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 11:40

11:40 One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening.

Imamat 14:8

The Seven Days of Purification

14:8 “The one being cleansed ¹  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ²  Then afterward he may enter the camp, but he must live outside his tent seven days.

Imamat 15:5

15:5 Anyone who touches his bed ³  must wash his clothes, bathe in water, and be unclean until evening. ⁴ 

Imamat 15:7-11

15:7 The one who touches the body ⁵  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, ⁶  that person must wash his clothes, bathe in water, and be unclean until evening. 15:9 Any means of riding ⁷  the man with a discharge rides on will be unclean. 15:10 Anyone who touches anything that was under him ⁸  will be unclean until evening, and the one who carries those items ⁹  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 ¹⁰  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:13

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ¹¹  and be clean.

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.

Keluaran 19:10

19:10 The Lord said to Moses, “Go to the people and sanctify them ¹²  today and tomorrow, and make them wash ¹³  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 19:8

19:8 The one who burns it ¹⁴  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, ¹⁵  and then he must wash his clothes, and bathe in water, and he will be clean in the evening.

Bilangan 19:21-22

19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles ¹⁶  the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. ¹⁷  19:22 And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.’”

Bilangan 31:24

31:24 You must wash your clothes on the seventh day, and you will be ceremonially clean, and afterward you may enter the camp.’”

Mazmur 51:2

51:2 Wash away my wrongdoing! ¹⁸ 

Cleanse me of my sin! ¹⁹ 

Mazmur 51:7

51:7 Sprinkle me ²⁰  with water ²¹  and I will be pure; ²² 

wash me ²³  and I will be whiter than snow. ²⁴ 

Zakharia 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ²⁵  of David and the people of Jerusalem ²⁶  to cleanse them from sin and impurity. ²⁷ 

Yohanes 13:8

13:8 Peter said to him, “You will never wash my feet!” ²⁸  Jesus replied, ²⁹  “If I do not wash you, you have no share with me.” ³⁰ 

Kisah Para Rasul 22:16

22:16 And now what are you waiting for? ³¹  Get up, ³²  be baptized, and have your sins washed away, ³³  calling on his name.’ ³⁴ 

Ibrani 9:10

9:10 They served only for matters of food and drink ³⁵  and various washings; they are external regulations ³⁶  imposed until the new order came. ³⁷ 

Ibrani 10:22

10:22 let us draw near with a sincere heart in the assurance that faith brings, ³⁸  because we have had our hearts sprinkled clean from an evil conscience ³⁹  and our bodies washed in pure water.

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ⁴⁰ 

Pengkhotbah 3:21

3:21 Who really knows if the human spirit ⁴¹  ascends upward,

and the animal’s spirit descends into the earth?

Pengkhotbah 3:1

A Time for All Events in Life

3:1 For everything ⁴²  there is an appointed time, ⁴³ 

and an appropriate time ⁴⁴  for every activity ⁴⁵  on earth: ⁴⁶ 

Yohanes 1:7

1:7 He came as a witness ⁴⁷  to testify ⁴⁸  about the light, so that everyone ⁴⁹  might believe through him.

Wahyu 7:14

7:14 So ⁵⁰  I said to him, “My lord, you know the answer.” ⁵¹  Then ⁵²  he said to me, “These are the ones who have come out of the great tribulation. They ⁵³  have washed their robes and made them white in the blood of the Lamb!

[14:8]  ¹ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ² 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.

[15:5]  ³ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “And if the man with a discharge spits in the clean one.”

[15:9]  ⁷ tn The Hebrew term for “means of riding” is a cognate noun from the verb “ride” later in this verse. It refers to anything on which one may ride without the feet touching the ground including, for example, a saddle, a (saddle) blanket, or a seat on a chariot (see, e.g., J. Milgrom, Leviticus [AB], 1:916).

[15:10]  ⁸ tn Heb “which shall be under him.” The verb is perhaps a future perfect, “which shall have been.”

[15:10]  ⁹ 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]  ¹⁰ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:13]  ¹¹ tn For the expression “fresh water” see the note on Lev 14:5 above.

[19:10]  ¹² 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]  ¹³ 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.”

[19:8]  ¹⁴ sn Here the text makes clear that he had at least one assistant.

[19:19]  ¹⁵ 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.

[19:21]  ¹⁶ tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”

[19:21]  ¹⁷ sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.

[51:2]  ¹⁸ tn Heb “Thoroughly wash me from my wrongdoing.”

[51:2]  ¹⁹ 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]  ²⁰ tn The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:7]  ²¹ 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]  ²² tn After the preceding imperfect, the imperfect with vav (ו) conjunctive indicates result.

[51:7]  ²³ tn The imperfect verbal form is used here to express the psalmist’s wish or request.

[51:7]  ²⁴ sn I will be whiter than snow. Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18).

[13:1]  ²⁵ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ²⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ²⁷ 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).

[13:8]  ²⁸ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ²⁹ tn Grk “Jesus answered him.”

[13:8]  ³⁰ tn Or “you have no part in me.”

[22:16]  ³¹ tn L&N 67.121 has “to extend time unduly, with the implication of lack of decision – ‘to wait, to delay.’ νῦν τί μέλλεις… ἀναστὰς βάπτισαι ‘what are you waiting for? Get up and be baptized’ Ac 22:16.”

[22:16]  ³² tn Grk “getting up.” The participle ἀναστάς (anasta") is an adverbial participle of attendant circumstance and has been translated as a finite verb.

[22:16]  ³³ sn The expression have your sins washed away means “have your sins purified” (the washing is figurative).

[22:16]  ³⁴ sn The expression calling on his name describes the confession of the believer: Acts 2:17-38, esp. v. 38; Rom 10:12-13; 1 Cor 1:2.

[9:10]  ³⁵ tn Grk “only for foods and drinks.”

[9:10]  ³⁶ 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]  ³⁷ tn Grk “until the time of setting things right.”

[10:22]  ³⁸ tn Grk “in assurance of faith.”

[10:22]  ³⁹ 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).

[10:1]  ⁴⁰ tn Grk “those who approach.”

[3:21]  ⁴¹ tn Heb “the spirit of the sons of man.”

[3:1]  ⁴² tn Verse 1 is arranged in an ABB’A’ chiasm (לַכֹּל זְמָן וְעֵת לְכָל־חֵפֶץ, lakkol zÿman vÿ’et lÿkhol-khefets): (A) “for everything”; (B) “a season”; (B’) “a time”; (A’) “for every matter.” The terms “season” (זְמָן, zÿman) and “time” (עֵת, ’et) are parallel. In the light of its parallelism with “every matter” (כָל־חֵפֶץ, khol-khefets), the term “everything” (כָל, khol) must refer to events and situations in life.

[3:1]  ⁴³ tn The noun זְמָן (zÿman) denotes “appointed time” or “appointed hour” (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with מועד (“appointed time”), i.e., מועד ירח (“the appointed time of the moon”) parallels זמני חק (“the appointed times of the law”; Sir 43:7). The related verb, a Pual of זָמַן (zaman), means “to be appointed” (HALOT 273 s.v. זְמָן); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I זִמָּה (zimmah, “plan; intention”; Job 17:11; HALOT 272 s.v. I זִמָּה) and מְזִמָּה (mÿzimmah, “purpose; plan; project”), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man’s plan (Isa 5:12); see HALOT 566 s.v. מְזִמָּה; BDB 273 s.v. מְזִמָּה.

[3:1]  sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1).

[3:1]  ⁴⁴ tn The noun עֵת (’et, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has subcategories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time” (Eccl 9:11). Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB s.v. עֵת 2.b). Examples: “the time for rain” (Ezra 10:13), “a time of judgment for the nations” (Ezek 30:3), “an appropriate time for every occasion” (Eccl 3:1), “the time when mountain goats are born” (Job 39:1), “the rain in its season” (Deut 11:14; Jer 5:24), “the time for the harvest” (Hos 2:11; Ps 1:3), “food in its season” (Ps 104:27), “no one knows his hour of destiny” (Eccl 9:12), “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.

[3:1]  ⁴⁵ tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1–4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).

[3:1]  ⁴⁶ tn Heb “under heaven.”

[1:7]  ⁴⁷ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ⁴⁸ tn Or “to bear witness.”

[1:7]  ⁴⁹ tn Grk “all.”

[7:14]  ⁵⁰ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ⁵¹ 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]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ⁵³ 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.