Kejadian 33:3

33:3 But Jacob ¹  himself went on ahead of them, and he bowed toward the ground seven times as he approached ²  his brother.

Imamat 14:7

14:7 and sprinkle it seven times on the one being cleansed ³  from the disease, pronounce him clean, ⁴  and send the live bird away over the open countryside. ⁵ 

Yosua 6:15

6:15 On the seventh day they were up at the crack of dawn ⁶  and marched around the city as before – only this time they marched around it seven times. ⁷ 

[33:3]  ¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:3]  ² tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.

[14:7]  ³ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  ⁴ 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]  ⁵ 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.

[6:15]  ⁶ tn Heb “On the seventh day they rose early, when the dawn ascended.”

[6:15]  ⁷ tn Heb “and they went around the city according to this manner seven times, only on that day they went around the city seven times.”