Romans 8:3

8:3 For God achieved what the law could not do because ¹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Romans 8:2

8:2 For the law of the life-giving Spirit ²  in Christ Jesus has set you ³  free from the law of sin and death.

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁴  minds ⁵  as expressed through ⁶  your evil deeds,

Hebrews 9:26-28

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice. 9:27 And just as people ⁷  are appointed to die once, and then to face judgment, ⁸  9:28 so also, after Christ was offered once to bear the sins of many, ⁹  to those who eagerly await him he will appear a second time, not to bear sin ¹⁰  but to bring salvation. ¹¹ 

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹²  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 3:18

3:18 And to whom did he swear they would never enter into his rest, except those who were disobedient?

[8:3]  ¹ tn Grk “in that.”

[8:2]  ² tn Grk “for the law of the Spirit of life.”

[8:2]  ³ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:21]  ⁴ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁵ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁶ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[9:27]  ⁷ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[9:27]  ⁸ tn Grk “and after this – judgment.”

[9:28]  ⁹ sn An allusion to Isa 53:12.

[9:28]  ¹⁰ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ¹¹ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:1]  ¹² tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.