Imamat 13:3

13:3 The priest must then examine the infection ¹  on the skin of the body, and if the hair ²  in the infection has turned white and the infection appears to be deeper than the skin of the body, ³  then it is a diseased infection, ⁴  so when the priest examines it ⁵  he must pronounce the person unclean. ⁶ 

Matius 15:7-8

15:7 Hypocrites! Isaiah prophesied correctly about you when he said,

15:8 ‘This people honors me with their lips,

but their heart ⁷  is far from me,

Kisah Para Rasul 8:21

8:21 You have no share or part ⁸  in this matter ⁹  because your heart is not right before God!

Filipi 3:18-19

3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 3:19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. ¹⁰ 

Filipi 3:2

3:2 Beware of the dogs, ¹¹  beware of the evil workers, beware of those who mutilate the flesh! ¹² 

Pengkhotbah 2:19

2:19 Who knows if he will be a wise man or a fool?

Yet ¹³  he will be master over all the fruit of ¹⁴  my labor ¹⁵ 

for which I worked so wisely ¹⁶  on earth! ¹⁷ 

This also is futile!

[13:3]  ¹ tn Heb “and the priest shall see the infection.”

[13:3]  ² tn There is no “if” expressed, but the contrast between the priestly finding in this verse and the next verse clearly implies it.

[13:3]  ³ tn Heb “and the appearance of the infection is deep ‘from’ (comparative מִן, min, “deeper than”) the skin of the his flesh.” See the note on v. 20 below.

[13:3]  ⁴ tn For the translation “diseased infection” see the note on v. 2 above. Cf. TEV “a dreaded skin disease”; NIV “an infectious skin disease”; NLT “a contagious skin disease.”

[13:3]  ⁵ tn The pronoun “it” here refers to the “infection,” not the person who has the infection (cf. the object of “examine” at the beginning of the verse).

[13:3]  ⁶ tn Heb “he shall make him unclean.” The verb is the Piel of טָמֵא (tame’) “to be unclean.” Here it is a so-called “declarative” Piel (i.e., “to declare unclean”), but it also implies that the person is put into the category of actually being “unclean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).

[15:8]  ⁷ tn The term “heart” is a collective singular in the Greek text.

[8:21]  ⁸ tn The translation “share or part” is given by L&N 63.13.

[8:21]  ⁹ tn Since the semantic range for λόγος (logos) is so broad, a number of different translations could be given for the prepositional phrase here. Something along the lines of “in this thing” would work well, but is too colloquial for the present translation.

[3:19]  ¹⁰ tn Grk “whose end is destruction, whose god is the belly and glory is their shame, these who think of earthly things.”

[3:2]  ¹¹ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ¹² tn Grk “beware of the mutilation.”

[2:19]  ¹³ tn The vav on וְיִשְׁלַט (vÿyishlat, conjunction + Qal imperfect 3rd person masculine singular from שָׁלַט, shalat, “to be master”) is adversative (“yet”).

[2:19]  ¹⁴ tn The phrase “the fruit of” does not appear in the Hebrew text, but is supplied in the translation for clarity (see the following note on the word “labor”).

[2:19]  ¹⁵ tn Heb “my labor.” As in 2:18, the term עֲמָלִי (’amali, “my labor”) is a metonymy of cause (i.e., my labor) for effect (i.e., fruit of my labor). The metonymy is recognized by several translations: “he will control all the wealth that I gained” (NJPS); “he will have control over all the fruits of my labor” (NAB); “he will have mastery over all the fruits of my labor” (NEB); “he will have control over all the fruit of my labor” (NASB); “he will be master over all my possessions” (MLB).

[2:19]  ¹⁶ tn An internal cognate accusative construction (accusative and verb from same root) is used for emphasis: שֶׁעָמַלְתִּי עֲמָלִי (’amali she’amalti, “my toil for which I had toiled”); see IBHS 167 §10.2.1g. The two verbs שֶׁעָמַלְתִּי וְשֶׁחָכַמְתִּי (she’amalti vÿshekhakhamti, “for which I had labored and for which I had acted wisely”) form a verbal hendiadys (two separate verbs used in association to communicate one idea): “for I had labored so wisely.” The second verb is used adverbially to modify the first verb, which functions in its full verbal sense.

[2:19]  ¹⁷ tn Heb “under the sun.”