Numbers 20:8

20:8 “Take the staff and assemble the community, you and Aaron your brother, and then speak ¹  to the rock before their eyes. It will pour forth ²  its water, and you will bring water out of the rock for them, and so you will give the community and their beasts water to drink.”

Leviticus 10:1

Nadab and Abihu

10:1 Then ³  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ⁴  before the Lord, which he had not commanded them to do.

Leviticus 10:1

Nadab and Abihu

10:1 Then ⁵  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire ⁶  before the Lord, which he had not commanded them to do.

Leviticus 15:13-14

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ⁷  and be clean. 15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, ⁸  and he is to present himself ⁹  before the Lord at the entrance of the Meeting Tent and give them to the priest,

Leviticus 15:19

Female Bodily Discharges

15:19 “‘When a woman has a discharge ¹⁰  and her discharge is blood from her body, ¹¹  she is to be in her menstruation ¹²  seven days, and anyone who touches her will be unclean until evening.

Leviticus 15:24

15:24 and if a man actually has sexual intercourse with her so that her menstrual impurity touches him, ¹³  then he will be unclean seven days and any bed he lies on will be unclean.

Leviticus 15:1

Male Bodily Discharges

15:1 The Lord spoke to Moses and Aaron:

Leviticus 13:21-24

13:21 If, however, ¹⁴  the priest examines it, and ¹⁵  there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days. ¹⁶  13:22 If ¹⁷  it is spreading further ¹⁸  on the skin, then the priest is to pronounce him unclean. ¹⁹  It is an infection. 13:23 But if the bright spot stays in its place and has not spread, ²⁰  it is the scar of the boil, so the priest is to pronounce him clean. ²¹ 

A Burn on the Skin

13:24 “When a body has a burn on its skin ²²  and the raw area of the burn becomes a reddish white or white bright spot,

Leviticus 13:1

Infections on the Skin

13:1 The Lord spoke to Moses and Aaron:

Leviticus 13:9-10

A Swelling on the Skin

13:9 “When someone has a diseased infection, ²³  he must be brought to the priest. 13:10 The priest will then examine it, ²⁴  and if ²⁵  a white swelling is on the skin, it has turned the hair white, and there is raw flesh in the swelling, ²⁶ 

Leviticus 13:1

Infections on the Skin

13:1 The Lord spoke to Moses and Aaron:

Leviticus 15:2

15:2 “Speak to the Israelites and tell them, ‘When any man ²⁷  has a discharge ²⁸  from his body, ²⁹  his discharge is unclean.

Leviticus 15:13

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ³⁰  and be clean.

Matthew 28:20

28:20 teaching them to obey everything I have commanded you. And remember, ³¹  I am with you ³²  always, to the end of the age.” ³³ 

James 1:20

1:20 For human ³⁴  anger does not accomplish God’s righteousness. ³⁵ 

[20:8]  ¹ tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.

[20:8]  ² tn Heb “give.” The verb is the perfect tense with vav (ו) consecutive, as are the next two in the verse. These are not now equal to the imperatives, but imperfects, showing the results of speaking to the rock: “speak…and it will…and so you will….”

[10:1]  ³ tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ⁴ tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[10:1]  ⁵ tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  ⁶ tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[15:13]  ⁷ tn For the expression “fresh water” see the note on Lev 14:5 above.

[15:14]  ⁸ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[15:14]  ⁹ tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.

[15:19]  ¹⁰ tn See the note on Lev 15:2 above.

[15:19]  ¹¹ tn Heb “blood shall be her discharge in her flesh.” The term “flesh” here refers euphemistically to the female sexual area (cf. the note on v. 2 above).

[15:19]  ¹² tn See the note on Lev 12:2 and R. E. Averbeck, NIDOTTE 1:925-27.

[15:24]  ¹³ tn Heb “and if a man indeed lies with her and her menstrual impurity is on him.”

[13:21]  ¹⁴ tn Heb “and if.”

[13:21]  ¹⁵ tn Heb “and behold” (so KJV, ASV, NASB).

[13:21]  ¹⁶ tn Heb “and the priest will shut him up seven days.”

[13:22]  ¹⁷ tn Heb “and if.”

[13:22]  ¹⁸ tn Heb “is indeed spreading.”

[13:22]  ¹⁹ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:23]  ²⁰ tn Heb “and if under it the bright spot stands, it has not spread.”

[13:23]  ²¹ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:24]  ²² tn Heb “Or a body, if there is in its skin a burn of fire.”

[13:9]  ²³ tn Heb “When there is an infection of disease in a man.” The term for “a man; a human being” (אָדָם, ’adam; see the note on Lev 1:2 and cf. v. 2 above) refers to any person among “mankind,” male or female. For the rendering “diseased infection” see the note on v. 2 above.

[13:10]  ²⁴ tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:10]  ²⁵ tn Heb “and behold” (so KJV, ASV).

[13:10]  ²⁶ tn Heb “and rawness [i.e., something living] of living flesh is in the swelling”; KJV, NASB, NRSV “quick raw flesh.”

[15:2]  ²⁷ tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 17:3; 22:18, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

[15:2]  ²⁸ tn The term “discharge” actually means “to flow,” whether referring to a full flow as at a spring of water (Ps 78:20 and parallels) or in reference to the promised land as “a land flowing with milk and honey” (Exod 3:8 and parallels).

[15:2]  ²⁹ tn Heb “man, man when there is a discharge from his flesh.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c). It is well-recognized that the term “flesh” (i.e., “body”) in this chapter refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. בָּשָׂר 5.b; see also, e.g., B. A. Levine, Leviticus [JPSTC], 93). The euphemism has been retained in this translation since it is, in fact, intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB “from his private parts”; NRSV “from his member”) while some remove it completely (e.g., NLT “a genital discharge”; TEV “from his penis”; CEV “with an infected penis”).

[15:13]  ³⁰ tn For the expression “fresh water” see the note on Lev 14:5 above.

[28:20]  ³¹ tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).

[28:20]  ³² sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.

[28:20]  ³³ tc Most mss (A^c Θ Ë¹³ Ï it sy) have ἀμήν (amhn, “amen”) at the end of v. 20. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, no good reason exists for the omission of the particle in significant and early witnesses such as א A* B D W ˹ 33 al lat sa.

[1:20]  ³⁴ tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).

[1:20]  ³⁵ sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).