Discovery BoxLeviticus 1:12 
Context1:12 Next, the one presenting the offering 1 must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar.
Leviticus 3:5
Context3:5 Then the sons of Aaron must offer it up in smoke on the altar atop the burnt offering that is on the wood in the fire as a gift of a soothing aroma to the Lord. 2
Leviticus 4:12
Context4:12 all the rest of the bull 3 – he must bring outside the camp 4 to a ceremonially clean place, 5 to the fatty ash pile, 6 and he must burn 7 it on a wood fire; it must be burned on the fatty ash pile.
Leviticus 14:4
Context14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, 8 and some twigs of hyssop 9 be taken up 10 for the one being cleansed. 11
Leviticus 14:45
Context14:45 He must tear down the house, 12 its stones, its wood, and all the plaster of the house, and bring all of it 13 outside the city to an unclean place.
Leviticus 14:52
Context14:52 So he is to decontaminate the house with the blood of the bird, the fresh water, the live bird, the piece of cedar wood, the twigs of hyssop, and the scrap of crimson fabric,
1 tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).
2 tn Or “on the fire – [it is] a gift of a soothing aroma to the
3 tn All of v. 11 is a so-called casus pendens (also known as an extraposition or a nominative absolute), which means that it anticipates the next verse, being the full description of “all (the rest of) the bull” (lit. “all the bull”) at the beginning of v. 12 (actually after the first verb of the verse; see the next note below).
4 tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”
5 tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.
6 tn Heb “the pouring out [place] of fatty ash.”
7 tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”
8 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.
9 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.
10 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.
11 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).
12 tn Smr, LXX, Syriac, and Tg. Ps.-J. have the plural verb, perhaps suggesting a passive translation, “The house…shall be torn down” (cf. NAB, NIV, TEV, NLT, and see the note on v. 4b above).
13 tn Once again, Smr, LXX, and Syriac have the plural verb, perhaps to be rendered passive, “shall be brought.”
