2:1 we The author includes himself in this warning.

the things we have heard Likely refers to the message the apostles delivered—probably including the statements about the Son in 1:1–4. This reference does not use the Greek term euangelion (meaning “good news” or “gospel”), which was a common way to describe the Christian tradition.

2:2 word spoken through angels Refers to God giving the law at Sinai. Although Exod 19–20 does not include angels during the giving of the law, later biblical texts (Deut 33:2; Psa 68:17) refer to the presence of angels.

every transgression and act of disobedience The Greek terms used here describe sinful disregard for God’s law: one of the terms, parabasis, expresses deviation from a boundary; the other term, parakoē, describes refusal to obey.

just penalty God’s law, which was delivered to Moses, renders a penalty for those who transgress it. The believers are to pay attention to the message because God’s law is reliable and just; belief in the Son suffices as payment for the consequences of not following the law.

2:3 escape Because God deals justly, the question refers to God’s punishment (see Heb 12:25). God offers both the punishment and salvation for the sins of His people (v. 10).

so great a salvation This phrase recalls the experiences of Israel (anticipating later references to Israel’s wanderings; 3:7–4:11), who ignored their salvation and lived in exile for years. Salvation originates with Yahweh, who declared it (v. 3). The Son is the source of salvation (5:9), and He will return for believers (9:28; compare 12:25).

spoken through the Lord In contrast to the law spoken through angels (v. 2).

by those who heard Likely refers to the apostles.

2:4 signs and wonders A standard way of referring to the miraculous actions that God performed in Egypt (e.g., Exod 7:9; Deut 6:22; 34:11; Psa 135:9; Isa 20:3; Jer 32:20; Acts 7:36). In the nt, the phrase also refers to actions that Jesus and His followers performed (e.g., Mark 13:22; Acts 2:22, 43; 4:30; 5:12; 2 Cor 12:12).

various miracles Similar to “signs and wonders”; miracles indicate the mighty acts of God on behalf of His people (e.g., Acts 2:22; 2 Thess 2:9).

distributions of the Holy Spirit Refers to the Holy Spirit’s role in bestowing and dispensing divine power through signs, wonders, and miracles.

2:5 not subject to angels Resumes the line of thought from 1:5–14 and sets up a comparison between the angels and the Son. While God entrusted angels with degrees of administration over the world (Deut 32:8), the “world to come” will be subjected to the Son (Heb 2:8).

the world to come The expectation of a future, ideal world closely parallels references to the Israelites expecting a heavenly country (Heb 11:14–16) and something better (11:40). Christ’s work inaugurates the presence of the world to come (2 Cor 5:17).

2:6 someone testified somewhere This vague expression suggests that the author considered the source of the testimony unimportant; only God—the one who speaks (Heb 1:1–2)—is important.

What is man The citation that begins here is from Psa 8:4–6, which speaks of all of humanity as a collective individual, stating that God placed humanity a little lower than the angels—a place of honor. In the Greek text of Heb 2:8–9, the author applies this psalm to Christ (who represents all of humanity in his life and death), seeing within it references to His incarnation and exaltation (compare Phil 2:5–11).

son of man See Ezek 2:1 and note; Dan 7:13 and note.

2:8 But now The Greek text here indicates that the Son’s authority will be fully expressed in the future (Heb 2:5; compare note on v. 6).

2:9 Jesus The author identifies the Son as Jesus. Here, he reveals what his argument has been building up to—the one who fulfills these prophecies is Jesus of Nazareth.

suffering of death The teaching that the Son of God suffered and died appears in the earliest Christian confessions (1 Cor 15:3–8; compare Heb 5:7–8). Jesus’ suffering death on a cross (Phil 2:8) provides the basis for His being crowned with glory and honor. Throughout Hebrews, the mention of Jesus’ suffering alludes to His death (Heb 2:10, 18; 5:8; 9:26, 27; 13:12).

with glory and honor This expression recalls the appointment of Israel’s high priest (Exod 28:2, 40). Here, it anticipates the theme of Jesus as high priest that is emphasized throughout Hebrews (see Heb 2:17–18; 13:10–13).

Doxa Word Study

he might taste death This expression means “experience death” and refers to Jesus’ crucifixion (9:15, 28; compare Isa 53:12).

2:10 bringing many sons to glory Enacted by Jesus’ exaltation (compare Isa 53:12 and note). This language also echoes God’s action in bringing His people out of Egypt into the promised land (Exod 3:8, 17; 6:6–7; 7:4–5).

originator This title connects Jesus’ death and resurrection (Acts 3:15; 5:31; Heb 12:2). Like Moses, who led God’s people out of Egypt (Exod 12:50–51), Jesus leads the way to salvation (Heb 3:16).

to perfect the originator The idea here is that Jesus was made whole (or complete) through His suffering and death; He already was sinless (4:15; compare Isa 53:12 and note).

2:11 one who sanctifies Refers to the work Christ does to remove sin from believers’ lives. Jesus can sanctify believers (Heb 13:12) because He offered Himself (10:10; compare Isa 53:10 and note). His sacrificial work far exceeds animal sacrifices that the old covenant demanded (Heb 9:13–14).

all from one Indicates the unity of Jesus and believers. The Greek text does not supply a referent, so some English translations insert “family” or “Father.” The author could be referring to Jesus sharing in humanity (v. 14).

2:12 I will proclaim The author cites Psa 22:22 to show Jesus’ solidarity with the people He redeems. In this psalm, the writer of Hebrews sees a reference to the exalted Lord who proclaims God’s name among His people.

in the midst of the assembly Refers to God’s assembly or council (Pss 82:1; 89:5–6). This points to the inclusion of human believers in God’s heavenly family and their participation in Christ’s rule (Heb 1:14; 2:5).

2:13 And again Both citations in this verse come from Isa 8:17–18, which refers to the faith that the prophet Isaiah had in Yahweh. The writer of Hebrews applies both texts to Christ, who trusts in God and stands in solidarity with God’s people.

2:14 share in blood and flesh Refers to the common humanity of God’s children. Jesus shares in that humanity in order to save them.

devil The Greek term used here, diabolos, refers elsewhere in the nt to the one who tempts (Matt 4:1–11), lies (John 8:44; Rev 12:9), and oppresses (Acts 10:38). God has prepared destruction for the devil (Matt 25:41; Rev 20:10).

2:15 set free Christ has delivered believers through His death. They don’t have to fear enslavement to the powers of sin and death: principalities, powers, and the devil.

2:16 descendants of Abraham Refers to the people of Israel and perhaps all humanity, in contrast to the angels.

2:17 high priest High priests interceded for God’s people by offering sacrifices, such as on the Day of Atonement, and performing other rituals (see Lev 23:26–32; note on Heb 9:7).

make atonement for the sins This sacrificial language aligns with other phrases that speak of Christ as making purification (1:3), removing sin (9:26), and bearing the sins of many (9:28).

Atonement

2:18 when he was tempted The temptation of Jesus is described in Matt 4:1–11; Mark 1:12–13; and Luke 4:1–12. His own temptations allow for Him to sympathize with the temptations of believers. Nonetheless, since Jesus overcame temptations, He expects believers to do the same (see Jas 1:2–18).

The Temptations of Christ