Ibrani 2:14

2:14 Therefore, since the children share in flesh and blood, he likewise shared in ¹  their humanity, ²  so that through death he could destroy ³  the one who holds the power of death (that is, the devil),

Ibrani 12:9

12:9 Besides, we have experienced discipline from ⁴  our earthly fathers ⁵  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁶ 

Ibrani 7:16

7:16 who has become a priest not by a legal regulation about physical descent ⁷  but by the power of an indestructible life.

Ibrani 5:7

5:7 During his earthly life ⁸  Christ ⁹  offered ¹⁰  both requests and supplications, with loud cries and tears, to the one who was able to save him from death and he was heard because of his devotion.

Ibrani 9:13

9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ¹¹ 

Ibrani 10:20

10:20 by the fresh and living way that he inaugurated for us ¹²  through the curtain, that is, through his flesh, ¹³ 

Ibrani 9:10

9:10 They served only for matters of food and drink ¹⁴  and various washings; they are external regulations ¹⁵  imposed until the new order came. ¹⁶ 

[2:14]  ¹ tn Or “partook of” (this is a different word than the one in v. 14a).

[2:14]  ² tn Grk “the same.”

[2:14]  ³ tn Or “break the power of,” “reduce to nothing.”

[12:9]  ⁴ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ⁵ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ⁶ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

[7:16]  ⁷ tn Grk “a law of a fleshly command.”

[5:7]  ⁸ tn Grk “in the days of his flesh.”

[5:7]  ⁹ tn Grk “he”; the referent (Christ) has been specified in the translation for clarity.

[5:7]  ¹⁰ tn Grk “who…having offered,” continuing the description of Christ from Heb 5:5-6.

[9:13]  ¹¹ tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[10:20]  ¹² tn Grk “that he inaugurated for us as a fresh and living way,” referring to the entrance mentioned in v. 19.

[10:20]  ¹³ sn Through his flesh. In a bold shift the writer changes from a spatial phrase (Christ opened the way through the curtain into the inner sanctuary) to an instrumental phrase (he did this through [by means of] his flesh in his sacrifice of himself), associating the two in an allusion to the splitting of the curtain in the temple from top to bottom (Matt 27:51; Mark 15:38; Luke 23:45). Just as the curtain was split, so Christ’s body was broken for us, to give us access into God’s presence.

[9:10]  ¹⁴ tn Grk “only for foods and drinks.”

[9:10]  ¹⁵ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ¹⁶ tn Grk “until the time of setting things right.”