Discovery BoxLeviticus 10:3
Context10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, 1 and in the presence of all the people I will be honored.’” 2 So Aaron kept silent.
Leviticus 10:1
Context10:1 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 13:21-26
Context13:21 If, however, 5 the priest examines it, and 6 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. 7 13:22 If 8 it is spreading further 9 on the skin, then the priest is to pronounce him unclean. 10 It is an infection. 13:23 But if the bright spot stays in its place and has not spread, 11 it is the scar of the boil, so the priest is to pronounce him clean. 12
13:24 “When a body has a burn on its skin 13 and the raw area of the burn becomes a reddish white or white bright spot, 13:25 the priest must examine it, 14 and if 15 the hair has turned white in the bright spot and it appears to be deeper than the skin, 16 it is a disease that has broken out in the burn. 17 The priest is to pronounce the person unclean. 18 It is a diseased infection. 19 13:26 If, however, 20 the priest examines it and 21 there is no white hair in the bright spot, it is not deeper than the skin, 22 and it has faded, then the priest is to quarantine him for seven days. 23
Isaiah 8:13
Context8:13 You must recognize the authority of the Lord who commands armies. 24
He is the one you must respect;
he is the one you must fear. 25
Isaiah 8:1
Context8:1 The Lord told me, “Take a large tablet 26 and inscribe these words 27 on it with an ordinary stylus: 28 ‘Maher-Shalal-Hash-Baz.’ 29
Isaiah 4:1
Context4:1 Seven women will grab hold of
one man at that time. 30
They will say, “We will provide 31 our own food,
we will provide 32 our own clothes;
but let us belong to you 33 –
take away our shame!” 34
[10:3] 1 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the
[10:3] 2 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the
[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
[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).
[13:21] 6 tn Heb “and behold” (so KJV, ASV, NASB).
[13:21] 7 tn Heb “and the priest will shut him up seven days.”
[13:22] 9 tn Heb “is indeed spreading.”
[13:22] 10 tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).
[13:23] 11 tn Heb “and if under it the bright spot stands, it has not spread.”
[13:23] 12 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).
[13:24] 13 tn Heb “Or a body, if there is in its skin a burn of fire.”
[13:25] 14 tn Heb “and the priest shall see it.”
[13:25] 15 tn Heb “and behold” (so KJV, ASV).
[13:25] 16 tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”
[13:25] 17 tn Heb “it is a disease. In the burn it has broken out.”
[13:25] 18 tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).
[13:25] 19 tn For the rendering “diseased infection” see the note on v. 2 above.
[13:26] 21 tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”
[13:26] 22 tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”
[13:26] 23 tn Heb “and the priest will shut him up seven days.”
[8:13] 24 tn Heb “the Lord who commands armies [traditionally, the Lord of hosts], him you must set apart.” The word order is emphatic, with the object being placed first.
[8:13] 25 tn Heb “he is your [object of] fear, he is your [object of] terror.” The roots יָרֵא (yare’) and עָרַץ (’arats) are repeated from v. 12b.
[8:1] 26 sn Probably made of metal, wood, or leather. See HALOT 193 s.v. גִּלָּיוֹן.
[8:1] 27 tn Heb “write” (so KJV, ASV, NIV, NRSV).
[8:1] 28 tn Heb “with the stylus of a man.” The significance of the qualifying genitive “a man” is uncertain. For various interpretations see J. N. Oswalt, Isaiah (NICOT), 1:219, n. 1.
[8:1] 29 tn Heb “quickly, [the] plunder; it hurries, [the] loot.” The first word (מַהֵר, maher) is either a Piel imperative (“hurry [to]”) or infinitive (“hurrying,” or “quickly”). The third word (חָשׁ, khash) is either a third masculine singular perfect or a masculine singular participle, in either case from the root חוּשׁ (khush, “hurry”). Perhaps it is best to translate, “One hastens to the plunder, one hurries to the loot.” In this case מַהֵר is understood as an infinitive functioning as a verb, the subject of חוּשׁ is taken as indefinite, and the two nouns are understood as adverbial accusatives. As we discover in v. 3, this is the name of the son to be born to Isaiah through the prophetess.
[4:1] 30 tn Or “in that day” (ASV).
[4:1] 31 tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”
[4:1] 32 tn Heb “wear” (so NASB, NRSV); NCV “make.”
[4:1] 33 tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.
[4:1] 34 sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.
