Imamat 11:25

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

Imamat 11:28

11:28 and the one who carries their carcass must wash his clothes and be unclean until the evening; they are unclean to you.

Imamat 11:32

11:32 Also, anything they fall on ¹  when they die will become unclean – any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water ²  and will be unclean until the evening. Then it will become clean.

Imamat 13:6

13:6 The priest must then examine it again on the seventh day, ³  and if ⁴  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ⁵  It is a scab, ⁶  so he must wash his clothes ⁷  and be clean.

Imamat 13:34

13:34 The priest must then examine the scall on the seventh day, and if ⁸  the scall has not spread on the skin and it does not appear to be deeper than the skin, ⁹  then the priest is to pronounce him clean. ¹⁰  So he is to wash his clothes and be clean.

Imamat 14:8-9

The Seven Days of Purification

14:8 “The one being cleansed ¹¹  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ¹²  Then afterward he may enter the camp, but he must live outside his tent seven days. 14:9 When the seventh day comes ¹³  he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean. ¹⁴ 

Imamat 14:27

14:27 and sprinkle some of the olive oil that is in his left hand with his right forefinger ¹⁵  seven times before the Lord.

Imamat 14:46-47

14:46 Anyone who enters ¹⁶  the house all the days the priest ¹⁷  has quarantined it will be unclean until evening. 14:47 Anyone who lies down in the house must wash his clothes. Anyone who eats in the house must wash his clothes.

Imamat 16:26

16:26 and the one who sent the goat away to Azazel ¹⁸  must wash his clothes, bathe his body in water, and afterward he may reenter the camp.

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.

Imamat 17:15

Regulations for Eating Carcasses

17:15 “‘Any person ¹⁹  who eats an animal that has died of natural causes ²⁰  or an animal torn by beasts, whether a native citizen or a foreigner, ²¹  must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean.

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 19:22

19:22 And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.’”

Mazmur 26:6

26:6 I maintain a pure lifestyle, ²² 

so I can appear before your altar, ²³  O Lord,

Mazmur 51:2

51:2 Wash away my wrongdoing! ²⁴ 

Cleanse me of my sin! ²⁵ 

Mazmur 51:7

51:7 Sprinkle me ²⁶  with water ²⁷  and I will be pure; ²⁸ 

wash me ²⁹  and I will be whiter than snow. ³⁰ 

Yesaya 1:16

1:16 ³¹ Wash! Cleanse yourselves!

Remove your sinful deeds ³² 

from my sight.

Stop sinning!

Yesaya 22:14

22:14 The Lord who commands armies told me this: ³³  “Certainly this sin will not be forgiven as long as you live,” ³⁴  says the sovereign master, the Lord who commands armies.

Yehezkiel 36:25

36:25 I will sprinkle you with pure water ³⁵  and you will be clean from all your impurities. I will purify you from all your idols.

Yehezkiel 36:29

36:29 I will save you from all your uncleanness. I will call for the grain and multiply it; I will not bring a famine on you.

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 ³⁶  consciences from dead works to worship the living God.

Ibrani 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Ibrani 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ³⁷  because we have had our hearts sprinkled clean from an evil conscience ³⁸  and our bodies washed in pure water.

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. ³⁹ 

Wahyu 7:14

7:14 So ⁴⁰  I said to him, “My lord, you know the answer.” ⁴¹  Then ⁴²  he said to me, “These are the ones who have come out of the great tribulation. They ⁴³  have washed their robes and made them white in the blood of the Lamb!

[11:32]  ¹ tn Heb “And all which it shall fall on it from them.”

[11:32]  ² tn Heb “in water it shall be brought.”

[13:6]  ³ 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]  ⁴ tn Heb “and behold.”

[13:6]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “and he shall wash his clothes.”

[13:34]  ⁸ tn Heb “and behold” (so KJV, ASV).

[13:34]  ⁹ tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ¹⁰ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[14:8]  ¹¹ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ¹² tn Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in vv. 4-7 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10-20 (see Qal “be[come] clean” in vv. 9 and 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already “be clean” in the sense of having access to the community.

[14:9]  ¹³ tn Heb “And it shall be on the seventh day.”

[14:9]  ¹⁴ tn Heb “and he shall be clean” (see the note on v. 8).

[14:27]  ¹⁵ tn Heb “and the priest shall sprinkle with his right finger from the oil which is on his left hand.”

[14:46]  ¹⁶ tn Heb “the one who comes into.”

[14:46]  ¹⁷ tn Heb “he,” referring to the priest (see v. 38). The referent has been specified in the translation for clarity.

[16:26]  ¹⁸ tn For “Azazel” see the note on v. 8 above.

[17:15]  ¹⁹ tn Heb “And any soul” (נֶפֶשׁ, nefesh).

[17:15]  ²⁰ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that died of itself”; TEV “that has died a natural death.”

[17:15]  ²¹ tn Heb “in the native or in the sojourner.”

[26:6]  ²² 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]  ²³ 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.

[51:2]  ²⁴ tn Heb “Thoroughly wash me from my wrongdoing.”

[51:2]  ²⁵ 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.

[51:7]  ²⁶ tn The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:7]  ²⁷ tn Heb “cleanse me with hyssop.” “Hyssop” was a small plant (see 1 Kgs 4:33) used to apply water (or blood) in purification rites (see Exod 12:22; Lev 14:4-6, 49-52; Num 19:6-18. The psalmist uses the language and imagery of such rites to describe spiritual cleansing through forgiveness.

[51:7]  ²⁸ tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.

[51:7]  ²⁹ tn The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:7]  ³⁰ sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).

[1:16]  ³¹ sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.

[1:16]  ³² sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).

[22:14]  ³³ tn Heb “it was revealed in my ears [by?] the Lord who commands armies [traditionally, the Lord of hosts].”

[22:14]  ³⁴ tn Heb “Certainly this sin will not be atoned for until you die.” This does not imply that their death will bring atonement; rather it emphasizes that their sin is unpardonable. The statement has the form of an oath.

[36:25]  ³⁵ sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.

[9:14]  ³⁶ 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.

[10:22]  ³⁷ tn Grk “in assurance of faith.”

[10:22]  ³⁸ sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).

[4:8]  ³⁹ tn Or “two-minded” (the same description used in 1:8).

[7:14]  ⁴⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁴¹ 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]  ⁴² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁴³ 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.