Leviticus 7:19

7:19 The meat which touches anything ceremonially ¹  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, ²  everyone who is ceremonially clean may eat the meat.

Leviticus 11:7

11:7 The pig is unclean to you because its hoof is divided (the hoof is completely split in two ³ ), even though it does not chew the cud. ⁴ 

Leviticus 13:36

13:36 then the priest is to examine it, and if ⁵  the scall has spread on the skin the priest is not to search further for reddish yellow hair. ⁶  The person ⁷  is unclean.

Leviticus 13:45-46

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, ⁸  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ⁹  and he must call out ‘Unclean! Unclean!’ 13:46 The whole time he has the infection ¹⁰  he will be continually unclean. He must live in isolation, and his place of residence must be outside the camp.

Leviticus 14:40-41

14:40 then the priest is to command that the stones that had the infection in them be pulled and thrown ¹¹  outside the city ¹²  into an unclean place. 14:41 Then he is to have the house scraped ¹³  all around on the inside, ¹⁴  and the plaster ¹⁵  which is scraped off ¹⁶  must be dumped outside the city ¹⁷  into an unclean place.

Leviticus 14:44-45

14:44 the priest is to come and examine it, and if ¹⁸  the infection has spread in the house, it is a malignant disease in the house. It is unclean. 14:45 He must tear down the house, ¹⁹  its stones, its wood, and all the plaster of the house, and bring all of it ²⁰  outside the city to an unclean place.

Leviticus 15:2

15:2 “Speak to the Israelites and tell them, ‘When any man ²¹  has a discharge ²²  from his body, ²³  his discharge is unclean.

[7:19]  ¹ tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.

[7:19]  ² tn The Hebrew has simply “the flesh,” but this certainly refers to “clean” flesh in contrast to the unclean flesh in the first half of the verse.

[11:7]  ³ tn See the note on Lev 11:3.

[11:7]  ⁴ tn The meaning and basic rendering of this clause is quite certain, but the verb for “chewing” the cud here is not the same as the preceding verses, where the expression is “to bring up the cud” (see the note on v. 3 above). It appears to be a cognate verb for the noun “cud” (גֵּרָה, gerah) and could mean either “to drag up” (i.e., from the Hebrew Qal of גָרָר [garar] meaning “to drag,” referring to the dragging the cud up and down between the stomach and mouth of the ruminant animal; so J. Milgrom, Leviticus [AB], 1:647, 653) or “to chew” (i.e., from the Hebrew Niphal [or Qal B] of גָרָר used in a reciprocal sense; so J. E. Hartley, Leviticus [WBC], 149, and compare BDB 176 s.v. גָרַר, “to chew,” with HALOT 204 s.v. גרר qal.B, “to ruminate”).

[13:36]  ⁵ tn Heb “and behold.”

[13:36]  ⁶ tn Heb “the priest shall not search to the reddish yellow hair.”

[13:36]  ⁷ tn Heb “he”; the referent (the affected person) is specified in the translation for clarity (likewise in the following verse).

[13:45]  ⁷ tn Heb “And the diseased one who in him is the infection.”

[13:45]  ⁸ 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).

[13:46]  ⁹ tn Heb “All the days which the infection is in him.”

[14:40]  ¹¹ tn Heb “and the priest shall command and they shall pull out the stones which in them is the infection, and they shall cast them.” The second and third verbs (“they shall pull out” and “they shall throw”) state the thrust of the priest’s command, which suggests the translation “that they pull out…and throw” (cf. also vv. 4a, 5a, and 36a above), and for the impersonal passive rendering of the active verb (“be pulled and thrown”) see the note on v. 4 above.

[14:40]  ¹² tn Heb “into from outside to the city.”

[14:41]  ¹³ tn Or, according to the plurality of the verb in Smr, LXX, Syriac, and Targums, “Then the house shall be scraped” (cf. NAB, NLT, and the note on v. 40).

[14:41]  ¹⁴ tn Heb “from house all around.”

[14:41]  ¹⁵ tn Heb “dust” (so KJV) or “rubble”; NIV “the material”; NLT “the scrapings.”

[14:41]  ¹⁶ tn Heb “which they have scraped off.” The MT term קִיר (qir, “wall” from קָצָה, qatsah, “to cut off”; BDB 892), the original Greek does not have this clause, Smr has הקיצו (with uncertain meaning), and the BHS editors and HALOT 1123-24 s.v. I קצע hif.a suggest emending the verb to הִקְצִעוּ (hiqtsi’u, see the same verb at the beginning of this verse; cf. some Greek mss, Syriac, and the Targums). The emendation seems reasonable and is accepted by many commentators, but the root קָצָה (qatsah, “to cut off”) does occur in the Bible (2 Kgs 10:32; Hab 2:10) and in postbiblical Hebrew (J. E. Hartley, Leviticus [WBC], 179, notes 41c and 43d; J. Milgrom, Leviticus [AB], 1:873; cf. also קָצַץ, qatsats, “to cut off”).

[14:41]  ¹⁷ tn Heb “into from outside to the city.”

[14:44]  ¹⁵ tn Heb “and behold” (so KJV, ASV); NASB “If he sees that the mark has indeed spread.”

[14:45]  ¹⁷ tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).

[14:45]  ¹⁸ tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”

[15:2]  ¹⁹ tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 17:3; 22:18, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

[15:2]  ²⁰ tn The term “discharge” actually means “to flow,” whether referring to a full flow as at a spring of water (Ps 78:20 and parallels) or in reference to the promised land as “a land flowing with milk and honey” (Exod 3:8 and parallels).

[15:2]  ²¹ tn Heb “man, man when there is a discharge from his flesh.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c). It is well-recognized that the term “flesh” (i.e., “body”) in this chapter refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. בָּשָׂר 5.b; see also, e.g., B. A. Levine, Leviticus [JPSTC], 93). The euphemism has been retained in this translation since it is, in fact, intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB “from his private parts”; NRSV “from his member”) while some remove it completely (e.g., NLT “a genital discharge”; TEV “from his penis”; CEV “with an infected penis”).