Ibrani 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 ¹  consciences from dead works to worship the living God.

Galatia 5:19-21

5:19 Now the works of the flesh ²  are obvious: ³  sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, ⁴  hostilities, ⁵  strife, ⁶  jealousy, outbursts of anger, selfish rivalries, dissensions, ⁷  factions, 5:21 envying, ⁸  murder, ⁹  drunkenness, carousing, ¹⁰  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

Efesus 2:1

New Life Individually

2:1 And although you were ¹¹  dead ¹²  in your transgressions and sins,

Efesus 2:5

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹³  –

[9:14]  ¹ 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.

[5:19]  ² tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ³ tn Or “clear,” “evident.”

[5:20]  ⁴ tn Or “witchcraft.”

[5:20]  ⁵ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ⁶ tn Or “discord” (L&N 39.22).

[5:20]  ⁷ tn Or “discord(s)” (L&N 39.13).

[5:21]  ⁸ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ⁹ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ¹⁰ tn Or “revelings,” “orgies” (L&N 88.287).

[2:1]  ¹¹ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹² sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:5]  ¹³ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).