Leviticus 15:5

15:5 Anyone who touches his bed ¹  must wash his clothes, bathe in water, and be unclean until evening. ² 

Leviticus 15:10-11

15:10 Anyone who touches anything that was under him ³  will be unclean until evening, and the one who carries those items ⁴  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 ⁵  must wash his clothes, bathe in water, and be unclean until evening.

Jeremiah 33:8

33:8 I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. ⁶ 

Ezekiel 36:25-29

36:25 I will sprinkle you with pure water ⁷  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 ⁸  from your body and give you a heart of flesh. ⁹  36:27 I will put my Spirit within you; ¹⁰  I will take the initiative and you will obey my statutes ¹¹  and carefully observe my regulations. ¹²  36:28 Then you will live in the land I gave to your fathers; you will be my people, and I will be your God. ¹³  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.

Ezekiel 36:2

36:2 This is what the sovereign Lord says: The enemy has spoken against you, saying “Aha!” and, “The ancient heights ¹⁴  have become our property!”’

Colossians 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

James 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. ¹⁶ 

Revelation 1:5

1:5 and from Jesus Christ – the faithful ¹⁷  witness, ¹⁸  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ¹⁹  from our sins at the cost of ²⁰  his own blood

[15:5]  ¹ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ² 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.).

[15:10]  ³ tn Heb “which shall be under him.” The verb is perhaps a future perfect, “which shall have been.”

[15:10]  ⁴ 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]  ⁵ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[33:8]  ⁶ sn Compare Jer 31:34; Ezek 36:25, 33.

[36:25]  ⁷ 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]  ⁸ 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]  ⁹ sn That is, a heart which symbolizes a will that is responsive and obedient to God.

[36:27]  ¹⁰ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ¹¹ 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]  ¹² tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[36:28]  ¹³ sn This promise reflects the ancient covenantal ideal (see Exod 6:7).

[36:2]  ¹⁴ tn Or “high places.”

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:8]  ¹⁶ tn Or “two-minded” (the same description used in 1:8).

[1:5]  ¹⁷ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ¹⁸ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ¹⁹ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  ²⁰ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.