Discovery BoxLeviticus 4:12 
Context4:12 all the rest of the bull 1 – he must bring outside the camp 2 to a ceremonially clean place, 3 to the fatty ash pile, 4 and he must burn 5 it on a wood fire; it must be burned on the fatty ash pile.
Leviticus 13:39
Context13:39 the priest is to examine them, 6 and if 7 the bright spots on the skin of their body are faded white, it is a harmless rash that has broken out on the skin. The person is clean. 8
Leviticus 13:58-59
Context13:58 But the garment or the warp or the woof or any article of leather which you wash and infection disappears from it 9 is to be washed a second time and it will be clean.”
13:59 This is the law 10 of the diseased infection in the garment of wool or linen, or the warp or woof, or any article of leather, for pronouncing it clean or unclean. 11
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, 12 and some twigs of hyssop 13 be taken up 14 for the one being cleansed. 15
Leviticus 14:8-9
Context14:8 “The one being cleansed 16 must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. 17 Then afterward he may enter the camp, but he must live outside his tent seven days. 14:9 When the seventh day comes 18 he must shave all his hair – his head, his beard, his eyebrows, all his hair – and he must wash his clothes, bathe his body in water, and so be clean. 19
Leviticus 14:11
Context14:11 and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings 20 before the Lord at the entrance of the Meeting Tent.
Leviticus 14:20
Context14:20 and the priest is to offer 21 the burnt offering and the grain offering on the altar. So the priest is to make atonement for him and he will be clean.
Leviticus 14:48
Context14:48 “If, however, the priest enters 22 and examines it, and the 23 infection has not spread in the house after the house has been replastered, then the priest is to pronounce the house clean because the infection has been healed.
Leviticus 14:53
Context14:53 and he is to send the live bird away outside the city 24 into the open countryside. So he is to make atonement for the house and it will be clean.
Leviticus 26:10
Context26:10 You will still be eating stored produce from the previous year 25 and will have to clean out what is stored from the previous year to make room for new. 26
1 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).
2 tn Heb “And he (the offerer) shall bring out all the bull to from outside to the camp to a clean place.”
3 tn Heb “a clean place,” but referring to a place that is ceremonially clean. This has been specified in the translation for clarity.
4 tn Heb “the pouring out [place] of fatty ash.”
5 tn Heb “burn with fire.” This expression is somewhat redundant in English, so the translation collocates “fire” with “wood,” thus “a wood fire.”
6 tn Heb “and the priest shall see.”
7 tn Heb “and behold” (so KJV, ASV).
8 tn Heb “he,” but the regulation applies to a man or a woman (v. 38a). In the translation “the person” is used to specify the referent more clearly.
9 tn Heb “and the infection turns aside from them.”
10 sn The Hebrew term translated “law” (תוֹרָה, torah) introduces here a summary or colophon for all of Lev 13. Similar summaries are found in Lev 7:37-38; 11:46-47; 14:54-57; and 15:32-33.
11 tn These are declarative Piel forms of the verbs טָהֵר (taher) and טָמֵא (tame’) respectively (cf. the notes on vv. 3 and 6 above).
12 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.
13 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.
14 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.
15 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).
16 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).
17 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.
18 tn Heb “And it shall be on the seventh day.”
19 tn Heb “and he shall be clean” (see the note on v. 8).
20 tn The MT here is awkward to translate into English. It reads literally, “and the priest who pronounces clean (Piel participle of טָהֵר, taher) shall cause to stand (Hiphil of עָמַד, ’amad) the man who is cleansing himself (Hitpael participle of טָהֵר) and them” (i.e., the offerings listed in v. 10; the referent has been specified in the translation for clarity). Alternatively, the Piel of טָהֵר could be rendered “who performs the cleansing/purification” (J. Milgrom, Leviticus [AB], 1:827), perhaps even as a technical term for one who holds the office of “purification priest” (B. A. Levine, Leviticus [JPSTC], 87). It is probably better, however, to retain the same meaning here as in v. 7 above (see the note there regarding the declarative Piel use of this verb).
21 tn Heb “cause to go up.”
22 tn Heb “And if the priest entering [infinitive absolute] enters [finite verb]” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
23 tn Heb “and behold” (so KJV, ASV); NASB “and the mark has not indeed spread.”
24 tn Heb “to from outside to the city.”
25 tn Heb “old [produce] growing old.”
26 tn Heb “and old from the presence of new you will bring out.”
