Imamat 11:25

11:25 and anyone who carries their carcass must wash his clothes and will be unclean until the evening.

Imamat 13:6

13:6 The priest must then examine it again on the seventh day, ¹  and if ²  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ³  It is a scab, ⁴  so he must wash his clothes ⁵  and be clean.

Imamat 15:5-8

15:5 Anyone who touches his bed ⁶  must wash his clothes, bathe in water, and be unclean until evening. ⁷  15:6 The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening. 15:7 The one who touches the body ⁸  of the man with a discharge must wash his clothes, bathe in water, and be unclean until evening. 15:8 If the man with a discharge spits on a person who is ceremonially clean, ⁹  that person must wash his clothes, bathe in water, and be unclean until evening.

Keluaran 19:10

19:10 The Lord said to Moses, “Go to the people and sanctify them ¹⁰  today and tomorrow, and make them wash ¹¹  their clothes

Keluaran 19:14

19:14 Then Moses went down from the mountain to the people and sanctified the people, and they washed their clothes.

Bilangan 8:7

8:7 And do this ¹²  to them to purify them: Sprinkle water of purification ¹³  on them; then have them shave ¹⁴  all their body ¹⁵  and wash ¹⁶  their clothes, and so purify themselves. ¹⁷ 

Wahyu 7:14

7:14 So ¹⁸  I said to him, “My lord, you know the answer.” ¹⁹  Then ²⁰  he said to me, “These are the ones who have come out of the great tribulation. They ²¹  have washed their robes and made them white in the blood of the Lamb!

[13:6]  ¹ tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.

[13:6]  ² tn Heb “and behold.”

[13:6]  ³ tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).

[13:6]  ⁴ tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”

[13:6]  ⁵ tn Heb “and he shall wash his clothes.”

[15:5]  ⁶ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ⁷ tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).

[15:7]  ⁸ tn Heb “And the one who touches in the flesh.” In this instance, “flesh” (or “body”) probably refers literally to any part of the body, not the genitals specifically (see the discussion in J. Milgrom, Leviticus [AB], 1:914).

[15:8]  ⁹ tn Heb “And if the man with a discharge spits in the clean one.”

[19:10]  ¹⁰ tn This verb is a Piel perfect with vav (ו) consecutive; it continues the force of the imperative preceding it. This sanctification would be accomplished by abstaining from things that would make them defiled or unclean, and then by ritual washings and ablutions.

[19:10]  ¹¹ tn The form is a perfect 3cpl with a vav (ו) consecutive. It is instructional as well, but now in the third person it is like a jussive, “let them wash, make them wash.”

[8:7]  ¹² tn Or, more literally, “and thus you shall do.” The verb is the imperfect tense of instruction or legislation. Here it introduces the procedures to be followed.

[8:7]  ¹³ tn The genitive in this expression indicates the purpose of the water – it is for their purification. The expression is literally “the waters of sin.” The word “purification” is the same as for the “sin/purification offering” – חַטָּאת (khatta’at). This water seems to have been taken from the main laver and is contrasted with the complete washing of the priests in Lev 8:6.

[8:7]  ¹⁴ tn The verb is the Hiphil perfect with a vav (ו) of sequence. This verb, and those to follow, has the force of a jussive since it comes after the imperative. Here the instruction is for them to remove the hair from their bodies (“flesh”). There is no indication that this was repeated (as the Egyptian priests did every few days). It seems to have been for this special occasion only. A similar requirement was for the leper (Lev 14:7-9).

[8:7]  ¹⁵ tn Heb “flesh.”

[8:7]  ¹⁶ tn Or “let/have them wash”; the priests were given new clothes (Lev 8:13), but the Levites simply washed their own.

[8:7]  ¹⁷ tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).

[7:14]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ¹⁹ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ²⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ²¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.