Imamat 13:12

13:12 If, however, the disease breaks out ¹  on the skin so that the disease covers all the skin of the person with the infection ²  from his head to his feet, as far as the priest can see, ³ 

Imamat 13:43

13:43 The priest is to examine it, ⁴  and if ⁵  the swelling of the infection is reddish white in the back or front bald area like the appearance of a disease on the skin of the body, ⁶ 

Imamat 13:53

13:53 But if the priest examines it and ⁷  the infection has not spread in the garment or in the warp or in the woof or in any article of leather,

Imamat 15:17

15:17 and he must wash in water any clothing or leather that has semen on it, and it will be unclean until evening.

Imamat 21:18

21:18 Certainly ⁸  no man who has a physical flaw is to approach: a blind man, or one who is lame, or one with a slit nose, ⁹  or a limb too long,

[13:12]  ¹ tn Heb “And if spreading [infinitive absolute] it spreads out [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

[13:12]  ² tn Heb “all the skin of the infection,” but see v. 4 above.

[13:12]  ³ tn Heb “to all the appearance of the eyes of the priest.”

[13:43]  ⁴ tn Heb “and the priest shall see it” (cf. KJV). The MT has “him/it” which some take to refer to the person as a whole (i.e., “him”; see, e.g., J. Milgrom, Leviticus [AB], 1:770; NIV, NRSV, etc.), while others take it as a reference to the “infection” (נֶגַע, nega’) in v. 42 (J. E. Hartley, Leviticus [WBC], 172, 177). Smr has “her/it,” which would probably refer to “disease” (צָרַעַת, tsara’at) in v. 42. The general pattern in the chapter suggests that “it,” either the infection or the disease, is the object of the examination (see, e.g., v. 3 above and v. 50 below).

[13:43]  ⁵ tn Heb “and behold.”

[13:43]  ⁶ tn Heb “like appearance of disease of skin of flesh.”

[13:53]  ⁷ tn Heb “And if the priest sees and behold”; NASB “and indeed.”

[21:18]  ⁸ tn The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty (GKC 498 §159.ee).

[21:18]  ⁹ tn Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects (HALOT 354 s.v. II חרם qal; cf. G. J. Wenham, Leviticus [NICOT], 292, n. 7); cf. KJV, ASV “a flat nose”; NASB “a disfigured face.” The NJPS translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [JPSTC], 146).