Leviticus 11:44-45

11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground, 11:45 for I am the Lord who brought you up from the land of Egypt to be your God, ¹  and you are to be holy because I am holy.

Leviticus 19:2

19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Psalms 17:15

17:15 As for me, because I am innocent I will see your face; ² 

when I awake you will reveal yourself to me. ³ 

Ezekiel 36:25-27

36:25 I will sprinkle you with pure water ⁴  and you will be clean from all your impurities. I will purify you from all your idols. 36:26 I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone ⁵  from your body and give you a heart of flesh. ⁶  36:27 I will put my Spirit within you; ⁷  I will take the initiative and you will obey my statutes ⁸  and carefully observe my regulations. ⁹ 

Ephesians 4:24

4:24 and to put on the new man who has been created in God’s image ¹⁰  – in righteousness and holiness that comes from truth. ¹¹ 

Ephesians 5:26-27

5:26 to sanctify her by cleansing her ¹²  with the washing of the water by the word, 5:27 so that he ¹³  may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless. ¹⁴ 

Colossians 1:22

1:22 but now he has reconciled you ¹⁵  by his physical body through death to present you holy, without blemish, and blameless before him –

Titus 2:14

2:14 He ¹⁶  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹⁷  who are eager to do good. ¹⁸ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ¹⁹  sound teaching.

Titus 1:15-16

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Titus 2:5

2:5 to be self-controlled, ²⁰  pure, fulfilling their duties at home, ²¹  kind, being subject to their own husbands, so that the message ²²  of God may not be discredited. ²³ 

Titus 2:9

2:9 Slaves ²⁴  are to be subject to their own masters in everything, ²⁵  to do what is wanted and not talk back,

Titus 2:2

2:2 Older men are to be temperate, dignified, self-controlled, ²⁶  sound in faith, in love, and in endurance. ²⁷ 

Titus 1:4

1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

[11:45]  ¹ tn Heb “to be to you for a God.”

[17:15]  ² tn Heb “I, in innocence, I will see your face.” To “see” God’s “face” means to have access to his presence and to experience his favor (see Ps 11:7; see also Job 33:26 [where רָאָה (ra’ah), not חָזַה (khazah), is used]). Here, however, the psalmist may be anticipating a mystical experience. See the following note on the word “me.”

[17:15]  ³ tn Heb “I will be satisfied, when I awake, [with] your form.” The noun תְּמוּנָה (tÿmunah) normally carries the nuance “likeness” or “form.” In Job 4:16 it refers to a ghostlike spiritual entity (see v. 15) that revealed itself to Eliphaz during the night. The psalmist may anticipate a mystical encounter with God in which he expects to see a manifestation of God’s presence (i.e., a theophany), perhaps in conjunction with an oracle of deliverance. During the quiet darkness of the night, God examines the psalmist’s inner motives and finds them to be pure (see v. 3). The psalmist is confident that when he awakens, perhaps sometime during the night or in the morning, he will be visited by God and assured of vindication.

[36:25]  ⁴ 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.

[36:26]  ⁵ sn That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37). In Rabbinic literature a “stone” was associated with an evil inclination (b. Sukkah 52a).

[36:26]  ⁶ sn That is, a heart which symbolizes a will that is responsive and obedient to God.

[36:27]  ⁷ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ⁸ tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.

[36:27]  ⁹ tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[4:24]  ¹⁰ tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).

[4:24]  ¹¹ tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”

[5:26]  ¹² tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.

[5:27]  ¹³ tn The use of the pronoun αὐτός (autos) is intensive and focuses attention on Christ as the one who has made the church glorious.

[5:27]  ¹⁴ tn Grk “but in order that it may be holy and blameless.”

[1:22]  ¹⁵ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[2:14]  ¹⁶ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹⁷ tn Or “a people who are his very own.”

[2:14]  ¹⁸ tn Grk “for good works.”

[2:1]  ¹⁹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:5]  ²⁰ tn Or “sensible.”

[2:5]  ²¹ tn Grk “domestic,” “keeping house.”

[2:5]  ²² tn Or “word.”

[2:5]  ²³ tn Or “slandered.”

[2:9]  ²⁴ tn See the note on the word “slave” in 1:1.

[2:9]  ²⁵ tn Or “to be subject to their own masters, to do what is wanted in everything.”

[2:2]  ²⁶ tn Or “sensible.”

[2:2]  ²⁷ sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.