Leviticus 13:15

13:15 so the priest is to examine the raw flesh ¹  and pronounce him unclean ²  – it is diseased.

Leviticus 9:11

9:11 but the flesh and the hide he completely burned up ³  outside the camp. ⁴ 

Leviticus 13:16

13:16 If, however, ⁵  the raw flesh once again turns white, ⁶  then he must come to the priest.

Leviticus 17:11

17:11 for the life of every living thing ⁷  is in the blood. ⁸  So I myself have assigned it to you ⁹  on the altar to make atonement for your lives, for the blood makes atonement by means of the life. ¹⁰ 

Leviticus 8:31

8:31 Then Moses said to Aaron and his sons, “Boil the meat at the entrance of the Meeting Tent, and there you are to eat it and the bread which is in the ordination offering basket, just as I have commanded, ¹¹  saying, ‘Aaron and his sons are to eat it,’

Leviticus 13:3

13:3 The priest must then examine the infection ¹²  on the skin of the body, and if the hair ¹³  in the infection has turned white and the infection appears to be deeper than the skin of the body, ¹⁴  then it is a diseased infection, ¹⁵  so when the priest examines it ¹⁶  he must pronounce the person unclean. ¹⁷ 

[13:15]  ¹ tn Heb “and the priest shall see the living flesh.”

[13:15]  ² tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[9:11]  ³ tn Heb “he burned with fire,” an expression which is sometimes redundant in English, but here means “burned up,” “burned up entirely.”

[9:11]  ⁴ sn See Lev 4:5-12 and the notes there regarding the sin offering for priest(s). The distinction here is that the blood of the sin offering for the priests was applied to the horns of the burnt offering altar in the court of the tabernacle, not the incense altar inside the tabernacle tent itself. See the notes on Lev 8:14-15.

[13:16]  ⁵ tn Heb “Or if/when.”

[13:16]  ⁶ 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).

[17:11]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “And I myself have given it to you.”

[17:11]  ¹⁰ 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.

[8:31]  ⁹ tn Several major ancient versions have the passive form of the verb (see BHS v. 31 note c; cf. Lev 8:35; 10:13). In that case we would translate, “just as I was commanded.”

[13:3]  ¹¹ tn Heb “and the priest shall see the infection.”

[13:3]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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).