Clean
clean
A term which primarily indicates freedom from foreign substances. Accordingly, it became in the Bible an elemental notion, controlled by numerous laws which affected details of life, ranging from food and contacts to ceremonial requirements. The notion passed into the moral sphere, connoting absence from sin. It received its highest sense when applied to such a spiritual condition as “the clean of heart” (Matthew 5).
Fuente: New Catholic Dictionary
Clean
(, tahor’, ) and UNCLEAN (, tame’, ). These words are of frequent occurrence and obvious meaning in the sacred writings; but it is in their peculiar application, by the Mosaic law, to persons, animals, and things, that they are now to be considered. In order to partake of the privileges of the Jewish Church, and to engage acceptably in its outward worship, the individual must not only be circumcised, but he must bet ceremonially pure or clean; that is, he must be free from uncleanness. How the various kinds of uncleanness were contracted, what time it continued, and what was the process of purification, we find particularly described in Leviticus 11-15; Numbers 19. SEE PURIFICATION.
The division of animals into clean and unclean existed before the Flood (Gen 7:2), and was probably founded upon the practice of animal sacrifice. The regulations concerning clean and unclean animals are chiefly recorded in Leviticus, ch. 11, and Deuteronomy, ch. 14, where the following animals are pronounced unclean, and are consequently interdicted to be used as food:
(1.) Quadrupeds which do not ruminate, or which have uncloven feet.
(2.) Serpents and creeping insects; also certain insects which sometimes fly and sometimes advance upon their feet; but locusts, in all their four stages of existence, are accounted clean.
(3.) Certain species of birds; but no particular characters are given for dividing them into classes, as clean or unclean. Judging from those that are specified, as far as the obscure character of the Hebrew names will admit, it will be found that birds of prey generally are rejected, whether they prey on lesser fowls, or on animals, or on fish; while those which eat vegetables are admitted as lawful; so that the same principle is observed, in a certain degree, as in distinguishing quadrupeds.
(4.) Fish without scales, and also those without fins.
(5.) Animals of any kind which had either died of disease, or had been torn by wild beasts (Exo 22:31). SEE ANIMAL.
The animal substances interdicted to the Hebrews were:
(1.) Blood (Lev 17:10; Lev 19:26; Deu 12:16; Deu 12:23; Deu 15:23).
(2.) The fat covering of the intestines, termed the net or caul.
(3.) The fat upon the intestines, called the mesentery, etc.
(4.) The fat of the kidney.
(5.) The fat tail or rump of certain sheep (Exo 29:13; Exo 29:22; Lev 3:4-9; Lev 9:19). SEE FOOD.
What was the design of these distinctions, and how they were abolished, may be learned with sufficient accuracy from a comparison of various passages of Scripture (Lev 20:24-26; Act 10:9-16; Act 11:1-28; Heb 9:9-14). SEE DECREE (of the Apostles). It has been observed that one object of these appointments may have been to-make the Jews suspicious of Gentile customs and entertainments, and so induce them to abstain from all intercourse with them. We find in the New Testament that eating with Gentiles was regarded as a peculiar aggravation of the offense of associating with them (Mat 9:11; Act 11:3). It may be remarked, also, that the flesh of many of the animals interdicted was unwholesome, and others were objects of idolatrous worship among the heathen. The chief design of the regulation, however, appears to have been, to establish a system of regimen which should distinguish the chosen people from all other nations. See the treatises De animalibus esu interdictis, by Danz (Jen. 1687) and Munster (in Menthenii Thes. diss. 2, 477 sq.); also Neumann, Ueb. d. Kastenl Noah (Wittenb. 1741). SEE UNCLEANNESS.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Clean
The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.
The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).
The chief design of these regulations See ms to have been to establish a system of regimen which would distinguish the Jews from all other nations. Regarding the design and the abolition of these regulations the reader will find all the details in Lev. 20:24-26; Acts 10:9-16; 11:1-10; Heb. 9:9-14.
Fuente: Easton’s Bible Dictionary
Clean
The Scripture sense of one clean deserves our particular notice. Solomon demands, (Pro 20:9) “Who can say, I have made my heart clean, I am pure from my sin?” None among the sons of Adam can lay claim to this cleanness, much less, that any have made themselves so. But the apostle John, commissioned by God the Holy Ghost, tells the church in a sweetness and fulness of expression indescribably blessed, that the blood of Jesus Christ cleanseth from all sin. (1Jn 1:7) Here is the laver, the fountain, for sin and for all uncleanness, which JEHOVAH hath opened. (Zec 13:1) And hence, the Scripture sense of cleanness, is the sinner freed from the filth of sin, and the guilt of sin, and the dominion of sin, by the blood of Christ, and the sanctifying influences of the Holy Ghost. (Eze 36:25; Joh 13:10)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Clean
klen (Anglo-Saxon cloene, clear, pure): Rendering four Hebrew roots: , bar, etc., purify, select, make shining; , zakh, etc., bright, clean pure; , nak, free from, exempt; , taher, clean, pure, empty, bright (?) The principal root, rendered clean 80 times (the King James Version); occurring in all its forms in various renderings about 200 times; also one Greek root, , katharos, etc., akin to castus, chaste, free from admixture or adhesion of anything that soils, adulterates, corrupts (Thayer’s Lexicon). The physical, ritual, ethical, spiritual, figurative uses continually overlap, especially the last four.
1. Physical
The physical use is infrequent: Wash … with snow water, and make my hands never so clean (zakhakh, Job 9:30; figurative also); clean provender (hamc, the Revised Version (British and American) savory; the Revised Version, margin salted); Cleanse … inside of the cup and of the platter, that the outside thereof may become clean also (katharos, Mat 23:26); arrayed in fine linen, clean (katharon) and white (Rev 19:8; the American Standard Revised Version bright and pure).
2. Ceremonial
The principal use was the ceremonial; applied to persons, places or things, undefiled, not causing defilement, or from which defilement has just been removed; taher, almost exclusively ceremonial, being the chief Hebrew root. Katharos (New Testament), or derivatives, has this use clearly in Mar 1:44; Luk 5:14 : Offer for thy cleansing the things which Moses, etc.; Heb 9:13, Heb 9:12, Heb 9:23 : the cleanness of the flesh, etc. Clean is applied to animals and birds: of every clean beast (Gen 7:2); of all clean birds (Deu 14:11); (for list of unclean creatures see Lev 14-20); to places: Carry forth … unto a clean place (Lev 4:12); to buildings: Make atonement for the house; and it shall be clean (Lev 14:53); to persons: A clean person shall take hyssop (Num 19:18); to clothing: garment … washed the second time, and shall be clean (Lev 13:58); and to objects of all sorts, free or freed from defilement.
3. Ethical or Spiritual
The ethical or spiritual meaning, either directly or figuratively, is found in the Old Testament chiefly in Job, Psalms, the Prophets, whose interest is ethico-religious, rather than ritual, but the predominant uses are found in the New Testament: Cleanse yourselves (barar) ye that bear the vessels of Yahweh (Isa 52:11); How can he be clean (zakhah) that is born of a woman? (Job 25:4) (principally moral, perhaps with allusion to the ceremonial defilement of childbirth); The fear of Yahweh is clean (Psa 19:9), that is, the religion of Yahweh is morally undefiled, in contrast to heathen religions; He that hath clean (nak) hands, and a pure heart (Psa 24:4); Purify me with hyssop, and I shall be clean (taher, Psa 51:7); Therefore said he, Ye are not all clean (katharos, Joh 13:11). Here, as in Psa 51:7 and many others, the ritual furnishes a figure for the spiritual, illustrating the Divine purpose in the ritual, to impress, prefigure and prepare for the spiritual. A somewhat similar figurative moral use is found in Act 18:6 : Your blood be upon your own heads; I am clean (katharos, guiltless, unstained). See also UNCLEAN; PURIFICATION; DEFILEMENT.
Clean. – Adverb (in one case adjective): utterly, wholly; usually rendering an intensive use of the Hebrew verb as Joe 1:7 : He hath made it clean bare (lit. stripping he will strip); Zec 11:17 : Arm … clean dried up; Isa 24:19 the King James Version :Earth is clean dissolved. Twice it renders a principal verb: Jos 3:17 : Passed clean over the Jordan (literally, finished with regard to J.); Lev 23:22 King James Version: Shall not make a clean riddance (literally, shall not finish the corners; the American Standard Revised Version shalt not wholly reap). Once it renders a noun: Psa 77:8 : Is his lovingkindness clean gone for ever? (end, he-‘aphes, has his lovingkindness come to an end?); and once an adverb clean (, ontos, actually, really) escaped (2Pe 2:18); but the American Standard Revised Version, following the reading olgos, a little, scarcely, renders just escaping.
Fuente: International Standard Bible Encyclopedia
Clean
Job 11:4 (b) This word is used to indicate a life that was not soiled by sinful or selfish actions.
Job 17:9 (a) These hands have not been soiled with sinful and wicked practices.
Psa 19:9 (b) The Lord is telling us that the Word of GOD produces in the life purity and godliness.
Psa 51:7 (a) David uses the word to inform us that he wanted to be pure in GOD’s sight. All his sins, iniquities, guilt. trespasses and transgressions would be blotted out from the sight of GOD if GOD cleansed him. (See Psa 51:10).
Psa 73:1 (b) This describes the condition of a heart that has been washed by the Blood and made white before the Lord.
Pro 14:4 (b) There are those who are more interested in formalism than they are in results. They want solemnity without life, The Lord is condemning the program.
Pro 16:2 (b) This indicates that a man has examined his own way of living and has come to the conclusion that his way is quite right for both man and GOD. This man is his own judge and jury. He decides his own character and comes to the conclusion that he is quite fit for GOD’s presence. He is not interested in GOD’s thoughts about himself nor GOD’s judgment upon himself. (See also Pro 14:12).
Mat 8:2 (a) Lepers are made “clean,” they are not said to be “healed.” Leprosy is evidently a type of the defiling influence of sin. After being cleansed he no longer defiled others, but can mingle freely with others, without injuring them.
Luk 11:41 (b) The term indicates that things which are used for the glory of GOD and for the blessing of His people are acceptable to GOD.
Joh 15:3 (b) Here is revealed that the life of a man is attractive to GOD when he believes and practices the Word of GOD.
Act 18:6 (b) Paul asserts that he has properly warned the people, earnestly presented the Gospel to them, and therefore cannot be blamed if any are lost.