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 11:24

Carcass Uncleanness

11:24 “‘By these ³  you defile yourselves; anyone who touches their carcass will be unclean until the evening,

Leviticus 11:28

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

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 11:39

Edible Land Quadrupeds

11:39 “‘Now if an animal ⁴  that you may eat dies, ⁵  whoever touches its carcass will be unclean until the evening.

Numbers 19:11-16

Purification from Uncleanness

19:11 “‘Whoever touches ⁶  the corpse ⁷  of any person ⁸  will be ceremonially unclean ⁹  seven days. 19:12 He must purify himself ¹⁰  with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean. 19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ¹¹  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

19:14 “‘This is the law: When a man dies ¹²  in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days. 19:15 And every open container that has no covering fastened on it is unclean. 19:16 And whoever touches the body of someone killed with a sword in the open fields, ¹³  or the body of someone who died of natural causes, ¹⁴  or a human bone, or a grave, will be unclean seven days. ¹⁵ 

Deuteronomy 14:8

14:8 Also the pig is ritually impure to you; though it has divided hooves, ¹⁶  it does not chew the cud. You may not eat their meat or even touch their remains.

Isaiah 52:11

52:11 Leave! Leave! Get out of there!

Don’t touch anything unclean!

Get out of it!

Stay pure, you who carry the Lord’s holy items! ¹⁷ 

Haggai 2:13

2:13 Then Haggai asked, “If a person who is ritually unclean because of touching a dead body ¹⁸  comes in contact with one of these items, will it become unclean?” The priests answered, “It will be unclean.”

Haggai 2:2

2:2 “Ask the following questions to ¹⁹  Zerubbabel son of Shealtiel, governor of Judah, the high priest Joshua son of Jehozadak, ²⁰  and the remnant of the people:

Colossians 1:17

1:17 He himself is before all things and all things are held together ²¹  in him.

[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.

[11:24]  ³ tn Heb “and to these.”

[11:39]  ⁴ tn This word for “animal” refers to land animal quadrupeds, not just any beast that dwells on the land (cf. 11:2).

[11:39]  ⁵ tn Heb “which is food for you” or “which is for you to eat.”

[19:11]  ⁶ tn The form is the participle with the article functioning as a substantive: “the one who touches.”

[19:11]  ⁷ tn Heb “the dead.”

[19:11]  ⁸ tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.

[19:11]  ⁹ tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification.

[19:12]  ¹⁰ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

[19:13]  ¹¹ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[19:14]  ¹² tn The word order gives the classification and then the condition: “a man, when he dies….”

[19:16]  ¹³ tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.

[19:16]  ¹⁴ tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.

[19:16]  ¹⁵ sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.

[14:8]  ¹⁶ tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (vÿshosa’ shesa’ parsah, “and is clovenfooted,” i.e., “has parted hooves”), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it.

[52:11]  ¹⁷ tn Heb “the vessels of the Lord” (so KJV, NAB).

[2:13]  ¹⁸ tn Heb “unclean of a person,” a euphemism for “unclean because of a dead person”; see Lev 21:11; Num 6:6. Cf. NAB “unclean from contact with a corpse.”

[2:2]  ¹⁹ tn Heb “say to”; NAB “Tell this to.”

[2:2]  ²⁰ tn Many English versions have “Joshua (the) son of Jehozadak the high priest,” but this is subject to misunderstanding. See the note on the name “Jehozadak” at the end of v. 1.

[1:17]  ²¹ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.