Leviticus 4:11

4:11 But the hide of the bull, all its flesh along with its head and its legs, its entrails, and its dung –

Leviticus 7:15

7:15 The meat of his ¹  thanksgiving peace offering must be eaten on the day of his offering; he must not set any of it aside until morning.

Leviticus 11:8

11:8 You must not eat from their meat and you must not touch their carcasses; ²  they are unclean to you.

Leviticus 11:11

11:11 Since they are detestable to you, you must not eat their meat and their carcass you must detest.

Leviticus 13:11

13:11 it is a chronic ³  disease on the skin of his body, ⁴  so the priest is to pronounce him unclean. ⁵  The priest ⁶  must not merely quarantine him, for he is unclean. ⁷ 

Leviticus 13:16

13:16 If, however, ⁸  the raw flesh once again turns white, ⁹  then he must come to the priest.

Leviticus 13:38

Bright White Spots on the Skin

13:38 “When a man or a woman has bright spots – white bright spots – on the skin of their body,

Leviticus 15:7

15:7 The one who touches the body ¹⁰  of the man with a discharge must wash his clothes, bathe in water, and be unclean until evening.

Leviticus 18:6

Laws of Sexual Relations

18:6 “‘No man is to approach any close relative ¹¹  to have sexual intercourse with her. ¹²  I am the Lord. ¹³ 

Leviticus 19:28

19:28 You must not slash your body for a dead person ¹⁴  or incise a tattoo on yourself. ¹⁵  I am the Lord.

Leviticus 21:5

21:5 Priests ¹⁶  must not have a bald spot shaved on their head, they must not shave the corner of their beard, and they must not cut slashes in their body. ¹⁷ 

[7:15]  ¹ tn In the verse “his” refers to the offerer.

[11:8]  ¹ sn The regulations against touching the carcasses of dead unclean animals (contrast the restriction against eating their flesh) is treated in more detail in Lev 11:24-28 (cf. also vv. 29-40). For the time being, this chapter continues to develop the issue of what can and cannot be eaten.

[13:11]  ¹ tn The term rendered here “chronic” is a Niphal participle meaning “grown old” (HALOT 448 s.v. II ישׁן nif.2). The idea is that this is an old enduring skin disease that keeps on developing or recurring.

[13:11]  ² tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

[13:11]  ³ tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).

[13:11]  ⁴ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  ⁵ sn Instead of just the normal quarantine isolation, this condition calls for the more drastic and enduring response stated in Lev 13:45-46. Raw flesh, of course, sometimes oozes blood to one degree or another, and blood flows are by nature impure (see, e.g., Lev 12 and 15; cf. J. E. Hartley, Leviticus [WBC], 191).

[13:16]  ¹ tn Heb “Or if/when.”

[13:16]  ² 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).

[15:7]  ¹ tn Heb “And the one who touches in the flesh.” In this instance, “flesh” (or “body”) probably refers literally to any part of the body, not the genitals specifically (see the discussion in J. Milgrom, Leviticus [AB], 1:914).

[18:6]  ¹ tn Heb “Man, man shall not draw near to any flesh (שְׁאֵר, shÿ’er) of his body/flesh (בָּשָׂר, basar).” The repetition of the word “man” is distributive, meaning “any (or “every”) man” (GKC 395-96 §123.c; cf. Lev 15:2). The two words for “flesh” are combined to refer to emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).

[18:6]  ² tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.

[18:6]  ³ sn The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.

[19:28]  ¹ tn Heb “And slash for the soul you shall not give.” The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 21:1, 5; 22:5). See J. E. Hartley, Leviticus (WBC), 306, 320-21.

[19:28]  ² tn Heb “and a writing of incision you shall not give in you.”

[21:5]  ¹ tn Heb “they”; the referent (priests, see the beginning of v. 1) has been specified in the translation for clarity.

[21:5]  ² tn Heb “and in their body they shall not [cut] slash[es]” (cf. Lev 19:28). The context connects these sorts of mutilations with mourning rites (cf. Lev 19:27-28 above).