Deuteronomy 17:8-9

Appeal to a Higher Court

17:8 If a matter is too difficult for you to judge – bloodshed, ¹  legal claim, ²  or assault ³  – matters of controversy in your villages ⁴  – you must leave there and go up to the place the Lord your God chooses. ⁵  17:9 You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict.

Deuteronomy 24:8

Respect for Human Dignity

24:8 Be careful during an outbreak of leprosy to follow precisely ⁶  all that the Levitical priests instruct you; as I have commanded them, so you should do.

Malachi 2:7

2:7 For the lips of a priest should preserve knowledge of sacred things, and people should seek instruction from him ⁷  because he is the messenger of the Lord who rules over all.

Matthew 8:4

8:4 Then Jesus said to him, “See that you do not speak to anyone, ⁸  but go, show yourself to a priest, and bring the offering ⁹  that Moses commanded, ¹⁰  as a testimony to them.” ¹¹ 

Mark 1:44

1:44 He told him, ¹²  “See that you do not say anything to anyone, ¹³  but go, show yourself to a priest, and bring the offering that Moses commanded ¹⁴  for your cleansing, as a testimony to them.” ¹⁵ 

Luke 5:14

5:14 Then ¹⁶  he ordered the man ¹⁷  to tell no one, ¹⁸  but commanded him, ¹⁹  “Go ²⁰  and show yourself to a priest, and bring the offering ²¹  for your cleansing, as Moses commanded, ²²  as a testimony to them.” ²³ 

Luke 17:14

17:14 When ²⁴  he saw them he said, “Go ²⁵  and show yourselves to the priests.” ²⁶  And ²⁷  as they went along, they were cleansed.

[17:8]  ¹ tn Heb “between blood and blood.”

[17:8]  ² tn Heb “between claim and claim.”

[17:8]  ³ tn Heb “between blow and blow.”

[17:8]  ⁴ tn Heb “gates.”

[17:8]  ⁵ tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.

[24:8]  ⁶ tn Heb “to watch carefully and to do.”

[2:7]  ⁷ tn Heb “from his mouth” (so NAB, NASB, NRSV).

[8:4]  ⁸ sn The command for silence was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 9:30, 12:16, 16:20, and 17:9 for other cases where Jesus asks for silence concerning him and his ministry.

[8:4]  ⁹ tn Grk “gift.”

[8:4]  ¹⁰ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[8:4]  ¹¹ tn Or “as an indictment against them.” The pronoun αὐτοῖς (autoi") may be a dative of disadvantage.

[1:44]  ¹² tn Grk “And after warning him, he immediately sent him away and told him.”

[1:44]  ¹³ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 1:34; 3:12; 5:43; 7:36; 8:26, 30; and 9:9 for other cases where Jesus asks for silence concerning him and his ministry.

[1:44]  ¹⁴ sn On the phrase bring the offering that Moses commanded see Lev 14:1-32.

[1:44]  ¹⁵ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[5:14]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:14]  ¹⁷ tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

[5:14]  ¹⁸ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

[5:14]  ¹⁹ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

[5:14]  ²⁰ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

[5:14]  ²¹ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

[5:14]  ²² sn On the phrase as Moses commanded see Lev 14:1-32.

[5:14]  ²³ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

[17:14]  ²⁴ tn Καί (kai) has not been translated because of differences between Greek and English style.

[17:14]  ²⁵ tn The participle πορευθέντες (poreuqente") is a good example of an adverbial participle of attendant circumstance. As such, it picks up the force of an imperative from the verb to which it is related (ExSyn 640-45).

[17:14]  ²⁶ sn These are the instructions of what to do with a healing (Lev 13:19; 14:1-11; Luke 5:14).

[17:14]  ²⁷ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.