Leviticus 11:47

11:47 to distinguish between the unclean and the clean, between the living creatures that may be eaten and the living creatures that must not be eaten.’”

Leviticus 13:59

Summary of Infection Regulations

13:59 This is the law ¹  of the diseased infection in the garment of wool or linen, or the warp or woof, or any article of leather, for pronouncing it clean or unclean. ² 

Numbers 5:3

5:3 You must expel both men and women; you must put them outside the camp, so that ³  they will not defile their camps, among which I live.”

Deuteronomy 24:8

Respect for Human Dignity

24:8 Be careful during an outbreak of leprosy to follow precisely ⁴  all that the Levitical priests instruct you; as I have commanded them, so you should do.

Psalms 66:18

66:18 If I had harbored sin in my heart, ⁵ 

the Lord would not have listened.

Ezekiel 44:23

44:23 Moreover, they will teach my people the difference between the holy and the common, and show them how to distinguish between the ceremonially unclean and the clean. ⁶ 

Hebrews 10:29

10:29 How much greater punishment do you think that person deserves who has contempt for ⁷  the Son of God, and profanes ⁸  the blood of the covenant that made him holy, ⁹  and insults the Spirit of grace?

Hebrews 12:14-15

Do Not Reject God’s Warning

12:14 Pursue peace with everyone, and holiness, ¹⁰  for without it no one will see the Lord. 12:15 See to it that no one comes short of the grace of God, that no one be like a bitter root springing up ¹¹  and causing trouble, and through him many become defiled.

Jude 1:4

1:4 For certain men ¹²  have secretly slipped in among you ¹³  – men who long ago ¹⁴  were marked out ¹⁵  for the condemnation I am about to describe ¹⁶  – ungodly men who have turned the grace of our God into a license for evil ¹⁷  and who deny our only Master ¹⁸  and Lord, ¹⁹  Jesus Christ.

[13:59]  ¹ sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 13. Similar summaries are found in Lev 7:37-38; 11:46-47; 14:54-57; and 15:32-33.

[13:59]  ² tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).

[5:3]  ³ 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.

[24:8]  ⁴ tn Heb “to watch carefully and to do.”

[66:18]  ⁵ tn Heb “sin if I had seen in my heart.”

[44:23]  ⁶ sn This task was a fundamental role of the priest (Lev 10:10).

[10:29]  ⁷ tn Grk “tramples under foot.”

[10:29]  ⁸ tn Grk “regarded as common.”

[10:29]  ⁹ tn Grk “by which he was made holy.”

[12:14]  ¹⁰ sn The references to peace and holiness show the close connection between this paragraph and the previous one. The pathway toward “holiness” and the need for it is cited in Heb 12:10 and 14. More importantly Prov 4:26-27 sets up the transition from one paragraph to the next: It urges people to stay on godly paths (Prov 4:26, quoted here in v. 13) and promises that God will lead them in peace if they do so (Prov 4:27 [LXX], quoted in v. 14).

[12:15]  ¹¹ tn Grk “that there not be any root of bitterness,” but referring figuratively to a person who causes trouble (as in Deut 29:17 [LXX] from which this is quoted).

[1:4]  ¹² tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ¹³ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ¹⁴ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ¹⁵ tn Grk “written about.”

[1:4]  ¹⁶ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ¹⁷ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ¹⁸ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ¹⁹ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1