Imamat 4:11
Konteks4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung –
Imamat 8:20
Konteks8:20 Then he 1 cut the ram into parts, 2 and Moses offered the head, the parts, and the suet up in smoke,
Imamat 13:8
Konteks13:8 The priest must then examine it, 3 and if 4 the scab has spread on the skin, then the priest is to pronounce the person unclean. 5 It is a disease.
Imamat 13:22-23
Konteks13:22 If 6 it is spreading further 7 on the skin, then the priest is to pronounce him unclean. 8 It is an infection. 13:23 But if the bright spot stays in its place and has not spread, 9 it is the scar of the boil, so the priest is to pronounce him clean. 10
Imamat 13:29
Konteks13:29 “When a man or a woman has an infection on the head or in the beard, 11
Imamat 13:53
Konteks13:53 But if the priest examines it and 12 the infection has not spread in the garment or in the warp or in the woof or in any article of leather,
Imamat 14:39
Konteks14:39 The priest must return on the seventh day and examine it, and if 13 the infection has spread in the walls of the house,
Imamat 19:25
Konteks19:25 Then in the fifth year you may eat its fruit to add its produce to your harvest. 14 I am the Lord your God.
Imamat 21:18
Konteks21:18 Certainly 15 no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, 16 or a limb too long,
Imamat 27:15
Konteks27:15 If the one who consecrates it redeems his house, he must add to it one fifth of its conversion value in silver, and it will belong to him. 17
Imamat 27:20
Konteks27:20 If he does not redeem the field, but sells 18 the field to someone else, he may never redeem it.
[8:20] 1 tn Again, Aaron probably cut the ram up into parts (v. 20a), but Moses presented them on the altar (v. 20b; cf. the note on v. 15 above).
[8:20] 2 tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).
[13:8] 3 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] 4 tn Heb “and behold” (so KJV, ASV).
[13:8] 5 tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).
[13:22] 7 tn Heb “is indeed spreading.”
[13:22] 8 tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).
[13:23] 9 tn Heb “and if under it the bright spot stands, it has not spread.”
[13:23] 10 tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).
[13:29] 11 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.
[13:53] 12 tn Heb “And if the priest sees and behold”; NASB “and indeed.”
[14:39] 13 tn Heb “and behold” (so KJV, ASV); NASB “If the mark has indeed spread.”
[19:25] 14 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
[21:18] 15 tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).
[21:18] 16 tn Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II חרם qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV “a flat nose”; NASB “a disfigured face.” The NJPS translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [JPSTC], 146).
