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Leviticus 6:18

Context
6:18 Every male among the sons of Aaron may eat it. It is a perpetual allotted portion 1  throughout your generations 2  from the gifts of the Lord. Anyone who touches these gifts 3  must be holy.’” 4 

Leviticus 7:19

Context
7:19 The meat which touches anything ceremonially 5  unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, 6  everyone who is ceremonially clean may eat the meat.

Leviticus 7:24

Context
7:24 Moreover, the fat of an animal that has died of natural causes 7  and the fat of an animal torn by beasts may be used for any other purpose, 8  but you must certainly never eat it.

Leviticus 11:9

Context
Clean and Unclean Water Creatures

11:9 “‘These you can eat from all creatures that are in the water: Any creatures in the water that have both fins and scales, 9  whether in the seas or in the streams, 10  you may eat.

Leviticus 11:35

Context
11:35 Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean 11  to you.

Leviticus 13:2

Context
13:2 “When someone has 12  a swelling 13  or a scab 14  or a bright spot 15  on the skin of his body 16  that may become a diseased infection, 17  he must be brought to Aaron the priest or one of his sons, the priests. 18 

Leviticus 14:8

Context
The Seven Days of Purification

14:8 “The one being cleansed 19  must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. 20  Then afterward he may enter the camp, but he must live outside his tent seven days.

Leviticus 17:13

Context

17:13 “‘Any man from the Israelites 21  or from the foreigners who reside 22  in their 23  midst who hunts a wild animal 24  or a bird that may be eaten 25  must pour out its blood and cover it with soil,

Leviticus 22:23

Context
22:23 As for an ox 26  or a sheep with a limb too long or stunted, 27  you may present it as a freewill offering, but it will not be acceptable for a votive offering. 28 

Leviticus 23:43

Context
23:43 so that your future generations may know that I made the Israelites live in temporary shelters when I brought them out from the land of Egypt. I am the Lord your God.’”

Leviticus 25:16

Context
25:16 The more years there are, 29  the more you may make its purchase price, and the fewer years there are, 30  the less you must make its purchase price, because he is only selling to you a number of years of 31  produce.

Leviticus 27:9

Context
Redemption of Vowed Animals

27:9 “‘If what is vowed is a kind of animal from which an offering may be presented 32  to the Lord, anything which he gives to the Lord from this kind of animal 33  will be holy.

Leviticus 27:26-27

Context
Redemption of the Firstborn

27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. 34  27:27 If, however, 35  it is among the unclean animals, he may ransom it according to 36  its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.

1 tn Or “a perpetual regulation”; cf. NASB “a permanent ordinance”; NRSV “as their perpetual due.”

2 tn Heb “for your generations”; cf. NIV “for the generations to come.”

3 tn Heb “touches them”; the referent has been specified in the translation for clarity. In this context “them” must refer to the “gifts” of the Lord.

4 tn Or “anyone/anything that touches them shall become holy” (J. Milgrom, Leviticus [AB], 1:443-56). The question is whether this refers to the contagious nature of holy objects (cf. NAB, NASB, NIV, NRSV, NLT) or whether it simply sets forth a demand that anyone who touches the holy gifts of the Lord must be a holy person (cf. CEV). See R. E. Averbeck, NIDOTTE 2:900-902.

5 tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.

6 tn The Hebrew has simply “the flesh,” but this certainly refers to “clean” flesh in contrast to the unclean flesh in the first half of the verse.

7 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, TEV “that has died a natural death.”

8 tn Heb “shall be used for any work”; cf. NIV, NLT “may be used for any other purpose.”

9 tn Heb “all which have fin and scale” (see also vv. 10 and 12).

10 tn Heb “in the water, in the seas and in the streams” (see also vv. 10 and 12).

11 tn Heb “be unclean.”

12 tn Heb “A man, if [or when] he has….” The term for “a man, human being” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female, since either could be afflicted with infections on the skin.

13 tn Some of the terms for disease or symptoms of disease in this chapter present difficulties for the translator. Most modern English versions render the Hebrew term שְׂאֵת (sÿet) as “swelling,” which has been retained here (see the explanation in J. E. Hartley, Leviticus [WBC], 189). Some have argued that “deeper (עָמֹק, ’amoq) than the skin of his body” in v. 3 means that “this sore was lower than the surrounding skin” (J. Milgrom, Leviticus [AB], 1:773), in which case “swelling” would be an inappropriate translation of שְׂאֵת in v. 2. Similarly, שְׂאֵת also occurs in v. 19, and then v. 20 raises the issue of whether or not it appears to be “lower (שָׁפָל, shafal) than the skin” (cf. also 14:37 for a mark on the wall of a house), which may mean that the sore sinks below the surface of the skin rather than protruding above it as a swelling would (B. A. Levine, Leviticus [JPSTC], 76-77). Thus, one could translate here, for example, “discoloration” (so Milgrom and II שְׂאֵת “spot, blemish on the skin” in HALOT 1301 s.v. II שְׂאֵת) or “local inflammation, boil, mole” (so Levine). However, one could interpret “lower” as “deeper,” i.e., visibly extending below the surface of the skin into the deeper layers as suggested by J. E. Hartley, Leviticus (WBC), 188, 192. “Swelling” often extends deeply below the surface of the skin, it is certainly a common symptom of skin diseases, and 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 (see also the note on v. 20 below), so it is retained in the present translation.

14 tn The etymology and meaning of this term is unknown. It could mean “scab” (KJV, ASV, NASB) or possibly “rash” (NIV, NLT), “flaking skin,” or an “eruption” (NRSV) of some sort.

15 tn Heb “shiny spot” or “white spot,” but to render this term “white spot” in this chapter would create redundancy in v. 4 where the regular term for “white” occurs alongside this word for “bright spot.”

16 tn Heb “in the skin of his flesh” as opposed to the head or the beard (v. 29).

17 tn Heb “a mark [or stroke; or plague] of disease.” In some places in this context (vv. 2, 3) it could be translated “a contagious skin disease.” Although the Hebrew term צָרָעַת (tsaraat) rendered here “diseased” is translated in many English versions as “leprosy,” it does not refer to Hanson’s disease, which is the modern technical understanding of the term “leprosy” (HALOT 1057 s.v. צָרְעַת a). There has been much discussion of the proper meaning of the term and the disease(s) to which it may refer (see, e.g., J. Milgrom, Leviticus [AB], 1:774-76, 816-26; J. E. Hartley, Leviticus [WBC], 187-89; and the literature cited by them). The further description of the actual condition in the text suggests that the regulations are concerned with any kind of infectious diseases that are observable on the surface of the skin and, in addition to that, penetrate below the surface of the skin (vv. 3-4) or spread further across the surface of the skin (vv. 5-8). It is true that, in the OT, the term “disease” is often associated specifically with white “scaly” skin diseases that resemble the wasting away of the skin after death (see Milgrom who, in fact, translates “scale disease”; cf., e.g., Exod 4:6-7 and Num 12:9-12, esp. v. 12), but here it appears to be a broader term for any skin disease that penetrates deep or spreads far on the body. Scaly skin diseases would be included in this category, but also other types. Thus, a “swelling,” “scab,” or “bright spot” on the skin might be a symptom of disease, but not necessarily so. In this sense, “diseased” is a technical term. The term “infection” can apply to any “mark” on the skin whether it belongs to the category of “disease” or not (compare and contrast v. 3, where the “infection” is not “diseased,” with v. 4, where the “infection” is found to be “diseased”).

18 tn Or “it shall be reported to Aaron the priest.” This alternative rendering may be better in light of the parallel use of the same expression in Lev 14:2, where the priest had to go outside the camp in order to inspect the person who had been diseased. Since the rendering “he shall be brought to Aaron the priest” might confuse matters there, this expression should be rendered “it shall be reported” both here in 13:2 (cf. also v. 9) and in 14:2. See, however, the further note on 14:2 below, where it is argued that the diseased person would still need to “be brought” to the priest even if this happened outside the camp. Most English versions retain the idea of the afflicted person being “brought” to the priest for inspection.

19 tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

20 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.

21 tc A few medieval Hebrew mss, Smr, and Tg. Ps.-J. have “from the house of Israel” as in vv. 3, 8, and 10, but the LXX agrees with the MT.

22 tn Heb “from the sojourner who sojourns.”

23 tc The LXX, Syriac, Vulgate, and certain mss of Smr have “your” (plural) rather than “their” (cf. v. 10 above).

24 tn Heb “[wild] game of animal.”

25 tn That is, it must be a clean animal, not an unclean animal (cf. Lev 11).

26 tn Heb “And an ox.”

27 tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).

28 sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).

29 tn Heb “To the mouth of the many years.”

30 tn Heb “to the mouth of the few years.”

31 tn Heb “a number of produce”; the words “years of” are implied. As an alternative this could be translated “a number of harvests” (cf. NRSV, NLT).

32 tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew mss, Smr, a ms of the Targum, and the Vulgate all have the singular verb instead (cf. similarly v. 11).

33 tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew ms, some mss of Smr, the LXX, and the Syriac have the feminine. The referent (this kind of animal) has been specified in the translation for clarity.

34 tn Heb “to the Lord it is.”

35 tn Heb “And if.”

36 tn Heb “in” or “by.”



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