Imamat 4:24

4:24 He must lay his hand on the head of the male goat and slaughter ¹  it in the place where the burnt offering is slaughtered before the Lord – it is a sin offering.

Imamat 5:9

5:9 Then he must sprinkle ²  some of the blood of the sin offering on the wall of the altar, and the remainder of the blood ³  must be squeezed out at the base of the altar – it is a sin offering.

Imamat 8:9

8:9 Finally, he set the turban ⁴  on his head and attached the gold plate, the holy diadem, ⁵  to the front of the turban just as the Lord had commanded Moses.

Imamat 12:5

12:5 If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in ⁶  blood purity. ⁷ 

Imamat 13:30

13:30 the priest is to examine the infection, ⁸  and if ⁹  it appears to be deeper than the skin ¹⁰  and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. ¹¹  It is scall, ¹²  a disease of the head or the beard. ¹³ 

Imamat 13:58

13:58 But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it ¹⁴  is to be washed a second time and it will be clean.”

Imamat 15:18

15:18 When a man has sexual intercourse with a woman and there is a seminal emission, ¹⁵  they must bathe in water and be unclean until evening.

Imamat 16:19

16:19 Then he is to sprinkle on it some of the blood with his finger seven times, and cleanse and consecrate it ¹⁶  from the impurities of the Israelites.

Imamat 25:49

25:49 or his uncle or his cousin ¹⁷  may redeem him, or anyone of the rest of his blood relatives – his family ¹⁸  – may redeem him, or if ¹⁹  he prospers he may redeem himself.

Imamat 27:23

27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay ²⁰  the conversion value on that jubilee day as something that is holy to the Lord.

[4:24]  ¹ 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.

[5:9]  ² tn The Hebrew verb וְהִזָּה (vÿhizzah, Hiphil of נָזָה, nazah) does indeed mean “sprinkle” or “splatter” (cf. Lev 4:6, 17). Contrast “splash” in Lev 1:5, etc. (זָרָק, zaraq).

[5:9]  ³ tn Heb “the remainder in the blood.” The Heb. preposition “in” (בְּ, bÿ) is used here to mean “some among” a whole collection of something.

[8:9]  ⁴ tn Although usually thought to be a “turban” (and so translated by the majority of English versions) this object might be only a “turban-like headband” wound around the forehead area (HALOT 624 s.v. מִצְנֶפֶת).

[8:9]  sn The turban consisted of wound-up linen (cf. Exod 28:4, 37, 39; 29:6; 39:31; Lev 16:4).

[8:9]  ⁵ sn The gold plate was attached as a holy diadem to the front of the turban by means of a blue cord, and had written on it “Holy to the Lord” (Exod 28:36-37; 39:30-31). This was a particularly important article of high priestly clothing in that it served as the main emblem indicating Aaron’s acceptable representation of Israel before the Lord (Exod 28:38).

[12:5]  ⁶ tn Heb “on purity blood.” The preposition here is עַל (’al) rather than בְּ (bÿ, as it is in the middle of v. 4), but no doubt the same meaning is intended.

[12:5]  ⁷ tn For clarification of the translation here, see the notes on vv. 2-4 above.

[12:5]  sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a woman’s menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the woman’s blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).

[13:30]  ⁸ tn Heb “and the priest shall see the infection.”

[13:30]  ⁹ tn Heb “and behold.”

[13:30]  ¹⁰ tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”

[13:30]  ¹¹ tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).

[13:30]  ¹² 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]  ¹³ tn Heb “It is scall. It is the disease of the head or the beard.”

[13:58]  ¹⁴ tn Heb “and the infection turns aside from them.”

[15:18]  ¹⁵ tn Heb “And a woman who a man lies with her a lying of seed.”

[16:19]  ¹⁶ tn Heb “and he shall purify it and he shall consecrate it.”

[25:49]  ¹⁷ tn Heb “the son of his uncle.”

[25:49]  ¹⁸ tn Heb “or from the remainder of his flesh from his family.”

[25:49]  ¹⁹ tc The LXX, followed by the Syriac, actually has “if,” which is not in the MT.

[27:23]  ²⁰ tn Heb “give” (so KJV, ASV, NASB, NLT).