Imamat 11:24-25

Carcass Uncleanness

11:24 “‘By these ¹  you defile yourselves; anyone who touches their carcass will be unclean until the evening, 11:25 and anyone who carries their carcass must wash his clothes and will be unclean until the evening.

Imamat 15:5

15:5 Anyone who touches his bed ²  must wash his clothes, bathe in water, and be unclean until evening. ³ 

Imamat 16:24-28

16:24 Then he must bathe his body in water in a holy place, put on his clothes, and go out and make his burnt offering and the people’s burnt offering. So he is to make atonement ⁴  on behalf of himself and the people. ⁵ 

16:25 “Then he is to offer up the fat of the sin offering ⁶  in smoke on the altar, 16:26 and the one who sent the goat away to Azazel ⁷  must wash his clothes, bathe his body in water, and afterward he may reenter the camp. 16:27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp ⁸  and their hide, their flesh, and their dung must be burned up, ⁹  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.

Bilangan 19:7-10

19:7 Then the priest must wash ¹⁰  his clothes and bathe himself ¹¹  in water, and afterward he may come ¹²  into the camp, but the priest will be ceremonially unclean until evening. 19:8 The one who burns it ¹³  must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening.

19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept ¹⁴  for the community of the Israelites for use in the water of purification ¹⁵  – it is a purification for sin. ¹⁶  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.

Hagai 2:13

2:13 Then Haggai asked, “If a person who is ritually unclean because of touching a dead body ¹⁷  comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.”

Hagai 2:1

The Glory to Come

2:1 On the twenty-first day of the seventh month, ¹⁸  the Lord spoke again through the prophet Haggai: ¹⁹ 

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁰  all patience and steadfastness, joyfully

Ibrani 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ²¹  because we have had our hearts sprinkled clean from an evil conscience ²²  and our bodies washed in pure water.

[11:24]  ¹ tn Heb “and to these.”

[15:5]  ² tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ³ 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.).

[16:24]  ⁴ tn Heb “And he shall make atonement.”

[16:24]  ⁵ tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).

[16:25]  ⁶ tn Heb “And the fat of the sin offering he is to offer up.”

[16:26]  ⁷ tn For “Azazel” see the note on v. 8 above.

[16:27]  ⁸ tn Heb “he shall bring into from outside to the camp.”

[16:27]  ⁹ tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[19:7]  ¹⁰ tn The sequence continues with the perfect tense and vav (ו) consecutive.

[19:7]  ¹¹ tn Heb “his flesh.”

[19:7]  ¹² tn This is the imperfect of permission.

[19:8]  ¹³ sn Here the text makes clear that he had at least one assistant.

[19:9]  ¹⁴ tn Heb “it will be.”

[19:9]  ¹⁵ tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).

[19:9]  ¹⁶ sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.

[2:13]  ¹⁷ tn Heb “unclean of a person,” a euphemism for “unclean because of a dead person”; see Lev 21:11; Num 6:6. Cf. NAB “unclean from contact with a corpse.”

[2:1]  ¹⁸ tn Heb “In the seventh [month], on the twenty-first day of the month.”

[2:1]  sn The seventh month was the month Tishri, according to the modern (Julian) calendar October 17, 520 b.c. The twenty-first day of Tishri marked the seventh day of the Feast of Tabernacles (Num 29:32-34). It also coincided with the date 440 years earlier (960 b.c.) when Solomon finished building his temple (1 Kgs 6:38; 8:2).

[2:1]  ¹⁹ tc Heb “the word of the Lord came by the hand of Haggai the prophet, saying.” The MT has בְּיַד (bÿyad, “by the hand of” = “through” [so NAB, NIV, NLT] as in 1:1, 3); the Murabba’at Dead Sea text reads אֶל (’el, “to”), perhaps because the following command is given to the prophet.

[1:11]  ²⁰ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[10:22]  ²¹ tn Grk “in assurance of faith.”

[10:22]  ²² 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).