Discovery BoxLeviticus 13:44
Context13:44 he is a diseased man. He is unclean. The priest must surely pronounce him unclean because of his infection on his head. 1
Leviticus 14:2
Context14:2 “This is the law of the diseased person on the day of his purification, when 2 he is brought to the priest. 3
Leviticus 13:45
Context13:45 “As for the diseased person who has the infection, 4 his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, 5 and he must call out ‘Unclean! Unclean!’
Leviticus 14:3
Context14:3 The priest is to go outside the camp and examine the infection. 6 If the infection of the diseased person has been healed, 7
Leviticus 22:4
Context22:4 No man 8 from the descendants of Aaron who is diseased or has a discharge 9 may eat the holy offerings until he becomes clean. The one 10 who touches anything made unclean by contact with a dead person, 11 or a man who has a seminal emission, 12
[13:44] 1 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.
[14:2] 2 tn Heb “and.” Here KJV, ASV use a semicolon; NASB begins a new sentence with “Now.”
[14:2] 3 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.
[13:45] 3 tn Heb “And the diseased one who in him is the infection.”
[13:45] 4 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).
[14:3] 4 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] 5 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.
[22:4] 5 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).
[22:4] 6 sn The diseases and discharges mentioned here are those described in Lev 13-15.
[22:4] 7 tn Heb “And the one.”
[22:4] 8 tn Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ (nefesh) meaning “a [dead] person,” see the note on Lev 19:28.
[22:4] 9 tn Heb “or a man who goes out from him a lying of seed.”
