Discovery BoxLeviticus 5:1-2 
Context5:1 “‘When a person sins 1 in that he hears a public curse against one who fails to testify 2 and he is a witness (he either saw or knew what had happened 3 ) and he does not make it known, 4 then he will bear his punishment for iniquity. 5 5:2 Or when there is 6 a person who touches anything ceremonially 7 unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, 8 but he himself has become unclean and is guilty; 9
Leviticus 5:4
Context5:4 or when a person swears an oath, speaking thoughtlessly 10 with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths 11 –
Leviticus 5:15
Context5:15 “When a person commits a trespass 12 and sins by straying unintentionally 13 from the regulations about the Lord’s holy things, 14 then he must bring his penalty for guilt 15 to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, 16 for a guilt offering. 17
Leviticus 5:17
Context5:17 “If a person sins and violates any of the Lord’s commandments which must not be violated 18 (although he did not know it at the time, 19 but later realizes he is guilty), then he will bear his punishment for iniquity 20
Leviticus 7:18
Context7:18 If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, 21 and the person who eats from it will bear his punishment for iniquity. 22
Leviticus 13:3-6
Context13:3 The priest must then examine the infection 23 on the skin of the body, and if the hair 24 in the infection has turned white and the infection appears to be deeper than the skin of the body, 25 then it is a diseased infection, 26 so when the priest examines it 27 he must pronounce the person unclean. 28
13:4 “If 29 it is a white bright spot on the skin of his body, but it does not appear to be deeper than the skin, 30 and the hair has not turned white, then the priest is to quarantine the person with the infection for seven days. 31 13:5 The priest must then examine it on the seventh day, and if, 32 as far as he can see, the infection has stayed the same 33 and has not spread on the skin, 34 then the priest is to quarantine the person for another seven days. 35 13:6 The priest must then examine it again on the seventh day, 36 and if 37 the infection has faded and has not spread on the skin, then the priest is to pronounce the person clean. 38 It is a scab, 39 so he must wash his clothes 40 and be clean.
Leviticus 13:20
Context13:20 The priest will then examine it, 41 and if 42 it appears to be deeper than the skin 43 and its hair has turned white, then the priest is to pronounce the person unclean. 44 It is a diseased infection that has broken out in the boil. 45
Leviticus 13:25
Context13:25 the priest must examine it, 46 and if 47 the hair has turned white in the bright spot and it appears to be deeper than the skin, 48 it is a disease that has broken out in the burn. 49 The priest is to pronounce the person unclean. 50 It is a diseased infection. 51
Leviticus 13:30-31
Context13:30 the priest is to examine the infection, 52 and if 53 it appears to be deeper than the skin 54 and the hair in it is reddish yellow and thin, then the priest is to pronounce the person unclean. 55 It is scall, 56 a disease of the head or the beard. 57 13:31 But if the priest examines the scall infection and it does not appear to be deeper than the skin, 58 and there is no black hair in it, then the priest is to quarantine the person with the scall infection for seven days. 59
Leviticus 14:21
Context14:21 “If the person is poor and does not have sufficient means, 60 he must take one male lamb as a guilt offering for a wave offering to make atonement for himself, one-tenth of an ephah of choice wheat flour mixed with olive oil for a grain offering, a log of olive oil, 61
Leviticus 17:10
Context17:10 “‘Any man 62 from the house of Israel or from the foreigners who reside 63 in their 64 midst who eats any blood, I will set my face against that person who eats the blood, and I will cut him off from the midst of his people, 65
Leviticus 17:15
Context17:15 “‘Any person 66 who eats an animal that has died of natural causes 67 or an animal torn by beasts, whether a native citizen or a foreigner, 68 must wash his clothes, bathe in water, and be unclean until evening; then he becomes clean.
Leviticus 22:3-4
Context22:3 Say to them, ‘Throughout your generations, 69 if any man from all your descendants approaches the holy offerings which the Israelites consecrate 70 to the Lord while he is impure, 71 that person must be cut off from before me. 72 I am the Lord. 22:4 No man 73 from the descendants of Aaron who is diseased or has a discharge 74 may eat the holy offerings until he becomes clean. The one 75 who touches anything made unclean by contact with a dead person, 76 or a man who has a seminal emission, 77
Leviticus 22:13
Context22:13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in 78 her father’s house as in her youth, 79 she may eat from her father’s food, but no lay person may eat it.
Leviticus 27:8
Context27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; 80 according to what the man who made the vow can afford, 81 the priest will establish his conversion value.
1 tn Heb “And a person when he sins.” Most English versions translate this as the protasis of a conditional clause: “if a person sins” (NASB, NIV).
sn The same expression occurs in Lev 4:2 where it introduces sins done “by straying unintentionally from any of the commandments of the
2 tn The words “against one who fails to testify” are not in the Hebrew text, but have been supplied to make sense of the remark about the “curse” (“imprecation” or “oath”; cf. ASV “adjuration”; NIV “public charge”) for the modern reader. For the interpretation of this verse reflected in the present translation see J. Milgrom, Leviticus (AB), 1:292-97.
3 tn The words “what had happened” are not in the Hebrew text, but are implied.
4 tn Heb “and hears a voice of curse, and he is a witness or he saw or he knew, if he does not declare.”
5 tn Heb “and he shall bear his iniquity.” The rendering “bear the punishment (for the iniquity)” reflects the use of the word “iniquity” to refer to the punishment for iniquity (cf. NRSV, NLT “subject to punishment”). It is sometimes referred to as the consequential use of the term (cf. Lev 5:17; 7:18; 10:17; etc.).
6 tc The insertion of the words “when there is” is a reflection of the few Hebrew
7 tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.
8 tn Heb “and it is hidden from him,” meaning that the person who contracted the ceremonial uncleanness was not aware at the time what had happened, but later found out that he had become ceremonially unclean. This same phrase occurs again in both vv. 3 and 4.
9 sn Lev 5:2-3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., “has come to know” in v. 3 is to be assumed for v. 2 as well). Uncleanness itself did not make a person “guilty” unless he or she failed to handle it according to the normal purification regulations (see, e.g., “wash his clothes and bathe with water, and he will be unclean till evening,” Lev 15:5 NIV; cf. Lev 11:39-40; 15:5-12, 16-24; Num 19, etc.). The problem here in Lev 5:2-3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations.
10 tn Heb “to speak thoughtlessly”; cf. NAB “rashly utters an oath.”
11 tn Heb “and is guilty to one from these,” probably referring here to any of “these” things about which one might swear a thoughtless oath (J. E. Hartley, Leviticus [WBC], 45), with the word “oath” supplied in the translation for clarity. Another possibility is that “to one from these” is a dittography from v. 5 (cf. the note on v. 5a), and that v. 4 ends with “and is guilty” like vv. 2 and 3 (J. Milgrom, Leviticus [AB], 1:300).
12 tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, ma’al); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the
13 tn See Lev 4:2 above for a note on “straying.”
14 sn Heb “from the holy things of the
15 tn Here the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (’asham; see J. Milgrom, Leviticus [AB], 1:303).
16 tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81).
sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).
17 tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.
sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the
18 tn Heb “and does one from all of the commandments of the
19 tn The words “at the time” are not in the Hebrew text, but are implied.
20 tn Heb “and he did not know, and he shall be guilty and he shall bear his iniquity” (for the rendering “bear his punishment [for iniquity]”) see the note on Lev 5:1.) This portion of v. 17 is especially difficult. The translation offered here suggests (as in many other English versions) that the offender did not originally know that he had violated the
21 tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422. Cf. NIV “it is impure”; NCV “it will become unclean”; NLT “will be contaminated.”
22 tn Heb “his iniquity he shall bear” (cf. Lev 5:1); NIV “will be held responsible”; NRSV “shall incur guilt”; TEV “will suffer the consequences.”
23 tn Heb “and the priest shall see the infection.”
24 tn There is no “if” expressed, but the contrast between the priestly finding in this verse and the next verse clearly implies it.
25 tn Heb “and the appearance of the infection is deep ‘from’ (comparative מִן, min, “deeper than”) the skin of the his flesh.” See the note on v. 20 below.
26 tn For the translation “diseased infection” see the note on v. 2 above. Cf. TEV “a dreaded skin disease”; NIV “an infectious skin disease”; NLT “a contagious skin disease.”
27 tn The pronoun “it” here refers to the “infection,” not the person who has the infection (cf. the object of “examine” at the beginning of the verse).
28 tn Heb “he shall make him unclean.” The verb is the Piel of טָמֵא (tame’) “to be unclean.” Here it is a so-called “declarative” Piel (i.e., “to declare unclean”), but it also implies that the person is put into the category of actually being “unclean” by the pronouncement itself (J. E. Hartley, Leviticus [WBC], 175; cf. the corresponding opposite in v. 6 below).
29 tn Heb “and if.”
30 tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”
31 tn Heb “and the priest will shut up the infection seven days.”
32 tn Heb “and behold” (so KJV, ASV).
33 tn Heb “the infection has stood in his eyes”; ASV “if in his eyes the plague be at a stay.”
34 tn Although there is no expressed “and” at the beginning of this clause, there is in the corresponding clause of v. 6, so it should be assumed here as well.
35 tn Heb “a second seven days.”
36 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.
37 tn Heb “and behold.”
38 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).
39 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.”
40 tn Heb “and he shall wash his clothes.”
41 tn Heb “and the priest shall see.” The pronoun “it” is unexpressed, but it should be assumed and it refers to the infection (cf. the note on v. 8 above).
42 tn Heb “and behold.”
43 tn Heb “and behold its appearance is low (שָׁפָל, shafal) ‘from’ (comparative מִן, min, “lower than”) the skin.” Compare “deeper” in v. 3 above where, however, a different word is used (עָמֹק, ’amoq), and see the note on “swelling” in v. 1 above (cf. J. E. Hartley, Leviticus [WBC], 192; note that, contrary to the MT, Tg. Onq. has עָמֹק in this verse as well as v. 4). The alternation of these two terms (i.e., “deeper” and “lower”) in vv. 25-26 below shows that they both refer to the same phenomenon. Some have argued that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773, 788), in which case “swelling” would be an inappropriate translation of שְׂאֵת (sÿ’et) in v. 19. It seems unlikely, however, that the surface of a “boil” would sink below the surface of the surrounding skin. The infectious pus etc. that makes up a boil normally causes swelling.
44 tn The declarative Piel of the verb טָמֵא (tame’, cf. the note on v. 3 above).
45 tn Heb “It is an infection of disease. In the boil it has broken out.” For the rendering “diseased infection” see the note on v. 2 above.
46 tn Heb “and the priest shall see it.”
47 tn Heb “and behold” (so KJV, ASV).
48 tn Heb “and its appearance is deep ‘from’ [comparative מִן (min) meaning ‘deeper than’] the skin.”
49 tn Heb “it is a disease. In the burn it has broken out.”
50 tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).
51 tn For the rendering “diseased infection” see the note on v. 2 above.
52 tn Heb “and the priest shall see the infection.”
53 tn Heb “and behold.”
54 tn Heb “its appearance is deep ‘from’ (comparative מִן, min, “deeper than”) the skin.”
55 tn This is the declarative Piel of the verb טָמֵא (tame’; cf. the note on v. 3 above).
56 tn The exact identification of this disease is unknown. Cf. KJV “dry scall”; NASB “a scale”; NIV, NCV, NRSV “an itch”; NLT “a contagious skin disease.” For a discussion of “scall” disease in the hair, which is a crusty scabby disease of the skin under the hair that also affects the hair itself, see J. E. Hartley, Leviticus (WBC), 192-93, and J. Milgrom, Leviticus (AB), 1:793-94. The Hebrew word rendered “scall” (נֶתֶק, neteq) is related to a verb meaning “to tear; to tear out; to tear apart.” It may derive from the scratching and/or the tearing out of the hair or the scales of the skin in response to the itching sensation caused by the disease.
57 tn Heb “It is scall. It is the disease of the head or the beard.”
58 tn Heb “and behold there is not its appearance deep ‘from’ (comparative מִן, min, meaning “deeper than”) the skin.”
59 tn Heb “and the priest will shut up the infection of the scall seven days.”
60 tn Heb “and his hand does not reach”; NAB, NRSV “and cannot afford so much (afford these NIV).”
61 tn See the notes on v. 10 above.
62 tn Heb “And man, man.” The repetition of the word “man” is distributive, meaning “any (or every) man” (GKC 395-96 §123.c; cf. Lev 15:2).
63 tn Heb “from the sojourner who sojourns.”
64 tc The LXX, Syriac, and Vulgate have “your” (plural) rather than “their.”
65 tn Heb “I will give my faces against [literally “in”] the soul/person/life [נֶפֶשׁ, nefesh, feminine] who eats the blood and I will cut it [i.e., that נֶפֶשׁ, nefesh] off from the midst of its people.” The uses of נֶפֶשׁ in this and the following verse are most significant for the use of animal blood in Israel’s sacrificial system. Unfortunately, it is a most difficult word to translate accurately and consistently, and this presents a major problem for the rendering of these verses (see, e.g., G. J. Wenham, Leviticus [NICOT], 244-45). No matter which translation of נֶפֶשׁ one uses here, it is important to see that both man and animal have נֶפֶשׁ and that this נֶפֶשׁ is identified with the blood. See the further remarks on v. 11 below. On the “cutting off” penalty see the note on v. 4 above. In this instance, God takes it on himself to “cut off” the person (i.e., extirpation).
66 tn Heb “And any soul” (נֶפֶשׁ, nefesh).
67 tn Heb “carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that died of itself”; TEV “that has died a natural death.”
68 tn Heb “in the native or in the sojourner.”
69 tn Heb “To your generations.”
70 tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb קָדַשׁ (qadash) appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or “sacred”]”).
71 tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”
72 sn Regarding the “cut off” penalty, see the note on Lev 7:20. Cf. the interpretive translation of TEV “he can never again serve at the altar.”
73 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).
74 sn The diseases and discharges mentioned here are those described in Lev 13-15.
75 tn Heb “And the one.”
76 tn Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ (nefesh) meaning “a [dead] person,” see the note on Lev 19:28.
77 tn Heb “or a man who goes out from him a lying of seed.”
78 tn Heb “to”; the words “live in” have been supplied in the translation for clarity.
79 tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”
80 tn Heb “and the priest shall cause him to be valued.”
81 tn Heb “on the mouth which the hand of the one who vowed reaches.”
