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.
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.
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.
2:1 On the twenty-first day of the seventh month, 18 the Lord spoke again through the prophet Haggai: 19
1 tn Heb “and to these.”
2 tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”
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.).
4 tn Heb “And he shall make atonement.”
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).
6 tn Heb “And the fat of the sin offering he is to offer up.”
7 tn For “Azazel” see the note on v. 8 above.
8 tn Heb “he shall bring into from outside to the camp.”
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.”
10 tn The sequence continues with the perfect tense and vav (ו) consecutive.
11 tn Heb “his flesh.”
12 tn This is the imperfect of permission.
13 sn Here the text makes clear that he had at least one assistant.
14 tn Heb “it will be.”
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).
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.
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.”
18 tn Heb “In the seventh [month], on the twenty-first day of the month.”
19 tc Heb “the word of the
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.
21 tn Grk “in assurance of faith.”
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).