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(Heb.). We therefore do not include these references under the heading `accepted in the Beloved' for they are
foreign to it.
Batheing, Rinsing, Washing.
Three phases of cleansing that have doctrinal equivalents.
Three words conclude our survey of the references to the act of `washing' in the New Testament that have any
bearing upon the believer's acceptance, and these three are louo, pluno and nipto. `The grammarians remark a
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difference between louein, and plunein and niptein that louein is spoken of the whole body, plunein of garments
and clothes, and niptein of the hands' (Duport).
Louo is considered by some to be from luo `to loosen' and the washing which this word represents, generally
contains the idea of loosening any unclean element that may adhere. In Acts 16:33 the Authorised Version
translation `and washed their stripes', does not recognize the presence of the preposition apo. It should read `washed
from (the blood) of their stripes'. This verb louo is frequently used by the LXX to translate the Hebrew rachats, the
word employed in speaking of the ceremonial washings of the law. This is referred to in Hebrews.
` Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience,
and our bodies washed with pure water' (10:22).
Should any be inclined to urge a literal interpretation from the reference to the washing of the body, let him first
of all consider what he must do with `hearts' that are `sprinkled' from an evil conscience. The Hebrews would find
no difficulty in the apparent mixture of metaphors, but would immediately associate Old Testament typical washings
with their New Testament spiritual equivalents. We cannot introduce Revelation 1:5 here, as the best texts read
lusanti `loosed', instead of lousanti `washed'. Washing in blood would defile, not cleanse. Sprinkling with blood
and washing in water alone known to the Old Testament (save Psa. 58:10).
The question of Revelation 7:14 will come up when we deal with the Greek verb pluno. A very solemn thought
is suggested by Peter's use of louo :
` But it has happened unto them according to the true proverb: The dog is turned to his own vomit again, and the
sow that was washed to her wallowing in the mire' (2 Pet. 2:22).
The sow that is washed ever so clean is a sow still. Sheep that have strayed return to the Shepherd and Bishop
of their souls (1 Pet. 2:25); but sows, be they ever so clean externally, return to the mire. Unless the washing be
intimately associated with regeneration (Tit. 3:5) it is of no avail. Before we turn to John 13:10 for the last reference
to louo we must acquaint ourselves with nipto which occurs in the same verse. There are seventeen occurrences in
the New Testament, but not one refers to the batheing of the whole body. `The face' (Matt. 6: 17), `the hands'
(Matt. 15:2; Mark 7:3), `the eyes' (John 9:7,11,15) and `the feet' (John 13:5,6,8,10,12,14; 1 Tim. 5:10) exhaust its
usage. Nipter is a `bason' (John 13:5) not a bath.
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A word of explanation to any who may be puzzled at the difference between louo and louein. It is all a matter of
custom. Some grammarians always use the infinitive "to wash" louein, others adopt the first person singular present
indicative "I wash" louo. There is little to choose between them, but for consistency's sake, we adhere to one
presentation and use in our publications, the 1st. person.