Keluaran 30:18-21

30:18 “You are also to make a large bronze ¹  basin with a bronze stand ²  for washing. You are to put it between the tent of meeting and the altar and put water in it, ³  30:19 and Aaron and his sons must wash their hands and their feet from it. ⁴  30:20 When they enter ⁵  the tent of meeting, they must wash with ⁶  water so that they do not die. ⁷  Also, when they approach ⁸  the altar to minister by burning incense ⁹  as an offering made by fire ¹⁰  to the Lord, 30:21 they must wash ¹¹  their hands and their feet so that they do not die. And this ¹²  will be a perpetual ordinance for them and for their descendants ¹³  throughout their generations.” ¹⁴ 

Keluaran 40:7

40:7 You are to put the large basin between the tent of meeting and the altar and put water in it. ¹⁵ 

Keluaran 40:30-32

40:30 Then he put the large basin between the tent of meeting and the altar and put water in it ¹⁶  for washing. 40:31 Moses and Aaron and his sons would wash their hands and their feet from it. 40:32 Whenever they entered ¹⁷  the tent of meeting, and whenever they approached ¹⁸  the altar, they would wash, ¹⁹  just as the Lord had commanded Moses.

Keluaran 40:1

Setting Up the Sanctuary

40:1 ²⁰ Then the Lord spoke to Moses: ²¹ 

Kisah Para Rasul 7:23-26

7:23 But when he was about forty years old, it entered his mind ²²  to visit his fellow countrymen ²³  the Israelites. ²⁴  7:24 When ²⁵  he saw one of them being hurt unfairly, ²⁶  Moses ²⁷  came to his defense ²⁸  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people ²⁹  would understand that God was delivering them ³⁰  through him, ³¹  but they did not understand. ³²  7:26 The next day Moses ³³  saw two men ³⁴  fighting, and tried to make peace between ³⁵  them, saying, ‘Men, you are brothers; why are you hurting one another?’

Kisah Para Rasul 7:38

7:38 This is the man who was in the congregation ³⁶  in the wilderness ³⁷  with the angel who spoke to him at Mount Sinai, and with our ancestors, ³⁸  and he ³⁹  received living oracles ⁴⁰  to give to you. ⁴¹ 

Mazmur 26:6

26:6 I maintain a pure lifestyle, ⁴² 

so I can appear before your altar, ⁴³  O Lord,

Zakharia 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ⁴⁴  of David and the people of Jerusalem ⁴⁵  to cleanse them from sin and impurity. ⁴⁶ 

Yohanes 13:10

13:10 Jesus replied, ⁴⁷  “The one who has bathed needs only to wash his feet, ⁴⁸  but is completely ⁴⁹  clean. ⁵⁰  And you disciples ⁵¹  are clean, but not every one of you.”

Titus 3:5-6

3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ⁵²  through Jesus Christ our Savior.

Ibrani 9:10

9:10 They served only for matters of food and drink ⁵³  and various washings; they are external regulations ⁵⁴  imposed until the new order came. ⁵⁵ 

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁵⁶  in fact, had regulations for worship and its earthly sanctuary.

Yohanes 3:7

3:7 Do not be amazed that I said to you, ‘You must all ⁵⁷  be born from above.’ ⁵⁸ 

Wahyu 1:5

1:5 and from Jesus Christ – the faithful ⁵⁹  witness, ⁶⁰  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ⁶¹  from our sins at the cost of ⁶²  his own blood

[30:18]  ¹ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

[30:18]  ² tn Heb “and its stand bronze.”

[30:18]  ³ tn The form is the adverb “there” with the directive qamets-he ( ָה).

[30:19]  ⁴ tn That is, from water from it.

[30:20]  ⁵ tn The form is an infinitive construct with the temporal preposition bet (ב), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.

[30:20]  ⁶ tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).

[30:20]  ⁷ tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing – it is in order that they not die.

[30:20]  ⁸ tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings – the official duties of the priest.

[30:20]  ⁹ tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.

[30:20]  ¹⁰ tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).

[30:21]  ¹¹ tn Heb “and [then] they will wash.”

[30:21]  ¹² tn The verb is “it will be.”

[30:21]  ¹³ tn Heb “for his seed.”

[30:21]  ¹⁴ tn Or “for generations to come”; it literally is “to their generations.”

[30:21]  sn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God’s provision of cleansing.

[40:7]  ¹⁵ tn Heb “there.”

[40:30]  ¹⁶ tn Heb “there.”

[40:32]  ¹⁷ tn The construction is the infinitive construct with the temporal preposition and the suffixed subjective genitive. This temporal clause indicates that the verb in the preceding verse was frequentative.

[40:32]  ¹⁸ tn This is another infinitive construct in a temporal clause.

[40:32]  ¹⁹ tn In this explanatory verse the verb is a customary imperfect.

[40:1]  ²⁰ sn All of Exod 39:32-40:38 could be taken as a unit. The first section (39:32-43) shows that the Israelites had carefully and accurately completed the preparation and brought everything they had made to Moses: The work of the Lord builds on the faithful obedience of the people. In the second section are the instruction and the implementation (40:1-33): The work of the Lord progresses through the unifying of the work. The last part (40:34-38) may take the most attention: When the work was completed, the glory filled the tabernacle: By his glorious presence, the Lord blesses and directs his people in their worship.

[40:1]  ²¹ tn Heb “and Yahweh spoke to Moses, saying.”

[7:23]  ²² tn Grk “heart.”

[7:23]  ²³ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ²⁴ tn Grk “the sons of Israel.”

[7:24]  ²⁵ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:24]  ²⁶ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ²⁷ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ²⁸ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ²⁹ tn Grk “his brothers.”

[7:25]  ³⁰ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ³¹ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ³² sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:26]  ³³ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ³⁴ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ³⁵ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:38]  ³⁶ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ³⁷ tn Or “desert.”

[7:38]  ³⁸ tn Or “forefathers”; Grk “fathers.”

[7:38]  ³⁹ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁴⁰ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁴¹ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[26:6]  ⁴² tn Heb “I wash my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The imperfect verbal emphasizes that this is his habit.

[26:6]  ⁴³ tn Heb “so I can go around your altar” (probably in ritual procession). Following the imperfect of the preceding line, the cohortative with vav (ו) conjunctive indicates purpose or result.

[13:1]  ⁴⁴ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ⁴⁶ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[13:1]  sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37).

[13:10]  ⁴⁷ tn Grk “Jesus said to him.”

[13:10]  ⁴⁸ tn Grk “has no need except to wash his feet.”

[13:10]  ⁴⁹ tn Or “entirely.”

[13:10]  ⁵⁰ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ⁵¹ tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[3:6]  ⁵² tn Or “on us richly.”

[9:10]  ⁵³ tn Grk “only for foods and drinks.”

[9:10]  ⁵⁴ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ⁵⁵ tn Grk “until the time of setting things right.”

[9:1]  ⁵⁶ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[3:7]  ⁵⁷ tn “All” has been supplied to indicate the plural pronoun in the Greek text.

[3:7]  ⁵⁸ tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.

[1:5]  ⁵⁹ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ⁶⁰ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ⁶¹ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ⁶² tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.