A.T. Robertson Commentary Hebrews 2

Therefore (δια τουτο). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation.

Ought (δε). It is necessity, necessity rather than obligation (χρη).

To give heed (προσεχειν). Present active infinitive with νουν (accusative singular of νους) understood as in Ac 8:6.

More earnest (περισσοτερως). Comparative adverb, "more earnestly," "more abundantly" as in 1 Thessalonians 2:7 To the things that were heard (τοις ακουσθεισιν). Dative plural neuter of the articular participle first aorist passive of ακουω.

Lest haply we drift away (μη ποτε παραρυωμεν). Negative clause of purpose with μη ποτε and the second aorist passive subjunctive of παραρρεω, old verb to flow by or past, to glide by, only here in N.T. (cf. Proverbs 3:21). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach" (Westcott), a vivid picture of peril for all ("we," ημας).

For if... proved steadfast (ε γαρ... εγενετο βεβαιος). Condition of first class, assumed as true.

Through angels (δι' αγγελων). Allusion to the use of angels by God at Sinai as in Ac 7:38,53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156).

Transgression and disobedience (παραβασις κα παρακοη). Both words use παρα as in παραρυωμεν, refused to obey (stepping aside, παρα-βασις as in Ro 2:23), neglect to obey (παρ-ακοη as in Ro 5:19), more than a mere hendiadys.

Recompense of reward (μισθαποδοσιαν). Late double compound, like μισθαποδοτης (Hebrews 11:6), from μισθος (reward) and αποδιδωμ, to give back. The old Greeks used μισθοδοσια.

Just (ενδικον). Old compound adjective, in N.T. only here and Ro 3:8.

How shall we escape? (πως ημεις εκφευξομεθα; ). Rhetorical question with future middle indicative of εκφευγω and conclusion of the condition.

If we neglect (αμελησαντες). First aorist active participle of αμελεω, "having neglected."

So great salvation (τηλικαυτης σωτηριας). Ablative case after αμελησαντες. Correlative pronoun of age, but used of size in the N.T. (James 3:4; 2 Corinthians 1:10).

Which (ητις). "Which very salvation," before described, now summarized.

Having at the first been spoken (αρχην λαβουσα λαλεισθα). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary Koine idiom (Polybius, etc.).

Through the Lord (δια του κυριου). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation.

Was confirmed (εβεβαιωθη). First aorist passive indicative of βεβαιοω, from βεβαιος (stable), old verb as in 1 Corinthians 1:6.

By them that heard (υπο των ακουσαντων). Ablative case with υπο of the articular first aorist active participle of ακουω. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians 1:11) got his message directly from Christ.

God also bearing witness with them (συνεπιμαρτυρουντος του θεου). Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω, to join (συν) in giving additional (επ) testimony (μαρτυρεω). Here only in N.T., but in Aristotle, Polybius, Plutarch.

Both by signs (σημειοις τε κα)

and wonders (κα τερασιν)

and by manifold powers (κα ποικιλαις δυναμεσιν)

and by gifts of the Holy Ghost (κα πνευματος αγιου μερισμοις). Instrumental case used with all four items. See Ac 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα (works) of Christ. Τερας (wonder) attracts attention, δυναμις (power) shows God's power, σημειον reveals the purpose of God in the miracles. For ποικιλαις (manifold, many-coloured) see Mt 4:24; James 1:2. For μερισμος for distribution (old word, in N.T. only here and Heb 4:12) see 1 Corinthians 12:4–30.

According to his own will (κατα την αυτου θελησιν). The word θελησις is called a vulgarism by Pollux. The writer is fond of words in -ις.

For not unto angels (ου γαρ αγγελοις). The author now proceeds to show (2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels.

The world to come (την οικουμενην την μελλουσαν). The new order, the salvation just described. See a like use of μελλω (as participle) with σωτηρια (1:14), αιων (6:4f.), αγαθα (9:11; 10:1), πολις (13:14).

Whereof we speak (περ ης λαλουμεν). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.