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, ¹ 

Ibrani 12:15

12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ²  and causing trouble, and through him many become defiled.

Ibrani 13:4

13:4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers.

Ibrani 12:16

12:16 And see to it that no one becomes ³  an immoral or godless person like Esau, who sold his own birthright for a single meal. ⁴ 

Ibrani 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁵  the Son of God, and profanes ⁶  the blood of the covenant that made him holy, ⁷  and insults the Spirit of grace?

Ibrani 7:26

7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

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 ⁸  consciences from dead works to worship the living God.

[9:13]  ¹ 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).

[12:15]  ² tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[12:15]  sn An allusion to Deut 29:18.

[12:16]  ³ tn Grk “that there not be any,” continuing from v. 15.

[12:16]  ⁴ sn An allusion to Gen 27:34-41.

[10:29]  ⁵ tn Grk “tramples under foot.”

[10:29]  ⁶ tn Grk “regarded as common.”

[10:29]  ⁷ tn Grk “by which he was made holy.”

[9:14]  ⁸ 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.