Imamat 13:5
Konteks13:5 The priest must then examine it on the seventh day, and if, 1 as far as he can see, the infection has stayed the same 2 and has not spread on the skin, 3 then the priest is to quarantine the person for another seven days. 4
Imamat 13:11
Konteks13:11 it is a chronic 5 disease on the skin of his body, 6 so the priest is to pronounce him unclean. 7 The priest 8 must not merely quarantine him, for he is unclean. 9
Imamat 13:59
Konteks13:59 This is the law 10 of the diseased infection in the garment of wool or linen, or the warp or woof, or any article of leather, for pronouncing it clean or unclean. 11
Imamat 15:14
Konteks15:14 Then on the eighth day he is to take for himself two turtledoves or two young pigeons, 12 and he is to present himself 13 before the Lord at the entrance of the Meeting Tent and give them to the priest,
Imamat 15:19
Konteks15:19 “‘When a woman has a discharge 14 and her discharge is blood from her body, 15 she is to be in her menstruation 16 seven days, and anyone who touches her will be unclean until evening.
Imamat 15:29
Konteks15:29 Then on the eighth day she must take for herself two turtledoves or two young pigeons 17 and she must bring them to the priest at the entrance of the Meeting Tent,
Imamat 18:17
Konteks18:17 You must not have sexual intercourse with both a woman and her daughter; you must not take as wife either her son’s daughter or her daughter’s daughter to have intercourse with them. 18 They are closely related to her 19 – it is lewdness. 20
Imamat 21:6
Konteks21:6 “‘They must be holy to their God, and they must not profane 21 the name of their God, because they are the ones who present the Lord’s gifts, 22 the food of their God. Therefore they must be holy. 23
Imamat 25:23
Konteks25:23 The land must not be sold without reclaim 24 because the land belongs to me, for you are foreigners and residents with me. 25
Imamat 25:27
Konteks25:27 he is to calculate the value of the years it was sold, 26 refund the balance 27 to the man to whom he had sold it, and return to his property.
Imamat 25:49
Konteks25:49 or his uncle or his cousin 28 may redeem him, or anyone of the rest of his blood relatives – his family 29 – may redeem him, or if 30 he prospers he may redeem himself.
Imamat 26:40
Konteks26:40 However, when 31 they confess their iniquity and their ancestors’ iniquity which they committed by trespassing against me, 32 by which they also walked 33 in hostility against me 34
[13:5] 1 tn Heb “and behold” (so KJV, ASV).
[13:5] 2 tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”
[13:5] 3 tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.
[13:5] 4 tn Heb “a second seven days.”
[13:11] 5 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] 6 tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29; cf. v. 2 above).
[13:11] 7 tn This is the declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).
[13:11] 8 tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.
[13:11] 9 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).
[13:59] 10 sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 13. Similar summaries are found in Lev 7:37-38; 11:46-47; 14:54-57; and 15:32-33.
[13:59] 11 tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).
[15:14] 12 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).
[15:14] 13 tc The MT has the Qal form of the verb בּוֹא (bo’) “to come” here, but the LXX (followed generally by the Syriac and Tg. Ps.-J.) reflects the Hiphil form of the same verb, “to bring” as in v. 29 below. In v. 29, however, there is no additional clause “and give them to the priest,” so the Hiphil is necessary in that context while it is not necessary here in v. 14.
[15:19] 14 tn See the note on Lev 15:2 above.
[15:19] 15 tn Heb “blood shall be her discharge in her flesh.” The term “flesh” here refers euphemistically to the female sexual area (cf. the note on v. 2 above).
[15:19] 16 tn See the note on Lev 12:2 and R. E. Averbeck, NIDOTTE 1:925-27.
[15:29] 17 tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).
[18:17] 18 tn Heb “You must not uncover the nakedness of both a woman and her daughter; the daughter of her son and the daughter of her daughter you must not take to uncover her nakedness.” Translating “her” as “them” provides consistency in the English. In this kind of context, “take” means to “take in marriage” (cf. also v. 18). The LXX and Syriac have “their nakedness,” referring to the nakedness of the woman’s granddaughters, rather than the nakedness of the woman herself.
[18:17] 19 tc Heb “they are her flesh.” The LXX reads “your” here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be “They are closely related to you.”
[18:17] 20 tn The term rendered “lewdness” almost always carries a connotation of cunning, evil device, and divisiveness (cf. HALOT 272 s.v. I זִמָּה 2, “infamy”), and is closely associated with sexual and religious infidelity (cf., e.g., Lev 19:29; 20:14; Job 31:11; Jer 13:27; Ezek 16:27; 22:9). Recent English versions differ on how they handle this: NAB “would be shameful”; CEV “would make you unclean”; NIV “wickedness”; NLT “horrible wickedness”; NRSV “depravity”; TEV “incest.”
[21:6] 21 sn Regarding “profane,” see the note on Lev 10:10 above.
[21:6] 22 sn Regarding the Hebrew term for “gifts,” see the note on Lev 1:9 above (cf. also 3:11 and 16 in combination with the word for “food” that follows in the next phrase here).
[21:6] 23 tc Smr and all early versions have the plural adjective “holy” rather than the MT singular noun “holiness.”
[25:23] 24 tn The term rendered “without reclaim” means that the land has been bought for the full price and is, therefore, not subject to reclaim under any circumstances. This was not to be done with land in ancient Israel (contrast the final full sale of houses in v. 30; see the evidence cited in B. A. Levine, Leviticus [JPSTC], 174).
[25:23] 25 tn That is, the Israelites were strangers and residents who were attached to the
[25:27] 26 tn Heb “and he shall calculate its years of sale.”
[25:27] 27 tn Heb “and return the excess.”
[25:49] 28 tn Heb “the son of his uncle.”
[25:49] 29 tn Heb “or from the remainder of his flesh from his family.”
[25:49] 30 tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.
[26:40] 31 tn Heb “And.” Many English versions take this to be a conditional clause (“if…”) though there is no conditional particle (see, e.g., NASB, NIV, NRSV; but see the very different rendering in B. A. Levine, Leviticus [JPSTC], 190). The temporal translation offered here (“when”) takes into account the particle אָז (’az, “then”), which occurs twice in v. 41. The obvious contextual contrast between vv. 39 and 40 is expressed by “however” in the translation.
[26:40] 32 tn Heb “in their trespassing which they trespassed in me.” See the note on Lev 5:15, although the term is used in a more technical sense there in relation to the “guilt offering.”
