lest we drift away
The phrase “lest we drift away” has an interesting history of translation. Readers of the KJV may remember the end of 2:1, which is actually a mistranslation of the text as “lest at any time we should let them slip.” The NKJV later corrected this. The straightforward meaning of the Greek is that it is “we” and not “what we have heard” that can slip away. While the verb “drift away” (παραρρέω; pararreō) only occurs here in the New Testament, the author of Hebrews may have had in mind the LXX/OG rendering of Proverbs 3:21, where the same Greek verb for “drift away” is used: “My son, do not drift away, but keep my counsel and intent.” The idea is not that of simple forgetfulness, but of drifting away past the sure reach of the anchorage.

LITTLE WHILE
While some translations have taken the Greek term βραχύ (brachy; “short,” “little”) here to mean that Jesus was “a little lower than the angels,” this translation takes the phrase βραχύ τι (brachy ti) as a reference to time, not magnitude, similar to how βραχύ (brachy) is used in Acts 5:34 (“short time”). The Savior, according to His human nature, was “lower” or “inferior” to the angels from His birth to the resurrection. Indeed, angels ministered help to the incarnate Son on at least two occasions (Mark 1:13; Luke 22:43). However, this lower position was only “for a little while,” as Jesus resurrection unto glory would place Him again far above them for all eternity.

Jesus
Some translations place “Jesus” toward the front of the sentence (e.g., “But we do see Jesus…”) here. However, the author of Hebrews, when asking his audience to look at Jesus, places His name at the end of the appeal as a sort of rhetorical climax, with the verse building toward seeing Jesus (see also 3:1; 12:2; 13:20). Such a literary technique highlights the unique worthiness and importance of Jesus on whom believers set their hope.

perfect
The verb τελειόω (teleioō), which here is translated as “to perfect” does not mean that Jesus was less than deity in His incarnation. Rather, it means that there was an aspect of Jesus’ humanity that needed to be completed in order for Him to function as a sympathetic and effective High Priest for His people (cf. Heb 2:17–18). Moreover, in the LXX/OG translation of the Pentateuch, it is used only in connection with the consecration of the high priest (e.g., Exod 29:9). In Hebrews 5:9 and 7:28 the author will use τελειόω (teleioō) in connection with Christ’s priestly consecration. The Levitical high priest’s consecration was ritual, with rites, while Christ’s priestly consecration was real, with suffering. The reason why something like “complete” is not used for this Greek term is because that English word is already taken by words like ἐπιτελέω (epiteleō; Rom 15:28), καταρτίζω (katartizō; 1 Cor 1:10), and πληρόω (plēroō; Luke 7:1).

author
“Author” translates ἀρχηγός (archēgos), which occurs four times in the Greek New Testament (Acts 3:15; 5:31; here; Heb 12:2). The term indicates one who is “at the front,” so to speak, either as a leader, creator, originator, or founder of something. Because it has different nuances in different contexts, it should not be translated the same way everywhere, but footnotes in the text point to other passages where the same word is used. Thus, ἀρχηγός (archēgos) is translated as “author” here, in 12:2, and in Acts 3:15, and as “leader” in Acts 5:31. Here, Jesus is described as the “author of their salvation” (ἀρχηγὸν τῆς σωτηρίας αὐτῶν; archēgon tēs sōtērias autōn) to highlight how He is the one to inaugurate the salvation of all those chosen to become God’s sons.

of One
The referent of ἐξ ἑνὸς (ex henos) is somewhat ambiguous, and translations have different interpretations of it. However, by simply rendering the Greek literally and not interpreting its referent, this translation is technically more accurate, while also allowing for preachers and teachers to interpret and explain it for the church.

ASSEMBLY
Some translations use “congregation” here, but the word ἐκκλησία (ekklēsia) more accurately refers to an “assembly” (see BDAG on ἐκκλησία). Moreover, the words “in the midst of the assembly” (ἐν μέσῳ ἐκκλησίας; en mesō ekklēsias) are significant because the LXX/OG often uses (ἐκκλησία; ekklēsia) to describe the “assembly” of Israel (e.g., Deut 9:10; 23:3; 31:30). The point is that Jesus identifies with God’s people in His incarnation, and thus become their substitute and mediator (cf. v. 14).

render powerless
Many translations render καταργέω (katargeō) as “destroy.” If the ultimate punishment of Satan were in view (Rev 20), “destroy” would make better sense. But since it is the death of Messiah that accomplished Satan’s defeat, the focus is not eschatological. The focus is on freeing people now and helping them now (2:15–17). Thus, “render powerless” is the better translation, since Satan has not yet been destroyed (cf. Eph 6:12ff; Jas 4:7; 1 Pet 5:8). See BDAG for other examples of this verb meaning “make invalid,” “powerless,” or some sense short of “destroy.” Jesus has rendered powerless believers’ arch enemy, but he has also liberated them from their chief fear, death.