Imamat 6:4

6:4 when it happens that he sins and he is found guilty, ¹  then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, ²  or the lost thing that he had found,

Imamat 13:6

13:6 The priest must then examine it again on the seventh day, ³  and if ⁴  the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. ⁵  It is a scab, ⁶  so he must wash his clothes ⁷  and be clean.

Imamat 13:32

13:32 The priest must then examine the infection on the seventh day, and if ⁸  the scall has not spread, there is no reddish yellow hair in it, and the scall does not appear to be deeper than the skin, ⁹ 

Imamat 13:34

13:34 The priest must then examine the scall on the seventh day, and if ¹⁰  the scall has not spread on the skin and it does not appear to be deeper than the skin, ¹¹  then the priest is to pronounce him clean. ¹²  So he is to wash his clothes and be clean.

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 ¹³  – the infection is a malignant disease. It is unclean.

Imamat 13:55

13:55 The priest must then examine it after the infection has been washed out, and if ¹⁴  the infection has not changed its appearance ¹⁵  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. ¹⁶ 

Imamat 14:8

The Seven Days of Purification

14:8 “The one being cleansed ¹⁷  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. ¹⁸  Then afterward he may enter the camp, but he must live outside his tent seven days.

Imamat 16:17

16:17 Nobody is to be in the Meeting Tent ¹⁹  when he enters to make atonement in the holy place until he goes out, and he has made atonement on his behalf, on behalf of his household, and on behalf of the whole assembly of Israel.

Imamat 23:22

23:22 When you gather in the harvest ²⁰  of your land, you must not completely harvest the corner of your field, ²¹  and you must not gather up the gleanings of your harvest. You must leave them for the poor and the foreigner. I am the Lord your God.’” ²² 

Imamat 25:33

25:33 Whatever someone among the Levites might redeem – the sale of a house which is his property in a city – must revert in the jubilee, ²³  because the houses of the cities of the Levites are their property in the midst of the Israelites.

Imamat 26:34

26:34 “‘Then the land will make up for ²⁴  its Sabbaths all the days it lies desolate while you are in the land of your enemies; then the land will rest and make up its Sabbaths.

[6:4]  ¹ tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.

[6:4]  ² tn Heb “that had been held in trust with him.”

[13:6]  ³ 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]  ⁴ tn Heb “and behold.”

[13:6]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “and he shall wash his clothes.”

[13:32]  ⁸ tn Heb “and behold” (so KJV, ASV).

[13:32]  ⁹ tn Heb “and the appearance of the scall is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ¹⁰ tn Heb “and behold” (so KJV, ASV).

[13:34]  ¹¹ tn Heb “and its appearance is not deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”

[13:34]  ¹² tn This is the declarative Piel of the verb טָהֵר (taher, cf. the note on v. 6 above).

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

[13:55]  ¹⁴ tn Heb “and behold” (so KJV, ASV).

[13:55]  ¹⁵ 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]  ¹⁶ 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.

[14:8]  ¹⁷ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

[14:8]  ¹⁸ 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.

[16:17]  ¹⁹ tn Heb “And all man shall not be in the tent of meeting.” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) refers to any person among “mankind,” male or female.

[23:22]  ²⁰ tn Heb “And when you harvest the harvest.”

[23:22]  ²¹ tn Heb “you shall not complete the corner of your field in your harvest.”

[23:22]  ²² sn Compare Lev 19:9-10.

[25:33]  ²³ tn Heb “And which he shall redeem from the Levites shall go out, sale of house and city, his property in the jubilee.” Although the end of this verse is clear, the first part is notoriously difficult. There are five main views. (1) The first clause of the verse actually attaches to the previous verse, and refers to the fact that their houses retain a perpetual right of redemption (v. 32b), “which any of the Levites may exercise” (v. 33a; J. E. Hartley, Leviticus [WBC], 418, 421). (2) It refers to property that one Levite sells to another Levite, which is then redeemed by still another Levite (v. 33a). In such cases, the property reverts to the original Levite owner in the jubilee year (v. 33b; G. J. Wenham, Leviticus [NICOT], 321). (3) It refers to houses in a city that had come to be declared as a Levitical city but had original non-Levitical owners. Once the city was declared to belong to the Levites, however, an owner could only sell his house to a Levite, and he could only redeem it back from a Levite up until the time of the first jubilee after the city was declared to be a Levitical city. In this case the first part of the verse would be translated, “Such property as may be redeemed from the Levites” (NRSV, NJPS). At the first jubilee, however, all such houses became the property of the Levites (v. 33b; P. J. Budd, Leviticus [NCBC], 353). (4) It refers to property “which is appropriated from the Levites” (not “redeemed from the Levites,” v. 33a) by those who have bought it or taken it as security for debts owed to them by Levites who had fallen on bad times. Again, such property reverts back to the original Levite owners at the jubilee (B. A. Levine, Leviticus [JPSTC], 177). (5) It simply refers to the fact that a Levite has the option of redeeming his house (i.e., the prefix form of the verb is taken to be subjunctive, “may or might redeem”), which he had to sell because he had fallen into debt or perhaps even become destitute. Even if he never gained the resources to do so, however, it would still revert to him in the jubilee year. The present translation is intended to reflect this latter view.

[26:34]  ²⁴ tn There are two Hebrew roots רָצָה (ratsah), one meaning “to be pleased with; to take pleasure” (HALOT 1280-81 s.v. רצה; cf. “enjoy” in NASB, NIV, NRSV, and J. E. Hartley, Leviticus [WBC], 452), and the other meaning “to restore” (HALOT 1281-82 s.v. II רצה; cf. NAB “retrieve” and B. A. Levine, Leviticus [JPSTC], 189).