Leviticus 8:5

8:5 Then Moses said to the congregation: “This is what the Lord has commanded to be done.”

Leviticus 11:23

11:23 But any other winged swarming thing that has four legs is detestable to you.

Leviticus 13:9

A Swelling on the Skin

13:9 “When someone has a diseased infection, ¹  he must be brought to the priest.

Leviticus 13:18

A Boil on the Skin

13:18 “When someone’s body has a boil on its skin ²  and it heals,

Leviticus 13:29

Scall on the Head or in the Beard

13:29 “When a man or a woman has an infection on the head or in the beard, ³ 

Leviticus 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 

Leviticus 21:19

21:19 or a man who has had a broken leg or arm, ⁶ 

Leviticus 25:26

25:26 If a man has no redeemer, but he prospers ⁷  and gains enough for its redemption, ⁸ 

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¹ tn Heb “When there is an infection of disease in a man.” The term for “a man; a human being” (אָדָם, ’adam; see the note on Lev 1:2 and cf. v. 2 above) refers to any person among “mankind,” male or female. For the rendering “diseased infection” see the note on v. 2 above.

² tc Heb (MT) reads, “And flesh if/when there is in it, in its skin, a boil.” Smr has only “in it,” not “in its skin,” and a few medieval Hebrew mss as well as the LXX, Syriac, and Vulgate have only “in its skin” (cf. v. 24 below), not “in it.” It does not effect the meaning of the verse, but one is tempted to suggest that “in it” (בוֹ, vo) was added in error as a partial dittography from the beginning of “in its skin” (בְעֹרוֹ, vÿ’oro).

³ tn Heb “And a man or a woman if there is in him an infection in head or in beard.”

sn The shift here is from diseases that are on the (relatively) bare skin of the body to the scalp area of the male or female head or the bearded area of the male face.

⁴ tn Heb “And the garment, if there is in it a mark of disease.”

⁵ tn Heb “in a wool garment or in a linen garment.”

⁶ tn Heb “who there is in him a broken leg or a broken arm,” or perhaps “broken foot or broken hand.” The Hebrew term רֶגֶל (regel) is commonly rendered “foot,” but it can also refer to the “leg,” and the Hebrew יָד (yad) is most often translated “hand,” but can also refer to the “[fore]arm” (as opposed to כַּף, kaf, “palm of the hand” or “hand”). See HALOT 386 s.v. יָד and 1184 s.v. רֶגֶל respectively (cf. the NJPS translation). In this context, these terms probably apply to any part of the limb that was broken, including hand and the foot. B. A. Levine (Leviticus [JPSTC], 146) points out that such injuries often did not heal properly in antiquity because they were not properly set and, therefore, remained a “physical flaw” permanently.

⁷ tn Heb “and his hand reaches.”

⁸ tn Heb “and he finds as sufficiency of its redemption.”