drawing away: The Greek verb here rendered “drawing away” (a·phiʹste·mi) has the basic meaning “to stand away from.” It can also be rendered “to withdraw; to fall away from; to renounce.” (Ac 19:9; 1Ti 4:1 and study note; 2Ti 2:19) It is related to a noun rendered “apostasy.” (See study note on 2Th 2:3.) “Drawing away” involves deliberate and conscious action. (Compare study note on Heb 2:1, which describes drifting away because of carelessness or distractions.) A person draws away from God by rebelling against him and by willfully withdrawing from his worship. In this context, Paul uses the example of the Israelites to show that recovery from such a wicked course is extremely difficult.​—Heb 3:7-11, 16-19.

That is why it is necessary for us: Paul links the counsel in this verse to the subject he has been discussing​—the superiority of Christ to the angels. (Heb 1:1-14) In the past, God spoke by means of imperfect human prophets and even angels. (Heb 2:2) Now, in contrast, God has done something even greater; he has spoken by means of his own Son, the one who is at God’s right hand. It is thus necessary to listen to God’s greatest Spokesman.

pay more than the usual attention to the things we have heard: Paul here uses emphatic language to stress that Christians need to pay particularly earnest, close attention to what they have learned from the teachings of God’s own Son. For Hebrew Christians, there was a danger of being distracted by the powerful influence of Judaism, with its impressive temple, priesthood, and traditions. They needed to maintain their focus. The Greek verb here rendered “pay . . . attention to” was used for mooring a ship or for holding it on course toward harbor. Christians likewise needed to hold on to what they had learned, never loosening their grip. Some scholars have suggested that this is the first part of a nautical metaphor that is further developed in the following phrase.

so that we never drift away: Paul may be continuing a nautical illustration here. The Greek word rendered “drift away” was sometimes used regarding a ship that was in danger of drifting past its safe harbor. Strong currents or contrary winds could cause a ship to drift, especially if the crew were inattentive. Such a word picture would emphasize Paul’s urgent warning: If the Hebrew Christians allowed themselves to become careless or neglectful, they would likely drift away from the true faith and lose out on salvation.​—Heb 2:3; compare study note on Heb 3:12.

the word spoken through angels: This is the third passage in the Christian Greek Scriptures to mention that God used angels in transmitting the Mosaic Law to his people. (See study notes on Ac 7:53; Ga 3:19; compare Ac 7:38.) The Hebrew Scriptures do not explicitly reveal that fact. However, many Jews in Paul’s day would likely have agreed with this statement. First-century Jewish tradition held that God employed angels to transmit the Law. (Compare Josephus, Jewish Antiquities, Book 15, chap. 5, par. 3 [Loeb 15.136].) It is worth noting that at De 33:2, Moses mentioned that Jehovah was with his “holy myriads” and “his warriors”; the following verses say that Jehovah gave the Law to his people. In verse 2, the Septuagint uses the Greek word for “angels” instead of “warriors.”

proved to be sure: Paul stresses how sure the Mosaic Law was by noting that it meted out justice for “every transgression.” It was also firm, or legally binding, over a long period of time.

as transmitted by angels: Stephen’s account delivered before the Sanhedrin includes a number of facts concerning Jewish history that are not found in the Hebrew Scriptures. One example is the role of angels in giving the Mosaic Law. (Ga 3:19; Heb 2:1, 2) For other details in Stephen’s speech that cannot be found in the Hebrew Scriptures, see study notes on Ac 7:22, 23, 30.

transmitted through angels: The Hebrew Scriptures do not specifically indicate that angels transmitted the Law covenant. However, the inspired statement found here​—as well as the statements recorded at Ac 7:53 (see study note) and Heb 2:2, 3​—makes that clear. Apparently, Jehovah authorized angels to speak as his representatives to Moses and then to give Moses the two tablets of the Testimony. (Ex 19:9, 11, 18-20; 24:12; 31:18) Still, Jehovah was the actual Lawgiver, and Moses was His appointed mediator of the covenant between God and Israel.

neglected: The Greek verb rendered “neglected” means “to be unconcerned; not to care about.” (Compare Mt 22:5, where the same verb is rendered “unconcerned.”) Thus, a Christian who neglects his salvation through Christ does not do so unintentionally; rather, his lack of concern is a deliberate choice. That is why Paul urged the Hebrew Christians “to pay more than the usual attention” to the word of God through His Son.​—Heb 2:1.

For it began to be spoken through our Lord: God spoke the message of salvation through “our Lord,” that is, Jesus Christ. Many of his listeners became disciples and witnessed to others; they thus verified, or confirmed, what Jesus himself said. (Mt 28:19, 20; Ac 1:1, 8; 10:39-43; 1Ti 2:5, 6) Therefore, even believers who may not have seen or heard Jesus in person could still be certain that the message of salvation was conveyed by none other than the Son of God.​—1Pe 1:8.

wonders: Or “portents.” In the Christian Greek Scriptures, the Greek word teʹras is consistently used in combination with se·meiʹon (“sign”), both terms being used in the plural form. (Mt 24:24; Joh 4:48; Ac 7:36; 14:3; 15:12; 2Co 12:12) Basically, teʹras refers to anything that causes awe or wonderment. When the term clearly refers to something portending what will happen in the future, the alternate rendering “portent” is used in a study note.

miracle: Or “sign.” Here the Greek word se·meiʹon, often rendered “sign,” refers to a miraculous event that gives evidence of divine backing.

gifts: Paul here discusses the spiritual gifts that God gave the first-century Christian congregation. (1Co 12:1) Each gift listed at 1Co 12:8-10 (see study notes on these verses) involved a miraculous ability. To impart these gifts, God used his holy spirit, or active force. God’s spirit can operate in different ways on different servants of God for a specific purpose. Thus, not everyone received the same gift, or miraculous ability. The Greek word used here, khaʹri·sma (lit., “gracious gift”), appears 17 times in the Christian Greek Scriptures and is related to the term khaʹris, often rendered “undeserved kindness.”​—See study note on Ro 6:23.

God joined in bearing witness: When the first-century Christians preached about Jesus, Jehovah God confirmed their testimony by enabling them to perform supernatural signs and wonders and various powerful works. (See Glossary, “Miracles; Powerful works,” and study notes on Ac 2:19; 4:22.) In some cases, God bore witness by giving them miraculous gifts of the holy spirit, such as speaking in tongues, prophesying, the understanding of inspired expressions, and powers to heal. (1Co 12:4-11; see study note on 1Co 12:4.) These miracles and gifts showed that the newly formed Christian congregation had God’s backing.​—See study note on 1Co 13:11.

a child . . . a man: Paul uses the growth of a child to illustrate the progress of the Christian congregation. A child requires much assistance, but an adult does not. Similarly, at the time of Paul’s writing, the new Christian congregation benefited from the assistance of miraculous gifts, such as the gifts of prophecy, tongues, and knowledge. For a time, these gifts were needed to show undeniably that God’s favor had shifted from the Jewish nation to the Christian congregation. (Heb 2:3, 4) But Paul shows that the congregation would eventually grow to adulthood, or reach maturity, and would no longer need those miraculous gifts.

when he again brings his Firstborn into the inhabited earth: Paul is referring to a future event. This conclusion is supported by his words at Heb 2:5 regarding “the inhabited earth to come, about which we are speaking.” (See study note.) Thus Paul here points forward to a time when God would again send his Firstborn, this time invisibly, to give attention to the world of mankind.​—See study notes on Lu 2:1; Ac 1:11.

the inhabited earth to come: With this expression, Paul is apparently referring to the future human society on earth under the rulership of Jesus Christ. (Ps 37:29; Mt 5:5 and study note; 2Pe 3:13; compare Heb 1:6 and study note.) Some scholars claim that in this verse, the Greek expression rendered “the inhabited earth” (lit., “the inhabited”) includes heaven. However, all other occurrences of this term in the Christian Greek Scriptures refer to either the whole earth or a part of the earth inhabited by humans. That is one reason why this expression is here rendered “the inhabited earth.” (See study notes on Lu 2:1; Ac 17:31.) The Christian faith includes the hope for some humans to go to heaven (Heb 3:1), but this verse indicates that God’s original purpose of a paradise earth remains in place.​—Compare Lu 23:43 and study note.

Paradise: The English word “paradise” comes from the Greek word pa·raʹdei·sos, and similar words can be found in both Hebrew (par·desʹ, at Ne 2:8; Ec 2:5; Ca 4:13) and Persian (pairidaeza). All three words convey the basic idea of a beautiful park or parklike garden. The translators of the Septuagint used the Greek term pa·raʹdei·sos to render the Hebrew word for “garden” (gan) in the expression “garden in Eden” at Ge 2:8. Some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{17, 18, 22} in App. C) render Lu 23:43: “You will be with me in the garden of Eden.” This promise made to the criminal hanging next to Jesus was not the promise to be in “the paradise of God” mentioned at Re 2:7, since that promise was made to “the one who conquers,” that is, Christ’s corulers in the heavenly Kingdom. (Lu 22:28-30) This criminal was not a conqueror of the world with Jesus Christ; nor had he been “born from water and spirit.” (Joh 3:5; 16:33) He will evidently be one of “the unrighteous” who are resurrected as earthly subjects of the Kingdom when Christ rules over the Paradise earth for a thousand years.​—Ac 24:15; Re 20:4, 6.

the inhabited earth: Here the Greek word for “inhabited earth” (oi·kou·meʹne) is used in a broad sense and refers to the earth as the dwelling place of mankind. (Lu 4:5; Ro 10:18; Re 12:9; 16:14) In the first century, this term was also used in reference to the vast Roman Empire, where the Jews had been dispersed.​—Ac 24:5.

the inhabited earth: In a broad sense, the Greek word for “inhabited earth” (oi·kou·meʹne) refers to the earth as the dwelling place of mankind. (Lu 4:5; Ac 17:31; Ro 10:18; Re 12:9; 16:14) In the first century, this term was also used in reference to the vast Roman Empire, where the Jews had been dispersed.​—Ac 24:5.

inherit the earth: Jesus is likely referring to Ps 37:11, where “the meek” are said to “possess the earth.” Both the Hebrew (ʼeʹrets) and the Greek (ge) words for “earth” can refer to the entire planet or to a specific land area, such as the Promised Land. The Scriptures indicate that Jesus is the foremost example of one who is mild-tempered. (Mt 11:29) Various Bible verses show that as King he would inherit authority over the entire earth, not just a portion of it (Ps 2:8; Re 11:15), and his anointed followers would share in this inheritance (Re 5:10). In another sense, those of his mild-tempered disciples who would be his earthly subjects would “inherit,” not the ownership of the earth, but the privilege of enjoying life in Paradise, the earthly realm of the Kingdom.​—See study note on Mt 25:34.

in one place a certain witness said: Paul does not identify either the author of the quotation or the Bible book where it is found. What mattered more to him​—as well as to his faithful readers​—was that Jehovah is the divine Author of this and other Bible prophecies. (2Ti 3:16; 2Pe 1:21) The quotation that follows is from Ps 8:4-6, and Paul applies it to Jesus.​—See study note on Heb 2:9.

Jesus, who was made a little lower than angels: As explained in the study note on Heb 2:7, Paul applies the words of Ps 8:4-6 to Jesus. When Jesus came to earth, he was indeed made “a little lower than angels”​—he became “a son of man.” (Heb 2:6; see study note on Mt 8:20.) As a perfect human, he was a fitting counterpart to Adam. Jesus could thus give his perfect human life as a ransom sacrifice and thereby “taste death for everyone.”​—See also Glossary, “Son of man,” and study notes on Joh 1:14.

Jesus, who was made a little lower than angels: As explained in the study note on Heb 2:7, Paul applies the words of Ps 8:4-6 to Jesus. When Jesus came to earth, he was indeed made “a little lower than angels”​—he became “a son of man.” (Heb 2:6; see study note on Mt 8:20.) As a perfect human, he was a fitting counterpart to Adam. Jesus could thus give his perfect human life as a ransom sacrifice and thereby “taste death for everyone.”​—See also Glossary, “Son of man,” and study notes on Joh 1:14.

You made him a little lower than angels: When King David wrote the words quoted here (Ps 8:4-6), he was comparing mankind with the mighty angels. (See Ps 8:5, ftn.) Humans are creatures of “blood and flesh.” (Heb 2:14; Ps 144:3) Angels are superior to humans because they are spirit creatures greater in power and ability. (2Pe 2:11) Some Bibles convey the idea “You made him for a little while lower than the angels,” but the Hebrew text of Ps 8:5, from which Paul quotes, does not convey such an idea.​—Regarding the application of this passage to Jesus, see study note on Heb 2:9.

you crowned him with glory and honor: Paul continues his quote from Ps 8:4-6. There David wrote that God created man with a measure of “glory and splendor” and gave humans dominion over the earth. (Ge 1:26-28; Heb 2:6-8) However, Paul shows that this passage also has a deeper meaning; it points prophetically to the one perfect man who descended from Adam, Jesus Christ. As the following verses show, Jesus would be crowned with even greater glory and honor because he was willing to give his perfect human life as a sacrifice. (Heb 2:9 and study note) By doing so, he would make it possible for obedient humans to regain the original glory and honor that God had bestowed on mankind.​—Compare study note on 1Co 15:45.

The first man Adam . . . The last Adam: In the first part of the verse, Paul quotes from Ge 2:7 (“the man became a living person”), but he adds the words “first” and “Adam.” In the second part of the verse, he calls Jesus “the last Adam.” Then at 1Co 15:47, Paul calls Adam “the first man [or, “human”]” and Jesus “the second man [or, “human”].” The first Adam disobeyed his Father and Life-Giver; the last Adam showed complete obedience to Him. The first Adam spread sin to his offspring; the last Adam gave his human life as a sin-atoning sacrifice. (Ro 5:12, 18, 19) Jehovah then restored Jesus to life as a spirit. (1Pe 3:18) Like Adam, Jesus was a perfect man, so in harmony with His own justice, Jehovah could accept Jesus’ sacrifice as “a corresponding ransom” to buy back Adam’s descendants. This ransom sacrifice would restore to humans the life prospects that the first Adam had forfeited. (1Ti 2:5, 6) Thus, Jesus could rightfully be called “the last Adam,” a term that indicates that there will be no need for another Adam after him.​—Compare study notes on Lu 3:38; Ro 5:14.

Jesus, who was made a little lower than angels: As explained in the study note on Heb 2:7, Paul applies the words of Ps 8:4-6 to Jesus. When Jesus came to earth, he was indeed made “a little lower than angels”​—he became “a son of man.” (Heb 2:6; see study note on Mt 8:20.) As a perfect human, he was a fitting counterpart to Adam. Jesus could thus give his perfect human life as a ransom sacrifice and thereby “taste death for everyone.”​—See also Glossary, “Son of man,” and study notes on Joh 1:14.

All things you subjected under his feet: Paul here quotes from the latter part of Ps 8:6. The passage at Ps 8:4-9 can be applied to mortal man in general. But under inspiration, Paul explains several times that this psalm is actually a prophecy about the Messiah. (1Co 15:27; Eph 1:22) The words Paul here quotes cannot fully apply to any imperfect human; only the first man Adam was given such authority over earthly creation. (Ge 1:28) However, Adam failed in his assignment. Jehovah gave Jesus, “the Son of man,” great authority, confident that Christ would succeed where Adam had failed. (Mt 20:28; 28:18) By sending his Son to become a human, Jehovah “made him a little lower than angels.” Ultimately, though, Jesus would become the Messianic King, who would have “all things . . . subjected under his feet.”​—Heb 2:7, 8.

Jesus, who was made a little lower than angels: As explained in the study note on Heb 2:7, Paul applies the words of Ps 8:4-6 to Jesus. When Jesus came to earth, he was indeed made “a little lower than angels”​—he became “a son of man.” (Heb 2:6; see study note on Mt 8:20.) As a perfect human, he was a fitting counterpart to Adam. Jesus could thus give his perfect human life as a ransom sacrifice and thereby “taste death for everyone.”​—See also Glossary, “Son of man,” and study notes on Joh 1:14.

he might taste death for everyone: The Greek expression rendered “he might taste” can literally mean eating or drinking a small amount. (Mt 27:34) However, this expression is also used figuratively. In the Gospels, the expression “taste death” is used in the sense of experiencing death. (Mt 16:28; Mr 9:1; Lu 9:27; Joh 8:52) Jesus tasted death when he gave his life as a ransom. One reference work says that the expression “taste death” describes “the hard and painful reality of dying which is experienced by man and which was suffered also by Jesus.” Additionally, when Jesus was on earth, he witnessed firsthand the consequences of death among humans and felt the grief that afflicts those who lose loved ones.​—Joh 11:33-36.

flesh: Or “a human being.” The Greek word sarx is here used in the sense of a physical being, a living being with flesh. When Jesus was born as a human, he was no longer a spirit. He did not merely assume a fleshly body, as angels had done in the past. (Ge 18:1-3; 19:1; Jos 5:13-15) Therefore, Jesus could rightly call himself “the Son of man.”​—Joh 1:51; 3:14; see study note on Mt 8:20.

you crowned him with glory and honor: Paul continues his quote from Ps 8:4-6. There David wrote that God created man with a measure of “glory and splendor” and gave humans dominion over the earth. (Ge 1:26-28; Heb 2:6-8) However, Paul shows that this passage also has a deeper meaning; it points prophetically to the one perfect man who descended from Adam, Jesus Christ. As the following verses show, Jesus would be crowned with even greater glory and honor because he was willing to give his perfect human life as a sacrifice. (Heb 2:9 and study note) By doing so, he would make it possible for obedient humans to regain the original glory and honor that God had bestowed on mankind.​—Compare study note on 1Co 15:45.

Son of man: Or “Son of a human.” This expression occurs about 80 times in the Gospels. Jesus used it to refer to himself, evidently emphasizing that he was truly human, born from a woman, and that he was a fitting human counterpart to Adam, having the power to redeem humankind from sin and death. (Ro 5:12, 14-15) The same expression also identified Jesus as the Messiah, or the Christ.​—Da 7:13, 14; see Glossary.

the Word became flesh: Jesus was entirely human from his birth until his death. Jesus explained the purpose of his becoming flesh when he said: “The bread that I will give is my flesh in behalf of the life of the world.” (Joh 6:51) In addition, only because Jesus was wholly human could he experience what humans of flesh and blood experience and thus become a sympathetic High Priest. (Heb 4:15) Jesus could not have been human and divine at the same time; the Scriptures say that he “was made a little lower than angels.” (Heb 2:9; Ps 8:4, 5; see study note on flesh in this verse.) However, not all agreed that Jesus had come in the flesh. For example, the Gnostics, who believed that knowledge (Greek, gnoʹsis) could be gained in a mystical way, combined Greek philosophy and Oriental mysticism with apostate Christian teachings. They held that all physical matter is evil. For that reason, they taught that Jesus did not come in the flesh but only seemed to have a human body. An early form of gnosticism was apparently prevalent at the end of the first century C.E., so John may be making a specific point when he writes that “the Word became flesh.” In his letters, John warns against the false teaching that Jesus did not come “in the flesh.”​—1Jo 4:2, 3; 2Jo 7.

Chief Agent: The Greek term used here (ar·khe·gosʹ) basically means “chief leader; one who goes first.” It is used four times in the Bible, each time referring to Jesus. (Ac 3:15; 5:31; Heb 2:10; 12:2) This Greek word may also apply to one who leads the way, such as a pathfinder or a pioneer, and prepares it for others to follow. By becoming the Mediator between God and mankind and introducing the way for gaining eternal life, Jesus could rightly be called the Chief Agent of life, or a Pioneer of Life. The expression rendered “Chief Agent” indicates that the one going first does so in an official or administrative capacity as a leader or a prince. (A related word is used at Ac 7:27, 35 regarding Moses as a “ruler” in Israel.) As the term is used here, it includes the idea of being the means that God uses to accomplish his purpose. Jesus became “a corresponding ransom” in exchange for many. (1Ti 2:5, 6; Mt 20:28; Ac 4:12) After Jesus was resurrected, he could as High Priest and Judge administer the value of his ransom. The sacrifice allows humans who exercise faith in it to be free from sin and death. Jesus is, therefore, the one through whom the resurrection of the dead takes place. (Joh 5:28, 29; 6:39, 40) That is how he opens up the way to everlasting life. (Joh 11:25; 14:6; Heb 5:9; 10:19, 20) Although some Bible translators render this expression “Author” or “Originator” of life, the Bible clearly shows that Jesus does not fit that description. Rather, he received his life and his authority from God and is used by God.​—Ps 36:9; Joh 6:57; Ac 17:26-28; Col 1:15; Re 3:14.

Chief Agent: The Greek term used here (ar·khe·gosʹ) basically means “chief leader; one who goes first.” It is used four times in the Bible, all referring to Jesus. (Ac 3:15; 5:31; Heb 2:10; 12:2) Here it is used along with the title “Savior.”​—See study note on Ac 3:15.

For it was fitting: Jehovah saw it as fitting, or appropriate, for Jesus to suffer in order for him to become perfect in a special sense. The sufferings that he endured trained him further for the assignments that lay ahead of him. He thus became perfectly suited to serve as a sympathetic heavenly High Priest and the Messianic King. (Heb 2:17; 4:15; 5:8, 9; 7:1, 17, 25) So there is no contradiction in saying that a sinless man could still be made perfect.​—1Pe 2:22.

the one for whom and through whom all things exist: This phrase must refer to Jehovah because He is the one who made Jesus “perfect through sufferings,” as this verse says. Jehovah alone is the Creator of the universe. (Compare Ro 11:36; Re 4:11.) Of course, expressions similar to this one are also applied to Jesus, who is “the image of the invisible God.” (Col 1:15; see also Joh 1:3, 10; Heb 1:2.) In his prehuman existence, the Son assisted Jehovah in all His creative works.​—See study note on Col 1:16.

in bringing many sons to glory: At the time of Jesus’ baptism, Jehovah used holy spirit, or active force, to beget Jesus as His spirit-anointed Son. As a result, Jesus was “born again” with the hope of returning to life in heaven. (Joh 3:3; 17:5) He became the first of “many sons” to be brought to heavenly glory. Later, at Pentecost 33 C.E., God began bringing more of these “sons to glory” when through Jesus he anointed a group of disciples with holy spirit. They thus became sons of God, like Jesus. (Ac 2:1-4) From then on, Jehovah would continue to select and anoint individual humans. His purpose is to appoint 144,000 such Christians to rule with Jesus in heaven. (2Ti 2:12; 4:18; Re 5:10; 14:1, 3; 20:4, 6) Anointed Christians are brought to glory in the fullest sense when, after proving faithful under test, they receive their heavenly reward. (2Ti 4:8) So the “many sons” brought “to glory” in heaven will total 144,001​—Jesus and his spiritual brothers.

the Chief Agent of . . . salvation: That is, Jesus Christ, who opened the way to salvation and led others to it.​—See Glossary, “Chief Agent,” and study notes on Ac 3:15; 5:31; Heb 12:2.

created through him and for him: Although God’s firstborn Son, Jesus, is here said to have been involved in the creation of all things, the Scriptures do not call him the Creator. The preceding verse says that he is “the firstborn of all creation,” and at Re 3:14, he is called “the beginning of the creation by God.” After his own creation, Jesus, personified as “wisdom” in Proverbs chapter 8, became Jehovah’s “master worker.” (Pr 8:1, 22, 30) Jesus’ involvement with creation is described at Pr 8:22-31, which says that Jehovah’s master worker “rejoiced over [God’s] habitable earth, and . . . was especially fond of the sons of men [or, “mankind”].” It is in this sense that Col 1:16 says: “All other things have been created through him and for him.”

Look! My mother and my brothers!: Jesus here makes a distinction between his natural brothers, some of whom evidently lacked faith in him (Joh 7:5), and his spiritual brothers, his disciples. He shows that regardless of how precious the ties are that bind him to his relatives, his relationship with those who do “the will of [his] Father” is even more precious.​—Mt 12:50.

my brothers: Here Jesus calls his disciples “brothers” because of the spiritual relationship they enjoy.​—See Mt 28:16; compare Mt 25:40; Joh 20:17; Heb 2:10-12.

the one who is sanctifying: That is, Jesus Christ.​—Heb 13:12.

those who are being sanctified: That is, the anointed Christians.

all stem from one: That is, from Jehovah God. He is the Father of Jesus Christ, and he adopts Jesus’ disciples by anointing them with holy spirit.​—Ro 8:14-17.

he is not ashamed to call them brothers: As “heir of all things,” Jesus is in an exalted position. (Heb 1:2) By contrast, his anointed disciples are mere imperfect humans. Even so, Jesus is happy to acknowledge them as his brothers. He enjoys a warm and close relationship with them. They all share the same Father, Jehovah God, and that is why they are spiritual brothers. (Mt 25:40; Joh 20:17; see study notes on Mt 12:49; 28:10.) This reminder of how Jesus feels about his followers must greatly have encouraged the Hebrew Christians, who often faced reproach, ridicule, and persecution from fellow Jews.​—Heb 10:32-34.

God’s household: Paul calls the entire congregation of anointed Christians “God’s household.” This word picture is used several times in the Christian Greek Scriptures. (See study notes on Ga 6:10; Eph 2:19.) It conveys the idea that Christians are organized as a close family unit and enjoy a pleasant familylike atmosphere.

My God, my God: In calling out to his heavenly Father, acknowledging him as his God, Jesus fulfilled Ps 22:1. Jesus’ cry of agony may have brought to his listeners’ minds the many things prophesied about him in the rest of Ps 22​—that he would be mocked, derided, and attacked in his hands and feet and that his garments would be divided by lot.​—Ps 22:6-8, 16, 18.

as he says: Paul here quotes from Ps 22, and he is inspired to present the words as if Jesus were the speaker. That psalm contains a number of passages that were prophetic of the Messiah. (Compare Ps 22:1 with Mt 27:46 and study note; Ps 22:8 with Mt 27:41-43; Ps 22:15, 16 with Joh 19:28; Ps 22:18 with Mt 27:35; Lu 23:34; Joh 19:24.) While there is no specific record of Jesus’ quoting the words of Ps 22:22 during his ministry, he in effect said those words by living them and fulfilling them.

in the midst of the congregation: This phrase is taken from Ps 22:22. There King David expressed his love for the privilege of praising Jehovah among his fellow Israelites. They made up “the congregation of Jehovah.” (De 23:3) Though David was their king, he called his subjects “my brothers.” (Compare De 17:15; 1Ch 28:2.) Similarly, though Jesus Christ rules over the Christian congregation, he views all anointed Christians as his spiritual brothers. (Mt 25:40; see study note on Col 1:13.) Together, Christ and his anointed followers make up “God’s household.”​—See study note on 1Ti 3:15.

the kingdom of his beloved Son: Paul here speaks of a kingdom that was then in existence, since the verse shows that Christians had already been transferred into it. This kingdom is therefore different from the heavenly Messianic Kingdom, which the Bible shows would not be established until well after Paul’s day. (1Co 6:9, 10; Eph 5:5 and study note; 2Pe 1:10, 11; Re 11:15; 12:10; compare Lu 19:11, 12, 15.) So Paul is referring to a different “kingdom,” one made up of spirit-anointed Christians who are prospective heirs of the heavenly Kingdom. (Jas 2:5) Christ became King, or Ruler, of that kingdom at Pentecost 33 C.E. That spiritual kingdom will exist on earth until the last one of the anointed is taken to heaven. After such spirit-begotten Christians receive their heavenly reward, they will no longer be earthly subjects of the spiritual kingdom of Christ; rather, they will be kings with Christ in heaven.​—Re 5:9, 10.

“I will put my trust in him”: Paul here quotes from Isa 8:17 according to the Septuagint and is inspired to attribute the words to Jesus. (Compare study note on Heb 2:12.) As a human of blood and flesh, Jesus needed to trust in God while adjusting to a whole new set of circumstances. (Heb 2:9 and study note; compare Joh 1:14 and study note.) Unlike Adam, Jesus showed full trust in Jehovah. He did so even in the face of the hostility that led to his execution. (Lu 23:46; compare Ps 22:8; Mt 27:43.) Thus, as “a merciful and faithful high priest,” he is able “to come to the aid of those who are being put to the test.”​—Heb 2:16-18.

“Look! I and the young children, whom Jehovah gave me”: Under inspiration, Paul quotes from Isa 8:18 and compares Jesus and his anointed followers with the prophet Isaiah and his children. (Heb 2:13, 14) As shown by the context, “the young children” are really God’s children and Christ’s “brothers,” Jesus being God’s Firstborn. (Heb 1:6; 2:11, 12 and study note; see also Joh 1:12; 1Jo 3:1.) Paul’s application of this quotation paints a warm picture of Christ’s followers as a part of Jehovah’s family.

Jehovah: The original Hebrew text at Isa 8:18, from which this quotation is taken, contains the divine name, represented by four Hebrew consonants (transliterated YHWH). Therefore, the divine name is used here in the main text. Existing Greek manuscripts use the word The·osʹ (God) here, perhaps because available copies of the Septuagint use the term for “God” at Isa 8:18. That may explain why most translations read “God” at Heb 2:13.​—See App. C1 and C2.

in the midst of the congregation: This phrase is taken from Ps 22:22. There King David expressed his love for the privilege of praising Jehovah among his fellow Israelites. They made up “the congregation of Jehovah.” (De 23:3) Though David was their king, he called his subjects “my brothers.” (Compare De 17:15; 1Ch 28:2.) Similarly, though Jesus Christ rules over the Christian congregation, he views all anointed Christians as his spiritual brothers. (Mt 25:40; see study note on Col 1:13.) Together, Christ and his anointed followers make up “God’s household.”​—See study note on 1Ti 3:15.

the Word became flesh: Jesus was entirely human from his birth until his death. Jesus explained the purpose of his becoming flesh when he said: “The bread that I will give is my flesh in behalf of the life of the world.” (Joh 6:51) In addition, only because Jesus was wholly human could he experience what humans of flesh and blood experience and thus become a sympathetic High Priest. (Heb 4:15) Jesus could not have been human and divine at the same time; the Scriptures say that he “was made a little lower than angels.” (Heb 2:9; Ps 8:4, 5; see study note on flesh in this verse.) However, not all agreed that Jesus had come in the flesh. For example, the Gnostics, who believed that knowledge (Greek, gnoʹsis) could be gained in a mystical way, combined Greek philosophy and Oriental mysticism with apostate Christian teachings. They held that all physical matter is evil. For that reason, they taught that Jesus did not come in the flesh but only seemed to have a human body. An early form of gnosticism was apparently prevalent at the end of the first century C.E., so John may be making a specific point when he writes that “the Word became flesh.” In his letters, John warns against the false teaching that Jesus did not come “in the flesh.”​—1Jo 4:2, 3; 2Jo 7.

Jesus, who was made a little lower than angels: As explained in the study note on Heb 2:7, Paul applies the words of Ps 8:4-6 to Jesus. When Jesus came to earth, he was indeed made “a little lower than angels”​—he became “a son of man.” (Heb 2:6; see study note on Mt 8:20.) As a perfect human, he was a fitting counterpart to Adam. Jesus could thus give his perfect human life as a ransom sacrifice and thereby “taste death for everyone.”​—See also Glossary, “Son of man,” and study notes on Joh 1:14.

as he says: Paul here quotes from Ps 22, and he is inspired to present the words as if Jesus were the speaker. That psalm contains a number of passages that were prophetic of the Messiah. (Compare Ps 22:1 with Mt 27:46 and study note; Ps 22:8 with Mt 27:41-43; Ps 22:15, 16 with Joh 19:28; Ps 22:18 with Mt 27:35; Lu 23:34; Joh 19:24.) While there is no specific record of Jesus’ quoting the words of Ps 22:22 during his ministry, he in effect said those words by living them and fulfilling them.

death . . . is to be brought to nothing: Or “death is to be destroyed.” Lit., “death is being made ineffective.” Here Paul speaks of the end of Adamic death and its consequences. An essential part of bringing death to nothing involves bringing the dead back to life through the resurrection (Joh 5:28), a teaching that Paul vigorously upholds in this context. However, in order to do away with death completely, all traces of Adamic sin also need to be removed. Therefore, Paul goes on to explain that sin, “the sting producing death,” is to be done away with by means of Jesus Christ’s ransom sacrifice. By both of these means​—the resurrection and the ransom​—God destroys death, rendering it ineffective. Paul later says: “Death is swallowed up forever.”​—1Co 15:54-57.

any human: Lit., “flesh and blood,” a common Jewish idiom. In this context, it is used to refer to a human being.​—1Co 15:50; Eph 6:12; see study note on Mt 16:17.

flesh: Or “a human being.” The Greek word sarx is here used in the sense of a physical being, a living being with flesh. When Jesus was born as a human, he was no longer a spirit. He did not merely assume a fleshly body, as angels had done in the past. (Ge 18:1-3; 19:1; Jos 5:13-15) Therefore, Jesus could rightly call himself “the Son of man.”​—Joh 1:51; 3:14; see study note on Mt 8:20.

the Word became flesh: Jesus was entirely human from his birth until his death. Jesus explained the purpose of his becoming flesh when he said: “The bread that I will give is my flesh in behalf of the life of the world.” (Joh 6:51) In addition, only because Jesus was wholly human could he experience what humans of flesh and blood experience and thus become a sympathetic High Priest. (Heb 4:15) Jesus could not have been human and divine at the same time; the Scriptures say that he “was made a little lower than angels.” (Heb 2:9; Ps 8:4, 5; see study note on flesh in this verse.) However, not all agreed that Jesus had come in the flesh. For example, the Gnostics, who believed that knowledge (Greek, gnoʹsis) could be gained in a mystical way, combined Greek philosophy and Oriental mysticism with apostate Christian teachings. They held that all physical matter is evil. For that reason, they taught that Jesus did not come in the flesh but only seemed to have a human body. An early form of gnosticism was apparently prevalent at the end of the first century C.E., so John may be making a specific point when he writes that “the Word became flesh.” In his letters, John warns against the false teaching that Jesus did not come “in the flesh.”​—1Jo 4:2, 3; 2Jo 7.

will crush Satan: These words echo the first Bible prophecy, recorded at Ge 3:15, which says that the “offspring” of the figurative woman mentioned there would “crush [the serpent’s] head.” This refers to the destruction of Satan, “the original serpent.” (Re 12:9) To describe that event, Paul used a Greek word that lexicons define “to shatter; to break in pieces by crushing; to overcome completely.” The same Greek word is used at Re 2:27 to describe that the nations “will be broken to pieces like clay vessels.” Writing to fellow Christians who were “joint heirs with Christ” (Ro 8:17), Paul used the expression under your feet figuratively to denote that they would share in the crushing of Satan.​—Compare Mal 4:3.

sharers of blood and flesh: The “young children”​—that is, Jesus’ anointed disciples​—all share the common experience of being “blood and flesh,” or human. (See study note on Ga 1:16.) When Jesus came to earth, he too was fully human, made of blood and flesh.​—See study notes on Joh 1:14.

bring to nothing: Jehovah grants his Son the authority to crush Satan, finally destroying him completely. (Ge 3:15; see study note on Ro 16:20.) It is through his death that Jesus brings about Satan’s defeat and destruction. Jesus died with his perfect integrity intact, foiling all of Satan’s attempts to corrupt him. Christ’s death in faithfulness guaranteed that he would one day break up the works of the Devil, undo death, and ultimately destroy Satan himself.​—1Co 15:26 and study note; 1Jo 3:8; Re 20:10, 14.

the one having the means to cause death, that is, the Devil: This statement harmonizes with Jesus’ words about Satan: “That one was a murderer when he began.” (Joh 8:44) Satan’s murderous course began when he induced Adam and Eve to rebel in Eden, which led to their death and to the death of all their offspring. (Ro 5:12) Since then, Satan has caused death by deceiving and seducing humans in order to alienate them from God. He also continues to promote hateful and murderous attitudes. (Compare 1Jo 3:12.) However, Christians do not need to live in fear of Satan, as if the Devil might murder them at any moment. (Mt 4:10, 11; compare Jas 4:7.) Satan has the means, or the power, to cause death, but he cannot exceed any limits that Jehovah imposes on him.​—Compare Job 1:12; 2:6.

death . . . is to be brought to nothing: Or “death is to be destroyed.” Lit., “death is being made ineffective.” Here Paul speaks of the end of Adamic death and its consequences. An essential part of bringing death to nothing involves bringing the dead back to life through the resurrection (Joh 5:28), a teaching that Paul vigorously upholds in this context. However, in order to do away with death completely, all traces of Adamic sin also need to be removed. Therefore, Paul goes on to explain that sin, “the sting producing death,” is to be done away with by means of Jesus Christ’s ransom sacrifice. By both of these means​—the resurrection and the ransom​—God destroys death, rendering it ineffective. Paul later says: “Death is swallowed up forever.”​—1Co 15:54-57.

set free: Or “emancipate.” By means of his death, Jesus was able to do something that no human priest could do​—bring to nothing the Devil, who is the one causing death. (Heb 2:14, 17) The ransom sacrifice also opened the way for a resurrection from the dead. Thus Jesus could liberate mankind from the paralyzing “fear of death” that held so many in slavery. In his letter to the Corinthians, Paul foretold a coming victory over death and clearly stated that “the last enemy, death, is to be brought to nothing.” (1Co 15:54-57; see study note on 1Co 15:26.) While Christians continued to view death as an enemy, Paul reminds them that death could not cause them any lasting harm if they remained faithful to God.

your descendants . . . your offspring: Lit., “your seeds . . . your seed.” Paul refers to God’s promises to Abraham and his “offspring.” (Ge 12:7; 13:14, 15; 17:7; 22:17, 18; 24:7) In those promises regarding Abraham’s “offspring” (lit., “seed”), the Hebrew and Greek terms used are in the singular form. However, they often refer to such offspring in a collective sense. Here, Paul contrasts the Greek word sperʹma in plural (rendered “descendants”) with the singular form (rendered “offspring”). He makes this distinction to show that when speaking of the blessings to come through Abraham’s offspring, God made primary reference to one person, namely, Christ. The promise that all the families of the earth would be blessed by means of Abraham’s “offspring” could not have included all of his descendants, since the offspring of his son Ishmael and those of his sons by Keturah were not used to bless humankind. The promised offspring was to come through Isaac (Ge 21:12; Heb 11:18); then the line of descent was narrowed down to Isaac’s son Jacob (Ge 28:13, 14), then to the tribe of Judah (Ge 49:10), and then to the line of David (2Sa 7:12-16). Jesus was a descendant of Abraham, from that one line, or family. (Mt 1:1-16; Lu 3:23-34) Therefore, the Jews in the first century C.E. were actually looking for one person to come as the Messiah, or Christ, as the deliverer. (Lu 3:15; Joh 1:25; 7:41, 42) They also thought that they, Abraham’s literal offspring, would be the favored people and as such God’s children.​—Joh 8:39-41.

you are really Abraham’s offspring: The primary part of the offspring of Abraham is Christ. (Ge 22:17; see study note on Ga 3:16.) Paul here indicates that others who “belong to Christ” are added as a secondary part of “Abraham’s offspring” (lit., “Abraham’s seed”). (Mr 9:41; 1Co 15:23) This secondary part will be made up of 144,000 spirit-anointed Christians. (Re 5:9, 10; 14:1, 4) Some of those Christians are natural Jews, but most are from the Gentile nations.​—Ac 3:25, 26; Ga 3:8, 9, 28.

you are really Abraham’s offspring: The primary part of the offspring of Abraham is Christ. (Ge 22:17; see study note on Ga 3:16.) Paul here indicates that others who “belong to Christ” are added as a secondary part of “Abraham’s offspring” (lit., “Abraham’s seed”). (Mr 9:41; 1Co 15:23) This secondary part will be made up of 144,000 spirit-anointed Christians. (Re 5:9, 10; 14:1, 4) Some of those Christians are natural Jews, but most are from the Gentile nations.​—Ac 3:25, 26; Ga 3:8, 9, 28.

he is assisting Abraham’s offspring: Here “Abraham’s offspring” refers to Christ’s brothers, anointed Christians. (See study notes on Ga 3:16, 29.) The basic meaning of the Greek verb translated “is assisting” is “to take hold of.” It may refer to taking a firm hold of someone in order to guide him through a perilous situation. For example, Jehovah “took hold of” the hand of the Israelites and led them out of Egypt. (Heb 8:9) The verb tense in this verse suggests that Christ comes to the aid of anointed Christians in an ongoing, lasting way. He figuratively takes hold of them and helps them to keep their integrity in the face of tests. As Mediator and High Priest, he thus helps them to maintain a clean standing before God. (Heb 2:18; 7:25) There is no need for him to help the angels in that way. This is the first time in the letter to the Hebrews that Abraham is mentioned; he figures prominently in the rest of this inspired letter.​—Heb 2:16; 6:13, 15; 7:1, 2, 4-6, 9; 11:8, 17.

offspring: Lit., “seed.”​—See study note on Ga 3:29; App. A2.

a great high priest: In his letter, Paul has already briefly mentioned that Jesus is a high priest. (Heb 3:1; see study note on Heb 2:17.) Here he adds the adjective “great” to that title. (Compare Heb 10:21.) In fact, as the letter goes on to show, Jesus was greater than any of the high priests in Aaron’s lineage.​—Heb 4:14–7:28.

an offering for propitiation: Or “an offering for atonement (reconciliation).” The Greek word hi·la·steʹri·on, here rendered “an offering for propitiation,” and the related word hi·la·smosʹ, rendered “propitiatory sacrifice” at 1Jo 2:2 and 4:10, can signify a means of appeasement. In the Scriptures, these terms are used to refer to a restoration of good relations between God and man. When Adam was created as an earthly “son of God,” he enjoyed a peaceful relationship with his Creator. (Lu 3:38) By disobeying God and sinning, Adam forfeited his favorable relationship and his perfect human life. He also sold his descendants into slavery to sin and death. (Ro 5:12) God’s perfect justice required like for like in order for mankind’s relationship with God to be restored. (Ex 21:23-25; De 19:21) When Jesus sacrificed his perfect human life, the sacrifice he offered appeased, or satisfied, Jehovah’s standard of justice by providing the righteous and just basis for pardoning sin. Thereafter, God could “be righteous even when declaring righteous the [inherently sinful] man who has faith in Jesus.” (Ro 3:26) Jesus’ sacrifice made it propitious, or favorable, for humans to seek and receive restoration to a peaceful relationship with Jehovah. (Eph 1:7) At Heb 9:4, 5, the Greek word hi·la·steʹri·on is used in connection with the cover of the chest called “the ark of the covenant” and is rendered “the propitiatory cover” or, as found in the footnote, “the place of atonement.”

he had to become like his “brothers”: Jesus became like his disciples, that is, he became completely human. Not only did he have a body of blood and flesh but he also suffered unpleasant experiences and feelings that are common to humans. (Heb 2:10) For example, he experienced hunger, thirst, tiredness, betrayal, humiliation, anguish, pain, and death. (Mt 4:2; 21:18; 27:27-30; Mr 4:37, 38; 14:33, 34; 15:37; Lu 22:44, 47, 48; Joh 4:6, 7; 19:1-3, 28) He showed tender empathy for the people around him​—those whom he did not know at all and those who were close to him. (Mr 5:34; Lu 13:11, 12, 16; Joh 11:32-35) He “had to” experience life as a human in order to serve as an understanding and sympathetic High Priest for mankind.​—Heb 4:15.

high priest: The letter to the Hebrews is the only book in the Christian Greek Scriptures that refers to Jesus as “high priest,” and this verse is the first occurrence. The other occurrences are at Heb 3:1; 4:14, 15; 5:5, 10; 6:20; 7:26; 8:1; 9:11.​—See Glossary and study note on Heb 4:14.

offer a propitiatory sacrifice: Or “offer an atoning sacrifice; make atonement.” (See study note on Heb 9:5 and Glossary, “Atonement.”) As a “faithful high priest,” Jesus offered the ransom sacrifice for the sins of mankind. That sin-atoning sacrifice makes it possible for all those who exercise faith in it to obtain “an everlasting deliverance.”​—Heb 9:11, 12; Joh 3:16; 1Jo 2:2; 4:10; see study notes on Ro 3:25; Heb 9:5.

put to the test: The Greek expression used here is broad in meaning and can be rendered “put to the test” or “tempted,” depending on the context. It is used of temptations as well as major tests of faith. (1Co 10:13; Heb 4:15; 11:17; Re 2:10) Jesus was put to the test in many ways. At the beginning of his ministry, he faced three temptations from Satan, “the ruler of the world.” (Joh 14:30; Mt 4:1-11) During Jesus’ ministry, he was constantly tested​—in some cases, even by his friends. (Mt 16:22, 23) Christ’s ministry ended with the most severe of tests, death by torture. (Heb 12:2) In the face of every test, Jesus kept perfect integrity because of his love for his Father.​—Joh 14:31.

he is able to come to the aid: Because Jesus was tested so thoroughly and suffered so extensively, he fully understands the sufferings of his followers. He is able to “sympathize with our weaknesses.” (Heb 4:15, 16) Paul has shown that Christ comes to the aid of his followers as a merciful and sympathetic high priest. (Heb 2:17; see study note on Heb 2:16.) He fulfills his promise to be with them to the end. (Mt 28:20) He supports them in a variety of ways by means of Jehovah’s holy spirit.​—Lu 11:13; 12:11, 12; Joh 14:13, 14, 16, 26; 15:26.

he is assisting Abraham’s offspring: Here “Abraham’s offspring” refers to Christ’s brothers, anointed Christians. (See study notes on Ga 3:16, 29.) The basic meaning of the Greek verb translated “is assisting” is “to take hold of.” It may refer to taking a firm hold of someone in order to guide him through a perilous situation. For example, Jehovah “took hold of” the hand of the Israelites and led them out of Egypt. (Heb 8:9) The verb tense in this verse suggests that Christ comes to the aid of anointed Christians in an ongoing, lasting way. He figuratively takes hold of them and helps them to keep their integrity in the face of tests. As Mediator and High Priest, he thus helps them to maintain a clean standing before God. (Heb 2:18; 7:25) There is no need for him to help the angels in that way. This is the first time in the letter to the Hebrews that Abraham is mentioned; he figures prominently in the rest of this inspired letter.​—Heb 2:16; 6:13, 15; 7:1, 2, 4-6, 9; 11:8, 17.