Discovery BoxLeviticus 13:44 
Context13:44 he is a diseased man. He is unclean. The priest must surely pronounce him unclean because of his infection on his head. 1
Leviticus 15:4
Context15:4 “‘Any bed the man with a discharge lies on will be unclean, 2 and any furniture he sits on will be unclean. 3
Leviticus 15:6-8
Context15:6 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. 15:7 The one who touches the body 4 of the man with a discharge must wash his clothes, bathe in water, and be unclean until evening. 15:8 If the man with a discharge spits on a person who is ceremonially clean, 5 that person must wash his clothes, bathe in water, and be unclean until evening.
Leviticus 15:11-12
Context15:11 Anyone whom the man with the discharge touches without having rinsed his hands in water 6 must wash his clothes, bathe in water, and be unclean until evening. 15:12 A clay vessel 7 which the man with the discharge touches must be broken, and any wooden utensil must be rinsed in water.
Leviticus 15:18
Context15:18 When a man has sexual intercourse with a woman and there is a seminal emission, 8 they must bathe in water and be unclean until evening.
Leviticus 15:33
Context15:33 the one who is sick in her menstruation, the one with a discharge, whether male or female, 9 and a man 10 who has sexual intercourse with an unclean woman.’”
Leviticus 20:10
Context20:10 If a man 11 commits adultery with his neighbor’s wife, 12 both the adulterer and the adulteress must be put to death.
Leviticus 20:15
Context20:15 If a man has sexual intercourse 13 with any animal, he must be put to death, and you must kill the animal.
Leviticus 20:20-21
Context20:20 If a man has sexual intercourse with his aunt, he has exposed his uncle’s nakedness; they must bear responsibility for their sin, they will die childless. 20:21 If a man has sexual intercourse with 14 his brother’s wife, it is indecency. He has exposed his brother’s nakedness; 15 they will be childless.
Leviticus 21:17
Context21:17 “Tell Aaron, ‘No man from your descendants throughout their generations 16 who has a physical flaw 17 is to approach to present the food of his God.
Leviticus 22:5
Context22:5 or a man who touches a swarming thing by which he becomes unclean, 18 or touches a person 19 by which he becomes unclean, whatever that person’s impurity 20 –
Leviticus 22:14
Context22:14 “‘If a man eats a holy offering by mistake, 21 he must add one fifth to it and give the holy offering to the priest. 22
Leviticus 24:19
Context24:19 If a man inflicts an injury on 23 his fellow citizen, 24 just as he has done it must be done to him –
Leviticus 27:2
Context27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering 25 based on the conversion value of persons to the Lord, 26
1 tn Or perhaps translate, “His infection [is] on his head,” as a separate independent sentence (cf. KJV, ASV, NASB, NRSV). There is no causal expression in the Hebrew text connecting these two clauses, but the logical relationship between them seems to be causal.
2 tn Heb “All the bed which the man with a discharge sits on it shall be unclean”; cf. NLT “Any bedding.”
3 tn Heb “and all the vessel which he sits on it shall be unclean”; NASB “everything on which he sits.”
4 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).
5 tn Heb “And if the man with a discharge spits in the clean one.”
6 tn Heb “And all who the man with the discharge touches in him and his hands he has not rinsed in water.”
7 tn The Hebrew term כְּלִי (kÿli) can mean “vessel” (v. 12a) or “utensil, implement, article” (v. 12b). An article of clay would refer to a vessel or container of some sort, while one made of wood would refer to some kind of tool or instrument.
8 tn Heb “And a woman who a man lies with her a lying of seed.”
9 tn Heb “and the one with a discharge, his discharge to the male and the female.”
10 tn Heb “and for a man.”
11 tn Heb “And a man who.” The syntax here and at the beginning of the following verses elliptically mirrors that of v. 9, which justifies the rendering as a conditional clause.
12 tc The reading of the LXX minuscule
13 tn See the note on Lev 18:20 above.
14 tn Heb “takes.” The verb “to take” in this context means “to engage in sexual intercourse.”
15 sn See the note on Lev 18:7 above.
16 tn Heb “to their generations.”
17 tn Heb “who in him is a flaw”; cf. KJV, ASV “any blemish”; NASB, NIV “a defect.” The rendering “physical flaw” is used to refer to any birth defect or physical injury of the kind described in the following verses (cf. the same Hebrew word also in Lev 24:19-20). The same term is used for “flawed” animals, which must not be offered to the
18 tn Heb “which there shall be uncleanness to him.”
19 tn The Hebrew term for “person” here is אָדָם (adam, “human being”), which could either a male or a female person.
20 tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”
21 tn Heb “And a man, if he eats a holy thing in error” (see the Lev 4:2 not on “straying,” which is the term rendered “by mistake” here).
22 sn When a person trespassed in regard to something sacred to the
23 tn Heb “gives a flaw in”; KJV, ASV “cause a blemish in.”
24 tn Or “neighbor” (so NAB, NASB, NIV); TEV, NLT “another person.”
25 tn Cf. the note on Lev 22:21. Some take this as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלָא (pala’, “to be wonderful; to be remarkable”), cf. Milgrom, Numbers [JPSTC], 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה, palah, “to set aside”). In general, the point of the expression seems to be that this sacrifice is a special gift to God that arose out of special circumstances in the life of the worshiper.
26 tn Heb “in your valuation, persons to the
