Leviticus 14:3

14:3 The priest is to go outside the camp and examine the infection. ¹  If the infection of the diseased person has been healed, ² 

Leviticus 14:35

14:35 then whoever owns the house ³  must come and declare to the priest, ‘Something like an infection is visible to me in the house.’

Exodus 4:6-7

4:6 The Lord also said to him, “Put your hand into your robe.” ⁴  So he put his hand into his robe, and when he brought it out – there was his hand, ⁵  leprous like snow! ⁶  4:7 He said, “Put your hand back into your robe.” So he put his hand back into his robe, and when he brought it out from his robe – there it was, ⁷  restored ⁸  like the rest of his skin! ⁹ 

Numbers 12:10

12:10 When ¹⁰  the cloud departed from above the tent, Miriam became ¹¹  leprous ¹²  as snow. Then Aaron looked at ¹³  Miriam, and she was leprous!

Numbers 12:12

12:12 Do not let her be like a baby born dead, whose flesh is half-consumed when it comes out of its ¹⁴  mother’s womb!”

Numbers 12:2

12:2 They ¹⁵  said, “Has the Lord only ¹⁶  spoken through Moses? Has he not also spoken through us?” ¹⁷  And the Lord heard it. ¹⁸ 

Numbers 3:29

3:29 The families of the Kohathites were to camp on the south side of the tabernacle.

Numbers 3:2

3:2 These are the names of the sons of Aaron: Nadab, the firstborn, and Abihu, Eleazar, and Ithamar.

Numbers 5:1

Separation of the Unclean

5:1 ¹⁹ Then the Lord spoke to Moses:

Numbers 5:27

5:27 When he has made her drink the water, then, if she has defiled herself and behaved unfaithfully toward her husband, the water that brings a curse will enter her to produce bitterness – her abdomen will swell, her thigh will fall away, and the woman will become a curse among her people.

Numbers 5:2

5:2 “Command the Israelites to expel ²⁰  from the camp every leper, ²¹  everyone who has a discharge, ²²  and whoever becomes defiled by a corpse. ²³ 

Numbers 26:19-21

Judah

26:19 The descendants of Judah were Er and Onan, but Er and Onan died in the land of Canaan. 26:20 And the Judahites by their families were: from Shelah, the family of the Shelahites; from Perez, the family of the Perezites; and from Zerah, the family of the Zerahites. 26:21 And the Perezites were: from Hezron, the family of the Hezronites; from Hamul, ²⁴  the family of the Hamulites.

Isaiah 1:6

1:6 From the soles of your feet to your head,

there is no spot that is unharmed. ²⁵ 

There are only bruises, cuts,

and open wounds.

They have not been cleansed ²⁶  or bandaged,

nor have they been treated ²⁷  with olive oil. ²⁸ 

[14:3]  ¹ tn Heb “and he shall be brought to the priest and the priest shall go out to from outside to the camp and the priest shall see [it].” The understood “it” refers to the skin infection itself (see the note on 13:3 above). The referent has been specified in the translation for clarity.

[14:3]  ² tn Heb “And behold, the diseased infection has been healed from the diseased person.” The expression “diseased infection” has been translated as simply “infection” to avoid redundancy here in terms of English style.

[14:35]  ³ tn Heb “who to him the house.”

[4:6]  ⁵ tn The word חֵיק (kheq), often rendered “bosom,” refers to the front of the chest and a fold in the garment there where an item could be placed for carrying (see Prov 6:27; 16:33; 21:14). So “into your robe” should be understood loosely here and in v. 7 as referring to the inside of the top front of Moses’ garment. The inside chest pocket of a jacket is a rough modern equivalent.

[4:6]  ⁶ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:6]  ⁷ sn This sudden skin disease indicated that God was able to bring such diseases on Egypt in the plagues and that only he could remove them. The whitening was the first stage of death for the diseased (Num 12:10; 2 Kgs 5:27). The Hebrew words traditionally rendered “leprous” or “leprosy,” as they are used in Lev 13 and 14, encompass a variety of conditions, not limited to the disease called leprosy and identified as Hansen’s disease in modern times.

[4:7]  ⁷ tn The particle הִנֵּה (hinneh) points out the startling or amazing sight as if the reader were catching first glimpse of it with Moses.

[4:7]  ⁸ tn Heb “it returned.”

[4:7]  ⁹ tn Heb “like his flesh.”

[12:10]  ⁹ tn The disjunctive vav (ו) is here introducing a circumstantial clause of time.

[12:10]  ¹⁰ tn There is no verb “became” in this line. The second half of the line is introduced with the particle הִנֵה (hinneh, “look, behold”) in its archaic sense. This deictic use is intended to make the reader focus on Miriam as well.

[12:10]  ¹¹ sn The word “leprosy” and “leprous” covers a wide variety of skin diseases, and need not be limited to the actual disease of leprosy known today as Hansen’s disease. The description of it here has to do with snow, either the whiteness or the wetness. If that is the case then there would be open wounds and sores – like Job’s illness (see M. Noth, Numbers [OTL], 95-96).

[12:10]  ¹² tn Heb “turned to.”

[12:12]  ¹¹ tc The words “its mother” and “its flesh” are among the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the text originally had here “our mother” and “our flesh,” but the ancient scribes changed these pronouns from the first person to the third person. Apparently they were concerned that the image of Moses’ mother giving birth to a baby with physical defects of the sort described here was somehow inappropriate, given the stature and importance of Moses.

[12:2]  ¹³ 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]  ¹⁴ tn The use of both רַק and אַךְ (raq and ’akh) underscore the point that the issue is Moses’ uniqueness.

[12:2]  ¹⁵ 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]  ¹⁶ sn The statement is striking. Obviously the Lord knows all things. But the statement of the obvious here is meant to indicate that the Lord was about to do something about this.

[5:1]  ¹⁵ sn The fifth chapter falls into four main parts: separation of the unclean (vv. 1-4), restitution for sin (vv. 5-10), the jealousy ordeal (vv. 11-28), and the summary (vv. 29-31). There is a good deal of literature on the biblical theme of holiness (for which see the notes on Leviticus primarily). But with regard to this chapter, see (with caution), Mary Douglas, Purity and Danger; J. Neusner, The Idea of Purity in Ancient Judaism; and K. Milgrom, “Two Kinds of h£at£t£a„át,” VT 26 (1976): 333-37.

[5:2]  ¹⁷ 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]  ¹⁸ 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 b.c.). There is evidence that the disease was known in Egypt by 1500 b.c. So this term would include that disease in all probability. But in view of the diagnosis and healing described in Leviticus 13 and 14, the term must be broader. The whole basis for the laws of separation may be found in the book of Leviticus. The holiness of the Lord who dwelt among his people meant that a high standard was imposed on them for their living arrangements as well as access to the sanctuary. Anything that was corrupted, diseased, dying, or contaminated was simply not compatible with the holiness of God and was therefore excluded. This is not to say that it was treated as sin, or the afflicted as sinners. It simply was revealing – and safeguarding – the holiness of the Lord. It thus provided a revelation for all time that in the world to come nothing unclean will enter into the heavenly sanctuary. As the Apostle Paul says, we will all be changed from this corruptible body into one that is incorruptible (1 Cor 15:53). So while the laws of purity and holiness were practical for the immediate audience, they have far-reaching implications for theology. The purity regulations have been done away with in Christ – the problem is dealt with differently in the new covenant. There is no earthly temple, and so the separation laws are not in force. Wisdom would instruct someone with an infectious disease to isolate, however. But just because the procedure is fulfilled in Christ does not mean that believers today are fit for glory just as they are. On the contrary, they must be changed before going into his presence. In like manner the sacrifices have been done away in Christ – not what they covered. Sin is still sin, even though it is dealt with differently on this side of the cross. But the ritual and the regulations of the old covenant at Sinai have been fulfilled in Christ.

[5:2]  ¹⁹ 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]  ²⁰ 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).

[26:21]  ¹⁹ tc Smr and the Greek version have “Hamuel.”

[1:6]  ²¹ tn Heb “there is not in it health”; NAB “there is no sound spot.”

[1:6]  ²² tn Heb “pressed out.”

[1:6]  ²³ tn Heb “softened” (so NASB, NRSV); NIV “soothed.”

[1:6]  ²⁴ sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.