Leviticus 7:21

7:21 When a person touches anything unclean (whether human uncleanness, or an unclean animal, or an unclean detestable creature) ¹  and eats some of the meat of the peace offering sacrifice which belongs to the Lord, that person will be cut off from his people.’” ² 

Leviticus 10:10

10:10 as well as ³  to distinguish between the holy and the common, and between the unclean and the clean, ⁴ 

Leviticus 11:5-6

11:5 The rock badger ⁵  is unclean to you because it chews the cud even though its hoof is not divided. 11:6 The hare is unclean to you because it chews the cud even though its hoof is not divided.

Leviticus 11:8

11:8 You must not eat from their meat and you must not touch their carcasses; ⁶  they are unclean to you.

Leviticus 11:28-29

11:28 and the one who carries their carcass must wash his clothes and be unclean until the evening; they are unclean to you.

Creatures that Swarm on the Land

11:29 “‘Now this is what is unclean to you among the swarming things that swarm on the land: ⁷  the rat, the mouse, the large lizard of any kind,

Leviticus 11:31

11:31 These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening.

Leviticus 11:38

11:38 but if water is put on the seed and such a carcass falls on it, it is unclean to you.

Leviticus 13:11

13:11 it is a chronic ⁸  disease on the skin of his body, ⁹  so the priest is to pronounce him unclean. ¹⁰  The priest ¹¹  must not merely quarantine him, for he is unclean. ¹² 

Leviticus 13:15

13:15 so the priest is to examine the raw flesh ¹³  and pronounce him unclean ¹⁴  – it is diseased.

Leviticus 13:44

13:44 he is a diseased man. He is unclean. The priest must surely pronounce him unclean because of his infection on his head. ¹⁵ 

Leviticus 15:33

15:33 the one who is sick in her menstruation, the one with a discharge, whether male or female, ¹⁶  and a man ¹⁷  who has sexual intercourse with an unclean woman.’”

[7:21]  ¹ sn For these categories of unclean animals see Lev 11.

[7:21]  ² sn For the interpretation of this last clause see the note on Lev 7:20.

[10:10]  ³ tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.

[10:10]  ⁴ sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time – “holy” (קֹדֶשׁ, qodesh) versus “common” (חֹל, khol); as opposed to (2) the condition of a person, place, or thing – “unclean” (טָמֵא, tame’) versus “clean” (טָהוֹר, tahor). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a “clean” condition, but one could “defile” (the Hebrew Piel טִמֵּא [timme’], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it “clean” once again. With regard to the animals (Lev 11), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible (Lev 11:2, 46-47). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל (pigul) “foul, spoiled” is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for “unclean” (טָהוֹר, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.

[11:5]  ⁵ sn A small animal generally understood to be Hyrax syriacus; KJV, ASV, NIV “coney”; NKJV “rock hyrax.”

[11:8]  ⁷ 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.

[11:29]  ⁹ tn For zoological analyses of the list of creatures in vv. 29-30, see J. Milgrom, Leviticus (AB), 1:671-72; and J. E. Hartley, Leviticus (WBC), 161-62.

[13:11]  ¹¹ 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]  ¹² tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).

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

[13:11]  ¹⁴ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[13:11]  ¹⁵ 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).

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

[13:15]  ¹⁴ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:44]  ¹⁵ 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.

[15:33]  ¹⁷ tn Heb “and the one with a discharge, his discharge to the male and the female.”

[15:33]  ¹⁸ tn Heb “and for a man.”