Leviticus 25:49

25:49 or his uncle or his cousin ¹  may redeem him, or anyone of the rest of his blood relatives – his family ²  – may redeem him, or if ³  he prospers he may redeem himself.

Leviticus 13:49

13:49 if the infection ⁴  in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest.

Leviticus 13:59

Summary of Infection Regulations

13:59 This is the law ⁵  of the diseased infection in the garment of wool or linen, or the warp or woof, or any article of leather, for pronouncing it clean or unclean. ⁶ 

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, ⁷  or with a festering eruption, or with a feverish rash. ⁸  You must not give any of these as a gift ⁹  on the altar to the Lord.

Leviticus 13:53

13:53 But if the priest examines it and ¹⁰  the infection has not spread in the garment or in the warp or in the woof or in any article of leather,

Leviticus 13:58

13:58 But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it ¹¹  is to be washed a second time and it will be clean.”

Leviticus 17:3

17:3 “Blood guilt ¹²  will be accounted to any man ¹³  from the house of Israel ¹⁴  who slaughters an ox or a lamb or a goat inside the camp or outside the camp, ¹⁵ 

Leviticus 21:18

21:18 Certainly ¹⁶  no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, ¹⁷  or a limb too long,

[25:49]  ¹ tn Heb “the son of his uncle.”

[25:49]  ² tn Heb “or from the remainder of his flesh from his family.”

[25:49]  ³ tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.

[13:49]  ⁴ tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.

[13:59]  ⁷ sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 13. Similar summaries are found in Lev 7:37-38; 11:46-47; 14:54-57; and 15:32-33.

[13:59]  ⁸ tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).

[22:22]  ¹⁰ 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]  ¹¹ sn See the note on Lev 21:20 above.

[22:22]  ¹² sn This term for offering “gift” is explained in the note on Lev 1:9.

[13:53]  ¹³ tn Heb “And if the priest sees and behold”; NASB “and indeed.”

[13:58]  ¹⁶ tn Heb “and the infection turns aside from them.”

[17:3]  ¹⁹ tn The complex wording of vv. 3-4 requires stating “blood guilt” at the beginning of v. 3 even though it is not mentioned until the middle of v. 4. The Hebrew text has simply “blood,” but in this case it refers to the illegitimate shedding of animal blood, similar to the shedding of the blood of an innocent human being (Deut 19:10, etc.). In order for it to be legitimate the animal must be slaughtered at the tabernacle and its blood handled by the priests in the prescribed way (see, e.g., Lev 1:5; 3:2, 17; 4:5-7; 7:26-27, etc.; cf. vv. 10-16 below for more details).

[17:3]  ²⁰ tn Heb “Man man.” The reduplication is way of saying “any man” (cf. Lev 15:2; 22:18, etc.). See the note on Lev 15:2.

[17:3]  ²¹ tn The original LXX adds “or the sojourners who sojourn in your midst” (cf. Lev 16:29, etc., and note esp. 17:8, 10, and 13 below).

[17:3]  ²² tn Heb “or who slaughters from outside to the camp.”

[21:18]  ²² tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).

[21:18]  ²³ tn Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II חרם qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV “a flat nose”; NASB “a disfigured face.” The NJPS translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [JPSTC], 146).