Imamat 15:2-13

15:2 “Speak to the Israelites and tell them, ‘When any man ¹  has a discharge ²  from his body, ³  his discharge is unclean. 15:3 Now this is his uncleanness in regard to his discharge ⁴  – whether his body secretes his discharge or blocks his discharge, he is unclean. All the days that his body has a discharge or his body blocks his discharge, ⁵  this is his uncleanness. ⁶ 

15:4 “‘Any bed the man with a discharge lies on will be unclean, ⁷  and any furniture he sits on will be unclean. ⁸  15:5 Anyone who touches his bed ⁹  must wash his clothes, bathe in water, and be unclean until evening. ¹⁰  15:6 The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening. 15:7 The one who touches the body ¹¹  of the man with a discharge must wash his clothes, bathe in water, and be unclean until evening. 15:8 If the man with a discharge spits on a person who is ceremonially clean, ¹²  that person must wash his clothes, bathe in water, and be unclean until evening. 15:9 Any means of riding ¹³  the man with a discharge rides on will be unclean. 15:10 Anyone who touches anything that was under him ¹⁴  will be unclean until evening, and the one who carries those items ¹⁵  must wash his clothes, bathe in water, and be unclean until evening. 15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ¹⁶  must wash his clothes, bathe in water, and be unclean until evening. 15:12 A clay vessel ¹⁷  which the man with the discharge touches must be broken, and any wooden utensil must be rinsed in water.

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ¹⁸  and be clean.

Imamat 17:15

Regulations for Eating Carcasses

17:15 “‘Any person ¹⁹  who eats an animal that has died of natural causes ²⁰  or an animal torn by beasts, whether a native citizen or a foreigner, ²¹  must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean.

Imamat 22:4-7

22:4 No man ²²  from the descendants of Aaron who is diseased or has a discharge ²³  may eat the holy offerings until he becomes clean. The one ²⁴  who touches anything made unclean by contact with a dead person, ²⁵  or a man who has a seminal emission, ²⁶  22:5 or a man who touches a swarming thing by which he becomes unclean, ²⁷  or touches a person ²⁸  by which he becomes unclean, whatever that person’s impurity ²⁹  – 22:6 the person who touches any of these ³⁰  will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water. 22:7 When the sun goes down he will be clean, and afterward he may eat from the holy offerings, because they are his food.

[15:2]  ¹ tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 17:3; 22:18, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

[15:2]  ² tn The term “discharge” actually means “to flow,” whether referring to a full flow as at a spring of water (Ps 78:20 and parallels) or in reference to the promised land as “a land flowing with milk and honey” (Exod 3:8 and parallels).

[15:2]  ³ tn Heb “man, man when there is a discharge from his flesh.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c). It is well-recognized that the term “flesh” (i.e., “body”) in this chapter refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. בָּשָׂר 5.b; see also, e.g., B. A. Levine, Leviticus [JPSTC], 93). The euphemism has been retained in this translation since it is, in fact, intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB “from his private parts”; NRSV “from his member”) while some remove it completely (e.g., NLT “a genital discharge”; TEV “from his penis”; CEV “with an infected penis”).

[15:3]  ⁴ tn The LXX has “this the law of his uncleanness…” (cf. v. 32 and compare, e.g., 13:59; 14:2, 56).

[15:3]  ⁵ tc Smr, LXX, and the Paleo-Hebrew Leviticus Scroll from Qumran (11QpaleoLev; Fragment G contains Lev 14:52-15:5 and 16:2-4, and agrees with the LXX of Lev 15:3b) are in essential (although not complete) agreement against the MT in Lev 15:3b and are to be preferred in this case. The shorter MT text has probably arisen due to a lengthy haplography. See K. A. Mathews, “The Leviticus Scroll (11QpaleoLev) and the Text of the Hebrew Bible,” CBQ 48 (1986): 177-78, 198; D. N. Freedman, “Variant Readings in the Leviticus Scroll from Qumran Cave 11,” CBQ 36 (1974): 528-29; D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 32. The MT of Lev 15:3 reads: “Now this is his uncleanness in [regard to] his discharge – whether his body secretes his discharge or blocks his discharge, this is his uncleanness.” Smr adds after MT’s “blocks his discharge” the following: “he is unclean; all the days that his body has a discharge or his body blocks his discharge, this is his uncleanness.” Thus, the MT appears to skip from Smr טמא הוא “he is unclean” in the middle of the verse to יא/טמאתו הו “this is his uncleanness” at the end of the verse, leaving out “he is unclean; all the days that his body has a discharge or his body blocks his discharge” (cf. the BHS footnote). 11Q1 (paleoLev^a frag. G) is indeed fragmentary, but it does have ימי ז בו כל “…in him, all the days of the fl[ow],” supporting Smr and LXX tradition. The LXX adds after MT “blocks his discharge” the following: “all the days of the flow of his body, by which his body is affected by the flow,” followed by “it is his uncleanness” (i.e., the last two words of the MT).

[15:3]  sn The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean.

[15:3]  ⁶ tn Heb “it is his uncleanness,” but the last clause recapitulates the effect of the first clause in this verse, both of which introduce the regulations for such uncleanness in the following verses. In other words, whether his discharge flows from his penis or is blocked in it, he is still unclean and must proceed according to the following regulations (vv. 4ff).

[15:4]  ⁷ tn Heb “All the bed which the man with a discharge sits on it shall be unclean”; cf. NLT “Any bedding.”

[15:4]  ⁸ tn Heb “and all the vessel which he sits on it shall be unclean”; NASB “everything on which he sits.”

[15:5]  ⁹ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ¹⁰ tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).

[15:7]  ¹¹ tn Heb “And the one who touches in the flesh.” In this instance, “flesh” (or “body”) probably refers literally to any part of the body, not the genitals specifically (see the discussion in J. Milgrom, Leviticus [AB], 1:914).

[15:8]  ¹² tn Heb “And if the man with a discharge spits in the clean one.”

[15:9]  ¹³ tn The Hebrew term for “means of riding” is a cognate noun from the verb “ride” later in this verse. It refers to anything on which one may ride without the feet touching the ground including, for example, a saddle, a (saddle) blanket, or a seat on a chariot (see, e.g., J. Milgrom, Leviticus [AB], 1:916).

[15:10]  ¹⁴ tn Heb “which shall be under him.” The verb is perhaps a future perfect, “which shall have been.”

[15:10]  ¹⁵ tn Heb “them”; the referent (the previously mentioned items which were under the unclean person) has been specified in the translation for clarity.

[15:11]  ¹⁶ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:12]  ¹⁷ tn The Hebrew term כְּלִי (kÿli) can mean “vessel” (v. 12a) or “utensil, implement, article” (v. 12b). An article of clay would refer to a vessel or container of some sort, while one made of wood would refer to some kind of tool or instrument.

[15:13]  ¹⁸ tn For the expression “fresh water” see the note on Lev 14:5 above.

[17:15]  ¹⁹ tn Heb “And any soul” (נֶפֶשׁ, nefesh).

[17:15]  ²⁰ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that died of itself”; TEV “that has died a natural death.”

[17:15]  ²¹ tn Heb “in the native or in the sojourner.”

[22:4]  ²² tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).

[22:4]  ²³ sn The diseases and discharges mentioned here are those described in Lev 13-15.

[22:4]  ²⁴ tn Heb “And the one.”

[22:4]  ²⁵ tn Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ (nefesh) meaning “a [dead] person,” see the note on Lev 19:28.

[22:4]  ²⁶ tn Heb “or a man who goes out from him a lying of seed.”

[22:5]  ²⁷ tn Heb “which there shall be uncleanness to him.”

[22:5]  ²⁸ tn The Hebrew term for “person” here is אָדָם (adam, “human being”), which could either a male or a female person.

[22:5]  ²⁹ tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”

[22:6]  ³⁰ sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.