Imamat 8:21

8:21 but the entrails and the legs he washed with water, ¹  and Moses offered the whole ram up in smoke on the altar – it was a burnt offering for a soothing aroma, a gift to the Lord, just as the Lord had commanded Moses. ² 

Imamat 11:4

11:4 However, you must not eat these ³  from among those that chew the cud and have divided hooves: The camel is unclean to you ⁴  because it chews the cud ⁵  even though its hoof is not divided. ⁶ 

Imamat 13:25

13:25 the priest must examine it, ⁷  and if ⁸  the hair has turned white in the bright spot and it appears to be deeper than the skin, ⁹  it is a disease that has broken out in the burn. ¹⁰  The priest is to pronounce the person unclean. ¹¹  It is a diseased infection. ¹² 

Imamat 13:30

13:30 the priest is to examine the infection, ¹³  and if ¹⁴  it appears to be deeper than the skin ¹⁵  and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. ¹⁶  It is scall, ¹⁷  a disease of the head or the beard. ¹⁸ 

Imamat 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ¹⁹  the infection has not changed its appearance ²⁰  even though the infection has not spread, it is unclean. You must burn it up in the fire. It is a fungus, whether on the back side or front side of the article. ²¹ 

Imamat 14:13

14:13 He must then slaughter ²²  the male lamb in the place where ²³  the sin offering ²⁴  and the burnt offering ²⁵  are slaughtered, ²⁶  in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; ²⁷  it is most holy.

Imamat 17:14

17:14 for the life of all flesh is its blood. ²⁸  So I have said to the Israelites: You must not eat the blood of any living thing ²⁹  because the life of every living thing is its blood – all who eat it will be cut off. ³⁰ 

[8:21]  ¹ tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above).

[8:21]  ² tn See Lev 1:9, 13.

[11:4]  ³ tn Heb “this,” but as a collective plural (see the following context).

[11:4]  ⁴ sn Regarding “clean” versus “unclean,” see the note on Lev 10:10.

[11:4]  ⁵ tn Heb “because a chewer of the cud it is” (see also vv. 5 and 6).

[11:4]  ⁶ tn Heb “and hoof there is not dividing” (see also vv. 5 and 6).

[13:25]  ⁷ tn Heb “and the priest shall see it.”

[13:25]  ⁸ tn Heb “and behold” (so KJV, ASV).

[13:25]  ⁹ tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”

[13:25]  ¹⁰ tn Heb “it is a disease. In the burn it has broken out.”

[13:25]  ¹¹ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:25]  ¹² tn For the rendering “diseased infection” see the note on v. 2 above.

[13:30]  ¹³ tn Heb “and the priest shall see the infection.”

[13:30]  ¹⁴ tn Heb “and behold.”

[13:30]  ¹⁵ tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”

[13:30]  ¹⁶ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:30]  ¹⁷ tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.

[13:30]  ¹⁸ tn Heb “It is scall. It is the disease of the head or the beard.”

[13:55]  ¹⁹ tn Heb “and behold” (so KJV, ASV).

[13:55]  ²⁰ tn Heb “the infection has not changed its eye.” Smr has “its/his eyes,” as in vv. 5 and 37, but here it refers to the appearance of the article of cloth or leather, unlike vv. 5 and 37 where there is a preposition attached and it refers to the eyes of the priest.

[13:55]  ²¹ tn The terms “back side” and “front side” are the same as those used in v. 42 for the “back or front bald area” of a man’s head. The exact meaning of these terms when applied to articles of cloth or leather is uncertain. It could refer, for example, to the inside versus the outside of a garment, or the back versus the front side of an article of cloth or leather. See J. Milgrom, Leviticus (AB), 1:814, for various possibilities.

[14:13]  ²² tn Heb “And he shall slaughter.”

[14:13]  ²³ tn Heb “in the place which.”

[14:13]  ²⁴ sn See the note on Lev 4:3 regarding the term “sin offering.”

[14:13]  ²⁵ sn See the note on Lev 1:3 regarding the “burnt offering.”

[14:13]  ²⁶ tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb “to slaughter” plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).

[14:13]  ²⁷ tn Heb “the guilt offering, it [is] to the Lord.” Regarding the “guilt offering,” see the note on Lev 5:15.

[17:14]  ²⁸ tn Heb “for the life/soul (נֶפֶשׁ, nefesh) of all flesh, its blood in its life/soul (נֶפֶשׁ) it is.” The LXX, Syriac, and Vulgate leave out “in its life/soul,” which would naturally yield “for the life of all flesh, its blood it is” (see J. E. Hartley, Leviticus [WBC], 261, 263). The present translation is something of an oversimplification, but the meaning is basically the same in any case. Cf. NRSV “For the life of every creature – its blood is its life.”

[17:14]  ²⁹ tn Heb “of all flesh” (also later in this verse). See the note on “every living thing” in v. 11.

[17:14]  ³⁰ tn For remarks on the “cut off” penalty see the note on v. 4 above.