Hebrews 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),

Hebrews 9:7

9:7 But only the high priest enters once a year into the inner tent, ⁴  and not without blood that he offers for himself and for the sins of the people committed in ignorance. ⁵ 

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 ⁶  consciences from dead works to worship the living God.

Hebrews 9:19

9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people,

Hebrews 9:25

9:25 And he did not enter to offer ⁷  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own,

Hebrews 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁸  the Son of God, and profanes ⁹  the blood of the covenant that made him holy, ¹⁰  and insults the Spirit of grace?

Hebrews 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

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

² tn Grk “the same.”

³ tn Or “break the power of,” “reduce to nothing.”

⁴ tn Grk “the second tent.”

⁵ tn Or perhaps “the unintentional sins of the people”; Grk “the ignorances of the people.” Cf. BDAG 13 s.v. ἀγνόημα, “sin committed in ignorance/unintentionally.” This term seems to be simply a synonym for “sins” (cf. Heb 5:2) and does not pick up the distinction made in Num 15:22-31 between unwitting sin and “high-handed” sin. The Day of Atonement ritual in Lev 16 covered all the sins of the people, not just the unwitting ones.

⁶ 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.

⁷ tn Grk “and not that he might offer,” continuing the previous construction.

⁸ tn Grk “tramples under foot.”

⁹ tn Grk “regarded as common.”

¹⁰ tn Grk “by which he was made holy.”