Bilangan 19:7-8

19:7 Then the priest must wash ¹  his clothes and bathe himself ²  in water, and afterward he may come ³  into the camp, but the priest will be ceremonially unclean until evening. 19:8 The one who burns it ⁴  must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening.

Bilangan 19:10

19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them.

Bilangan 19:19

19:19 And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, ⁵  and then he must wash his clothes, and bathe in water, and he will be clean in the evening.

Bilangan 31:20

31:20 You must purify each garment and everything that is made of skin, everything made of goat’s hair, and everything made of wood.” ⁶ 

Kejadian 35:2

35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. ⁷  Purify yourselves and change your clothes. ⁸ 

Keluaran 19:10

19:10 The Lord said to Moses, “Go to the people and sanctify them ⁹  today and tomorrow, and make them wash ¹⁰  their clothes

Imamat 15:6

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.

Imamat 15:10-11

15:10 Anyone who touches anything that was under him ¹¹  will be unclean until evening, and the one who carries those items ¹²  must wash his clothes, bathe in water, and be unclean until evening. 15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ¹³  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:27

15:27 and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening. ¹⁴ 

Imamat 16:28

16:28 and the one who burns them must wash his clothes and bathe his body in water, and afterward he may reenter the camp.

Mazmur 51:2

51:2 Wash away my wrongdoing! ¹⁵ 

Cleanse me of my sin! ¹⁶ 

Yeremia 4:14

4:14 “Oh people of Jerusalem, purify your hearts from evil ¹⁷ 

so that you may yet be delivered.

How long will you continue to harbor up

wicked schemes within you?

Matius 23:25-26

23:25 “Woe to you, experts in the law ¹⁸  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, ¹⁹  so that the outside may become clean too!

Yakobus 4:8

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ²⁰ 

Yakobus 4:1

Passions and Pride

4:1 Where do the conflicts and where ²¹  do the quarrels among you come from? Is it not from this, ²²  from your passions that battle inside you? ²³ 

Pengkhotbah 3:21

3:21 Who really knows if the human spirit ²⁴  ascends upward,

and the animal’s spirit descends into the earth?

Wahyu 7:14

7:14 So ²⁵  I said to him, “My lord, you know the answer.” ²⁶  Then ²⁷  he said to me, “These are the ones who have come out of the great tribulation. They ²⁸  have washed their robes and made them white in the blood of the Lamb!

[19:7]  ¹ tn The sequence continues with the perfect tense and vav (ו) consecutive.

[19:7]  ² tn Heb “his flesh.”

[19:7]  ³ tn This is the imperfect of permission.

[19:8]  ⁴ sn Here the text makes clear that he had at least one assistant.

[19:19]  ⁵ tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.

[31:20]  ⁶ sn These verses are a reminder that taking a life, even if justified through holy war, still separates one from the holiness of God. It is part of the violation of the fallen world, and only through the ritual of purification can one be once again made fit for the presence of the Lord.

[35:2]  ⁷ tn Heb “which are in your midst.”

[35:2]  ⁸ sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.

[19:10]  ⁹ 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]  ¹⁰ 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.”

[15:10]  ¹¹ tn Heb “which shall be under him.” The verb is perhaps a future perfect, “which shall have been.”

[15:10]  ¹² tn Heb “them”; the referent (the previously mentioned items which were under the unclean person) has been specified in the translation for clarity.

[15:11]  ¹³ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:27]  ¹⁴ tn See the note on v. 5 above.

[51:2]  ¹⁵ tn Heb “Thoroughly wash me from my wrongdoing.”

[51:2]  ¹⁶ sn In vv. 1b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7, which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.

[4:14]  ¹⁷ tn Heb “Oh, Jerusalem, wash your heart from evil.”

[23:25]  ¹⁸ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:26]  ¹⁹ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[4:8]  ²⁰ tn Or “two-minded” (the same description used in 1:8).

[4:1]  ²¹ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²² tn Grk “from here.”

[4:1]  ²³ tn Grk “in your members [i.e., parts of the body].”

[3:21]  ²⁴ tn Heb “the spirit of the sons of man.”

[7:14]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ²⁶ 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]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ²⁸ 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.