Imamat 15:16

15:16 “‘When a man has a seminal emission, ¹  he must bathe his whole body in water ²  and be unclean until evening,

Bilangan 5:2-3

5:2 “Command the Israelites to expel ³  from the camp every leper, ⁴  everyone who has a discharge, ⁵  and whoever becomes defiled by a corpse. ⁶  5:3 You must expel both men and women; you must put them outside the camp, so that ⁷  they will not defile their camps, among which I live.”

Bilangan 5:1

Separation of the Unclean

5:1 ⁸ Then the Lord spoke to Moses:

Kolose 1:11-13

1:11 being strengthened with all power according to his glorious might for the display of ⁹  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ¹⁰  in the saints’ ¹¹  inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹² 

[15:16]  ¹ tn Heb “And a man when a lying of seed goes out from him”; KJV, ASV “any man’s seed of copulation”; NIV, NRSV, TEV, NLT “an emission of semen.”

[15:16]  ² tn Heb “and he shall bathe all his flesh in water.”

[5:2]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[5:1]  ⁸ 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.

[1:11]  ⁹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ¹⁰ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ¹¹ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:13]  ¹² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).