Leviticus 10:14

10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially ¹  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. ² 

Leviticus 13:25

13:25 the priest must examine it, ³  and if ⁴  the hair has turned white in the bright spot and it appears to be deeper than the skin, ⁵  it is a disease that has broken out in the burn. ⁶  The priest is to pronounce the person unclean. ⁷  It is a diseased infection. ⁸ 

Leviticus 14:6

14:6 Then ⁹  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,

Leviticus 17:10

Prohibition against Eating Blood

17:10 “‘Any man ¹⁰  from the house of Israel or from the foreigners who reside ¹¹  in their ¹²  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, ¹³ 

Leviticus 20:24

20:24 So I have said to you: You yourselves will possess their land and I myself will give it to you for a possession, a land flowing with milk and honey. I am the Lord your God who has set you apart from the other peoples. ¹⁴ 

¹ 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.

² sn Cf. Lev 7:14, 28-34 for these regulations.

³ tn Heb “and the priest shall see it.”

⁴ tn Heb “and behold” (so KJV, ASV).

⁵ tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”

⁶ tn Heb “it is a disease. In the burn it has broken out.”

⁷ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

⁸ tn For the rendering “diseased infection” see the note on v. 2 above.

⁵ 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.

⁷ 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).

⁸ tn Heb “from the sojourner who sojourns.”

⁹ tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”

¹⁰ 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).

⁹ tc Here and with the same phrase in v. 26, the LXX adds “all,” resulting in the reading “all the peoples.”