Leviticus 14:53

14:53 and he is to send the live bird away outside the city ¹  into the open countryside. So he is to make atonement for the house and it will be clean.

Leviticus 14:7

14:7 and sprinkle it seven times on the one being cleansed ²  from the disease, pronounce him clean, ³  and send the live bird away over the open countryside. ⁴ 

Leviticus 17:5

17:5 This is so that ⁵  the Israelites will bring their sacrifices that they are sacrificing in the open field ⁶  to the Lord at the entrance of the Meeting Tent to the priest and sacrifice them there as peace offering sacrifices to the Lord.

Leviticus 1:17

1:17 and tear it open by its wings without dividing it into two parts. ⁷  Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.

Leviticus 25:31

25:31 The houses of villages, however, ⁸  which have no wall surrounding them ⁹  must be considered as the field ¹⁰  of the land; they will have the right of redemption and must revert in the jubilee.

Leviticus 13:15

13:15 so the priest is to examine the raw flesh ¹¹  and pronounce him unclean ¹²  – it is diseased.

Leviticus 25:34

25:34 Moreover, ¹³  the open field areas of their cities ¹⁴  must not be sold, because that is their perpetual possession.

Leviticus 13:14

13:14 But whenever raw flesh appears in it ¹⁵  he will be unclean,

Leviticus 13:29

Scall on the Head or in the Beard

13:29 “When a man or a woman has an infection on the head or in the beard, ¹⁶ 

Leviticus 5:5

5:5 when an individual becomes guilty with regard to one of these things ¹⁷  he must confess how he has sinned, ¹⁸ 

Leviticus 13:16

13:16 If, however, ¹⁹  the raw flesh once again turns white, ²⁰  then he must come to the priest.

Leviticus 6:26

6:26 The priest who offers it for sin is to eat it. It must be eaten in a holy place, in the court of the Meeting Tent.

Leviticus 6:16

6:16 Aaron and his sons are to eat what is left over from it. It must be eaten unleavened in a holy place; they are to eat it in the courtyard of the Meeting Tent.

Leviticus 13:10

13:10 The priest will then examine it, ²¹  and if ²²  a white swelling is on the skin, it has turned the hair white, and there is raw flesh in the swelling, ²³ 

Leviticus 22:22

22:22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore, ²⁴  or with a festering eruption, or with a feverish rash. ²⁵  You must not give any of these as a gift ²⁶  on the altar to the Lord.

[14:53]  ¹ tn Heb “to from outside to the city.”

[14:7]  ² tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:7]  ³ 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]  ⁴ 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.

[17:5]  ³ tn Heb “So that which.”

[17:5]  ⁴ tn Heb “on the faces of the field.”

[1:17]  ⁴ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

[25:31]  ⁵ tn Heb “And the houses of the villages.”

[25:31]  ⁶ tn Heb “which there is not to them a wall.”

[25:31]  ⁷ tn Heb “on the field.”

[13:15]  ⁶ tn Heb “and the priest shall see the living flesh.”

[13:15]  ⁷ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[25:34]  ⁷ tn Heb “And.”

[25:34]  ⁸ sn This refers to the region of fields just outside and surrounding the city where cattle were kept and garden crops were grown (B. A. Levine, Leviticus [JPSTC], 177).

[13:14]  ⁸ tn Heb “and in the day of there appears in it living flesh.” Some English versions render this as “open sores” (cf. NCV, TEV, NLT).

[13:29]  ⁹ tn Heb “And a man or a woman if there is in him an infection in head or in beard.”

[5:5]  ¹⁰ tn Heb “and it shall happen when he becomes guilty to one from these,” referring to any of “these” possible transgressions in Lev 5:1-4. Tg. Onq., the original Greek translation, and the Latin Vulgate omit this clause, possibly due to homoioteleuton because of the repetition of “to one from these” from the end of v. 4 in v. 5a (cf. the note on v. 4b).

[5:5]  ¹¹ tn Heb “which he sinned on it”; cf. ASV “confess that wherein he hath sinned”; NCV “must tell how he sinned.”

[13:16]  ¹¹ tn Heb “Or if/when.”

[13:16]  ¹² 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).

[13:10]  ¹² tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).

[13:10]  ¹³ tn Heb “and behold” (so KJV, ASV).

[13:10]  ¹⁴ tn Heb “and rawness [i.e., something living] of living flesh is in the swelling”; KJV, NASB, NRSV “quick raw flesh.”

[22:22]  ¹³ tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).

[22:22]  ¹⁴ sn See the note on Lev 21:20 above.

[22:22]  ¹⁵ sn This term for offering “gift” is explained in the note on Lev 1:9.