Imamat 11:44

11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground,

Imamat 20:7

Exhortation to Holiness and Obedience

20:7 “‘You must sanctify yourselves and be holy, because I am the Lord your God.

Imamat 20:2

20:2 “You are to say to the Israelites, ‘Any man from the Israelites or from the foreigners who reside in Israel ¹  who gives any of his children ²  to Molech ³  must be put to death; the people of the land must pelt him with stones. ⁴ 

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ⁵  learned about it, they went down there to him.

Mazmur 15:2

15:2 Whoever lives a blameless life, ⁶ 

does what is right,

and speaks honestly. ⁷ 

Efesus 5:27

5:27 so that he ⁸  may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. ⁹ 

Kolose 1:22

1:22 but now he has reconciled you ¹⁰  by his physical body through death to present you holy, without blemish, and blameless before him –

[20:2]  ¹ tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”

[20:2]  ² tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.

[20:2]  ³ tn Regarding Molech and Molech worship see the note on Lev 18:21.

[20:2]  ⁴ tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).

[22:1]  ⁵ tn Heb “house.”

[15:2]  ⁶ tn Heb “one who walks blamelessly.”

[15:2]  ⁷ tn Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.

[5:27]  ⁸ tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.

[5:27]  ⁹ tn Grk “but in order that it may be holy and blameless.”

[1:22]  ¹⁰ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.