Leviticus 13:46
Context13:46 The whole time he has the infection 1 he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.
Numbers 5:2-3
Context5:2 “Command the Israelites to expel 2 from the camp every leper, 3 everyone who has a discharge, 4 and whoever becomes defiled by a corpse. 5 5:3 You must expel both men and women; you must put them outside the camp, so that 6 they will not defile their camps, among which I live.”
Numbers 12:15
Context12:15 So Miriam was shut outside of the camp for seven days, and the people did not journey on until Miriam was brought back in. 7
Numbers 12:2
Context12:2 They 8 said, “Has the Lord only 9 spoken through Moses? Has he not also spoken through us?” 10 And the Lord heard it. 11
Numbers 7:3
Context7:3 They brought 12 their offering before the Lord, six covered carts 13 and twelve oxen – one cart for every two of the leaders, and an ox for each one; and they presented them in front of the tabernacle.
[13:46] 1 tn Heb “All the days which the infection is in him.”
[5:2] 2 tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”).
[5:2] 3 sn The word צָרוּעַ (tsarua’), although translated “leper,” does not primarily refer to leprosy proper (i.e., Hansen’s disease). The RSV and the NASB continued the KJV tradition of using “leper” and “leprosy.” More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760
[5:2] 4 sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25.
[5:2] 5 tn The word is נֶפֶשׁ (nefesh), which usually simply means “[whole] life,” i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper).
[5:3] 6 tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.
[12:15] 7 tn The clause has the Niphal infinitive construct after a temporal preposition.
[12:2] 8 tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.
[12:2] 9 tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.
[12:2] 10 tn There is irony in the construction in the text. The expression “speak through us” also uses דִּבֵּר + בְּ(dibber + bÿ). They ask if God has not also spoken through them, after they have spoken against Moses. Shortly God will speak against them – their words are prophetic, but not as they imagined.
[12:2] 11 sn The statement is striking. Obviously the
[7:3] 12 tn Heb “and they brought.”
[7:3] 13 sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.