Leviticus 13:14-15

13:14 But whenever raw flesh appears in it ¹  he will be unclean, 13:15 so the priest is to examine the raw flesh ²  and pronounce him unclean ³  – it is diseased.

Leviticus 13:24

A Burn on the Skin

13:24 “When a body has a burn on its skin ⁴  and the raw area of the burn becomes a reddish white or white bright spot,

Proverbs 12:1

12:1 The one who loves discipline loves knowledge, ⁵ 

but the one who hates reproof is stupid. ⁶ 

Amos 5:10

5:10 The Israelites ⁷  hate anyone who arbitrates at the city gate; ⁸ 

they despise anyone who speaks honestly.

John 3:19-20

3:19 Now this is the basis for judging: ⁹  that the light has come into the world and people ¹⁰  loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

¹ tn Heb “and in the day of there appears in it living flesh.” Some English versions render this as “open sores” (cf. NCV, TEV, NLT).

² tn Heb “and the priest shall see the living flesh.”

³ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

⁴ tn Heb “Or a body, if there is in its skin a burn of fire.”

⁵ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

⁶ sn The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).

⁷ tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.

⁸ sn In ancient Israelite culture, legal disputes were resolved in the city gate, where the town elders met.

⁹ tn Or “this is the reason for God judging,” or “this is how judgment works.”

¹⁰ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).