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Imamat 10:1

Konteks
Nadab and Abihu

10:1 Then 1  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire 2  before the Lord, which he had not commanded them to do.

Imamat 10:1--20:2

Konteks
Nadab and Abihu

10:1 Then 3  Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire 4  before the Lord, which he had not commanded them to do. 10:2 So fire went out from the presence of the Lord 5  and consumed them so that they died before the Lord. 10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, 6  and in the presence of all the people I will be honored.’” 7  So Aaron kept silent. 10:4 Moses then called to Mishael and Elzaphan, the sons of Uzziel, Aaron’s uncle, and said to them, “Come near, carry your brothers away from the front of the sanctuary to a place outside the camp.” 10:5 So they came near and carried them away in their tunics to a place outside the camp just as Moses had spoken. 10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not 8  dishevel the hair of your heads 9  and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, 10  10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Perpetual Statutes the Lord Spoke to Aaron

10:8 Then the Lord spoke to Aaron, 10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, 11  10:10 as well as 12  to distinguish between the holy and the common, and between the unclean and the clean, 13  10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through 14  Moses.”

Perpetual Statutes Moses spoke to Aaron

10:12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy. 10:13 You must eat it in a holy place because it is your allotted portion 15  and the allotted portion of your sons from the gifts 16  of the Lord, for this is what I have been commanded. 17  10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially 18  clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites. 19  10:15 The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the Lord, and it will belong to you and your sons with you for a perpetual statute just as the Lord has commanded.”

The Problem with the Inaugural Sin Offering

10:16 Later Moses sought diligently for the sin offering male goat, 20  but it had actually been burnt. 21  So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying, 10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, 22  to make atonement on their behalf before the Lord. 10:18 See here! 23  Its blood was not brought into the holy place within! 24  You should certainly have eaten it in the sanctuary just as I commanded!” 10:19 But Aaron spoke to Moses, “See here! 25  Just today they presented their sin offering and their burnt offering before the Lord and such things as these have happened to me! If I had eaten a sin offering today would the Lord have been pleased?” 26  10:20 When Moses heard this explanation, he was satisfied. 27 

Clean and Unclean Land Creatures

11:1 The Lord spoke to Moses and Aaron, saying to them, 11:2 “Tell the Israelites: ‘This is the kind of creature you may eat from among all the animals 28  that are on the land. 11:3 You may eat any among the animals that has a divided hoof (the hooves are completely split in two 29 ) and that also chews the cud. 30  11:4 However, you must not eat these 31  from among those that chew the cud and have divided hooves: The camel is unclean to you 32  because it chews the cud 33  even though its hoof is not divided. 34  11:5 The rock badger 35  is unclean to you because it chews the cud even though its hoof is not divided. 11:6 The hare is unclean to you because it chews the cud even though its hoof is not divided. 11:7 The pig is unclean to you because its hoof is divided (the hoof is completely split in two 36 ), even though it does not chew the cud. 37  11:8 You must not eat from their meat and you must not touch their carcasses; 38  they are unclean to you.

Clean and Unclean Water Creatures

11:9 “‘These you can eat from all creatures that are in the water: Any creatures in the water that have both fins and scales, 39  whether in the seas or in the streams, 40  you may eat. 11:10 But any creatures that do not have both fins and scales, whether in the seas or in the streams, from all the swarming things of the water and from all the living creatures that are in the water, are detestable to you. 11:11 Since they are detestable to you, you must not eat their meat and their carcass you must detest. 11:12 Any creature in the water that does not have both fins and scales is detestable to you.

Clean and Unclean Birds

11:13 “‘These you are to detest from among the birds – they must not be eaten, because they are detestable: 41  the griffon vulture, the bearded vulture, the black vulture, 11:14 the kite, the buzzard of any kind, 42  11:15 every kind of crow, 43  11:16 the eagle owl, 44  the short-eared owl, the long-eared owl, the hawk of any kind, 11:17 the little owl, the cormorant, the screech owl, 11:18 the white owl, the scops owl, the osprey, 11:19 the stork, the heron of any kind, the hoopoe, and the bat.

Clean and Unclean Insects

11:20 “‘Every winged swarming thing that walks on all fours 45  is detestable to you. 11:21 However, this you may eat from all the winged swarming things that walk on all fours, which have jointed legs 46  to hop with on the land. 11:22 These you may eat from them: 47  the locust of any kind, the bald locust of any kind, the cricket of any kind, the grasshopper of any kind. 11:23 But any other winged swarming thing that has four legs is detestable to you.

Carcass Uncleanness

11:24 “‘By these 48  you defile yourselves; anyone who touches their carcass will be unclean until the evening, 11:25 and anyone who carries their carcass must wash his clothes and will be unclean until the evening.

Inedible Land Quadrupeds

11:26 “‘All 49  animals that divide the hoof but it is not completely split in two 50  and do not chew the cud 51  are unclean to you; anyone who touches them becomes unclean. 52  11:27 All that walk on their paws among all the creatures that walk on all fours 53  are unclean to you. Anyone who touches their carcass will be unclean until the evening, 11:28 and the one who carries their carcass must wash his clothes and be unclean until the evening; they are unclean to you.

Creatures that Swarm on the Land

11:29 “‘Now this is what is unclean to you among the swarming things that swarm on the land: 54  the rat, the mouse, the large lizard of any kind, 11:30 the Mediterranean gecko, the spotted lizard, the wall gecko, the skink, and the chameleon. 11:31 These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening. 11:32 Also, anything they fall on 55  when they die will become unclean – any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water 56  and will be unclean until the evening. Then it will become clean. 11:33 As for any clay vessel they fall into, 57  everything in it 58  will become unclean and you must break it. 11:34 Any food that may be eaten which becomes soaked with water 59  will become unclean. Anything drinkable 60  in any such vessel will become unclean. 61  11:35 Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean 62  to you. 11:36 However, a spring or a cistern which collects water 63  will be clean, but one who touches their carcass will be unclean. 11:37 Now, if such a carcass falls on any sowing seed which is to be sown, 64  it is clean, 11:38 but if water is put on the seed and such a carcass falls on it, it is unclean to you.

Edible Land Quadrupeds

11:39 “‘Now if an animal 65  that you may eat dies, 66  whoever touches its carcass will be unclean until the evening. 11:40 One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening. 11:41 Every swarming thing that swarms on the land is detestable; it must not be eaten. 11:42 You must not eat anything that crawls 67  on its belly or anything that walks on all fours or on any number of legs 68  of all the swarming things that swarm on the land, because they are detestable. 11:43 Do not make yourselves detestable by any of the swarming things. 69  You must not defile yourselves by them and become unclean by them, 11:44 for I am the Lord your God and you are to sanctify yourselves and be holy because I am holy. You must not defile yourselves by any of the swarming things that creep on the ground, 11:45 for I am the Lord who brought you up from the land of Egypt to be your God, 70  and you are to be holy because I am holy. 11:46 This is the law 71  of the land animals, the birds, all the living creatures that move in the water, and all the creatures 72  that swarm on the land, 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.’”

Purification of a Woman after Childbirth

12:1 The Lord spoke to Moses: 12:2 “Tell the Israelites, ‘When a woman produces offspring 73  and bears a male child, 74  she will be unclean seven days, as she is unclean during the days of her menstruation. 75  12:3 On 76  the eighth day the flesh of his foreskin 77  must be circumcised. 12:4 Then she will remain 78  thirty-three days in blood purity. 79  She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled. 80  12:5 If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in 81  blood purity. 82 

12:6 “‘When 83  the days of her purification are completed for a son or for a daughter, she must bring a one year old lamb 84  for a burnt offering 85  and a young pigeon or turtledove for a sin offering 86  to the entrance of the Meeting Tent, to the priest. 12:7 The priest 87  is to present it before the Lord and make atonement 88  on her behalf, and she will be clean 89  from her flow of blood. 90  This is the law of the one who bears a child, for the male or the female child. 12:8 If she cannot afford a sheep, 91  then she must take two turtledoves or two young pigeons, 92  one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.’” 93 

Infections on the Skin

13:1 The Lord spoke to Moses and Aaron: 13:2 “When someone has 94  a swelling 95  or a scab 96  or a bright spot 97  on the skin of his body 98  that may become a diseased infection, 99  he must be brought to Aaron the priest or one of his sons, the priests. 100  13:3 The priest must then examine the infection 101  on the skin of the body, and if the hair 102  in the infection has turned white and the infection appears to be deeper than the skin of the body, 103  then it is a diseased infection, 104  so when the priest examines it 105  he must pronounce the person unclean. 106 

A Bright Spot on the Skin

13:4 “If 107  it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, 108  and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. 109  13:5 The priest must then examine it on the seventh day, and if, 110  as far as he can see, the infection has stayed the same 111  and has not spread on the skin, 112  then the priest is to quarantine the person for another seven days. 113  13:6 The priest must then examine it again on the seventh day, 114  and if 115  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. 116  It is a scab, 117  so he must wash his clothes 118  and be clean. 13:7 If, however, the scab is spreading further 119  on the skin after he has shown himself to the priest for his purification, then he must show himself to the priest a second time. 13:8 The priest must then examine it, 120  and if 121  the scab has spread on the skin, then the priest is to pronounce the person unclean. 122  It is a disease.

A Swelling on the Skin

13:9 “When someone has a diseased infection, 123  he must be brought to the priest. 13:10 The priest will then examine it, 124  and if 125  a white swelling is on the skin, it has turned the hair white, and there is raw flesh in the swelling, 126  13:11 it is a chronic 127  disease on the skin of his body, 128  so the priest is to pronounce him unclean. 129  The priest 130  must not merely quarantine him, for he is unclean. 131  13:12 If, however, the disease breaks out 132  on the skin so that the disease covers all the skin of the person with the infection 133  from his head to his feet, as far as the priest can see, 134  13:13 the priest must then examine it, 135  and if 136  the disease covers his whole body, he is to pronounce the person with the infection clean. 137  He has turned all white, so he is clean. 138  13:14 But whenever raw flesh appears in it 139  he will be unclean, 13:15 so the priest is to examine the raw flesh 140  and pronounce him unclean 141  – it is diseased. 13:16 If, however, 142  the raw flesh once again turns white, 143  then he must come to the priest. 13:17 The priest will then examine it, 144  and if 145  the infection has turned white, the priest is to pronounce the person with the infection clean 146  – he is clean.

A Boil on the Skin

13:18 “When someone’s body has a boil on its skin 147  and it heals, 13:19 and in the place of the boil there is a white swelling or a reddish white bright spot, he must show himself to the priest. 148  13:20 The priest will then examine it, 149  and if 150  it appears to be deeper than the skin 151  and its hair has turned white, then the priest is to pronounce the person unclean. 152  It is a diseased infection that has broken out in the boil. 153  13:21 If, however, 154  the priest examines it, and 155  there is no white hair in it, it is not deeper than the skin, and it has faded, then the priest is to quarantine him for seven days. 156  13:22 If 157  it is spreading further 158  on the skin, then the priest is to pronounce him unclean. 159  It is an infection. 13:23 But if the bright spot stays in its place and has not spread, 160  it is the scar of the boil, so the priest is to pronounce him clean. 161 

A Burn on the Skin

13:24 “When a body has a burn on its skin 162  and the raw area of the burn becomes a reddish white or white bright spot, 13:25 the priest must examine it, 163  and if 164  the hair has turned white in the bright spot and it appears to be deeper than the skin, 165  it is a disease that has broken out in the burn. 166  The priest is to pronounce the person unclean. 167  It is a diseased infection. 168  13:26 If, however, 169  the priest examines it and 170  there is no white hair in the bright spot, it is not deeper than the skin, 171  and it has faded, then the priest is to quarantine him for seven days. 172  13:27 The priest must then examine it on the seventh day, and if it is spreading further 173  on the skin, then the priest is to pronounce him unclean. It is a diseased infection. 174  13:28 But if the bright spot stays in its place, has not spread on the skin, 175  and it has faded, then it is the swelling of the burn, so the priest is to pronounce him clean, 176  because it is the scar of the burn.

Scall on the Head or in the Beard

13:29 “When a man or a woman has an infection on the head or in the beard, 177  13:30 the priest is to examine the infection, 178  and if 179  it appears to be deeper than the skin 180  and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. 181  It is scall, 182  a disease of the head or the beard. 183  13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, 184  and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. 185  13:32 The priest must then examine the infection on the seventh day, and if 186  the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin, 187  13:33 then the individual is to shave himself, 188  but he must not shave the area affected by the scall, 189  and the priest is to quarantine the person with the scall for another seven days. 190  13:34 The priest must then examine the scall on the seventh day, and if 191  the scall has not spread on the skin and it does not appear to be deeper than the skin, 192  then the priest is to pronounce him clean. 193  So he is to wash his clothes and be clean. 13:35 If, however, the scall spreads further 194  on the skin after his purification, 13:36 then the priest is to examine it, and if 195  the scall has spread on the skin the priest is not to search further for reddish yellow hair. 196  The person 197  is unclean. 13:37 If, as far as the priest can see, the scall has stayed the same 198  and black hair has sprouted in it, the scall has been healed; the person is clean. So the priest is to pronounce him clean. 199 

Bright White Spots on the Skin

13:38 “When a man or a woman has bright spots – white bright spots – on the skin of their body, 13:39 the priest is to examine them, 200  and if 201  the bright spots on the skin of their body are faded white, it is a harmless rash that has broken out on the skin. The person is clean. 202 

Baldness on the Head

13:40 “When a man’s head is bare so that he is balding in back, 203  he is clean. 13:41 If his head is bare on the forehead 204  so that he is balding in front, 205  he is clean. 13:42 But if there is a reddish white infection in the back or front bald area, it is a disease breaking out in his back or front bald area. 13:43 The priest is to examine it, 206  and if 207  the swelling of the infection is reddish white in the back or front bald area like the appearance of a disease on the skin of the body, 208  13:44 he is a diseased man. He is unclean. The priest must surely pronounce him unclean because of his infection on his head. 209 

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, 210  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, 211  and he must call out ‘Unclean! Unclean!’ 13:46 The whole time he has the infection 212  he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.

Infections in Garments, Cloth, or Leather

13:47 “When a garment has a diseased infection in it, 213  whether a wool or linen garment, 214  13:48 or in the warp or woof 215  of the linen or the wool, or in leather or anything made of leather, 216  13:49 if the infection 217  in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest. 13:50 The priest is to examine and then quarantine the article with the infection for seven days. 218  13:51 He must then examine the infection on the seventh day. If the infection has spread in the garment, or in the warp, or in the woof, or in the leather – whatever the article into which the leather was made 219  – the infection is a malignant disease. It is unclean. 13:52 He must burn the garment or the warp or the woof, whether wool or linen, or any article of leather which has the infection in it. Because it is a malignant disease it must be burned up in the fire. 13:53 But if the priest examines it and 220  the infection has not spread in the garment or in the warp or in the woof or in any article of leather, 13:54 the priest is to command that they wash whatever has the infection and quarantine it for another seven days. 221  13:55 The priest must then examine it after the infection has been washed out, and if 222  the infection has not changed its appearance 223  even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. 224  13:56 But if the priest has examined it and 225  the infection has faded after it has been washed, he is to tear it out of 226  the garment or the leather or the warp or the woof. 13:57 Then if 227  it still appears again in the garment or the warp or the woof, or in any article of leather, it is an outbreak. Whatever has the infection in it you must burn up in the fire. 13:58 But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it 228  is to be washed a second time and it will be clean.”

Summary of Infection Regulations

13:59 This is the law 229  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. 230 

Purification of Diseased Skin Infections

14:1 The Lord spoke to Moses: 14:2 “This is the law of the diseased person on the day of his purification, when 231  he is brought to the priest. 232  14:3 The priest is to go outside the camp and examine the infection. 233  If the infection of the diseased person has been healed, 234  14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, 235  and some twigs of hyssop 236  be taken up 237  for the one being cleansed. 238  14:5 The priest will then command that one bird be slaughtered 239  into a clay vessel over fresh water. 240  14:6 Then 241  he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water, 14:7 and sprinkle it seven times on the one being cleansed 242  from the disease, pronounce him clean, 243  and send the live bird away over the open countryside. 244 

The Seven Days of Purification

14:8 “The one being cleansed 245  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. 246  Then afterward he may enter the camp, but he must live outside his tent seven days. 14:9 When the seventh day comes 247  he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean. 248 

The Eighth Day Atonement Rituals

14:10 “On the eighth day he 249  must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, 250  and one log of olive oil, 251  14:11 and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings 252  before the Lord at the entrance of the Meeting Tent.

14:12 “The priest is to take one male lamb 253  and present it for a guilt offering 254  along with the log of olive oil and present them as a wave offering before the Lord. 255  14:13 He must then slaughter 256  the male lamb in the place where 257  the sin offering 258  and the burnt offering 259  are slaughtered, 260  in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; 261  it is most holy. 14:14 Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, 262  on the thumb of his right hand, and on the big toe 263  of his right foot. 14:15 The priest will then take some of the log of olive oil and pour it into his own left hand. 264  14:16 Then the priest is to dip his right forefinger into the olive oil 265  that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord. 14:17 The priest will then put some of the rest of the olive oil that is in his hand 266  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering, 14:18 and the remainder of the olive oil 267  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

14:19 “The priest must then perform the sin offering 268  and make atonement for the one being cleansed from his impurity. After that he 269  is to slaughter the burnt offering, 14:20 and the priest is to offer 270  the burnt offering and the grain offering on the altar. So the priest is to make atonement for him and he will be clean.

The Eighth Day Atonement Rituals for the Poor Person

14:21 “If the person is poor and does not have sufficient means, 271  he must take one male lamb as a guilt offering for a wave offering to make atonement for himself, one-tenth of an ephah of choice wheat flour mixed with olive oil for a grain offering, a log of olive oil, 272  14:22 and two turtledoves or two young pigeons, 273  which are within his means. 274  One will be a sin offering and the other a burnt offering. 275 

14:23 “On the eighth day he must bring them for his purification to the priest at the entrance 276  of the Meeting Tent before the Lord, 14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them 277  as a wave offering before the Lord. 14:25 Then he is to slaughter the male lamb of the guilt offering, and the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, 278  on the thumb of his right hand, and on the big toe 279  of his right foot. 14:26 The priest will then pour some of the olive oil into his own left hand, 280  14:27 and sprinkle some of the olive oil that is in his left hand with his right forefinger 281  seven times before the Lord. 14:28 Then the priest is to put some of the olive oil that is in his hand 282  on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering, 14:29 and the remainder of the olive oil that is in the hand 283  of the priest he is to put 284  on the head of the one being cleansed to make atonement for him before the Lord.

14:30 “He will then make one of the turtledoves 285  or young pigeons, which are within his means, 286  14:31 a sin offering and the other a burnt offering along with the grain offering. 287  So the priest is to make atonement for the one being cleansed before the Lord. 14:32 This is the law of the one in whom there is a diseased infection, 288  who does not have sufficient means for his purification.” 289 

Purification of Disease-Infected Houses

14:33 The Lord spoke to Moses and Aaron: 14:34 “When you enter the land of Canaan which I am about to give 290  to you for a possession, and I put 291  a diseased infection in a house in the land you are to possess, 292  14:35 then whoever owns the house 293  must come and declare to the priest, ‘Something like an infection is visible to me in the house.’ 14:36 Then the priest will command that the house be cleared 294  before the priest enters to examine the infection 295  so that everything in the house 296  does not become unclean, 297  and afterward 298  the priest will enter to examine the house. 14:37 He is to examine the infection, and if 299  the infection in the walls of the house consists of yellowish green or reddish eruptions, 300  and it appears to be deeper than the surface of the wall, 301  14:38 then the priest is to go out of the house to the doorway of the house and quarantine the house for seven days. 302  14:39 The priest must return on the seventh day and examine it, and if 303  the infection has spread in the walls of the house, 14:40 then the priest is to command that the stones that had the infection in them be pulled and thrown 304  outside the city 305  into an unclean place. 14:41 Then he is to have the house scraped 306  all around on the inside, 307  and the plaster 308  which is scraped off 309  must be dumped outside the city 310  into an unclean place. 14:42 They are then to take other stones and replace those stones, 311  and he is to take other plaster and replaster the house.

14:43 “If the infection returns and breaks out in the house after he has pulled out the stones, scraped the house, and it is replastered, 312  14:44 the priest is to come and examine it, and if 313  the infection has spread in the house, it is a malignant disease in the house. It is unclean. 14:45 He must tear down the house, 314  its stones, its wood, and all the plaster of the house, and bring all of it 315  outside the city to an unclean place. 14:46 Anyone who enters 316  the house all the days the priest 317  has quarantined it will be unclean until evening. 14:47 Anyone who lies down in the house must wash his clothes. Anyone who eats in the house must wash his clothes.

14:48 “If, however, the priest enters 318  and examines it, and the 319  infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed. 14:49 Then he 320  is to take two birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop 321  to decontaminate 322  the house, 14:50 and he is to slaughter one bird into a clay vessel over fresh water. 323  14:51 He must then take the piece of cedar wood, the twigs of hyssop, the scrap of crimson fabric, and the live bird, and dip them in the blood of the slaughtered bird and in the fresh water, and sprinkle the house seven times. 14:52 So he is to decontaminate the house with the blood of the bird, the fresh water, the live bird, the piece of cedar wood, the twigs of hyssop, and the scrap of crimson fabric, 14:53 and he is to send the live bird away outside the city 324  into the open countryside. So he is to make atonement for the house and it will be clean.

Summary of Purification Regulations for Infections

14:54 “This is the law for all diseased infections, for scall, 325  14:55 for the diseased garment, 326  for the house, 327  14:56 for the swelling, 328  for the scab, 329  and for the bright spot, 330  14:57 to teach when something is unclean and when it is clean. 331  This is the law for dealing with infectious disease.” 332 

Male Bodily Discharges

15:1 The Lord spoke to Moses and Aaron: 15:2 “Speak to the Israelites and tell them, ‘When any man 333  has a discharge 334  from his body, 335  his discharge is unclean. 15:3 Now this is his uncleanness in regard to his discharge 336  – 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, 337  this is his uncleanness. 338 

15:4 “‘Any bed the man with a discharge lies on will be unclean, 339  and any furniture he sits on will be unclean. 340  15:5 Anyone who touches his bed 341  must wash his clothes, bathe in water, and be unclean until evening. 342  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 343  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, 344  that person must wash his clothes, bathe in water, and be unclean until evening. 15:9 Any means of riding 345  the man with a discharge rides on will be unclean. 15:10 Anyone who touches anything that was under him 346  will be unclean until evening, and the one who carries those items 347  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 348  must wash his clothes, bathe in water, and be unclean until evening. 15:12 A clay vessel 349  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, 350  and be clean. 15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, 351  and he is to present himself 352  before the Lord at the entrance of the Meeting Tent and give them to the priest, 15:15 and the priest is to make one of them a sin offering 353  and the other a burnt offering. 354  So the priest 355  is to make atonement for him before the Lord for 356  his discharge.

15:16 “‘When a man has a seminal emission, 357  he must bathe his whole body in water 358  and be unclean until evening, 15:17 and he must wash in water any clothing or leather that has semen on it, and it will be unclean until evening. 15:18 When a man has sexual intercourse with a woman and there is a seminal emission, 359  they must bathe in water and be unclean until evening.

Female Bodily Discharges

15:19 “‘When a woman has a discharge 360  and her discharge is blood from her body, 361  she is to be in her menstruation 362  seven days, and anyone who touches her will be unclean until evening. 15:20 Anything she lies on during her menstruation will be unclean, and anything she sits on will be unclean. 15:21 Anyone who touches her bed must wash his clothes, bathe in water, and be unclean until evening. 15:22 Anyone who touches any furniture she sits on must wash his clothes, bathe in water, and be unclean until evening. 15:23 If there is something on the bed or on the furniture she sits on, 363  when he touches it 364  he will be unclean until evening, 15:24 and if a man actually has sexual intercourse with her so that her menstrual impurity touches him, 365  then he will be unclean seven days and any bed he lies on will be unclean.

15:25 “‘When a woman’s discharge of blood flows 366  many days not at the time of her menstruation, or if it flows beyond the time of her menstruation, 367  all the days of her discharge of impurity will be like the days of her menstruation – she is unclean. 15:26 Any bed she lies on all the days of her discharge will be to her like the bed of her menstruation, any furniture she sits on will be unclean like the impurity of her menstruation, 15:27 and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening. 368 

Purity Regulations from Female Bodily Discharges

15:28 “‘If 369  she becomes clean from her discharge, then she is to count off for herself seven days, and afterward she will be clean. 15:29 Then on the eighth day she must take for herself two turtledoves or two young pigeons 370  and she must bring them to the priest at the entrance of the Meeting Tent, 15:30 and the priest is to make one a sin offering and the other a burnt offering. 371  So the priest 372  is to make atonement for her before the Lord from her discharge of impurity.

Summary of Purification Regulations for Bodily Discharges

15:31 “‘Thus you 373  are to set the Israelites apart from their impurity so that they 374  do not die in their impurity by defiling my tabernacle which is in their midst. 15:32 This is the law of the one with a discharge: the one who has a seminal emission 375  and becomes unclean by it, 376  15:33 the one who is sick in her menstruation, the one with a discharge, whether male or female, 377  and a man 378  who has sexual intercourse with an unclean woman.’”

The Day of Atonement

16:1 The Lord spoke to Moses after the death of Aaron’s two sons when they approached the presence of the Lord 379  and died, 16:2 and the Lord said to Moses: “Tell Aaron your brother that he must not enter at any time into the holy place inside the veil-canopy 380  in front of the atonement plate 381  that is on the ark so that he may not die, for I will appear in the cloud over the atonement plate.

Day of Atonement Offerings

16:3 “In this way Aaron is to enter into the sanctuary – with a young bull 382  for a sin offering 383  and a ram for a burnt offering. 384  16:4 He must put on a holy linen tunic, 385  linen leggings are to cover his body, 386  and he is to wrap himself with a linen sash 387  and wrap his head with a linen turban. 388  They are holy garments, so he must bathe 389  his body in water and put them on. 16:5 He must also take 390  two male goats 391  from the congregation of the Israelites for a sin offering and one ram for a burnt offering. 16:6 Then Aaron is to present the sin offering bull which is for himself and is to make atonement on behalf of himself and his household. 16:7 He must then take the two goats 392  and stand them before the Lord at the entrance of the Meeting Tent, 16:8 and Aaron is to cast lots over the two goats, 393  one lot for the Lord and one lot for Azazel. 394  16:9 Aaron must then present the goat which has been designated by lot for the Lord, 395  and he is to make it a sin offering, 16:10 but the goat which has been designated by lot for Azazel is to be stood alive 396  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. 397 

The Sin Offering Sacrificial Procedures

16:11 “Aaron is to present the sin offering bull which is for himself, and he is to make atonement on behalf of himself and his household. He is to slaughter the sin offering bull which is for himself, 16:12 and take a censer full of coals of fire from the altar before the Lord 398  and a full double handful of finely ground fragrant incense, 399  and bring them inside the veil-canopy. 400  16:13 He must then put the incense on the fire before the Lord, and the cloud of incense will cover the atonement plate which is above the ark of the testimony, 401  so that he will not die. 402  16:14 Then he is to take some of the blood of the bull and sprinkle it with his finger on the eastern face of the atonement plate, 403  and in front of the atonement plate he is to sprinkle some of the blood seven times with his finger. 404 

16:15 “He must then slaughter the sin offering goat which is for the people. He is to bring its blood inside the veil-canopy, 405  and he is to do with its blood just as he did to the blood of the bull: He is to sprinkle it on the atonement plate and in front of the atonement plate. 16:16 So 406  he is to make atonement for the holy place from the impurities of the Israelites and from their transgressions with regard to all their sins, 407  and thus he is to do for the Meeting Tent which resides with them in the midst of their impurities. 16:17 Nobody is to be in the Meeting Tent 408  when he enters to make atonement in the holy place until he goes out, and he has made atonement on his behalf, on behalf of his household, and on behalf of the whole assembly of Israel.

16:18 “Then 409  he is to go out to the altar which is before the Lord and make atonement for it. He is to take 410  some of the blood of the bull and some of the blood of the goat, and put it all around on the horns of the altar. 16:19 Then he is to sprinkle on it some of the blood with his finger seven times, and cleanse and consecrate it 411  from the impurities of the Israelites.

The Live Goat Ritual Procedures

16:20 “When he has finished purifying the holy place, 412  the Meeting Tent, and the altar, he is to present the live goat. 16:21 Aaron is to lay his two hands on the head of the live goat and confess over it all the iniquities of the Israelites and all their transgressions in regard to all their sins, 413  and thus he is to put them 414  on the head of the goat and send it away into the wilderness by the hand of a man standing ready. 415  16:22 The goat is to bear on itself all their iniquities into an inaccessible land, 416  so he is to send the goat away 417  in the wilderness.

The Concluding Rituals

16:23 “Aaron must then enter 418  the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there. 16:24 Then he must bathe his body in water in a holy place, put on his clothes, and go out and make his burnt offering and the people’s burnt offering. So he is to make atonement 419  on behalf of himself and the people. 420 

16:25 “Then he is to offer up the fat of the sin offering 421  in smoke on the altar, 16:26 and the one who sent the goat away to Azazel 422  must wash his clothes, bathe his body in water, and afterward he may reenter the camp. 16:27 The bull of the sin offering and the goat of the sin offering, whose blood was brought to make atonement in the holy place, must be brought outside the camp 423  and their hide, their flesh, and their dung must be burned up, 424  16:28 and the one who burns them must wash his clothes and bathe his body in water, and afterward he may reenter the camp.

Review of the Day of Atonement

16:29 “This is to be a perpetual statute for you. 425  In the seventh month, on the tenth day of the month, you must humble yourselves 426  and do no work of any kind, 427  both the native citizen and the foreigner who resides 428  in your midst, 16:30 for on this day atonement is to be made for you to cleanse you from all your sins; you must be clean before the Lord. 429  16:31 It is to be a Sabbath of complete rest for you, and you must humble yourselves. 430  It is a perpetual statute. 431 

16:32 “The priest who is anointed and ordained to act as high priest in place of his father 432  is to make atonement. He is to put on the linen garments, the holy garments, 16:33 and he is to purify 433  the Most Holy Place, 434  he is to purify the Meeting Tent and the altar, 435  and he is to make atonement for 436  the priests and for all the people of the assembly. 16:34 This is to be a perpetual statute for you 437  to make atonement for the Israelites for 438  all their sins once a year.” 439  So he did just as the Lord had commanded Moses. 440 

The Slaughter of Animals

17:1 The Lord spoke to Moses: 17:2 “Speak to Aaron, his sons, and all the Israelites, and tell them: ‘This is the word that the Lord has commanded: 17:3 “Blood guilt 441  will be accounted to any man 442  from the house of Israel 443  who slaughters an ox or a lamb or a goat inside the camp or outside the camp, 444  17:4 but has not brought it to the entrance of the Meeting Tent 445  to present it as 446  an offering to the Lord before the tabernacle of the Lord. He has shed blood, so that man will be cut off from the midst of his people. 447  17:5 This is so that 448  the Israelites will bring their sacrifices that they are sacrificing in the open field 449  to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord. 17:6 The priest is to splash 450  the blood on the altar 451  of the Lord at the entrance of the Meeting Tent, and offer the fat up in smoke for a soothing aroma to the Lord. 17:7 So they must no longer offer 452  their sacrifices to the goat demons, 453  acting like prostitutes by going after them. 454  This is to be a perpetual statute for them throughout their generations. 455 

17:8 “You are to say to them: ‘Any man 456  from the house of Israel or 457  from the foreigners who reside 458  in their 459  midst, who offers 460  a burnt offering or a sacrifice 17:9 but does not bring it to the entrance of the Meeting Tent to offer it 461  to the Lord – that person will be cut off from his people. 462 

Prohibition against Eating Blood

17:10 “‘Any man 463  from the house of Israel or from the foreigners who reside 464  in their 465  midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, 466  17:11 for the life of every living thing 467  is in the blood. 468  So I myself have assigned it to you 469  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. 470  17:12 Therefore, I have said to the Israelites: No person among you is to eat blood, 471  and no resident foreigner who lives among you is to eat blood. 472 

17:13 “‘Any man from the Israelites 473  or from the foreigners who reside 474  in their 475  midst who hunts a wild animal 476  or a bird that may be eaten 477  must pour out its blood and cover it with soil, 17:14 for the life of all flesh is its blood. 478  So I have said to the Israelites: You must not eat the blood of any living thing 479  because the life of every living thing is its blood – all who eat it will be cut off. 480 

Regulations for Eating Carcasses

17:15 “‘Any person 481  who eats an animal that has died of natural causes 482  or an animal torn by beasts, whether a native citizen or a foreigner, 483  must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean. 17:16 But if he does not wash his clothes 484  and does not bathe his body, he will bear his punishment for iniquity.’” 485 

Exhortation to Obedience and Life

18:1 The Lord spoke to Moses: 18:2 “Speak to the Israelites and tell them, ‘I am the Lord your God! 18:3 You must not do as they do in the land of Egypt where you have been living, 486  and you must not do as they do in the land of Canaan into which I am about to bring you; 487  you must not 488  walk in their statutes. 18:4 You must observe my regulations 489  and you must be sure to walk in my statutes. 490  I am the Lord your God. 18:5 So you must keep 491  my statutes and my regulations; anyone who does so will live by keeping them. 492  I am the Lord.

Laws of Sexual Relations

18:6 “‘No man is to approach any close relative 493  to have sexual intercourse with her. 494  I am the Lord. 495  18:7 You must not 496  expose your father’s nakedness by having sexual intercourse with your mother. 497  She is your mother; you must not have intercourse with her. 18:8 You must not have sexual intercourse with your father’s wife; she is your father’s nakedness. 498  18:9 You must not have sexual intercourse with your sister, whether she is your father’s daughter or your mother’s daughter, 499  whether she is born in the same household or born outside it; 500  you must not have sexual intercourse with either of them. 501  18:10 You must not expose the nakedness of your son’s daughter or your daughter’s daughter by having sexual intercourse with them, because they are your own nakedness. 502  18:11 You must not have sexual intercourse with the daughter of your father’s wife born of your father; she is your sister. You must not have intercourse with her. 503  18:12 You must not have sexual intercourse with your father’s sister; she is your father’s flesh. 504  18:13 You must not have sexual intercourse with your mother’s sister, because she is your mother’s flesh. 18:14 You must not expose the nakedness of your father’s brother; you must not approach his wife to have sexual intercourse with her. 505  She is your aunt. 506  18:15 You must not have sexual intercourse with your daughter-in-law; she is your son’s wife. You must not have intercourse with her. 18:16 You must not have sexual intercourse with your brother’s wife; she is your brother’s nakedness. 507  18:17 You must not have sexual intercourse with both a woman and her daughter; you must not take as wife either her son’s daughter or her daughter’s daughter to have intercourse with them. 508  They are closely related to her 509  – it is lewdness. 510  18:18 You must not take a woman in marriage and then marry her sister as a rival wife 511  while she is still alive, 512  to have sexual intercourse with her.

18:19 “‘You must not approach a woman in her menstrual impurity 513  to have sexual intercourse with her. 18:20 You must not have sexual intercourse 514  with the wife of your fellow citizen to become unclean with her. 18:21 You must not give any of your children as an offering to Molech, 515  so that you do not profane 516  the name of your God. I am the Lord! 18:22 You must not have sexual intercourse with a male as one has sexual intercourse with a woman; 517  it is a detestable act. 518  18:23 You must not have sexual intercourse 519  with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; 520  it is a perversion. 521 

Warning against the Abominations of the Nations

18:24 “‘Do not defile yourselves with any of these things, for the nations which I am about to drive out before you 522  have been defiled with all these things. 18:25 Therefore 523  the land has become unclean and I have brought the punishment for its iniquity upon it, 524  so that the land has vomited out its inhabitants. 18:26 You yourselves must obey 525  my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, 526  18:27 for the people who were in the land before you have done all these abominations, 527  and the land has become unclean. 18:28 So do not make the land vomit you out because you defile it 528  just as it has vomited out the nations 529  that were before you. 18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. 530  18:30 You must obey my charge to not practice any of the abominable statutes 531  that have been done before you, so that you do not 532  defile yourselves by them. I am the Lord your God.’”

Religious and Social Regulations

19:1 The Lord spoke to Moses: 19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy. 19:3 Each of you must respect his mother and his father, 533  and you must keep my Sabbaths. I am the Lord your God. 19:4 Do not turn to idols, 534  and you must not make for yourselves gods of cast metal. I am the Lord your God.

Eating the Peace Offering

19:5 “‘When you sacrifice a peace offering sacrifice to the Lord, you must sacrifice it so that it is accepted for you. 535  19:6 It must be eaten on the day of your sacrifice and on the following day, 536  but what is left over until the third day must be burned up. 537  19:7 If, however, it is eaten 538  on the third day, it is spoiled, 539  it will not be accepted, 19:8 and the one who eats it will bear his punishment for iniquity 540  because he has profaned 541  what is holy to the Lord. 542  That person will be cut off from his people. 543 

Leaving the Gleanings

19:9 “‘When you gather in the harvest 544  of your land, you must not completely harvest the corner of your field, 545  and you must not gather up the gleanings of your harvest. 19:10 You must not pick your vineyard bare, 546  and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the Lord your God.

Dealing Honestly

19:11 “‘You must not steal, you must not tell lies, and you must not deal falsely with your fellow citizen. 547  19:12 You must not swear falsely 548  in my name, so that you do not profane 549  the name of your God. I am the Lord. 19:13 You must not oppress your neighbor or commit robbery against him. 550  You must not withhold 551  the wages of the hired laborer overnight until morning. 19:14 You must not curse a deaf person or put a stumbling block in front of a blind person. 552  You must fear 553  your God; I am the Lord.

Justice, Love, and Propriety

19:15 “‘You 554  must not deal unjustly in judgment: 555  you must neither show partiality to the poor nor honor the rich. 556  You must judge your fellow citizen fairly. 557  19:16 You must not go about as a slanderer among your people. 558  You must not stand idly by when your neighbor’s life is at stake. 559  I am the Lord. 19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. 560  19:18 You must not take vengeance or bear a grudge 561  against the children of your people, but you must love your neighbor as yourself. 562  I am the Lord. 19:19 You must keep my statutes. You must not allow two different kinds of your animals to breed, 563  you must not sow your field with two different kinds of seed, and you must not wear 564  a garment made of two different kinds of fabric. 565 

Lying with a Slave Woman

19:20 “‘When a man has sexual intercourse with a woman, 566  although she is a slave woman designated for another man and she has not yet been ransomed, or freedom has not been granted to her, there will be an obligation to pay compensation. 567  They must not be put to death, because she was not free. 19:21 He must bring his guilt offering to the Lord at the entrance of the Meeting Tent, a guilt offering ram, 568  19:22 and the priest is to make atonement for him with the ram of the guilt offering before the Lord for his sin that he has committed, 569  and he will be forgiven 570  of his sin 571  that he has committed.

The Produce of Fruit Trees

19:23 “‘When you enter the land and plant any fruit tree, 572  you must consider its fruit to be forbidden. 573  Three years it will be forbidden to you; 574  it must not be eaten. 19:24 In the fourth year all its fruit will be holy, praise offerings 575  to the Lord. 19:25 Then in the fifth year you may eat its fruit to add its produce to your harvest. 576  I am the Lord your God.

Blood, Hair, and Body

19:26 “‘You must not eat anything with the blood still in it. 577  You must not practice either divination or soothsaying. 578  19:27 You must not round off the corners of the hair on your head or ruin the corners of your beard. 579  19:28 You must not slash your body for a dead person 580  or incise a tattoo on yourself. 581  I am the Lord. 19:29 Do not profane your daughter by making her a prostitute, 582  so that the land does not practice prostitution and become full of lewdness. 583 

Purity, Honor, Respect, and Honesty

19:30 “‘You must keep my Sabbaths and fear my sanctuary. I am the Lord. 19:31 Do not turn to the spirits of the dead and do not seek familiar spirits 584  to become unclean by them. I am the Lord your God. 19:32 You must stand up in the presence of the aged, honor the presence of an elder, and fear your God. I am the Lord. 19:33 When a foreigner resides 585  with you in your land, you must not oppress him. 19:34 The foreigner who resides with you must be to you like a native citizen among you; so 586  you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God. 19:35 You must not do injustice in the regulation of measures, whether of length, weight, or volume. 587  19:36 You must have honest balances, 588  honest weights, an honest ephah, and an honest hin. 589  I am the Lord your God who brought you out from the land of Egypt. 19:37 You must be sure to obey all my statutes and regulations. 590  I am the Lord.’”

Prohibitions against Illegitimate Family Worship

20:1 The Lord spoke to Moses: 20:2 “You are to say to the Israelites, ‘Any man from the Israelites or from the foreigners who reside in Israel 591  who gives any of his children 592  to Molech 593  must be put to death; the people of the land must pelt him with stones. 594 

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[10:1]  1 tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  2 tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[10:1]  3 tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.

[10:1]  4 tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).

[10:2]  5 tn See the note on 9:24a.

[10:3]  6 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.

[10:3]  7 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.

[10:6]  8 tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).

[10:6]  9 tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).

[10:6]  10 tn Heb “shall weep [for] the burning which the Lord has burned”; NIV “may mourn for those the Lord has destroyed by fire.”

[10:9]  11 tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).

[10:10]  12 tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.

[10:10]  13 sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time – “holy” (קֹדֶשׁ, qodesh) versus “common” (חֹל, khol); as opposed to (2) the condition of a person, place, or thing – “unclean” (טָמֵא, tame’) versus “clean” (טָהוֹר, tahor). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a “clean” condition, but one could “defile” (the Hebrew Piel טִמֵּא [timme’], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it “clean” once again. With regard to the animals (Lev 11), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible (Lev 11:2, 46-47). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל (pigul) “foul, spoiled” is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for “unclean” (טָהוֹר, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.

[10:11]  14 tn Heb “by the hand of” (so KJV).

[10:13]  15 tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”

[10:13]  16 tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.

[10:13]  17 sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.

[10:14]  18 tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.

[10:14]  19 sn Cf. Lev 7:14, 28-34 for these regulations.

[10:16]  20 sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).

[10:16]  21 tn Heb “but behold, it had been burnt” (KJV and NASB both similar).

[10:17]  22 sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).

[10:18]  23 tn Or “Behold!” (so KJV, ASV, NASB).

[10:18]  24 sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).

[10:19]  25 tn Or “Behold!” (so KJV, ASV, NASB); NRSV “See.”

[10:19]  26 tn Heb “today they presented their sin offering and their burnt offering before the Lord, and like these things have happened to me, and (if) I had eaten sin offering today would it be good in the eyes of the Lord?” The idiom “would it be good in the eyes of [the Lord]” has been translated “would [the Lord] have been pleased.” Cf. NRSV “would it have been agreeable to the Lord?”; CEV, NLT “Would the Lord have approved?”

[10:20]  27 tn Heb “it was good in his eyes” (an idiom). Cf. KJV “he was content”; NLT “he approved.”

[11:2]  28 tn Heb “the animal,” but as a collective plural, and so throughout this chapter.

[11:3]  29 tn Heb “every divider of hoof and cleaver of the cleft of hooves”; KJV, ASV “parteth the hoof, and is clovenfooted.”

[11:3]  30 tn Heb “bringer up of the cud” (a few of the ancient versions include the conjunction “and,” but it does not appear in the MT). The following verses make it clear that both dividing the hoof and chewing the cud were required; one of these conditions would not be enough to make the animal suitable for eating without the other.

[11:4]  31 tn Heb “this,” but as a collective plural (see the following context).

[11:4]  32 sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.

[11:4]  33 tn Heb “because a chewer of the cud it is” (see also vv. 5 and 6).

[11:4]  34 tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).

[11:5]  35 sn A small animal generally understood to be Hyrax syriacus; KJV, ASV, NIV “coney”; NKJV “rock hyrax.”

[11:7]  36 tn See the note on Lev 11:3.

[11:7]  37 tn The meaning and basic rendering of this clause is quite certain, but the verb for “chewing” the cud here is not the same as the preceding verses, where the expression is “to bring up the cud” (see the note on v. 3 above). It appears to be a cognate verb for the noun “cud” (גֵּרָה, gerah) and could mean either “to drag up” (i.e., from the Hebrew Qal of גָרָר [garar] meaning “to drag,” referring to the dragging the cud up and down between the stomach and mouth of the ruminant animal; so J. Milgrom, Leviticus [AB], 1:647, 653) or “to chew” (i.e., from the Hebrew Niphal [or Qal B] of גָרָר used in a reciprocal sense; so J. E. Hartley, Leviticus [WBC], 149, and compare BDB 176 s.v. גָרַר, “to chew,” with HALOT 204 s.v. גרר qal.B, “to ruminate”).

[11:8]  38 sn The regulations against touching the carcasses of dead unclean animals (contrast the restriction against eating their flesh) is treated in more detail in Lev 11:24-28 (cf. also vv. 29-40). For the time being, this chapter continues to develop the issue of what can and cannot be eaten.

[11:9]  39 tn Heb “all which have fin and scale” (see also vv. 10 and 12).

[11:9]  40 tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).

[11:13]  41 tn For zoological remarks on the following list of birds see J. Milgrom, Leviticus (AB), 1:662-64; and J. E. Hartley, Leviticus (WBC), 159-60.

[11:14]  42 tn Heb “and the buzzard to its kind” (see also vv. 16 and 19 for the same expression “of any kind”).

[11:15]  43 tn Heb “every crow to its kind.” Many English versions (e.g., KJV, NASB, NIV, NRSV, NLT) render this as “raven.”

[11:16]  44 tn Literally, “the daughter of the wasteland.” Various proposals for the species of bird referred to here include “owl” (KJV), “horned owl” (NIV, NCV), and “ostrich” (ASV, NAB, NASB, NRSV, NLT).

[11:20]  45 tn Heb “the one walking on four” (cf. vv. 21-23 and 27-28).

[11:21]  46 tn Heb “which to it are lower legs from above to its feet” (reading the Qere “to it” rather than the Kethib “not”).

[11:22]  47 tn For entomological remarks on the following list of insects see J. Milgrom, Leviticus (AB), 1:665-66; and J. E. Hartley, Leviticus (WBC), 160-61.

[11:24]  48 tn Heb “and to these.”

[11:26]  49 tn Heb “to all” (cf. the note on v. 24). This and the following verses develop more fully the categories of uncleanness set forth in principle in vv. 24-25.

[11:26]  50 tn Heb “divides hoof and cleft it does not cleave”; KJV “divideth the hoof, and is not clovenfooted”; NLT “divided but unsplit hooves.”

[11:26]  51 tn See the note on Lev 11:3.

[11:26]  52 sn Compare the regulations in Lev 11:2-8.

[11:27]  53 tn Heb “the one walking on four.” Compare Lev 11:20-23.

[11:29]  54 tn For zoological analyses of the list of creatures in vv. 29-30, see J. Milgrom, Leviticus (AB), 1:671-72; and J. E. Hartley, Leviticus (WBC), 161-62.

[11:32]  55 tn Heb “And all which it shall fall on it from them.”

[11:32]  56 tn Heb “in water it shall be brought.”

[11:33]  57 tn Heb “And any earthenware vessel which shall fall from them into its midst.”

[11:33]  58 tn Heb “all which is in its midst.”

[11:34]  59 tn Heb “which water comes on it.”

[11:34]  60 tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.”

[11:34]  61 tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).

[11:35]  62 tn Heb “be unclean.”

[11:36]  63 tn Heb “a spring and a cistern collection of water”; NAB, NIV “for collecting water.”

[11:37]  64 tn Heb “And if there falls from their carcass on any seed of sowing which shall be sown.”

[11:39]  65 tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).

[11:39]  66 tn Heb “which is food for you” or “which is for you to eat.”

[11:42]  67 tn Heb “goes” (KJV, ASV “goeth”); NIV “moves about”; NLT “slither along.” The same Hebrew term is translated “walks” in the following clause.

[11:42]  68 tn Heb “until all multiplying of legs.”

[11:43]  69 tn Heb “by any of the swarming things that swarm.”

[11:45]  70 tn Heb “to be to you for a God.”

[11:46]  71 sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 11. Similar summaries are found in Lev 7:37-38; 13:59; 14:54-57; and 15:32-33.

[11:46]  72 tn Heb “for all the creatures.”

[12:2]  73 tn Heb “produces seed” (Hiphil of זָרַע, zara’; used only elsewhere in Gen 1:11-12 for plants “producing” their own “seed”), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal “be impregnated” (see, e.g., Num 5:28); note KJV “If a woman have conceived seed” (cf. ASV, NAB, NRSV; also NIV, NLT “becomes pregnant”).

[12:2]  74 sn The regulations for the “male child” in vv. 2-4 contrast with those for the “female child” in v. 5 (see the note there).

[12:2]  75 tn Heb “as the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be unclean” (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB “as in the days of her menstruation”; NLT “during her menstrual period”; NIV “during her monthly period.”

[12:2]  sn See Lev 15:19-24 for the standard purity regulations for a woman’s menstrual period.

[12:3]  76 tn Heb “and in….”

[12:3]  77 tn This rendering, “the flesh of his foreskin,” is literal. Based on Lev 15:2-3, one could argue that the Hebrew word for “flesh” here (בָּשָׂר, basar) is euphemistic for the male genitals and therefore translate “the foreskin of his member” (see, e.g., J. Milgrom, Leviticus [AB], 1:748). A number of English versions omit this reference to the foreskin and mention only circumcision, presumably for euphemistic reasons (cf. NIV, NCV, TEV, CEV, NLT).

[12:4]  78 tn Heb “sit, dwell” (יָשָׁב, yashav) normally means “to sit, to dwell”), but here it means “to remain, to stay” in the same condition for a period of time (cf., e.g., Gen 24:55).

[12:4]  79 tn Heb “in bloods of purification” or “purifying” or “purity”; NASB “in the blood of her purification”; NRSV “her time of blood purification.” See the following note.

[12:4]  80 tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either “days of purification, purifying” or “days of purity,” depending on how one understands the abstract noun טֹהֳרָה (toharah, “purification, purity”) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood “purity” (cf. the present translation) as compared to the previous seven days of blood “impurity,” but they were also a time of blood “purification” (or “purifying”) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced “clean” by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of “blood” (flow), but this was “pure blood,” as opposed to the blood of the first seven days.

[12:5]  81 tn Heb “on purity blood.” The preposition here is עַל (’al) rather than בְּ (bÿ, as it is in the middle of v. 4), but no doubt the same meaning is intended.

[12:5]  82 tn For clarification of the translation here, see the notes on vv. 2-4 above.

[12:5]  sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a woman’s menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the woman’s blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).

[12:6]  83 tn Heb “And when” (so KJV, NASB). Many recent English versions leave the conjunction untranslated.

[12:6]  84 tn Heb “a lamb the son of his year”; KJV “a lamb of the first year” (NRSV “in its first year”); NAB “a yearling lamb.”

[12:6]  85 sn See the note on Lev 1:3 regarding the “burnt offering.”

[12:6]  86 sn See the note on Lev 4:3 regarding the term “sin offering.”

[12:7]  87 tn Heb “and he” (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity.

[12:7]  88 sn See the note on Lev 1:4 “make atonement.” The purpose of sin offering “atonement,” in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not “sinned” morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not “sin” in giving birth to him. Note that the result of bringing this “sin offering” was “she will be clean,” not “she will be forgiven” (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this “sin offering,” not some moral or relational infringement of the law (contrast Lev 4:2, “When a person sins by straying unintentionally from any of the commandments of the Lord”).

[12:7]  89 tn Or “she will be[come] pure.”

[12:7]  90 tn Heb “from her source [i.e., spring] of blood,” possibly referring to the female genital area, not just the “flow of blood” itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV “from the fountain of her blood.”

[12:8]  91 tn Heb “If her hand cannot find the sufficiency of a sheep.” Many English versions render this as “lamb.”

[12:8]  92 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[12:8]  93 tn Or “she will be[come] pure.”

[13:2]  94 tn Heb “A man, if [or when] he has….” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female, since either could be afflicted with infections on the skin.

[13:2]  95 tn Some of the terms for disease or symptoms of disease in this chapter present difficulties for the translator. Most modern English versions render the Hebrew term שְׂאֵת (sÿet) as “swelling,” which has been retained here (see the explanation in J. E. Hartley, Leviticus [WBC], 189). Some have argued that “deeper (עָמֹק, ’amoq) than the skin of his body” in v. 3 means that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773), in which case “swelling” would be an inappropriate translation of שְׂאֵת in v. 2. Similarly, שְׂאֵת also occurs in v. 19, and then v. 20 raises the issue of whether or not it appears to be “lower (שָׁפָל, shafal) than the skin” (cf. also 14:37 for a mark on the wall of a house), which may mean that the sore sinks below the surface of the skin rather than protruding above it as a swelling would (B. A. Levine, Leviticus [JPSTC], 76-77). Thus, one could translate here, for example, “discoloration” (so Milgrom and II שְׂאֵת “spot, blemish on the skin” in HALOT 1301 s.v. II שְׂאֵת) or “local inflammation, boil, mole” (so Levine). However, one could interpret “lower” as “deeper,” i.e., visibly extending below the surface of the skin into the deeper layers as suggested by J. E. Hartley, Leviticus (WBC), 188, 192. “Swelling” often extends deeply below the surface of the skin, it is certainly a common symptom of skin diseases, and the alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon (see also the note on v. 20 below), so it is retained in the present translation.

[13:2]  96 tn The etymology and meaning of this term is unknown. It could mean “scab” (KJV, ASV, NASB) or possibly “rash” (NIV, NLT), “flaking skin,” or an “eruption” (NRSV) of some sort.

[13:2]  97 tn Heb “shiny spot” or “white spot,” but to render this term “white spot” in this chapter would create redundancy in v. 4 where the regular term for “white” occurs alongside this word for “bright spot.”

[13:2]  98 tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29).

[13:2]  99 tn Heb “a mark [or stroke; or plague] of disease.” In some places in this context (vv. 2, 3) it could be translated “a contagious skin disease.” Although the Hebrew term צָרָעַת (tsaraat) rendered here “diseased” is translated in many English versions as “leprosy,” it does not refer to Hanson’s disease, which is the modern technical understanding of the term “leprosy” (HALOT 1057 s.v. צָרְעַת a). There has been much discussion of the proper meaning of the term and the disease(s) to which it may refer (see, e.g., J. Milgrom, Leviticus [AB], 1:774-76, 816-26; J. E. Hartley, Leviticus [WBC], 187-89; and the literature cited by them). The further description of the actual condition in the text suggests that the regulations are concerned with any kind of infectious diseases that are observable on the surface of the skin and, in addition to that, penetrate below the surface of the skin (vv. 3-4) or spread further across the surface of the skin (vv. 5-8). It is true that, in the OT, the term “disease” is often associated specifically with white “scaly” skin diseases that resemble the wasting away of the skin after death (see Milgrom who, in fact, translates “scale disease”; cf., e.g., Exod 4:6-7 and Num 12:9-12, esp. v. 12), but here it appears to be a broader term for any skin disease that penetrates deep or spreads far on the body. Scaly skin diseases would be included in this category, but also other types. Thus, a “swelling,” “scab,” or “bright spot” on the skin might be a symptom of disease, but not necessarily so. In this sense, “diseased” is a technical term. The term “infection” can apply to any “mark” on the skin whether it belongs to the category of “disease” or not (compare and contrast v. 3, where the “infection” is not “diseased,” with v. 4, where the “infection” is found to be “diseased”).

[13:2]  100 tn Or “it shall be reported to Aaron the priest.” This alternative rendering may be better in light of the parallel use of the same expression in Lev 14:2, where the priest had to go outside the camp in order to inspect the person who had been diseased. Since the rendering “he shall be brought to Aaron the priest” might confuse matters there, this expression should be rendered “it shall be reported” both here in 13:2 (cf. also v. 9) and in 14:2. See, however, the further note on 14:2 below, where it is argued that the diseased person would still need to “be brought” to the priest even if this happened outside the camp. Most English versions retain the idea of the afflicted person being “brought” to the priest for inspection.

[13:3]  101 tn Heb “and the priest shall see the infection.”

[13:3]  102 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]  103 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]  104 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]  105 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]  106 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).

[13:4]  107 tn Heb “and if.”

[13:4]  108 tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”

[13:4]  109 tn Heb “and the priest will shut up the infection seven days.”

[13:5]  110 tn Heb “and behold” (so KJV, ASV).

[13:5]  111 tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”

[13:5]  112 tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.

[13:5]  113 tn Heb “a second seven days.”

[13:6]  114 tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.

[13:6]  115 tn Heb “and behold.”

[13:6]  116 tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).

[13:6]  117 tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”

[13:6]  118 tn Heb “and he shall wash his clothes.”

[13:7]  119 tn Heb “And if spreading [infinitive absolute] it spreads [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:8]  120 tn The “it” is not expressed but is to be understood. It refers to the “infection” (cf. the note on v. 2 above).

[13:8]  121 tn Heb “and behold” (so KJV, ASV).

[13:8]  122 tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:9]  123 tn Heb “When there is an infection of disease in a man.” The term for “a man; a human being” (אָדָם, ’adam; see the note on Lev 1:2 and cf. v. 2 above) refers to any person among “mankind,” male or female. For the rendering “diseased infection” see the note on v. 2 above.

[13:10]  124 tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:10]  125 tn Heb “and behold” (so KJV, ASV).

[13:10]  126 tn Heb “and rawness [i.e., something living] of living flesh is in the swelling”; KJV, NASB, NRSV “quick raw flesh.”

[13:11]  127 tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.

[13:11]  128 tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  129 tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  130 tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  131 sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).

[13:12]  132 tn Heb “And if spreading [infinitive absolute] it spreads out [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:12]  133 tn Heb “all the skin of the infection,” but see v. 4 above.

[13:12]  134 tn Heb “to all the appearance of the eyes of the priest.”

[13:13]  135 tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:13]  136 tn Heb “and behold” (so KJV, ASV, NASB).

[13:13]  137 tn Heb “he shall pronounce the infection clean,” but see v. 4 above. Also, this is another use of the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).

[13:13]  138 tn Heb “all of him has turned white, and he is clean.”

[13:14]  139 tn Heb “and in the day of there appears in it living flesh.” Some English versions render this as “open sores” (cf. NCV, TEV, NLT).

[13:15]  140 tn Heb “and the priest shall see the living flesh.”

[13:15]  141 tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:16]  142 tn Heb “Or if/when.”

[13:16]  143 tn Heb “the living flesh returns and is turned/changed to white.” The Hebrew verb “returns” is שׁוּב (shuv), which often functions adverbially when combined with a second verb as it is here (cf. “and is turned”) and, in such cases, is usually rendered “again” (see, e.g., GKC 386-87 §120.g). Another suggestion is that here שׁוּב means “to recede” (cf., e.g., 2 Kgs 20:9), so one could translate “the raw flesh recedes and turns white.” This would mean that the new “white” skin “has grown over” the raw flesh (B. A. Levine, Leviticus [JPSTC], 79).

[13:17]  144 tn Heb “and the priest shall see it.”

[13:17]  145 tn Heb “and behold” (so KJV, ASV, NASB).

[13:17]  146 tn Heb “the priest shall pronounce the infection clean,” but see v. 4 above. Also, this is another use of the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:18]  147 tc Heb (MT) reads, “And flesh if/when there is in it, in its skin, a boil.” Smr has only “in it,” not “in its skin,” and a few medieval Hebrew mss as well as the LXX, Syriac, and Vulgate have only “in its skin” (cf. v. 24 below), not “in it.” It does not effect the meaning of the verse, but one is tempted to suggest that “in it” (בוֹ, vo) was added in error as a partial dittography from the beginning of “in its skin” (בְעֹרוֹ, vÿoro).

[13:19]  148 tn Some English versions translate “it shall be shown to [or “be seen by”] the priest,” taking the infection to be the subject of the verb (e.g., KJV, NASB, RSV, NRSV). Based on the Hebrew grammar there is no way to be sure which is intended.

[13:20]  149 tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:20]  150 tn Heb “and behold.”

[13:20]  151 tn Heb “and behold its appearance is low (שָׁפָל, shafal) ‘from’ (comparative מִן, min, “lower than”) the skin.” Compare “deeper” in v. 3 above where, however, a different word is used (עָמֹק, ’amoq), and see the note on “swelling” in v. 1 above (cf. J. E. Hartley, Leviticus [WBC], 192; note that, contrary to the MT, Tg. Onq. has עָמֹק in this verse as well as v. 4). The alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon. Some have argued that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773, 788), in which case “swelling” would be an inappropriate translation of שְׂאֵת (sÿet) in v. 19. It seems unlikely, however, that the surface of a “boil” would sink below the surface of the surrounding skin. The infectious pus etc. that makes up a boil normally causes swelling.

[13:20]  152 tn The declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:20]  153 tn Heb “It is an infection of disease. In the boil it has broken out.” For the rendering “diseased infection” see the note on v. 2 above.

[13:21]  154 tn Heb “and if.”

[13:21]  155 tn Heb “and behold” (so KJV, ASV, NASB).

[13:21]  156 tn Heb “and the priest will shut him up seven days.”

[13:22]  157 tn Heb “and if.”

[13:22]  158 tn Heb “is indeed spreading.”

[13:22]  159 tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:23]  160 tn Heb “and if under it the bright spot stands, it has not spread.”

[13:23]  161 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:24]  162 tn Heb “Or a body, if there is in its skin a burn of fire.”

[13:25]  163 tn Heb “and the priest shall see it.”

[13:25]  164 tn Heb “and behold” (so KJV, ASV).

[13:25]  165 tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”

[13:25]  166 tn Heb “it is a disease. In the burn it has broken out.”

[13:25]  167 tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:25]  168 tn For the rendering “diseased infection” see the note on v. 2 above.

[13:26]  169 tn Heb “and if.”

[13:26]  170 tn Heb “and behold” (so KJV, ASV); NASB “and indeed.”

[13:26]  171 tn Heb “and low it is not ‘from’ (comparative מִן, min, “lower than”) the skin.” See the note on v. 20 above. Cf. TEV “not deeper than the surrounding skin.”

[13:26]  172 tn Heb “and the priest will shut him up seven days.”

[13:27]  173 tn Heb “is indeed spreading.”

[13:27]  174 tn For the rendering “diseased infection” see the note on v. 2 above.

[13:28]  175 tn Heb “and if under it the bright spot stands, it has not spread in the skin.”

[13:28]  176 tn This is the declarative Piel of the verb טָהֵר (taher; cf. the note on v. 6 above).

[13:29]  177 tn Heb “And a man or a woman if there is in him an infection in head or in beard.”

[13:29]  sn The shift here is from diseases that are on the (relatively) bare skin of the body to the scalp area of the male or female head or the bearded area of the male face.

[13:30]  178 tn Heb “and the priest shall see the infection.”

[13:30]  179 tn Heb “and behold.”

[13:30]  180 tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”

[13:30]  181 tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:30]  182 tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.

[13:30]  183 tn Heb “It is scall. It is the disease of the head or the beard.”

[13:31]  184 tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:31]  185 tn Heb “and the priest will shut up the infection of the scall seven days.”

[13:32]  186 tn Heb “and behold” (so KJV, ASV).

[13:32]  187 tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:33]  188 tn The shaving is done by the one who has the infection. Although KJV, ASV have the passive “he shall be shaven” here, most modern English versions have the reflexive “shall shave himself” (so NAB).

[13:33]  189 tn Heb “but the scall shall he not shave” (so KJV, ASV); NIV “except for the diseased area.”

[13:33]  190 tn Heb “and the priest will shut up the scall a second seven days.”

[13:34]  191 tn Heb “and behold” (so KJV, ASV).

[13:34]  192 tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  193 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:35]  194 tn Heb “And if spreading (infinitive absolute) it spreads further (finite verb).” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:36]  195 tn Heb “and behold.”

[13:36]  196 tn Heb “the priest shall not search to the reddish yellow hair.”

[13:36]  197 tn Heb “he”; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).

[13:37]  198 tn Heb “and if in his eyes the infection has stood.”

[13:37]  199 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[13:39]  200 tn Heb “and the priest shall see.”

[13:39]  201 tn Heb “and behold” (so KJV, ASV).

[13:39]  202 tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.

[13:40]  203 tn Heb “And a man, when his head is rubbed bare, he is bald-headed.” The translation offered here, referring to the back of the head (i.e., the area from the top of the head sloping backwards), is based on the contrast between this condition and that of the following verse. See also B. A. Levine, Leviticus (JPSTC), 82.

[13:41]  204 tn Heb “And if from the front edge of his face, his head is rubbed bare.” See the note on v. 40 above.

[13:41]  205 tn The rendering “balding in front” corresponds to the location of the bareness at the beginning of the verse.

[13:43]  206 tn Heb “and the priest shall see it” (cf. KJV). The MT has “him/it” which some take to refer to the person as a whole (i.e., “him”; see, e.g., J. Milgrom, Leviticus [AB], 1:770; NIV, NRSV, etc.), while others take it as a reference to the “infection” (נֶגַע, nega’) in v. 42 (J. E. Hartley, Leviticus [WBC], 172, 177). Smr has “her/it,” which would probably refer to “disease” (צָרַעַת, tsaraat) in v. 42. The general pattern in the chapter suggests that “it,” either the infection or the disease, is the object of the examination (see, e.g., v. 3 above and v. 50 below).

[13:43]  207 tn Heb “and behold.”

[13:43]  208 tn Heb “like appearance of disease of skin of flesh.”

[13:44]  209 tn Or perhaps translate, “His infection [is] on his head,” as a separate independent sentence (cf. KJV, ASV, NASB, NRSV). There is no causal expression in the Hebrew text connecting these two clauses, but the logical relationship between them seems to be causal.

[13:45]  210 tn Heb “And the diseased one who in him is the infection.”

[13:45]  211 tn Heb “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing one’s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7).

[13:46]  212 tn Heb “All the days which the infection is in him.”

[13:47]  213 tn Heb “And the garment, if there is in it a mark of disease.”

[13:47]  214 tn Heb “in a wool garment or in a linen garment.”

[13:48]  215 sn The warp (vertical) and woof (horizontal) thread may be two different sets of thread not yet woven together, or they may refer to two different kinds of thread already woven, in which case one might have the disease in it while the other does not. See the explanation in J. Milgrom, Leviticus (AB), 1:809-10.

[13:48]  216 tn Heb “in any handiwork of skin” (cf. KJV, ASV, NRSV); most other modern English versions have “leather.”

[13:49]  217 tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.

[13:50]  218 tn Heb “And the priest shall see the infection and he shall shut up the infection seven days.”

[13:51]  219 tn Heb “to all which the leather was made into a handiwork.”

[13:53]  220 tn Heb “And if the priest sees and behold”; NASB “and indeed.”

[13:54]  221 tn Heb “a second seven days.”

[13:55]  222 tn Heb “and behold” (so KJV, ASV).

[13:55]  223 tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.

[13:55]  224 tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.

[13:56]  225 tn Heb “And if the priest saw and behold….”

[13:56]  226 tn Heb “and he shall tear it from.”

[13:57]  227 tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”

[13:58]  228 tn Heb “and the infection turns aside from them.”

[13:59]  229 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]  230 tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).

[14:2]  231 tn Heb “and.” Here KJV, ASV use a semicolon; NASB begins a new sentence with “Now.”

[14:2]  232 tn The alternative rendering, “when it is reported to the priest” may be better in light of the fact that the priest had to go outside the camp. Since he or she had been declared “unclean” by a priest (Lev 13:3) and was, therefore, required to remain outside the camp (13:46), the formerly diseased person could not reenter the camp until he or she had been declared “clean” by a priest (cf. Lev 13:6 for “declaring clean.”). See especially J. Milgrom, Leviticus (AB), 1:831, who supports this rendering both here and in Lev 13:2 and 9. B. A. Levine, however, prefers the rendering in the text (Leviticus [JPSTC], 76 and 85). It is the most natural meaning of the verb (i.e., “to be brought” from בּוֹא [bo’, “to come”] in the Hophal stem, which means “to be brought” in all other occurrences in Leviticus other than 13:2, 9, and 14:2; see only 6:30; 10:18; 11:32; and 16:27), it suits the context well in 13:2, and the rendering “to be brought” is supported by 13:7b, “he shall show himself to the priest a second time.” Although it is true that the priest needed to go outside the camp to examine such a person, the person still needed to “be brought” to the priest there. The translation of vv. 2-3 employed here suggests that v. 2 introduces the proceeding and then v. 3 goes on to describe the specific details of the examination and purification.

[14:3]  233 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]  234 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.

[14:4]  235 tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.

[14:4]  236 sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.

[14:4]  237 tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (vÿtsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.

[14:4]  238 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).

[14:5]  239 tn Heb “And the priest shall command and he shall slaughter.” See the note on “be taken up” (v. 4).

[14:5]  240 tn Heb “into a vessel of clay over living water.” The expression “living [i.e., ‘fresh’] water” (cf. Lev 14:50; 15:13; Num 19:17) refers to water that flows. It includes such water sources as artesian wells (Gen 26:19; Song of Songs 4:15), springs (Jer 2:13, as opposed to cisterns; cf. 17:13), and flowing streams (Zech 14:8). In other words, this is water that has not stood stagnant as, for example, in a sealed-off cistern.

[14:5]  sn Although there are those who argue that the water and the blood rites are separate (e.g., E. S. Gerstenberger, Leviticus [OTL], 175-76), it is usually agreed that v. 5b refers to the slaughtering of the bird in such a way that its blood runs into the bowl, which contained fresh water (see, e.g., N. H. Snaith, Leviticus and Numbers [NCBC], 74; G. J. Wenham, Leviticus [NICOT], 208; J. Milgrom, Leviticus [AB], 1:836-38; cf. esp. Lev 14:51b, “and dip them in the blood of the slaughtered bird and in the fresh water”). This mixture of blood and water was then to be sprinkled on the person being cleansed from the disease.

[14:6]  241 tc Heb “the live bird he [i.e., the priest] shall take it.” Although the MT has no ו (vav, “and”) at the beginning of this clause, a few medieval Hebrew mss and Smr have one and the LXX, Syriac, and Vulgate translate as if it is there. The “but” in the present translation reflects this text critical background, the object-first word order in the clause with the resumptive pronoun at the end, and the obvious contrast between the slaughtered bird in v. 5 and the live bird in v. 6.

[14:7]  242 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  243 tn Heb “and he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”), here used as a so-called “declarative” Piel (i.e., “to declare clean”; cf. 13:6, etc.).

[14:7]  244 sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4a), to slaughter one of them “over fresh water” (literally “living water,” v. 5b), and the subsequent ritual with the (second) “live” bird (vv. 6-7) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12, “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20, esp. vv. 18-20), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20-22), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute “sin offerings” (Lev 16:5, 8-10; Num 19:9, 17). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.

[14:8]  245 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  246 tn Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in vv. 4-7 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10-20 (see Qal “be[come] clean” in vv. 9 and 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already “be clean” in the sense of having access to the community.

[14:9]  247 tn Heb “And it shall be on the seventh day.”

[14:9]  248 tn Heb “and he shall be clean” (see the note on v. 8).

[14:10]  249 tn The subject “he” probably refers to the formerly diseased person in this case (see the notes on Lev 1:5a, 6a, and 9a).

[14:10]  250 tn This term is often rendered “fine flour,” but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10) and, although the translation “flour” is used here, it may indicate “grits” rather than finely ground flour (J. Milgrom, Leviticus [AB], 1:179; see the note on Lev 2:1). The unit of measure is most certainly an “ephah” even though it is not stated explicitly (see, e.g., Num 28:5; cf. 15:4, 6, 8), and three-tenths of an ephah would amount to about a gallon, or perhaps one-third of a bushel (J. E. Hartley, Leviticus [WBC], 196; Milgrom, 845). Since the normal amount of flour for a lamb is one-tenth of an ephah (Num 28:4-5; cf. 15:4), three-tenths is about right for the three lambs offered in Lev 14:10-20.

[14:10]  251 tn A “log” (לֹג, log) of oil is about one-sixth of a liter, or one-third of a pint, or two-thirds of a cup.

[14:11]  252 tn The MT here is awkward to translate into English. It reads literally, “and the priest who pronounces clean (Piel participle of טָהֵר, taher) shall cause to stand (Hiphil of עָמַד, ’amad) the man who is cleansing himself (Hitpael participle of טָהֵר) and them” (i.e., the offerings listed in v. 10; the referent has been specified in the translation for clarity). Alternatively, the Piel of טָהֵר could be rendered “who performs the cleansing/purification” (J. Milgrom, Leviticus [AB], 1:827), perhaps even as a technical term for one who holds the office of “purification priest” (B. A. Levine, Leviticus [JPSTC], 87). It is probably better, however, to retain the same meaning here as in v. 7 above (see the note there regarding the declarative Piel use of this verb).

[14:12]  253 tn Heb “And the priest shall take the one lamb.”

[14:12]  254 tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

[14:12]  255 tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

[14:13]  256 tn Heb “And he shall slaughter.”

[14:13]  257 tn Heb “in the place which.”

[14:13]  258 sn See the note on Lev 4:3 regarding the term “sin offering.”

[14:13]  259 sn See the note on Lev 1:3 regarding the “burnt offering.”

[14:13]  260 tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb “to slaughter” plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).

[14:13]  261 tn Heb “the guilt offering, it [is] to the Lord.” Regarding the “guilt offering,” see the note on Lev 5:15.

[14:14]  262 tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”

[14:14]  263 tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

[14:15]  264 tn Heb “And the priest…shall pour on the left hand of the priest.” As the Rabbis observe, the repetition of “priest” as the expressed subject of both verbs in this verse may suggest that two priests were involved in this ritual (see m. Nega’im 14:8, referred to by J. Milgrom, Leviticus [AB], 1:852), but the seemingly unnecessary repetition of “priest” in several verses throughout the chapter argues against this (see esp. vv. 3, 14, 18, 20, 24, and 26). Moreover, in this case, “priest” may be repeated to avoid confusing the priest’s hand with that of the one being cleansed (cf. v. 14).

[14:16]  265 tn Heb “his right finger from the oil.”

[14:17]  266 tn Heb “on his hand.”

[14:18]  267 tn Heb “and the remainder in the oil.”

[14:19]  268 tn Heb “do [or “make”] the sin offering.”

[14:19]  269 tn Heb “And after[ward] he [i.e., the offerer] shall slaughter.” The LXX adds “the priest” as the subject of the verb (as do several English versions, e.g., NAB, NIV, NCV, NLT), but the offerer is normally the one who does the actually slaughtering of the sacrificial animal (cf. the notes on Lev 1:5a, 6a, and 9a).

[14:20]  270 tn Heb “cause to go up.”

[14:21]  271 tn Heb “and his hand does not reach”; NAB, NRSV “and cannot afford so much (afford these NIV).”

[14:21]  272 tn See the notes on v. 10 above.

[14:22]  273 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[14:22]  274 tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

[14:22]  275 tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

[14:23]  276 tn Heb “to the doorway of”; KJV, ASV “unto the door of.”

[14:24]  277 tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

[14:25]  278 tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”

[14:25]  279 tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

[14:26]  280 tn Heb “And from the oil the priest shall pour out on the left hand of the priest.” Regarding the repetition of “priest” in this verse see the note on v. 15 above.

[14:27]  281 tn Heb “and the priest shall sprinkle with his right finger from the oil which is on his left hand.”

[14:28]  282 tn Heb “on his hand.”

[14:29]  283 tn Heb “on the hand.”

[14:29]  284 tn Heb “give.”

[14:30]  285 tn Heb “the one from the turtledoves.”

[14:30]  286 tc Heb “from which his hand reaches.” The repetition of virtually the same expression at the beginning of v. 31 in the MT is probably due to dittography (cf. the LXX and Syriac). However, the MT may be retained if it is understood as “one of the turtledoves or young pigeons that are within his means – whichever he can afford” (see J. Milgrom’s translation in Leviticus [AB], 1:828, contra his commentary, 862; cf. REB).

[14:31]  287 tn Heb “and the one a burnt offering on the grain offering.”

[14:32]  288 tn Heb “This is the law of who in him [is] a diseased infection.”

[14:32]  289 tn Heb “who his hand does not reach in his purification”; NASB “whose means are limited for his cleansing”; NIV “who cannot afford the regular offerings for his cleansing.”

[14:34]  290 tn Heb “which I am giving” (so NAB, NIV).

[14:34]  291 tn Heb “give.”

[14:34]  292 tn Heb “in the house of the land of your possession” (KJV and ASV both similar).

[14:35]  293 tn Heb “who to him the house.”

[14:36]  294 tn Heb “And the priest shall command and they shall clear the house.” The second verb (“and they shall clear”) states the thrust of the priest’s command, which suggests the translation “that they clear” (cf. also vv. 4a and 5a above), and for the impersonal passive rendering of the active verb (“that the house be cleared”) see the note on v. 4 above.

[14:36]  295 tn Heb “to see the infection”; KJV “to see the plague”; NASB “to look at the mark (mildew NCV).”

[14:36]  296 tn Heb “all which [is] in the house.”

[14:36]  297 sn Once the priest pronounced the house “unclean” everything in it was also officially unclean. Therefore, if they emptied the house of its furniture, etc. before the official pronouncement by the priest those possessions would thereby remain officially “clean” and avoid destruction or purification procedures.

[14:36]  298 tn Heb “and after thus.”

[14:37]  299 tn Heb “and behold” (so KJV, ASV).

[14:37]  300 tn For “yellowish green and reddish” see Lev 13:49. The Hebrew term translated “eruptions” occurs only here and its meaning is uncertain. For a detailed summary of the issues and views see J. Milgrom, Leviticus (AB), 1:870. The suggestions include, among others: (1) “depressions” from Hebrew שׁקע (“sink”) or קער as the root of the Hebrew term for “bowl” (LXX, Targums, NAB, NASB, NIV; see also B. A. Levine, Leviticus [JPSTC], 90), (2) “streaks” (ASV, NJPS), (3) and “eruptions” as a loan-word from Egyptian sqr r rwtj (“eruption; rash”); cf. Milgrom, 870; J. E. Hartley, Leviticus (WBC), 198-99. The latter view is taken here.

[14:37]  301 tn The Hebrew term קִיר (qir,“wall”) refers to the surface of the wall in this case, which normally consisted of a coating of plaster made of limestone and sand (see HALOT 1099 s.v. קִיר 1.a; J. Milgrom, Leviticus [AB], 1:871; J. E. Hartley, Leviticus [WBC], 199).

[14:38]  302 tn Heb “and he shall shut up the house seven days.”

[14:39]  303 tn Heb “and behold” (so KJV, ASV); NASB “If the mark has indeed spread.”

[14:40]  304 tn Heb “and the priest shall command and they shall pull out the stones which in them is the infection, and they shall cast them.” The second and third verbs (“they shall pull out” and “they shall throw”) state the thrust of the priest’s command, which suggests the translation “that they pull out…and throw” (cf. also vv. 4a, 5a, and 36a above), and for the impersonal passive rendering of the active verb (“be pulled and thrown”) see the note on v. 4 above.

[14:40]  305 tn Heb “into from outside to the city.”

[14:41]  306 tn Or, according to the plurality of the verb in Smr, LXX, Syriac, and Targums, “Then the house shall be scraped” (cf. NAB, NLT, and the note on v. 40).

[14:41]  307 tn Heb “from house all around.”

[14:41]  308 tn Heb “dust” (so KJV) or “rubble”; NIV “the material”; NLT “the scrapings.”

[14:41]  309 tn Heb “which they have scraped off.” The MT term קִיר (qir, “wall” from קָצָה, qatsah, “to cut off”; BDB 892), the original Greek does not have this clause, Smr has הקיצו (with uncertain meaning), and the BHS editors and HALOT 1123-24 s.v. I קצע hif.a suggest emending the verb to הִקְצִעוּ (hiqtsiu, see the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root קָצָה (qatsah, “to cut off”) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also קָצַץ, qatsats, “to cut off”).

[14:41]  310 tn Heb “into from outside to the city.”

[14:42]  311 tn Heb “and bring into under the stones.”

[14:43]  312 tn Heb “after he has pulled out the stones, and after scraping (variant form of the Hiphil infinitive construct, GKC 531) the house, and after being replastered (Niphal infinitive construct).”

[14:44]  313 tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”

[14:45]  314 tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).

[14:45]  315 tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”

[14:46]  316 tn Heb “the one who comes into.”

[14:46]  317 tn Heb “he,” referring to the priest (see v. 38). The referent has been specified in the translation for clarity.

[14:48]  318 tn Heb “And if the priest entering [infinitive absolute] enters [finite verb]” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[14:48]  319 tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”

[14:49]  320 tn The pronoun “he” refers to the priest mentioned in the previous verse.

[14:49]  321 tn Regarding these ritual materials, see the note on v. 4 above.

[14:49]  322 tn Regarding the Piel of חָטָא (khata’, cf. v. 52) meaning to “decontaminate” or “perform a decontamination,” see the notes on Lev 8:15 and 9:15.

[14:49]  sn In Lev 8:15, for example, the “sin offering” is used to “decontaminate” the burnt offering altar. As argued above (see the note on v. 7 above), these ritual materials and the procedures performed with them do not constitute a “sin offering” (contrast vv. 19 and 31 above). In fact, no sin offering was required for the purification of a house.

[14:50]  323 tn See the note on v. 5 above.

[14:53]  324 tn Heb “to from outside to the city.”

[14:54]  325 tn Heb “and for the scall”; NASB “a scale”; NIV “any infectious skin disease.” Cf. Lev 13:29-37.

[14:55]  326 sn Cf. Lev 13:47-59.

[14:55]  327 sn Cf. Lev 14:33-53.

[14:56]  328 sn Cf. Lev 13:9-28, 43.

[14:56]  329 sn Cf. Lev 13:2.

[14:56]  330 sn Cf. Lev 13:4, 18-28, 38-39. For explanations of all these terms for disease in Lev 14:56 see 13:2.

[14:57]  331 tn Heb “to teach in the day of the unclean and in the day of the clean.”

[14:57]  332 tn Heb “This is the law of the disease.” Some English versions specify this as “skin disease” (e.g., NIV, NLT), but then have to add “and (+ infectious NLT) mildew” (so NIV) because a house would not be infected with a skin disease.

[14:57]  sn For an explanation of the term “disease” see Lev 13:2.

[15:2]  333 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]  334 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]  335 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]  336 tn The LXX has “this the law of his uncleanness…” (cf. v. 32 and compare, e.g., 13:59; 14:2, 56).

[15:3]  337 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 (paleoLeva 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]  338 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]  339 tn Heb “All the bed which the man with a discharge sits on it shall be unclean”; cf. NLT “Any bedding.”

[15:4]  340 tn Heb “and all the vessel which he sits on it shall be unclean”; NASB “everything on which he sits.”

[15:5]  341 tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  342 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]  343 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]  344 tn Heb “And if the man with a discharge spits in the clean one.”

[15:9]  345 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]  346 tn Heb “which shall be under him.” The verb is perhaps a future perfect, “which shall have been.”

[15:10]  347 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]  348 tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[15:12]  349 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]  350 tn For the expression “fresh water” see the note on Lev 14:5 above.

[15:14]  351 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[15:14]  352 tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.

[15:15]  353 sn See the note on Lev 4:3 regarding the term “sin offering.”

[15:15]  354 tn Heb “and the priest shall make them one a sin offering and the one a burnt offering.” See the note on Lev 1:3 regarding the “burnt offering.”

[15:15]  355 tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[15:15]  356 tn Heb “from”; see the note on 4:26.

[15:16]  357 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]  358 tn Heb “and he shall bathe all his flesh in water.”

[15:18]  359 tn Heb “And a woman who a man lies with her a lying of seed.”

[15:19]  360 tn See the note on Lev 15:2 above.

[15:19]  361 tn Heb “blood shall be her discharge in her flesh.” The term “flesh” here refers euphemistically to the female sexual area (cf. the note on v. 2 above).

[15:19]  362 tn See the note on Lev 12:2 and R. E. Averbeck, NIDOTTE 1:925-27.

[15:23]  363 tn Heb “and if on the bed it (הוּא, hu’) is or on the vessel which she sits on it, when he touches it….” The translation and meaning of this verse is a subject of much debate in the commentaries (see the summary in J. Milgrom, Leviticus [AB], 1:938-40). It is difficult to determine what הוּא refers to, whether it means “he” referring to the one who does the touching, “it” for the furniture or the seat in v. 22, “she” referring to the woman herself (see Smr היא rather than הוא), or perhaps anything that was lying on the furniture or the bed of vv. 21-22. The latter view is taken here (cf. J. E. Hartley, Leviticus [WBC], 202).

[15:23]  364 tn The MT accent suggest that “when he touches it” goes with the preceding line, but it seems to be better to take it as an introduction to what follows (see J. E. Hartley, Leviticus [WBC], 202).

[15:24]  365 tn Heb “and if a man indeed lies with her and her menstrual impurity is on him.”

[15:25]  366 tn Heb “And a woman when the flow of her blood flows.”

[15:25]  367 tn Heb “in not the time of her menstruation or when it flows on her menstruation.”

[15:27]  368 tn See the note on v. 5 above.

[15:28]  369 tn Heb “And if…” Although this clause is parallel to v. 13 above, it begins with וְאִם (vÿim, “and if”) here rather than וְכִי (vÿkhi, “and when/if”) there.

[15:29]  370 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

[15:30]  371 tn Heb “And the priest shall make the one a sin offering and the one a burnt offering.”

[15:30]  372 tn Heb “And the priest.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[15:31]  373 tn Heb “And you shall.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here (cf. KJV, ASV, NASB, NCV, NRSV).

[15:31]  374 tn Heb “and they.” Here the Hebrew conjunction ו (vav, “and”) indicates a negative purpose (“lest,” so NAB, NASB).

[15:32]  375 tn Heb “and who a lying of seed goes out from him.”

[15:32]  376 tn Heb “to become unclean in it.”

[15:33]  377 tn Heb “and the one with a discharge, his discharge to the male and the female.”

[15:33]  378 tn Heb “and for a man.”

[16:1]  379 tn Heb “in their drawing near to the faces of the Lord.” The rendering here relies on the use of this expression for the very “presence” of God in Exod 33:14-15 and in the Lev 9:24-10:2 passage, where the Nadab and Abihu catastrophe referred to here is narrated.

[16:2]  380 tn Heb “into the holy place from house to the veil-canopy.” In this instance, the Hebrew term “the holy place” refers to “the most holy place” (lit. “holy of holies”), since it is the area “inside the veil-canopy” (cf. Exod 26:33-34). The Hebrew term פָּרֹכֶת (parokhet) is usually translated “veil” or “curtain,” but it seems to have stretched not only in front of but also over the top of the ark of the covenant which stood behind and under it inside the most holy place, and thus formed more of a canopy than simply a curtain (see R. E. Averbeck, NIDOTTE 3:687-89).

[16:2]  381 tn Heb “to the faces of the atonement plate.” The exact meaning of the Hebrew term כַּפֹּרֶת (kapporet) here rendered “atonement plate” is much debated. The traditional “mercy seat” (KJV, ASV, NASB, NRSV) does not suit the cognate relationship between this term and the Piel verb כִּפֶּר (kipper, “to make atonement, to make expiation”). The translation of the word should also reflect the fact that the most important atonement procedures on the Day of Atonement were performed in relation to it. Since the Lord would “appear in the cloud over the atonement plate,” and since it was so closely associated with the ark of the covenant (the ark being his “footstool”; cf. 1 Chr 28:2 and Ps 132:7-8), one could take it to be the place of his throne at which he accepts atonement. See J. Milgrom, Leviticus (AB), 1:1014; J. E. Hartley, Leviticus (WBC), 234-35; and R. E. Averbeck, NIDOTTE 2:691, 699. Cf. NIV “the atonement cover”; NCV “the lid on the Ark”; NLT “the Ark’s cover – the place of atonement.”

[16:3]  382 tn Heb “with a bull, a son of the herd.”

[16:3]  383 sn See the note on Lev 4:3 regarding the term “sin offering.”

[16:3]  384 sn For the “burnt offering” see the note on Lev 1:3.

[16:4]  385 sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.

[16:4]  386 tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).

[16:4]  387 sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[16:4]  388 tn Heb “and in a turban of linen he shall wrap.”

[16:4]  sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[16:4]  389 tn Heb “and he shall bathe….”

[16:5]  390 tn Heb “And he shall take.”

[16:5]  391 tn Heb “he-goats of goats”; CEV “two goats, both of them males.”

[16:7]  392 tn Heb “the two he-goats,” referred to as “two he-goats of goats” in v. 5.

[16:8]  393 tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.

[16:8]  394 tn The meaning of the Hebrew term עֲזָאזֵל (’azazel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿirim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the Lord” and the one “for (לְ) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).

[16:9]  395 tn Heb “which the lot has gone up on it for the Lord.”

[16:10]  396 tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  397 tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”

[16:12]  398 tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.”

[16:12]  399 tn Heb “and the fullness of the hollow of his two hands, finely ground fragrant incense.”

[16:12]  400 tn Heb “and he shall bring from house to the veil-canopy.”

[16:13]  401 tn The text here has only “above the testimony,” but this is surely a shortened form of “above the ark of the testimony” (see Exod 25:22 etc.; cf. Lev 16:2). The term “testimony” in this expression refers to the ark as the container of the two stone tablets with the Ten Commandments written on them (see Exod 25:16 with Deut 10:1, 5, etc.).

[16:13]  402 tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above).

[16:14]  403 tn Heb “on the faces of the atonement plate toward the east.” Some have taken this to mean that the ark was stationed just behind the veil-canopy on the eastern side of the most holy place. Thus, the high priest would need to enter and walk toward the west end of the most holy place and then turn eastward in order to face the ark and sprinkle the blood in an eastward direction. The rendering here, however, requires that the ark was stationed on the western end, or perhaps in the middle of the area, so that as the priest entered he was already facing the ark and would sprinkle the blood on the eastern face of the atonement plate, in a westward direction (see, e.g., J. E. Hartley, Leviticus [WBC], 239 versus J. Milgrom, Leviticus [AB], 1:1032).

[16:14]  404 sn Presumably in this case the blood was sprinkled seven times on the ground in front of the ark on which the atonement plate was mounted.

[16:15]  405 tn Heb “and he shall bring its blood into from house to the veil-canopy.”

[16:16]  406 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[16:16]  407 tn Heb “to all their sins.”

[16:17]  408 tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) refers to any person among “mankind,” male or female.

[16:18]  409 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) indicates the sequence of events here.

[16:18]  410 tn Heb “And he shall take.”

[16:19]  411 tn Heb “and he shall purify it and he shall consecrate it.”

[16:20]  412 tn Heb “And he shall finish from atoning the holy place.” In this case, the “holy place” etc. are direct objects of the verb “to atone” (cf. v. 33a below). In this case, therefore, the basic meaning of the verb (i.e., “to purge” or “wipe clean”) comes to the forefront. When the prepositions עַל (’al) or בֲּעַד (baad) occur with the verb כִּפֶּר (kipper) the purging is almost always being done “for” or “on behalf of” priests or people (see the note on Lev 1:4 as well as R. E. Averbeck, NIDOTTE 2:698, the literature cited there, and B. A. Levine, Leviticus [JPSTC], 110, for more details).

[16:21]  413 tn Heb “transgressions to all their sins.”

[16:21]  414 tn Heb “and he shall give them.”

[16:21]  415 tn The meaning of the Hebrew term עִתִּי (’itti) is uncertain. It is apparently related to עֵת (’et, “time”), and could perhaps mean either that he has been properly “appointed” (i.e., designated) for the task (e.g., NIV and NRSV) or “ready” (e.g., NASB and NEB).

[16:22]  416 tn The Hebrew term rendered “inaccessible” derives from a root meaning “to cut off” (cf. NAB “an isolated region”). Another possible translation would be “infertile land” (see HALOT 187 s.v. *גָּזֵּר and cf. NRSV “a barren region”; NLT “a desolate land.”

[16:22]  417 tn Heb “and he [the man (standing) ready, v. 21] shall send the goat away.”

[16:23]  418 tn Heb “And Aaron shall enter.”

[16:24]  419 tn Heb “And he shall make atonement.”

[16:24]  420 tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).

[16:25]  421 tn Heb “And the fat of the sin offering he is to offer up.”

[16:26]  422 tn For “Azazel” see the note on v. 8 above.

[16:27]  423 tn Heb “he shall bring into from outside to the camp.”

[16:27]  424 tn Heb “they shall burn with fire”; KJV “burn in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[16:29]  425 tn Heb “And it [feminine] shall be for you a perpetual statute.” Verse 34 begins with the same clause except for the missing demonstrative pronoun “this” here in v. 29. The LXX has “this” in both places and it suits the sense of the passage, although both the verb and the pronoun are sometimes missing in this clause elsewhere in the book (see, e.g., Lev 3:17).

[16:29]  426 tn Heb “you shall humble your souls.” The verb “to humble” here refers to various forms of self-denial, including but not limited to fasting (cf. Ps 35:13 and Isa 58:3, 10). The Mishnah (m. Yoma 8:1) lists abstentions from food and drink, bathing, using oil as an unguent to moisten the skin, wearing leather sandals, and sexual intercourse (cf. 2 Sam 12:16-17, 20; see the remarks in J. Milgrom, Leviticus [AB], 1:1054; B. A. Levine, Leviticus [JPSTC], 109; and J. E. Hartley, Leviticus [WBC], 242).

[16:29]  427 tn Heb “and all work you shall not do.”

[16:29]  428 tn Heb “the native and the sojourner who sojourns.”

[16:30]  429 tn The phrase “from all your sins” could go with the previous clause as the verse is rendered here (see, e.g., B. A. Levine, Leviticus [JPSTC], 109, and J. Milgrom, Leviticus [AB], 1:1011), or it could go with the following clause (i.e., “you shall be clean from all your sins before the Lord”; see the MT accents as well as J. E. Hartley, Leviticus [WBC], 221, and recent English versions, e.g., NASB, NIV, NRSV).

[16:31]  430 tn See the note on v. 29 above.

[16:31]  431 tn Compare v. 29a above.

[16:32]  432 tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).

[16:33]  433 tn Heb “to atone” (also later in this verse); see the note on “purifying the holy place” in 16:20.

[16:33]  434 tn Heb “the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located.

[16:33]  435 tn Heb “and the tent of meeting and the alter he shall atone.” The repetition of the verb כִּפֶּר (kipper, “to atone”) at the beginning and end of the sequence appears to be strange, but the MT accents suggest that only “the Most Holy Place” goes with the verb at the beginning of the verse. Of course, the purging of “the Most Holy Place” has been the main emphasis of this chapter from the start (see vv. 2-3 and 11-17).

[16:33]  436 tn At this point in the verse the verb כִּפֶּר (kipper, “to make atonement”) takes its object with the preposition עַל (’al, “for”; literally, “upon”; contrast the first part of the verse and cf. the notes on Lev 1:4 and 16:20 above).

[16:34]  437 tn Heb “And this shall be for you to a statute of eternity” (cf. v. 29a above). cf. NASB “a permanent statute”; NIV “a lasting ordinance.”

[16:34]  438 tn Heb “from”; see note on 4:26.

[16:34]  439 tn Heb “one [feminine] in the year.”

[16:34]  440 tn The MT of Lev 16:34b reads literally, “and he did just as the Lord had commanded Moses.” This has been retained here in spite of the fact that it suggests that Aaron immediately performed the rituals outlined in Lev 16 (see, e.g., J. E. Hartley, Leviticus [WBC], 224 and 243; J. Milgrom, Leviticus [AB], 1:1059; note that Aaron was the one to whom Moses was to speak the regulations in this chapter, v. 2). The problem is that the chapter presents these procedures as regulations for “the tenth day of the seventh month” and calls for their fulfillment at that time (Lev 16:29; cf. Lev 23:26-32 and the remarks in P. J. Budd, Leviticus [NCBC], 237), not during the current (first) month (Exod 40:2; note also that they left Sinai in the second month, long before the next seventh month, Num 10:11). The LXX translates, “once in the year it shall be done as the Lord commanded Moses,” attaching “once in the year” to this clause rather than the former one, and rendering the verb as passive, “it shall be done” (cf. NAB, NIV, etc.). We have already observed the passive use of active verbs in this context (see the note on v. 32 above). The RSV (cf. also the NRSV, TEV, CEV, NLT) translates, “And Moses did as the Lord commanded him,” ignoring the fact that the name Moses in the Hebrew text has the direct object indicator. Passive verbs, however, regularly take subjects with direct object indicators (see, e.g., v. 27 above). The NIV renders it “And it was done, as the Lord commanded Moses,” following the LXX passive translation. The NASB translates, “And just as the Lord had commanded Moses, so he did,” transposing the introductory verb to the end of the sentence and supplying “so” in order to make it fit the context.

[17:3]  441 tn The complex wording of vv. 3-4 requires stating “blood guilt” at the beginning of v. 3 even though it is not mentioned until the middle of v. 4. The Hebrew text has simply “blood,” but in this case it refers to the illegitimate shedding of animal blood, similar to the shedding of the blood of an innocent human being (Deut 19:10, etc.). In order for it to be legitimate the animal must be slaughtered at the tabernacle and its blood handled by the priests in the prescribed way (see, e.g., Lev 1:5; 3:2, 17; 4:5-7; 7:26-27, etc.; cf. vv. 10-16 below for more details).

[17:3]  442 tn Heb “Man man.” The reduplication is way of saying “any man” (cf. Lev 15:2; 22:18, etc.). See the note on Lev 15:2.

[17:3]  443 tn The original LXX adds “or the sojourners who sojourn in your midst” (cf. Lev 16:29, etc., and note esp. 17:8, 10, and 13 below).

[17:3]  444 tn Heb “or who slaughters from outside to the camp.”

[17:4]  445 tn Smr and LXX add after “tent of meeting” the following: “to make it a burnt offering or a peace offering to the Lord for your acceptance as a soothing aroma, and slaughters it outside, and at the doorway of the tent of meeting has not brought it.”

[17:4]  446 tc Smr includes the suffix “it,” which is needed in any case in the translation to conform to English style.

[17:4]  447 sn The exact meaning of this penalty clause is not certain. It could mean (1) that he will be executed, whether by God or by man, (2) that he will be excommunicated from sanctuary worship and/or community benefits, or (3) that his line will be terminated by God (i.e., extirpation). See also the note on Lev 7:20.

[17:5]  448 tn Heb “So that which.”

[17:5]  449 tn Heb “on the faces of the field.”

[17:6]  450 tn For the translation “splash” see the note on Lev 1:5.

[17:6]  451 tn The LXX adds “all around” (i.e., Hebrew סָבִיב [saviv, “all around”]), which is normal for this overall construction (see, e.g., Lev 1:5; 3:8, etc.).

[17:7]  452 tn Heb “sacrifice.” This has been translated as “offer” for stylistic reasons to avoid the redundancy of “sacrifice their sacrifices.”

[17:7]  453 tn On “goat demons” of the desert regions see the note on Lev 16:8.

[17:7]  454 tn Heb “which they are committing harlotry after them.”

[17:7]  455 tn Heb “for your generations.”

[17:8]  456 tn Heb “Man, man.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:8]  457 tn Heb “and.” Here the Hebrew conjunction ו (vav, “and”) has an alternative sense (“or”).

[17:8]  458 tn Heb “from the sojourner who sojourns.”

[17:8]  459 tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:8]  460 tn Heb “causes to go up.”

[17:9]  461 tn Heb “to make it,” meaning “to make the sacrifice.”

[17:9]  462 tn For remarks on the “cut off” penalty see the note on v. 4 above.

[17:10]  463 tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).

[17:10]  464 tn Heb “from the sojourner who sojourns.”

[17:10]  465 tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

[17:10]  466 tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).

[17:11]  467 tn Heb “the life of the flesh.” Here “flesh” stands for “every living thing,” that is, all creatures (cf. NIV, NRSV, NLT “every creature”; CEV “every living creature.”

[17:11]  468 tn Heb “for the soul/life (נֶפֶשׁ, nefesh) of the flesh, it is in the blood” (cf. the note of v. 10 above and v. 14 below). Although most modern English versions begin a new sentence in v. 11, “For the life of the flesh is in the blood” (see, e.g., NJPS, NASB, NIV, NRSV), the כִּי (ki, “for, because”) at the beginning of the verse suggests continuation from v. 10, as the rendering here indicates (see, e.g., NEB, NLT; J. E. Hartley, Leviticus [WBC], 261; and G. J. Wenham, Leviticus [NICOT], 239).

[17:11]  sn This verse is a well-known crux interpretum for blood atonement in the Bible. The close association between the blood and “the soul/life [נֶפֶשׁ] of the flesh [בָּשָׂר, basar]” (v. 11a) begins in Gen 9:2-5 (if not Gen 4:10-11), where the Lord grants man the eating of meat (i.e., the “flesh” of animals) but also issues a warning: “But flesh [בָּשָׂר] with its soul/life [נֶפֶשׁ], [which is] its blood, you shall not eat” (cf. G. J. Wenham, Genesis [WBC], 1:151 and 193). Unfortunately, the difficulty in translating נֶפֶשׁ consistently (see the note on v. 10 above) obscures the close connection between the (human) “person” in v. 10 and “the life” (of animals, 2 times) and “your (human) lives” in v. 11, all of which are renderings of נֶפֶשׁ. The basic logic of the passage is that (a) no נֶפֶשׁ should eat the blood when he eats the בָּשָׂר of an animal (v. 10) because (b) the נֶפֶשׁ of בָּשָׂר is identified with the blood that flows through and permeates it (v. 11a), and (c) the Lord himself has assigned (i.e., limited the use of) animal blood, that is, animal נֶפֶשׁ, to be the instrument or price of making atonement for the נֶפֶשׁ of people (v. 11b). See the detailed remarks and literature cited in R. E. Averbeck, NIDOTTE 2:693-95, 697-98.

[17:11]  469 tn Heb “And I myself have given it to you.”

[17:11]  470 tn Heb “for the blood, it by (בְּ, bet preposition, “in”] the life makes atonement.” The interpretation of the preposition is pivotal here. Some scholars have argued that it is a bet of exchange; that is, “the blood makes atonement in exchange for the life [of the slaughtered animal]” (see R. E. Averbeck, NIDOTTE 2:694-95, 697 for analysis and criticism of this view). It is more likely that, as in the previous clause (“your lives”), “life/soul” (נֶפֶשׁ, nefesh) here refers to the person who makes the offering, not the animal offered. The blood of the animal makes atonement for the person who offers it either “by means of” (instrumental bet) the “life/soul” of the animal, which it symbolizes or embodies (the meaning of the translation given here); or perhaps the blood of the animal functions as “the price” (bet of price) for ransoming the “life/soul” of the person.

[17:12]  471 tn Heb “all/any person from you shall not eat blood.”

[17:12]  472 tn Heb “and the sojourner, the one sojourning in your midst, shall not eat blood.”

[17:13]  473 tc A few medieval Hebrew mss, Smr, and Tg. Ps.-J. have “from the house of Israel” as in vv. 3, 8, and 10, but the LXX agrees with the MT.

[17:13]  474 tn Heb “from the sojourner who sojourns.”

[17:13]  475 tc The LXX, Syriac, Vulgate, and certain mss of Smr have “your” (plural) rather than “their” (cf. v. 10 above).

[17:13]  476 tn Heb “[wild] game of animal.”

[17:13]  477 tn That is, it must be a clean animal, not an unclean animal (cf. Lev 11).

[17:14]  478 tn Heb “for the life/soul (נֶפֶשׁ, nefesh) of all flesh, its blood in its life/soul (נֶפֶשׁ) it is.” The LXX, Syriac, and Vulgate leave out “in its life/soul,” which would naturally yield “for the life of all flesh, its blood it is” (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV “For the life of every creature – its blood is its life.”

[17:14]  479 tn Heb “of all flesh” (also later in this verse). See the note on “every living thing” in v. 11.

[17:14]  480 tn For remarks on the “cut off” penalty see the note on v. 4 above.

[17:15]  481 tn Heb “And any soul” (נֶפֶשׁ, nefesh).

[17:15]  482 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]  483 tn Heb “in the native or in the sojourner.”

[17:16]  484 tn The words “his clothes” are not in the Hebrew text, but are repeated in the translation for clarity.

[17:16]  485 tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment for the iniquity” reflects the use of the word “iniquity” to refer to the punishment for iniquity. This is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[17:16]  sn For the interpretation of this verse reflected in the present translation, see the remarks on Lev 5:1 in J. Milgrom, Leviticus (AB), 1:292-97.

[18:3]  486 tn Heb “As the work [or “deed”] of the land of Egypt, which you were dwelling in it, you must not do.”

[18:3]  487 tn Heb “and as the work [or “deed”] of the land of Canaan which I am bringing you to there, you must not do.” The participle “I am bringing” is inceptive; the Lord is “about to” bring them into the land of Canaan, as opposed to their having dwelt previously in the land of Egypt (see the first part of the verse).

[18:3]  488 tn Heb “and you shall not walk.”

[18:4]  489 tn Heb “My regulations you shall do”; KJV, NASB “my judgments”; NRSV “My ordinances”; NIV, TEV “my laws.”

[18:4]  sn The Hebrew term translated “regulation” (מִשְׁפָּט, mishpat) refers to the set of regulations about to be set forth in the following chapters (cf. Lev 19:37; 20:22; 25:18; 26:46). Note especially the thematic and formulaic relationships between the introduction here in Lev 18:1-5 and the paraenesis in Lev 20:22-26, both of which refer explicitly to the corrupt nations and the need to separate from them by keeping the Lord’s regulations.

[18:4]  490 tn Heb “and my statutes you shall keep [or “watch; guard”] to walk in them.”

[18:5]  491 tn Heb “And you shall keep.”

[18:5]  492 tn Heb “which the man shall do them and shall live in them.” The term for “a man, human being; mankind” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female. The expression וָחַי (vakhay, “and shall live”) looks like the adjective “living” so it is written וְחָיָה (vÿkhayah) in Smr, but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal and GKC 218 §76.i; cf. Lev 25:35).

[18:6]  493 tn Heb “Man, man shall not draw near to any flesh (שְׁאֵר, shÿer) of his body/flesh (בָּשָׂר, basar).” The repetition of the word “man” is distributive, meaning “any (or “every”) man” (GKC 395-96 §123.c; cf. Lev 15:2). The two words for “flesh” are combined to refer to emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).

[18:6]  494 tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.

[18:6]  495 sn The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.

[18:7]  496 tn The verbal negative here is the same as that used in the Ten Commandments (Exod 20:4-5, 7, 13-17). It suggests permanent prohibition rather than a simple negative command and could, therefore, be rendered “must not” here and throughout the following section as it is in vv. 3-4 above.

[18:7]  497 tn Heb “The nakedness of your father and [i.e., even] the nakedness of your mother you shall not uncover.”

[18:7]  sn Commentators suggest that the point of referring to the father’s nakedness is that the mother’s sexuality belongs to the father and is forbidden to the son on that account (see B. A. Levine, Leviticus [JPSTC], 120, and J. E. Hartley, Leviticus [WBC], 294). The expression may, however, derive from the shame of nakedness when exposed. If one exposes his mother’s nakedness to himself it is like openly exposing the father’s nakedness (cf. Gen 9:22-23 with the background of Gen 2:25 and 3:7, 21). The same essential construction is used in v. 10 where the latter explanation makes more sense than the former.

[18:8]  498 tn Heb “the nakedness of your father she is.” See the note on v. 7 above. This law refers to another wife of the man’s father, who is not that man’s mother. The laws in the Pentateuch sometimes assume the possibility that a man may have more than one wife (cf., e.g., Deut 21:15-17).

[18:9]  499 tn Heb “the daughter of your father or the daughter of your mother.”

[18:9]  500 tn Heb “born of house or born of outside.” CEV interprets as “whether you grew up together or not” (cf. also TEV, NLT).

[18:9]  501 tc Several medieval Hebrew mss, Smr, LXX, and Syriac have “her nakedness” rather than “their nakedness,” thus agreeing with singular “sister” at the beginning of the verse.

[18:9]  tn For a smooth English translation “either of” was added.

[18:10]  502 sn That is, to have sexual intercourse with one’s granddaughter would be like openly exposing one’s own shameful nakedness (see the note on v. 7 above).

[18:11]  503 tn Heb “The nakedness of the daughter of your father’s wife born of your father, she is your sister; you must not uncover her nakedness.” That is, a half sister, the daughter of the man’s father by another wife, who is not the man’s mother, is to be considered a true sister. Therefore, the man must not have sexual intercourse with her.

[18:12]  504 tc A few medieval Hebrew mss, the LXX, Syriac, and Vulgate all read “because she is the flesh of your father,” like the MT of v. 13.

[18:14]  505 tn Heb “you must not draw near to his wife.” In the context this refers to approaching one’s aunt to have sexual intercourse with her, so this has been specified in the translation for clarity.

[18:14]  506 tn As in v. 12 (see the note there), some mss and versions have “because she is your aunt.”

[18:16]  507 sn Regarding the last clause, see the notes on vv. 7 and 10 above.

[18:17]  508 tn Heb “You must not uncover the nakedness of both a woman and her daughter; the daughter of her son and the daughter of her daughter you must not take to uncover her nakedness.” Translating “her” as “them” provides consistency in the English. In this kind of context, “take” means to “take in marriage” (cf. also v. 18). The LXX and Syriac have “their nakedness,” referring to the nakedness of the woman’s granddaughters, rather than the nakedness of the woman herself.

[18:17]  509 tc Heb “they are her flesh.” The LXX reads “your” here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be “They are closely related to you.”

[18:17]  510 tn The term rendered “lewdness” almost always carries a connotation of cunning, evil device, and divisiveness (cf. HALOT 272 s.v. I זִמָּה 2, “infamy”), and is closely associated with sexual and religious infidelity (cf., e.g., Lev 19:29; 20:14; Job 31:11; Jer 13:27; Ezek 16:27; 22:9). Recent English versions differ on how they handle this: NAB “would be shameful”; CEV “would make you unclean”; NIV “wickedness”; NLT “horrible wickedness”; NRSV “depravity”; TEV “incest.”

[18:18]  511 tn Or “as a concubine”; Heb “And a woman to her sister you shall not take to be a second wife [or “to be a concubine”].” According to HALOT 1059 s.v. III צרר, the infinitive “to be a second wife” (לִצְרֹר, litsror) is a denominative verb from II צָרָה A (“concubine; second wife”), which, in turn, derives from II צר “to treat with hostility” (cf. J. E. Hartley, Leviticus [WBC], 283, and B. A. Levine, Leviticus [JPSTC], 122).

[18:18]  512 tn Heb “on her in her life.”

[18:19]  513 tn Heb “in the menstruation of her impurity”; NIV “during the uncleanness of her monthly period.”

[18:20]  514 tn Heb “And to the wife of your fellow citizen you shall not give your layer for seed.” The meaning of “your layer” (שְׁכָבְתְּךָ, shÿkhavtÿkha) is uncertain (see B. A. Levine, Leviticus [JPSTC], 122, “you shall not place your layer of semen”; but cf. also J. E. Hartley, Leviticus [WBC], 283, and the literature cited there for the rendering, “you shall not give your penis for seed”).

[18:21]  515 tn Heb “And from your seed you shall not give to cause to pass over to Molech.” Smr (cf. also the LXX) has “to cause to serve” rather than “to cause to pass over.” For detailed remarks on Molech and Molech worship see N. H. Snaith, Leviticus and Numbers (NCBC), 87-88; P. J. Budd, Leviticus (NCBC), 259-60; and J. E. Hartley, Leviticus (WBC), 333-37, and the literature cited there. It could refer to either human sacrifice or a devotion of children to some sort of service of Molech, perhaps of a sexual sort (cf. Lev 20:2-5; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Molech worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between זֶרַע (zera’) meaning “seed, semen” in v. 20 but “offspring” in v. 21.

[18:21]  516 tn Heb “and you shall not profane.” Regarding “profane,” see the note on Lev 10:10 above.

[18:22]  517 tn Heb “And with a male you shall not lay [as the] lyings of a woman” (see B. A. Levine, Leviticus [JPSTC], 123). The specific reference here is to homosexual intercourse between males.

[18:22]  518 tn The Hebrew term תּוֹעֵבָה (toevah, rendered “detestable act”) refers to the repugnant practices of foreigners, whether from the viewpoint of other peoples toward the Hebrews (e.g., Gen 43:32; 46:34; Exod 8:26) or of the Lord toward other peoples (see esp. Lev 18:26-27, 29-30). It can also designate, as here, detestable acts that might be perpetrated by the native peoples (it is used again in reference to homosexuality in Lev 20:13; cf. also its use for unclean food, Deut 14:3; idol worship, Isa 41:24; remarriage to a former wife who has been married to someone else in between, Deut 24:4).

[18:23]  519 tn See the note on v. 20 above.

[18:23]  520 tn Heb “to copulate with it” (cf. Lev 20:16).

[18:23]  521 tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” and therefore refers to illegitimate mixtures of species or violation of the natural order of things.

[18:24]  522 tn Heb “which I am sending away (Piel participle of שָׁלַח [shalakh, “to send”]) from your faces.” The rendering here takes the participle as anticipatory of the coming conquest events.

[18:25]  523 tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

[18:25]  524 tn Heb “and I have visited its [punishment for] iniquity on it.” See the note on Lev 17:16 above.

[18:26]  525 tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate.

[18:26]  526 tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

[18:27]  527 tn Heb “for all these abominations the men of the land who were before you have done.”

[18:28]  528 tn Heb “And the land will not vomit you out in your defiling it.”

[18:28]  529 tc The MT reads the singular “nation” and is followed by ASV, NASB, NRSV; the LXX, Syriac, and Targum have the plural “nations” (cf. v. 24).

[18:29]  530 sn Regarding the “cut off” penalty see the note on Lev 7:20.

[18:30]  531 tn Heb “to not do from the statutes of the detestable acts.”

[18:30]  532 tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[19:3]  533 tn Heb “A man his mother and his father you [plural] shall fear.” The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, “his father and his mother.” The term “fear” is subject to misunderstanding by the modern reader, so “respect” has been used in the translation. Cf. NAB, NRSV “revere”; NASB “reverence.”

[19:4]  534 sn Regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִים, ’elilim), see B. A. Levine, Leviticus (JPSTC), 126; J. E. Hartley, Leviticus (WBC), 304; N. H. Snaith, Leviticus and Numbers (NBC), 89; and Judith M. Hadley, NIDOTTE 1:411. It appears to be a diminutive play on words with אֵל (’el, “god; God”) and, perhaps at the same time, recalls a common Semitic word for “worthless; weak; powerless; nothingness.” Snaith suggests a rendering of “worthless godlings.”

[19:5]  535 tn Heb “for your acceptance”; cf. NIV, NLT “it will be accepted on your behalf.”

[19:6]  536 tn Heb “from the following day” (HALOT 572 s.v. מָחֳרָת 2.b).

[19:6]  537 tn Heb “shall be burned with fire”; KJV “shall be burnt in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

[19:7]  538 tn Heb “And if being eaten [infinitive absolute] it is eaten [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[19:7]  539 tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422, on Lev 7:18.

[19:8]  540 tn See the note on Lev 17:16 above.

[19:8]  541 sn Regarding “profaned,” see the note on Lev 10:10 above.

[19:8]  542 tn Heb “the holiness of the Lord.”

[19:8]  543 sn On the “cut off” penalty see the note on Lev 7:20.

[19:9]  544 tn Heb “And in your harvesting the harvest.”

[19:9]  545 tn Heb “you shall not complete the corner of your field to harvest.”

[19:10]  546 tn Heb “And you shall not deal severely with your vineyard.”

[19:11]  547 tn Heb “you shall not deal falsely a man with his fellow citizen.”

[19:12]  548 tn Heb “And you shall not swear to the falsehood.”

[19:12]  549 tn Heb “and you shall not profane”; NAB “thus profaning.”

[19:13]  550 tn Heb “You shall not oppress your neighbor and you shall not rob.”

[19:13]  551 tn Heb “hold back with you”; perhaps “hold back for yourself” (cf. NRSV “keep for yourself”).

[19:14]  552 tn Heb “You shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.”

[19:14]  553 tn Heb “And you shall fear.” Many English versions (e.g., KJV, ASV, NAB, NASB, NIV) regard the Hebrew conjunction ו (vav, “and”) as adversative in force here (“but”).

[19:15]  554 tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.

[19:15]  555 tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”

[19:15]  556 tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”

[19:15]  557 tn Heb “In righteousness you shall judge your fellow citizen.”

[19:16]  558 tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.”

[19:16]  559 tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).

[19:17]  560 tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).

[19:18]  561 tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).

[19:18]  562 sn Some scholars make a distinction between the verb אָהַב (’ahav, “to love”) with the direct object and the more unusual construction with the preposition לְ (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).

[19:19]  563 tn Heb “Your animals, you shall not cross-breed two different kinds.”

[19:19]  564 tn Heb “you shall not cause to go up on you.”

[19:19]  565 sn Cf. Deut 22:11 where the Hebrew term translated “two different kinds” (כִּלְאַיִם, kilayim) refers to a mixture of linen and wool woven together in a garment.

[19:20]  566 tn Heb “And a man when he lies with a woman the lying of seed.”

[19:20]  567 sn That is, the woman had previously been assigned for marriage to another man but the marriage deal had not yet been consummated. In the meantime, the woman has lost her virginity and has, therefore, lost part of her value to the master in the sale to the man for whom she had been designated. Compensation was, therefore, required (see the explanation in B. A. Levine, Leviticus [JPSTC], 130-31).

[19:21]  568 sn On the guilt offering see the note on Lev 5:15 above.

[19:22]  569 tn Heb “on his sin which he has sinned.”

[19:22]  570 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”

[19:22]  571 tn Heb “from his sin.”

[19:23]  572 tn Heb “tree of food”; KJV, ASV, NASB, NRSV “trees for food.”

[19:23]  573 tn Heb “you shall circumcise its fruit [as] its foreskin,” taking the fruit to be that which is to be removed and, therefore, forbidden. Since the fruit is uncircumcised it is forbidden (see J. E. Hartley, Leviticus [WBC], 306, and esp. B. A. Levine, Leviticus [JPSTC], 131-32).

[19:23]  574 tn Heb “it shall be to you uncircumcised.”

[19:24]  575 tn See B. A. Levine, Leviticus (JPSTC), 132, where the translation reads “set aside for jubilation”; a special celebration before the Lord.

[19:25]  576 tn Heb “to add to you its produce.” The rendering here assumes that the point of this clause is simply that finally being allowed to eat the fruit in the fifth year adds the fruit of the tree to their harvest. Some take the verb to be from אָסַף (’asaf, “to gather”) rather than יָסַף (yasaf, “to add; to increase”), rendering the verse, “to gather to you the produce” (E. S. Gerstenberger, Leviticus [OTL], 260, and see the versions referenced in J. E. Hartley, Leviticus [WBC], 306). Others take it to mean that by following the regulations given previously they will honor the Lord so that the Lord will cause the trees to increase the amount of fruit they would normally produce (Hartley, 303, 306; cf. NASB, NIV, NRSV, NLT).

[19:26]  577 tn Heb “You shall not eat on the blood.” See the extensive remarks in J. E. Hartley, Leviticus (WBC), 319-20, and B. A. Levine, Leviticus (JPSTC), 132-33. The LXX has “on the mountains,” suggesting that this is a prohibition against illegitimate places and occasions of worship, not the eating of blood.

[19:26]  578 tn Heb “You shall not practice divination and you shall not practice soothsaying”; cf. NRSV “practice augury or witchcraft.” For suggestions regarding the practices involved see B. A. Levine, Leviticus (JPSTC), 133, and J. E. Hartley, Leviticus (WBC), 320.

[19:27]  579 tc Heb “and you [singular] shall not ruin the corner of your [singular] beard.” Smr, LXX, Syriac, and Tg. Ps.-J. have the plural pronouns (i.e., “you” and “your” plural) rather than the singular of the MT.

[19:28]  580 tn Heb “And slash for the soul you shall not give.” The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 21:1, 5; 22:5). See J. E. Hartley, Leviticus (WBC), 306, 320-21.

[19:28]  581 tn Heb “and a writing of incision you shall not give in you.”

[19:29]  582 tn Heb “to make her practice harlotry.” Some recent English versions regard this as religious or temple prostitution (cf. TEV, CEV).

[19:29]  583 tn Heb “and the land become full of lewdness.” Regarding the term “lewdness,” see the note on Lev 18:17 above.

[19:31]  584 sn The prohibition here concerns those who would seek special knowledge through the spirits of the dead, whether the dead in general or dead relatives in particular (i.e., familiar spirits; see J. E. Hartley, Leviticus [WBC], 321, and B. A. Levine, Leviticus [JPSTC], 134). Cf. Lev 20:6 below.

[19:33]  585 tn Heb “And when a sojourner sojourns.”

[19:34]  586 tn Heb “and.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

[19:35]  587 tn That is, liquid capacity (HALOT 640 s.v. מְשׂוּרָה). Cf. ASV, NIV, NRSV, TEV “quantity”; NAB, NASB “capacity.”

[19:36]  588 tn Heb “balances of righteousness,” and so throughout this sentence.

[19:36]  589 sn An ephah is a dry measure which measures about four gallons, or perhaps one third of a bushel, while a hin is a liquid measure of about 3.6 liters (= approximately 1 quart).

[19:37]  590 tn Heb “And you shall keep all my statutes and all my regulations and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 22:31).

[20:2]  591 tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”

[20:2]  592 tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.

[20:2]  593 tn Regarding Molech and Molech worship see the note on Lev 18:21.

[20:2]  594 tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).



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