just at the incarnation. The phrase 'seed of Abraham' (spermatos Abraam) connects to the covenant promises of Genesis 12, 15, and 17.
  2. [TCR Cross-Reference] Quotes Genesis 12. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
Hebrews 2:17

ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι, ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς τὰ πρὸς τὸν θεὸν εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ.

Therefore he had to be made like his brothers and sisters in every way, so that he might become a merciful and faithful high priest in things relating to God, to make atonement for the sins of the people.

KJV Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

Notes & Key Terms 2 terms

Key Terms

ἀρχιερεύς archiereus
"high priest" — high priest, chief priest

The defining title for Christ in Hebrews. The author will argue that Jesus is a high priest not of the Levitical order but of the order of Melchizedek — a priesthood that is eternal and superior.

ἱλάσκεσθαι hilaskesthai
"make atonement" — to propitiate, to expiate, to make atonement, to be merciful

The Septuagint uses this word group to translate the Hebrew kipper ('to cover, to atone'). It describes the priestly act of dealing with sin so that the relationship between God and people is restored.

Translator Notes

  1. This is the first appearance of archiereus ('high priest') in Hebrews — the title that will dominate the letter's central argument. The verb hilaskesthai ('to make atonement, to propitiate, to make expiation') corresponds to the Hebrew kipper (כפר) and the mercy seat (hilastērion/kapporet). The requirement that the high priest be both 'merciful' (eleēmōn) and 'faithful' (pistos) defines the two qualities that chapters 3-5 will develop — faithfulness in chapter 3 (comparison with Moses) and mercy in chapter 5 (sympathy with human weakness).

Latin Vulgate (Jerome, 384 CE)

"That he might become a merciful and faithful high priest before God, to make propitiation for the sins of the people"

Pontifex (high priest, bridge-builder) for Greek archiereus became the standard Latin title for the high priest and, by extension, for the Pope (Pontifex Maximus). Repropitiaret (to propitiate again/fully) reinforced the propitiation theology. The combination of misericors (merciful) and fidelis (faithful) became a foundational description of Christ's priestly character.

Hebrews 2:18

ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς, δύναται τοῖς πειραζομένοις βοηθῆσαι.

For because he himself suffered when he was tested, he is able to help those who are being tested.

KJV For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

Notes & Key Terms

Translator Notes

  1. The Greek peirastheis/peirazomenois ('tested/being tested') can mean either 'tempted' or 'tested' — the semantic range covers both moral temptation and trial by suffering. In context, the emphasis is on suffering as the mode of testing. The perfect tense peponthen ('has suffered') indicates that Jesus's suffering remains a present reality in his experience — it is not something he has left behind but something that equips him to help. The verb boēthēsai ('to help, to come to aid') is the same word used for crying out for help in battle.
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