Hebrews Chapter 2

– “Therefore we must pay much closer attention”: From Διὰ τοῦτο δεῖ περισσοτέρως προσέχειν (Dia touto dei perissoteros prosechein), literally “For this reason it is necessary more abundantly to pay attention,” translated to emphasize the comparative urgency and obligation linking back to Chapter 1’s superiority of the Son; grammatical: imperative force via “dei” (it is necessary), with adverb “perissoteros” intensifying attention (theological: warns against apostasy, cf. Hebrews 3:12; 10:26-31). – “to what we have heard”: From τοῖς ἀκουσθεῖσιν (tois akoustheisin), literally “to the things having been heard,” passive participle referring to the gospel message; chosen for readability while preserving auditory revelation theme (cross-reference: Hebrews 1:1-2; Acts 4:20). – “lest we drift away from it”: From μήποτε παραρυῶμεν (mepote pararyomen), literally “lest at any time we drift away,” subjunctive mood expressing potential danger; nautical metaphor implies gradual apostasy (theological implication: echoes Proverbs 3:21 in LXX; parallels Galatians 2:13). – “the message spoken through angels”: From ὁ δι’ ἀγγέλων λαληθεὶς λόγος (ho di’ angelon laletheis logos), literally “the word spoken through angels,” referring to the Mosaic Law (cf. Galatians 3:19; Acts 7:53); maintains instrumental role of angels to contrast with the Son (Hebrews 1:4-14). – “was binding”: From ἐγένετο βέβαιος (egeneto bebaios), literally “became firm/valid,” aorist indicating established authority; theological: underscores Law’s reliability and consequences (cross-reference: Deuteronomy 27:26). – “every violation and disobedience received its just punishment”: From πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν (pasa parabasis kai parakoe elaben endikon misthapodosian), literally “every transgression and disobedience received a just recompense,” where “parabasis” (overstepping) and “parakoe” (disobedience/hearing amiss) cover willful and negligent sins; “misthapodosian” connotes wage-like retribution (cf. Romans 6:23; Leviticus 26:14-39). – “how shall we escape”: From πῶς ἡμεῖς ἐκφευξόμεθα (pos hemeis ekpheuxometha), literally “how we shall escape,” future indicative in rhetorical question implying no escape; heightens accountability (theological: a fortiori argument from lesser to greater, cf. Hebrews 12:25). – “if we ignore so great a salvation”: From τηλικαύτης ἀμελήσαντες σωτηρίας (telikautes amelesantes soterias), literally “having neglected such a great salvation,” aorist participle for hypothetical neglect; “telikautes” emphasizes magnitude (cross-reference: Hebrews 9:28; Titus 2:11). – “which was first announced by the Lord”: From ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ κυρίου (hetis archen labousa laleisthai dia tou kyriou), literally “which having received a beginning to be spoken through the Lord,” where “kyriou” (Lord) refers to Jesus; passive infinitive highlights divine origin (theological: contrasts angelic mediation, cf. Hebrews 1:2). – “was confirmed to us by those who heard Him”: From ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη (hypo ton akousanton eis hemas ebebaiothe), literally “by those having heard was confirmed to us,” aorist passive for reliable transmission; “us” includes author and audience (cross-reference: Luke 1:2; 1 John 1:1-3). – “God also testified to it”: From συνεπιμαρτυροῦντος τοῦ θεοῦ (synepimartyrountos tou theou), literally “God bearing witness with,” present participle for concurrent attestation; theological: divine endorsement (cf. Acts 14:3). – “by signs, wonders and various miracles”: From σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν (semeiois te kai terasin kai poikilais dynamesin), literally “by signs and wonders and various powers,” triad emphasizing supernatural validation; “poikilais” (various) suggests diversity (cross-reference: Acts 2:22; 2 Corinthians 12:12). – “and by gifts of the Holy Spirit distributed according to His will”: From καὶ πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν (kai pneumatos hag

– “It is not to angels that He has subjected”: From Οὐ γὰρ ἀγγέλοις ὑπέταξεν (Ou gar angelois hypetaxen), literally “For not to angels did He subject,” aorist indicative emphasizing divine assignment; theological: continues superiority theme (cf. Hebrews 1:13-14). – “the world to come”: From τὴν οἰκουμένην τὴν μέλλουσαν (ten oikoumenen ten mellousan), literally “the inhabited world the coming one,” referring to future eschatological realm; “oikoumenen” as “world” for modern equivalence (cross-reference: Hebrews 6:5; Isaiah 65:17). – “about which we are speaking”: From περὶ ἧς λαλοῦμεν (peri hes laloumen), literally “concerning which we speak,” present tense for ongoing discourse. – “But there is a place where someone has testified”: From διεμαρτύρατο δέ πού τις λέγων (diemartyrato de pou tis legon), literally “But testified somewhere someone saying,” indefinite “pou tis” (somewhere someone) typical of OT citations without specifying author (theological: introduces Psalm 8:4-6 LXX). – “What is mankind that You are mindful of them”: From τί ἐστιν ἄνθρωπος ὅτι μιμνῄσκῃ αὐτοῦ (ti estin anthropos hoti mimneske autou), literally “What is man that You remember him,” gender-neutral “mankind/them” for ἄνθρωπος/αὐτοῦ where context allows collective humanity (cf. Psalm 8:4; retains singular in original but inclusive in English). – “a son of man that You care for him”: From ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ αὐτόν (e huios anthropou hoti episkepte auton), literally “or son of man that You visit him,” “son of man” as human idiom, not Christological here; “care for” modernizes “visit” (theological: anthropological humility before God). – “You made them a little lower than the angels”: From ἠλάττωσας αὐτὸν βραχύ τι παρ’ ἀγγέλους (elattosas auton brachy ti par’ angelous), literally “You lessened him a little than angels,” temporal “brachy ti” (for a little while); inclusive “them” for singular in psalm applied collectively. – “You crowned them with glory and honor”: From δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν (doxe kai time estephanosas auton), literally “with glory and honor You crowned him,” aorist for completed act; theological: echoes Genesis 1:26-28 dominion. – “and put everything under their feet”: From πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ (panta hypetaxas hypokato ton podon autou), literally “all things You subjected under the feet of him,” subjection motif from Psalm 8:6 (cf. 1 Corinthians 15:27). – “In putting everything under them”: From ἐν τῷ γὰρ ὑποτάξαι τὰ πάντα (en to gar hypotaxai ta panta), literally “For in subjecting the all things,” infinitive clause explaining totality. – “God left nothing that is not subject to them”: From οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον (ouden apheken auto anypotakton), literally “nothing He left to him not subject,” double negative for emphasis. – “Yet at present we do not see everything subject to them”: From νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα (nyn de oupo horomen auto ta panta hypotetagmena), literally “But now not yet we see to him the all things having been subjected,” perfect participle for current state; theological: tension between ideal and reality (cf. Romans 8:20-23). – “But we do see Jesus”: From τὸν δὲ… βλέπομεν Ἰησοῦν (ton de… blepomen Iesoun), literally “But the one… we see Jesus,” shift to Christological application. – “who was made lower than the angels for a little while”: From βραχύ τι παρ’ ἀγγέλους ἠλαττωμένον (brachy ti par’ angelous elattomenon), literally “a little than angels having been lessened,” passive participle; temporal sense aligns with verse 7. – “now crowned with glory and honor because He suffered death”: From διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον (dia to pathema tou thanatou doxe kai time estephanomenon), literally “through the suffering of death with glory and honor having been crowned,” causal “dia” links suffering to exaltation (theological: Philippians 2:8-9). – “so that by the grace of God He might taste death for everyone”: From ὅπως χάριτι θεοῦ ὑπ

– “In bringing many sons and daughters to glory”: From πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα (pollous huious eis doxan agagonta), literally “many sons to glory having led,” aorist participle; gender-inclusive “sons and daughters” for υἱοὺς where context implies believers broadly (theological: adoption motif, cf. Romans 8:14-17; Galatians 3:26). – “it was fitting that God”: From Ἔπρεπεν γὰρ αὐτῷ (Eprepen gar auto), literally “For it was proper for Him,” imperfect for suitability; “God” clarifies antecedent. – “for whom and through whom everything exists”: From δι’ ὃν τὰ πάντα καὶ δι’ οὗ τὰ πάντα (di’ hon ta panta kai di’ hou ta panta), literally “for whom the all things and through whom the all things,” prepositions indicate purpose and agency (cf. Romans 11:36; Colossians 1:16). – “should make the pioneer of their salvation perfect through what He suffered”: From τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι (ton archegon tes soterias auton dia pathematon teleiosai), literally “the author/leader of their salvation through sufferings to perfect,” infinitive purpose; “archegon” as “pioneer” for trailblazer sense (theological: completion via suffering, cf. Hebrews 5:8-9; 7:28). – “Both the one who makes people holy and those who are made holy”: From ὅ τε γὰρ ἁγιάζων καὶ οἱ ἁγιαζόμενοι (ho te gar hagiazon kai hoi hagiazonenoi), literally “For both the one sanctifying and the ones being sanctified,” present participles for ongoing process; inclusive “people” for participles. – “are of the same family”: From ἐξ ἑνὸς πάντες (ex henos pantes), literally “from one all,” implying common origin (Father or humanity); theological: unity in Christ (cf. John 17:21). – “So Jesus is not ashamed to call them brothers and sisters”: From δι’ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν (di’ hen aitian ouk epaischynetai adelphous autous kalein), literally “for which cause He is not ashamed brothers them to call,” present tense; inclusive “brothers and sisters” for ἀδελφοὺς (cf. Hebrews 13:1; Romans 8:29). – “I will declare Your name to My brothers and sisters”: From ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου (apangelo to onoma sou tois adelphois mou), from Psalm 22:22, literally “I will proclaim Your name to My brothers”; inclusive rendering. – “in the assembly I will sing Your praises”: From ἐν μέσῳ ἐκκλησίας ὑμνήσω σε (en meso ekklesias hymneso se), literally “in midst of assembly I will hymn You,” “ekklesias” as “assembly” for congregation (cf. Psalm 22:22). – “I will put My trust in Him”: From ἐγὼ ἔσομαι πεποιθὼς ἐπ’ αὐτῷ (ego esomai pepoithos ep’ auto), from Isaiah 12:2 or 2 Samuel 22:3, literally “I will be having trusted upon Him,” future perfect for confident reliance. – “Here am I, and the children God has given Me”: From ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός (idou ego kai ta paidia ha moi edoken ho theos), from Isaiah 8:18, literally “Behold I and the children which to Me gave God,” “paidia” as “children” neutrally.

– “Since the children have flesh and blood”: From Ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός (Epei oun ta paidia kekoinoneken haimatos kai sarkos), literally “Since therefore the children have shared blood and flesh,” perfect tense for enduring state; “children” from verse 13. – “He too shared in their humanity”: From καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν (kai autos paraplesios meteschen ton auton), literally “also He likewise partook of the same,” aorist for incarnation; “humanity” summarizes “same” (theological: Philippians 2:7). – “so that by His death He might break the power of him who holds the power of death”: From ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου (hina dia tou thanatou katargese ton to kratos echonta tou thanatou), literally “in order that through death He might render powerless the one having the might of death,” subjunctive purpose; “break the power” for “katargese” (nullify). – “that is, the devil”: From τοῦτ’ ἔστιν τὸν διάβολον (tout’ estin ton diabolon), literally “this is the devil,” explanatory. – “and free those who all their lives were held in slavery by their fear of death”: From καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας (kai apallaxe toutous, hosoi phobo thanatou dia pantos tou zen enochoi esan douleias), literally “and might deliver these, as many as by fear of death through all the living liable were of slavery,” imperfect for ongoing bondage; theological: liberation from fear (cf. Romans 8:15; 2 Timothy 1:7). – “For surely it is not angels He helps”: From οὐ γὰρ δήπου ἀγγέλων ἐπιλαμβάνεται (ou gar depou angelon epilambanetai), literally “For not indeed angels He takes hold of,” present tense; “helps” for “epilambanetai” (assists/seizes). – “but Abraham’s descendants”: From ἀλλὰ σπέρματος Ἀβραὰμ ἐπιλαμβάνεται (alla spermatos Abraam epilambanetai), literally “but of seed of Abraham He takes hold,” covenantal focus (cf. Galatians 3:16,29; Isaiah 41:8). – “For this reason He had to be made like them, fully human in every way”: From ὅθεν ὤφειλεν κατὰ πάντα τοῖς ἀδελφοῖς ὁμοιωθῆναι (hothen opheilen kata panta tois adelphois homoiothenai), literally “Whence He was obligated according to all things to the brothers to be made like,” aorist passive infinitive; “fully human in every way” clarifies totality (theological: incarnation for sympathy, cf. Hebrews 4:15). – “in order that He might become a merciful and faithful high priest”: From ἵνα ἐλεήμων γένηται καὶ πιστὸς ἀρχιερεὺς (hina eleemon genetai kai pistos archiereus), literally “in order that merciful He might become and faithful high priest,” subjunctive; introduces high priest theme (cf. Hebrews 3:1; 4:14). – “in service to God”: From τὰ πρὸς τὸν θεὸν (ta pros ton theon), literally “the things toward God,” idiomatic for priestly duties. – “and that He might make atonement for the sins of the people”: From εἰς τὸ ἱλάσκεσθαι τὰς ἁμαρτίας τοῦ λαοῦ (eis to hilaskesthai tas hamartias tou laou), literally “for the to propitiate the sins of the people,” present infinitive; “make atonement” for “hilaskesthai” (propitiate/expiate, theological debate but context favors satisfaction, cf. Leviticus 16; Romans 3:25). – “Because He Himself suffered when He was tempted”: From ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθείς (en ho gar peponthen autos peirastheis), literally “For in which He has suffered Himself having been tempted,” perfect and aorist participles; links suffering and temptation (cf. Hebrews 4:15; Matthew 4:1-11). – “He is able to help those who are being tempted”: From δύναται τοῖς πειραζομένοις βοηθῆσαι (dynatai tois peirazomenois boethesai), literally “He is able the ones being tempted to help,” present participle for ongoing; theological: empathetic aid (cf. Hebrews 7:25).