Romans 8:13

8:13 (for if you live according to the flesh, you will ¹  die), ²  but if by the Spirit you put to death the deeds of the body you will live.

Galatians 5:5

5:5 For through the Spirit, by faith, we wait expectantly for the hope of righteousness.

Galatians 5:2

5:2 Listen! I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no benefit to you at all!

Galatians 1:14

1:14 I ³  was advancing in Judaism beyond many of my contemporaries in my nation, ⁴  and was ⁵  extremely zealous for the traditions of my ancestors. ⁶ 

Hebrews 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁷  consciences from dead works to worship the living God.

[8:13]  ¹ tn Grk “are about to, are certainly going to.”

[8:13]  ² sn This remark is parenthetical to Paul’s argument.

[1:14]  ³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[1:14]  ⁴ tn Or “among my race.”

[1:14]  ⁵ tn Grk “was advancing beyond…nation, being.” The participle ὑπάρχων (Juparcwn) was translated as a finite verb due to requirements of contemporary English style.

[1:14]  ⁶ sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.

[9:14]  ⁷ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.