Imamat 14:55

14:55 for the diseased garment, ¹  for the house, ² 

Imamat 14:47

14:47 Anyone who lies down in the house must wash his clothes. Anyone who eats in the house must wash his clothes.

Imamat 6:11

6:11 Then he must take off his clothes and put on other clothes, and he must bring the fatty ashes outside the camp to a ceremonially ³  clean place,

Imamat 13:47

Infections in Garments, Cloth, or Leather

13:47 “When a garment has a diseased infection in it, ⁴  whether a wool or linen garment, ⁵ 

Imamat 16:32

16:32 “The priest who is anointed and ordained to act as high priest in place of his father ⁶  is to make atonement. He is to put on the linen garments, the holy garments,

Imamat 16:23

The Concluding Rituals

16:23 “Aaron must then enter ⁷  the Meeting Tent and take off the linen garments which he had put on when he entered the sanctuary, and leave them there.

Imamat 11:25

11:25 and anyone who carries their carcass must wash his clothes and will be unclean until the evening.

Imamat 17:16

17:16 But if he does not wash his clothes ⁸  and does not bathe his body, he will bear his punishment for iniquity.’” ⁹ 

Imamat 15:21

15:21 Anyone who touches her bed must wash his clothes, bathe in water, and be unclean until evening.

Imamat 16:28

16:28 and the one who burns them must wash his clothes and bathe his body in water, and afterward he may reenter the camp.

Imamat 11:40

11:40 One who eats from its carcass must wash his clothes and be unclean until the evening, and whoever carries its carcass must wash his clothes and be unclean until the evening.

Imamat 15:5

15:5 Anyone who touches his bed ¹⁰  must wash his clothes, bathe in water, and be unclean until evening. ¹¹ 

Imamat 10:5

10:5 So they came near and carried them away in their tunics to a place outside the camp just as Moses had spoken.

Imamat 8:7

8:7 Then he ¹²  put the tunic ¹³  on Aaron, ¹⁴  wrapped the sash around him, ¹⁵  and clothed him with the robe. ¹⁶  Next he put the ephod on him ¹⁷  and placed on him ¹⁸  the decorated band of the ephod, and fastened the ephod closely to him with the band. ¹⁹ 

Imamat 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.

Imamat 15:7

15:7 The one who touches the body ²⁰  of the man with a discharge must wash his clothes, bathe in water, and be unclean until evening.

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 15:27

15:27 and anyone who touches them will be unclean, and he must wash his clothes, bathe in water, and be unclean until evening. ²¹ 

Imamat 6:27

6:27 Anyone who touches its meat must be holy, and whoever spatters some of its blood on a garment, ²²  you must wash ²³  whatever he spatters it on in a holy place.

Imamat 13:45

The Life of the Person with Skin Disease

13:45 “As for the diseased person who has the infection, ²⁴  his clothes must be torn, the hair of his head must be unbound, he must cover his mustache, ²⁵  and he must call out ‘Unclean! Unclean!’

Imamat 15:8

15:8 If the man with a discharge spits on a person who is ceremonially clean, ²⁶  that person must wash his clothes, bathe in water, and be unclean until evening.

Imamat 21:10

Rules for the High Priest

21:10 “‘The high ²⁷  priest – who is greater than his brothers, on whose head the anointing oil is poured, who has been ordained ²⁸  to wear the priestly garments – must neither dishevel the hair of his head nor tear his garments. ²⁹ 

Imamat 19:19

19:19 You must keep my statutes. You must not allow two different kinds of your animals to breed, ³⁰  you must not sow your field with two different kinds of seed, and you must not wear ³¹  a garment made of two different kinds of fabric. ³² 

Imamat 15:11

15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water ³³  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 16:26

16:26 and the one who sent the goat away to Azazel ³⁴  must wash his clothes, bathe his body in water, and afterward he may reenter the camp.

Imamat 15:22

15:22 Anyone who touches any furniture she sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 15:6

15:6 The one who sits on the furniture the man with a discharge sits on must wash his clothes, bathe in water, and be unclean until evening.

Imamat 13:56

13:56 But if the priest has examined it and ³⁵  the infection has faded after it has been washed, he is to tear it out of ³⁶  the garment or the leather or the warp or the woof.

Imamat 13:58-59

13:58 But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it ³⁷  is to be washed a second time and it will be clean.”

Summary of Infection Regulations

13:59 This is the law ³⁸  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. ³⁹ 

Imamat 13:53

13:53 But if the priest examines it and ⁴⁰  the infection has not spread in the garment or in the warp or in the woof or in any article of leather,

Imamat 16:24

16:24 Then he must bathe his body in water in a holy place, put on his clothes, and go out and make his burnt offering and the people’s burnt offering. So he is to make atonement ⁴¹  on behalf of himself and the people. ⁴² 

Imamat 15:13

Purity Regulations for Male Bodily Discharges

15:13 “‘When the man with the discharge becomes clean from his discharge he is to count off for himself seven days for his purification, and he must wash his clothes, bathe in fresh water, ⁴³  and be clean.

Imamat 11:32

11:32 Also, anything they fall on ⁴⁴  when they die will become unclean – any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water ⁴⁵  and will be unclean until the evening. Then it will become clean.

Imamat 13:6

13:6 The priest must then examine it again on the seventh day, ⁴⁶  and if ⁴⁷  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ⁴⁸  It is a scab, ⁴⁹  so he must wash his clothes ⁵⁰  and be clean.

Imamat 13:34

13:34 The priest must then examine the scall on the seventh day, and if ⁵¹  the scall has not spread on the skin and it does not appear to be deeper than the skin, ⁵²  then the priest is to pronounce him clean. ⁵³  So he is to wash his clothes and be clean.

Imamat 14:8-9

The Seven Days of Purification

14:8 “The one being cleansed ⁵⁴  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ⁵⁵  Then afterward he may enter the camp, but he must live outside his tent seven days. 14:9 When the seventh day comes ⁵⁶  he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean. ⁵⁷ 

Imamat 15:10

15:10 Anyone who touches anything that was under him ⁵⁸  will be unclean until evening, and the one who carries those items ⁵⁹  must wash his clothes, bathe in water, and be unclean until evening.

Imamat 17:15

Regulations for Eating Carcasses

17:15 “‘Any person ⁶⁰  who eats an animal that has died of natural causes ⁶¹  or an animal torn by beasts, whether a native citizen or a foreigner, ⁶²  must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean.

Imamat 13:49

13:49 if the infection ⁶³  in the garment or leather or warp or woof or any article of leather is yellowish green or reddish, it is a diseased infection and it must be shown to the priest.

Imamat 13:52

13:52 He must burn the garment or the warp or the woof, whether wool or linen, or any article of leather which has the infection in it. Because it is a malignant disease it must be burned up in the fire.

Imamat 13:57

13:57 Then if ⁶⁴  it still appears again in the garment or the warp or the woof, or in any article of leather, it is an outbreak. Whatever has the infection in it you must burn up in the fire.

Imamat 13:51

13:51 He must then examine the infection on the seventh day. If the infection has spread in the garment, or in the warp, or in the woof, or in the leather – whatever the article into which the leather was made ⁶⁵  – the infection is a malignant disease. It is unclean.

Imamat 10:6

10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not ⁶⁶  dishevel the hair of your heads ⁶⁷  and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, ⁶⁸ 

Imamat 13:48

13:48 or in the warp or woof ⁶⁹  of the linen or the wool, or in leather or anything made of leather, ⁷⁰ 

Imamat 21:7

21:7 They must not take a wife defiled by prostitution, ⁷¹  nor are they to take a wife divorced from her husband, ⁷²  for the priest ⁷³  is holy to his God. ⁷⁴ 

Imamat 21:14

21:14 He must not marry ⁷⁵  a widow, a divorced woman, or one profaned by prostitution; he may only take a virgin from his people ⁷⁶  as a wife.

Imamat 8:30

Anointing Aaron, his Sons, and their Garments

8:30 Then Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and his garments, and on his sons and his sons’ garments with him. So he consecrated Aaron, his garments, and his sons and his sons’ garments with him.

Imamat 16:4

16:4 He must put on a holy linen tunic, ⁷⁷  linen leggings are to cover his body, ⁷⁸  and he is to wrap himself with a linen sash ⁷⁹  and wrap his head with a linen turban. ⁸⁰  They are holy garments, so he must bathe ⁸¹  his body in water and put them on.

Imamat 8:2

8:2 “Take Aaron and his sons with him, and the garments, the anointing oil, the sin offering bull, the two rams, and the basket of unleavened bread,

Imamat 6:10

6:10 Then the priest must put on his linen robe and must put linen leggings ⁸²  over his bare flesh, and he must take up the fatty ashes of the burnt offering that the fire consumed on the altar, ⁸³  and he must place them ⁸⁴  beside the altar.

Imamat 7:24

7:24 Moreover, the fat of an animal that has died of natural causes ⁸⁵  and the fat of an animal torn by beasts may be used for any other purpose, ⁸⁶  but you must certainly never eat it.

Imamat 19:26

Blood, Hair, and Body

19:26 “‘You must not eat anything with the blood still in it. ⁸⁷  You must not practice either divination or soothsaying. ⁸⁸ 

Imamat 6:28

6:28 Any clay vessel it is boiled in must be broken, and if it was boiled in a bronze vessel, then that vessel ⁸⁹  must be rubbed out and rinsed in water.

Imamat 8:13

8:13 Moses also brought forward Aaron’s sons, clothed them with tunics, wrapped sashes around them, ⁹⁰  and wrapped headbands on them ⁹¹  just as the Lord had commanded Moses.

Imamat 19:36

19:36 You must have honest balances, ⁹²  honest weights, an honest ephah, and an honest hin. ⁹³  I am the Lord your God who brought you out from the land of Egypt.

Imamat 7:13

7:13 He must present this grain offering ⁹⁴  in addition to ring-shaped loaves of leavened bread which regularly accompany ⁹⁵  the sacrifice of his thanksgiving peace offering.

Imamat 4:29

4:29 He must lay his hand on the head of the sin offering and slaughter ⁹⁶  the sin offering in the place where the burnt offering is slaughtered.

Imamat 14:29

14:29 and the remainder of the olive oil that is in the hand ⁹⁷  of the priest he is to put ⁹⁸  on the head of the one being cleansed to make atonement for him before the Lord.

Imamat 19:35

19:35 You must not do injustice in the regulation of measures, whether of length, weight, or volume. ⁹⁹ 

Imamat 10:12

Perpetual Statutes Moses spoke to Aaron

10:12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy.

Imamat 2:5

2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened.

Imamat 4:24

4:24 He must lay his hand on the head of the male goat and slaughter ¹⁰⁰  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

Imamat 4:33

4:33 He must lay his hand on the head of the sin offering and slaughter it for a sin offering in the place where the burnt offering is slaughtered.

Imamat 11:24

Carcass Uncleanness

11:24 “‘By these ¹⁰¹  you defile yourselves; anyone who touches their carcass will be unclean until the evening,

Imamat 11:34

11:34 Any food that may be eaten which becomes soaked with water ¹⁰²  will become unclean. Anything drinkable ¹⁰³  in any such vessel will become unclean. ¹⁰⁴ 

Imamat 12:4

12:4 Then she will remain ¹⁰⁵  thirty-three days in blood purity. ¹⁰⁶  She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled. ¹⁰⁷ 

Imamat 14:4

14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, ¹⁰⁸  and some twigs of hyssop ¹⁰⁹  be taken up ¹¹⁰  for the one being cleansed. ¹¹¹ 

Imamat 14:18

14:18 and the remainder of the olive oil ¹¹²  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Imamat 19:31

19:31 Do not turn to the spirits of the dead and do not seek familiar spirits ¹¹³  to become unclean by them. I am the Lord your God.

Imamat 20:6

Prohibition against Spiritists and Mediums ¹¹⁴ 

20:6 “‘The person who turns to the spirits of the dead and familiar spirits ¹¹⁵  to commit prostitution by going after them, I will set my face ¹¹⁶  against that person and cut him off from the midst of his people.

Imamat 22:23

22:23 As for an ox ¹¹⁷  or a sheep with a limb too long or stunted, ¹¹⁸  you may present it as a freewill offering, but it will not be acceptable for a votive offering. ¹¹⁹ 

Imamat 23:6

23:6 Then on the fifteenth day of the same month ¹²⁰  will be the festival of unleavened bread to the Lord; seven days you must eat unleavened bread.

Imamat 25:23

25:23 The land must not be sold without reclaim ¹²¹  because the land belongs to me, for you are foreigners and residents with me. ¹²² 

Imamat 2:4

Processed Grain Offerings

2:4 “‘When you present an offering of grain baked in an oven, it must be made of ¹²³  choice wheat flour baked into unleavened loaves ¹²⁴  mixed with olive oil or ¹²⁵  unleavened wafers smeared ¹²⁶  with olive oil.

Imamat 7:12

7:12 If he presents it on account of thanksgiving, ¹²⁷  along with the thank offering sacrifice he must present unleavened loaves mixed with olive oil, unleavened wafers smeared with olive oil, ¹²⁸  and well soaked ¹²⁹  ring-shaped loaves made of choice wheat flour ¹³⁰  mixed with olive oil.

Imamat 23:17

23:17 From the places where you live you must bring two loaves of ¹³¹  bread for a wave offering; they must be made from two tenths of an ephah of fine wheat flour, baked with yeast, ¹³²  as first fruits to the Lord.

[14:55]  ¹ sn Cf. Lev 13:47-59.

[14:55]  ² sn Cf. Lev 14:33-53.

[6:11]  ³ tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness of the place involved is ritual or ceremonial in nature.

[13:47]  ⁴ tn Heb “And the garment, if there is in it a mark of disease.”

[13:47]  ⁵ tn Heb “in a wool garment or in a linen garment.”

[16:32]  ⁶ tn Heb “And the priest whom he shall anointed him and whom he shall fill his hand to act as priest under his father.” Imperfect active verbs are often used as passives (see, e.g., v. 27 above and the note on Lev 14:4).

[16:23]  ⁷ tn Heb “And Aaron shall enter.”

[17:16]  ⁸ tn The words “his clothes” are not in the Hebrew text, but are repeated in the translation for clarity.

[17:16]  ⁹ tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment for the iniquity” reflects the use of the word “iniquity” to refer to the punishment for iniquity. This is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).

[17:16]  sn For the interpretation of this verse reflected in the present translation, see the remarks on Lev 5:1 in J. Milgrom, Leviticus (AB), 1:292-97.

[15:5]  ¹⁰ tn Heb “And a man who touches in his bed”; NLT “touch the man’s bedding.”

[15:5]  ¹¹ tn Heb “he shall wash his clothes and bathe in water and be unclean until the evening” (cf. also vv. 6-8, 10-11, etc.).

[8:7]  ¹² sn Here Moses actually clothes Aaron (cf. v. 13 below for Aaron’s sons). Regarding the various articles of clothing see J. E. Hartley, Leviticus (WBC), 111-12 and esp. J. Milgrom, Leviticus (AB), 1:501-13.

[8:7]  ¹³ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). Traditionally this has been translated “coat” (so KJV, ASV), but that English word designates an outer garment.

[8:7]  ¹⁴ tn Heb “on him”; the referent (Aaron) has been specified in the translation for clarity.

[8:7]  ¹⁵ tn Heb “girded him with the sash” (so NASB); NCV “tied the cloth belt around him.”

[8:7]  sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[8:7]  ¹⁶ sn The robe was a long shirt-like over-garment that reached down below the knees. Its hem was embroidered with pomegranates and golden bells around the bottom (Exod 28:4, 31-35; 29:5; 39:22-26).

[8:7]  ¹⁷ sn The ephod was an apron like garment suspended from shoulder straps. It draped over the robe and extended from the chest down to the thighs (Exod 28:4, 6-14, 25-28; 29:5; 39:2-7).

[8:7]  ¹⁸ tn Heb “girded him with.”

[8:7]  ¹⁹ sn The decorated band of the ephod served as a sort of belt around Aaron’s body that would hold the ephod closely to him rather than allowing it to hang loosely across his front (Exod 28:8, 27; 29:5; 39:5, 20).

[15:7]  ²⁰ tn Heb “And the one who touches in the flesh.” In this instance, “flesh” (or “body”) probably refers literally to any part of the body, not the genitals specifically (see the discussion in J. Milgrom, Leviticus [AB], 1:914).

[15:27]  ²¹ tn See the note on v. 5 above.

[6:27]  ²² tn Heb “on the garment”; NCV “on any clothes”; CEV “on the clothes of the priest.”

[6:27]  ²³ tc The translation “you must wash” is based on the MT as it stands (cf. NASB, NIV). Smr, LXX, Syriac, Tg. Ps.-J., and the Vulgate have a third person masculine singular passive form (Pual), “[the garment] must be washed” (cf. NAB, NRSV, NLT). This could also be supported from the verbs in the following verse, and it requires only a repointing of the Hebrew text with no change in consonants. See the remarks in J. E. Hartley, Leviticus (WBC), 90 and J. Milgrom, Leviticus (AB), 1:404.

[13:45]  ²⁴ tn Heb “And the diseased one who in him is the infection.”

[13:45]  ²⁵ tn Heb “and his head shall be unbound, and he shall cover on [his] mustache.” Tearing one’s clothing, allowing the hair to hang loose rather than bound up in a turban, and covering the mustache on the upper lip are all ways of expressing shame, grief, or distress (cf., e.g., Lev 10:6 and Micah 3:7).

[15:8]  ²⁶ tn Heb “And if the man with a discharge spits in the clean one.”

[21:10]  ²⁷ tn The adjective “high” has been supplied in the translation for clarity, as in many English versions.

[21:10]  ²⁸ tn Heb “and he has filled his hand.” For this expression see the note on Lev 8:33.

[21:10]  ²⁹ tn Regarding these signs of mourning see the note on Lev 10:6. His head had been anointed (v. 10a) so it must not be unkempt (v. 10b), and his garments were special priestly garments (v. 10a) so he must not tear them (v. 10b). In the translation “garments” has been employed rather than “clothes” to suggest that the special priestly garments are referred to here; cf. NRSV “nor tear his vestments.”

[19:19]  ³⁰ tn Heb “Your animals, you shall not cross-breed two different kinds.”

[19:19]  ³¹ tn Heb “you shall not cause to go up on you.”

[19:19]  ³² sn Cf. Deut 22:11 where the Hebrew term translated “two different kinds” (כִּלְאַיִם, kil’ayim) refers to a mixture of linen and wool woven together in a garment.

[15:11]  ³³ tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”

[16:26]  ³⁴ tn For “Azazel” see the note on v. 8 above.

[13:56]  ³⁵ tn Heb “And if the priest saw and behold….”

[13:56]  ³⁶ tn Heb “and he shall tear it from.”

[13:58]  ³⁷ tn Heb “and the infection turns aside from them.”

[13:59]  ³⁸ 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]  ³⁹ tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).

[13:53]  ⁴⁰ tn Heb “And if the priest sees and behold”; NASB “and indeed.”

[16:24]  ⁴¹ tn Heb “And he shall make atonement.”

[16:24]  ⁴² tn Heb “on behalf of himself and on behalf of the people.” After “on behalf of himself” the LXX adds the expected “and on behalf of his household” (cf. vv. 6, 11, and 17).

[15:13]  ⁴³ tn For the expression “fresh water” see the note on Lev 14:5 above.

[11:32]  ⁴⁴ tn Heb “And all which it shall fall on it from them.”

[11:32]  ⁴⁵ tn Heb “in water it shall be brought.”

[13:6]  ⁴⁶ tn That is, at the end of the second set of seven days referred to at the end of v. 5, a total of fourteen days after the first appearance before the priest.

[13:6]  ⁴⁷ tn Heb “and behold.”

[13:6]  ⁴⁸ tn Heb “he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”). Here it is a so-called “declarative” Piel (i.e., “to declare clean”), but it also implies that the person is put into the category of being “clean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 176; cf. the corresponding opposite in v. 3 above).

[13:6]  ⁴⁹ tn On the term “scab” see the note on v. 2 above. Cf. NAB “it was merely eczema”; NRSV “only an eruption”; NLT “only a temporary rash.”

[13:6]  ⁵⁰ tn Heb “and he shall wash his clothes.”

[13:34]  ⁵¹ tn Heb “and behold” (so KJV, ASV).

[13:34]  ⁵² tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ⁵³ tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

[14:8]  ⁵⁴ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ⁵⁵ tn Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in vv. 4-7 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10-20 (see Qal “be[come] clean” in vv. 9 and 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already “be clean” in the sense of having access to the community.

[14:9]  ⁵⁶ tn Heb “And it shall be on the seventh day.”

[14:9]  ⁵⁷ tn Heb “and he shall be clean” (see the note on v. 8).

[15:10]  ⁵⁸ tn Heb “which shall be under him.” The verb is perhaps a future perfect, “which shall have been.”

[15:10]  ⁵⁹ tn Heb “them”; the referent (the previously mentioned items which were under the unclean person) has been specified in the translation for clarity.

[17:15]  ⁶⁰ tn Heb “And any soul” (נֶפֶשׁ, nefesh).

[17:15]  ⁶¹ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that died of itself”; TEV “that has died a natural death.”

[17:15]  ⁶² tn Heb “in the native or in the sojourner.”

[13:49]  ⁶³ tn Heb “and the infection is.” This clause is conditional in force, and is translated as such by almost all English versions.

[13:57]  ⁶⁴ tn Heb “And if”; NIV, NCV “But if”; NAB “If, however.”

[13:51]  ⁶⁵ tn Heb “to all which the leather was made into a handiwork.”

[10:6]  ⁶⁶ tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).

[10:6]  ⁶⁷ tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).

[10:6]  ⁶⁸ tn Heb “shall weep [for] the burning which the Lord has burned”; NIV “may mourn for those the Lord has destroyed by fire.”

[13:48]  ⁶⁹ sn The warp (vertical) and woof (horizontal) thread may be two different sets of thread not yet woven together, or they may refer to two different kinds of thread already woven, in which case one might have the disease in it while the other does not. See the explanation in J. Milgrom, Leviticus (AB), 1:809-10.

[13:48]  ⁷⁰ tn Heb “in any handiwork of skin” (cf. KJV, ASV, NRSV); most other modern English versions have “leather.”

[21:7]  ⁷¹ tn Heb “A wife harlot and profaned they shall not take.” The structure of the verse (e.g., “wife” at the beginning of the two main clauses) suggests that “harlot and profaned” constitutes a hendiadys, meaning “a wife defiled by harlotry” (see the explanation in B. A. Levine, Leviticus [JPSTC], 143, as opposed to that in J. E. Hartley, Leviticus [WBC], 343, 348; cf. v. 14 below). Cf. NASB “a woman who is profaned by harlotry.”

[21:7]  ⁷² sn For a helpful discussion of divorce in general and as it relates to this passage see B. A. Levine, Leviticus (JPSTC), 143-44.

[21:7]  ⁷³ tn Heb “he”; the referent (the priest) has been specified in the translation for clarity.

[21:7]  ⁷⁴ tn The pronoun “he” in this clause refers to the priest, not the former husband of the divorced woman.

[21:14]  ⁷⁵ tn Heb “take.” In context this means “take as wife,” i.e., “marry.”

[21:14]  ⁷⁶ tc The MT has literally, “from his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “from his people,” referring to the Israelites as a whole.

[16:4]  ⁷⁷ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.

[16:4]  ⁷⁸ tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).

[16:4]  ⁷⁹ sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[16:4]  ⁸⁰ tn Heb “and in a turban of linen he shall wrap.”

[16:4]  sn The turban consisted of wound up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4). It is usually thought to be a “turban,” but it might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[16:4]  ⁸¹ tn Heb “and he shall bathe….”

[6:10]  ⁸² tn The exact nature of this article of the priest’s clothing is difficult to determine. Cf. KJV, ASV “breeches”; NAB “drawers”; NASB, NIV, NRSV, NLT “undergarments”; NCV “underclothes”; CEV “underwear”; TEV “shorts.”

[6:10]  ⁸³ tn Heb “he shall lift up the fatty ashes which the fire shall consume the burnt offering on the altar.”

[6:10]  ⁸⁴ tn Heb “it,” referring the “fatty ashes” as a single unit.

[7:24]  ⁸⁵ tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB, TEV “that has died a natural death.”

[7:24]  ⁸⁶ tn Heb “shall be used for any work”; cf. NIV, NLT “may be used for any other purpose.”

[19:26]  ⁸⁷ tn Heb “You shall not eat on the blood.” See the extensive remarks in J. E. Hartley, Leviticus (WBC), 319-20, and B. A. Levine, Leviticus (JPSTC), 132-33. The LXX has “on the mountains,” suggesting that this is a prohibition against illegitimate places and occasions of worship, not the eating of blood.

[19:26]  ⁸⁸ tn Heb “You shall not practice divination and you shall not practice soothsaying”; cf. NRSV “practice augury or witchcraft.” For suggestions regarding the practices involved see B. A. Levine, Leviticus (JPSTC), 133, and J. E. Hartley, Leviticus (WBC), 320.

[6:28]  ⁸⁹ tn Heb “it”; the words “that vessel” are supplied in the translation to clarify the referent.

[8:13]  ⁹⁰ tc The MT has here “sash” (singular), but the context is clearly plural and Smr has it in the plural.

[8:13]  tn Heb “girded them with sashes” (so NAB, NASB); NRSV “fastened sashes around them.”

[8:13]  ⁹¹ tn Heb “wrapped headdresses to them”; cf. KJV “bonnets”; NASB, TEV “caps”; NIV, NCV “headbands”; NAB, NLT “turbans.”

[8:13]  sn Notice that the priestly garments of Aaron’s sons are quite limited compared to those of Aaron himself, the high priest (cf. vv. 7-9 above). The terms for “tunic” and “sash” are the same but not the headgear (cf. Exod 28:40; 29:8-9; 39:27-29).

[19:36]  ⁹² tn Heb “balances of righteousness,” and so throughout this sentence.

[19:36]  ⁹³ sn An ephah is a dry measure which measures about four gallons, or perhaps one third of a bushel, while a hin is a liquid measure of about 3.6 liters (= approximately 1 quart).

[7:13]  ⁹⁴ tn The rendering “this [grain] offering” is more literally “his offering,” but it refers to the series of grain offerings listed just previously in v. 12.

[7:13]  ⁹⁵ tn The words “which regularly accompany” are not in the Hebrew text, but are supplied for clarity.

[7:13]  sn The translation “[which regularly accompany]…” is based on the practice of bringing bread (and wine) to eat with the portions of the peace offering meat eaten by the priests and worshipers (see v. 14 and Num 15:1-13). This was in addition to the memorial portion of the unleavened bread that was offered to the Lord on the altar (cf. Lev 2:2, 9, and the note on 7:12).

[4:29]  ⁹⁶ tc The LXX has a plural form here (see v. 24 above and the note on Lev 1:5a).

[14:29]  ⁹⁷ tn Heb “on the hand.”

[14:29]  ⁹⁸ tn Heb “give.”

[19:35]  ⁹⁹ tn That is, liquid capacity (HALOT 640 s.v. מְשׂוּרָה). Cf. ASV, NIV, NRSV, TEV “quantity”; NAB, NASB “capacity.”

[4:24]  ¹⁰⁰ tn The LXX has a plural form here and also for the same verb later in the verse. See the note on Lev 1:5a.

[11:24]  ¹⁰¹ tn Heb “and to these.”

[11:34]  ¹⁰² tn Heb “which water comes on it.”

[11:34]  ¹⁰³ tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.”

[11:34]  ¹⁰⁴ tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).

[12:4]  ¹⁰⁵ tn Heb “sit, dwell” (יָשָׁב, yashav) normally means “to sit, to dwell”), but here it means “to remain, to stay” in the same condition for a period of time (cf., e.g., Gen 24:55).

[12:4]  ¹⁰⁶ tn Heb “in bloods of purification” or “purifying” or “purity”; NASB “in the blood of her purification”; NRSV “her time of blood purification.” See the following note.

[12:4]  ¹⁰⁷ tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either “days of purification, purifying” or “days of purity,” depending on how one understands the abstract noun טֹהֳרָה (toharah, “purification, purity”) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood “purity” (cf. the present translation) as compared to the previous seven days of blood “impurity,” but they were also a time of blood “purification” (or “purifying”) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced “clean” by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of “blood” (flow), but this was “pure blood,” as opposed to the blood of the first seven days.

[14:4]  ¹⁰⁸ tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.

[14:4]  ¹⁰⁹ sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.

[14:4]  ¹¹⁰ tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (vÿtsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.

[14:4]  ¹¹¹ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).

[14:18]  ¹¹² tn Heb “and the remainder in the oil.”

[19:31]  ¹¹³ sn The prohibition here concerns those who would seek special knowledge through the spirits of the dead, whether the dead in general or dead relatives in particular (i.e., familiar spirits; see J. E. Hartley, Leviticus [WBC], 321, and B. A. Levine, Leviticus [JPSTC], 134). Cf. Lev 20:6 below.

[20:6]  ¹¹⁴ sn For structure and coherence in Lev 20:6-27 see the note on v. 27 below.

[20:6]  ¹¹⁵ tn See the note on the phrase “familiar spirits” in Lev 19:31 above.

[20:6]  ¹¹⁶ tn Heb “I will give my faces.”

[22:23]  ¹¹⁷ tn Heb “And an ox.”

[22:23]  ¹¹⁸ tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

[22:23]  ¹¹⁹ sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

[23:6]  ¹²⁰ tn Heb “to this month.”

[25:23]  ¹²¹ 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]  ¹²² tn That is, the Israelites were strangers and residents who were attached to the Lord’s household. They did not own the land. Note the parallel to the “priest’s lodger” in Lev 22:10.

[2:4]  ¹²³ tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.

[2:4]  ¹²⁴ sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).

[2:4]  ¹²⁵ tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).

[2:4]  ¹²⁶ tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).

[7:12]  ¹²⁷ tn Or “for a thank offering.”

[7:12]  ¹²⁸ tn See the notes on Lev 2:4.

[7:12]  ¹²⁹ tn See the note on Lev 6:21 [6:14 HT].

[7:12]  ¹³⁰ tn Heb “choice wheat flour well soaked ring-shaped loaves.” See the note on Lev 2:1.

[23:17]  ¹³¹ tc Smr, LXX, Syriac, Tg. Onq., and Tg. Ps.-J. insert the word חַלּוֹת (khallot, “loaves”; cf. Lev 2:4 and the note there). Even though “loaves” is not explicit in the MT, the number “two” suggests that these are discrete units, not just a measure of flour, so “loaves” should be assumed even in the MT.

[23:17]  ¹³² tn Heb “with leaven.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today.