Leviticus 13

Leviticus 13

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The LordI spokeII to MosesIII and Aaron,IV saying:

Notes on verse 1

I “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
II “spoke” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
III “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
IV “Aaron” = Aharon. Derivation uncertain. May mean “bearer of martyrs” OR be related to Ancient Egyptian ꜥḥꜣ rw (warrior lion) OR elevated, exalted, high mountain. This is Aaron. See https://en.wiktionary.org/wiki/Aaron

“When a personV hasVI on the skinVII of his bodyVIII

Notes on verse 2a

V “person” = adam. Perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.
VI “has” = hayah. Related to “Lord” in v1. See note I above.
VII “skin” = or. Perhaps from ur (to be made naked, exposed, or bare). This is skin, hide, or leather. It can also refer to a body.
VIII “body” = basar. From basar (being a messenger, publish, carry preach; properly, this is being fresh, rosy or cheerful as one bearing news). This is flesh, the body, fat, skin, self, nakedness, humankind, or kin. It can also refer to private parts.

a swellingIX or an eruptionX or a spotXI and it turns intoXII a defilingXIII

Notes on verse 2b

IX “swelling” = seeth. 14x in OT. From nasa (to lift in a broad sense, literally and figuratively; to carry, take, or arise; to bring forth, advance, accept). This is elevation, swelling, elation, dignity, being accepted.
X “eruption” = sappachath. 2x in OT – both in Leviticus. Perhaps from saphach (to join, assign, gather, mix, scarpe, get a scab). This is an eruption or scab.
XI “spot” = bahereth. 12x in OT – all in Leviticus. Perhaps from bahir (bright, shining). This is brightness or a white spot.
XII “turns into” = hayah. Same as “has” in v2. See note VI above.
XIII “defiling” = tsaraath. Perhaps from tsara (to have leprosy, be a leper). This is leprosy or a mark.

diseaseXIV on the skin of his body, he shall be broughtXV to Aaron the priestXVI or to oneXVII of his sonsXVIII the priests. 

Notes on verse 2c

XIV “disease” = nega. From naga (touch, reach, arrive, come near, strike; touching for any reason including sexual or violent). This is a blow or stroke, wound, sore, mark plague. It can refer to someone with leprosy or to dress.
XV “brought” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
XVI “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
XVII “one” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
XVIII “sons” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.

The priest shall examineXIX the disease on the skin of his body, and if the hairXX in the diseased areaXXI has turnedXXII whiteXXIII

Notes on verse 3a

XIX “examine” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
XX “hair” = sear. Perhaps from sa’ar (to storm, scattered by a storm, blow away, rage, storm tossed; this is to toss in a literal or figurative sense). This is hair, hairy, or rough.
XXI “diseased area” = nega. Same as “disease” in v2. See note XIV above.
XXII “turned” = haphak. This is to turn, overturn, change, return, turn over, pervert.
XXIII “white” = laban. From laban (to be white or make a brick). This is white or something that is white.

and the disease appearsXXIV to be deeperXXV than the skin of his body, it is a defiling disease; after the priest has examined him he shall pronounce him unclean.XXVI 

Notes on verse 3b

XXIV “appears” = mareh. Related to “examine” in v3. From raah (see note XIX above). This is sight, appearance, or vision. It can be a view, seeing itself, that which is seen, something real, or a vision one sees.
XXV “deeper” = amoq. 17x in OT. From amoq (to be deep in a literal or figurative sense; profound). This is deep, mystery, something that is deep. It is deep in a literal or a figurative sense.
XXVI “pronounce…unclean” = tame. This is to defile, be unclean, pollute in a ritual or ethical sense.

But if the spot is white in the skin of his body and appears no deeper than the skin and the hair in it has not turned white, the priest shall confineXXVII the diseased personXXVIII for sevenXXIX days.XXX

Notes on verse 4

XXVII “confine” = sagar. This is to shut up, imprison, lock, hand over, or figuratively surrender.
XXVIII “diseased person” = nega. Same as “disease” in v2. See note XIV above.
XXIX “seven” = sheba. This is seven or by sevenfold. It can also be used to imply a week or an indefinite number. Symbolically, this is the number of fullness, sacredness, perfection.
XXX “days” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.

The priest shall examine him on the seventhXXXI day, andXXXII if he sees that the disease is checkedXXXIII and the disease has not spreadXXXIV in the skin, then the priest shall confine him seven days more.XXXV 

Notes on verse 5

XXXI “seventh” = shebii. Related to “seven” in v4. From sheba (see note XXIX above). This is seventh.
XXXII {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
XXXIII “checked” = amad + ayin. Literally, “is unchanged in his eyes.” Amad is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy. Ayin is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
XXXIV “spread” = pasah. This is to spread.
XXXV “more” = sheni. From shanah (to fold, repeat, double, alter, or disguise). This is double, again, another, second.

The priest shall examine him againXXXVI on the seventh day, andXXXVII if the disease has abatedXXXVIII and the disease has not spread in the skin, the priest shall pronounce him clean;XXXIX

Notes on verse 6a

XXXVI “again” = sheni. Same as “more” in v5. See note XXXV above.
XXXVII {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
XXXVIII “abated” = keheh. 9x in OT. From kahah (to darken, grow faint, fail, be weak, have one’s eye dim or become dull). This is dark, faded, feeble, dim, smoking, or obscure. It can also mean abated.
XXXIX “pronounce…clean” = taher. This is properly being bright, which implies being pure or clean. This word can also mean purge, cleanse, or purify. It can be clean in a ritual sense or a moral one (i.e. moral or holy).

it is only an eruption,XL and he shall washXLI his clothesXLII and be clean.XLIII 

Notes on verse 6b

XL “eruption” = mispachath. Related to “eruption” in v2. 3x in OT. From the same as sappachath (see note X above). This is a scab, eruption, or scruff.
XLI “wash” = kabas. This is to trample – washing by stomping feet. It can be fulling in a literal or figurative sense.
XLII “clothes” = beged. From bagad (to cover or conceal; figuratively, to act in a covert or treacherous way, to transgress or pillage). This is clothing, garment, robe, or some other kind of clothing. Figuratively, it can be treachery or pillaging.
XLIII “be clean” = taher. Same as “pronounce…clean” in v6. See note XXXIX above.

But if the eruptionXLIV spreadsXLV in the skin afterXLVI he has shownXLVII himself to the priest for his cleansing,XLVIII he shall appearXLIX again before the priest. 

Notes on verse 7

XLIV “eruption” = mispachath. Same as “eruption” in v6. See note XL above.
XLV “spreads” = pasah + pasah. Same as “spread” in v5. See note XXXIV above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
XLVI “after” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
XLVII “shown” = raah. Same as “examine” in v3. See note XIX above.
XLVIII “cleansing” = tahorah. Related to “pronounce…clean” in v6. 15x in OT. From taher (see note XXXIX above). This is cleansing, purification – ritual or moral.
XLIX “appear” = raah. Same as “examine” in v3. See note XIX above.

The priest shall make an examination,L andLI if the eruptionLII has spread in the skin, the priest shall pronounce him unclean; it is defiling.

“When a person contractsLIII a defiling skinLIV disease, he shall be brought to the priest. 10 The priest shall make an examination, andLV if there is a white swelling in the skin that has turned the hair white

Notes on verses 8-10a

L “make an examination” = raah. Same as “examine” in v3. See note XIX above.
LI {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
LII “eruption” = mispachath. Same as “eruption” in v6. See note XL above.
LIII “contracts” = hayah. Same as “has” in v2. See note VI above.
LIV “defiling skin” = tsaraath. Same as “defiling” in v2. See note XIII above.
LV {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.

and there is a patchLVI of rawLVII fleshLVIII in the swelling, 11 it is a chronicLIX defiling diseaseLX in the skin of his body. The priest shall pronounce him unclean; he shall not confine him, for he is unclean.LXI 

Notes on verses 10b-11

LVI “patch” = michyah. 8x in OT. From chayah (to live or keep alive literally or figuratively). This is sustenance, reviving, raw, new life.
LVII “raw” = chay. Related to “patch” in v10. From chayah (see note LVI above). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.
LVIII “flesh” = basar. Same as “body” in v2. See note VIII above.
LIX “chronic” = yashen. This is to be languid or go slack. By implication it can mean to sleep, become old or stale, or die.
LX “defiling disease” = tsaraath. Same as “defiling” in v2. See note XIII above.
LXI “unclean” = tame. Related to “pronounce…unclean” in v3. From tame (see note XXVI above). This is unclean, ill, or ritually impure.

12 But if the defiling disease breaks outLXII in the skin so that itLXIII coversLXIV allLXV the skin of the diseased person

Notes on verse 12a

LXII “breaks out” = parach + parach. This is to sprout, blossom, bloom, spread, flourish. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
LXIII “it” = tsaraath. Same as “defiling” in v2. See note XIII above.
LXIV “covers” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.
LXV “all” = kol. From kalal (to complete). This is all or every.

from headLXVI to foot,LXVII so far asLXVIII the priest can see,LXIX 

Notes on verse 12b

LXVI “head” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
LXVII “foot” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.
LXVIII “so far as” = kol. Same as “all” in v12. See note LXV above.
LXIX “can see” = mareh + ayin. Mareh is the same as “appears” in v3. See note XXIV above. Ayin is the same as “checked” in v5. See note XXXIII above.

13 then the priest shall make an examination, andLXX if the defiling disease has covered all his body, he shall pronounce him clean of the disease; since it has all turned white, he is clean.LXXI 14 But ifLXXII raw flesh ever appears on him, he shall be unclean; 15 the priest shall examine the raw flesh and pronounce him unclean. Raw flesh is unclean; it is defiling. 16 But if the raw flesh againLXXIII turns white, he shall comeLXXIV to the priest; 17 the priest shall examine him, andLXXV if the disease has turned white, the priest shall pronounce the diseased person clean. He is clean.

Notes on verses 13-17

LXX {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
LXXI “clean” = tahor. Related to “pronounce…clean” in v6 & “cleansing” in v7. From taher (see note XXXIX above). This is clean or pure in a literal, ritual, or ethical sense.
LXXII “if” = yom. Same as “days” in v4. See note XXX above.
LXXIII “again” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”
LXXIV “come” = bo. Same as “brought” in v2. See note XV above.
LXXV {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.

18 “When there isLXXVI on the skin of one’s body a boilLXXVII that has healed,LXXVIII 19 and in the placeLXXIX of the boil there appearsLXXX a white swelling or a reddishLXXXI-white spot, it shall be shown to the priest. 

Notes on verses 18-19

LXXVI “is” = hayah. Same as “has” in v2. See note VI above.
LXXVII “boil” = shechin. 13x in OT– word used for the boils in the sixth plague of Egypt in Exodus 9. This is a boil, inflammation, or ulcer.
LXXVIII “healed” = rapha. Properly, this is to repair by stitching – figuratively this means to heal or cure. It can also mean to make whole.
LXXIX “place” = maqom. From qum(to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
LXXX “appears” = hayah. Same as “has” in v2. See note VI above.
LXXXI “reddish” = adamdam. Related to “person” in v2. 6x in OT. From the same as adam (see note V above). This is reddish or reddish-white.

20 The priest shall make an examination, andLXXXII if it appearsLXXXIII deeperLXXXIV than the skin and its hair has turned white, the priest shall pronounce him unclean; this is a defiling disease, broken out in the boil. 21 But if the priest examines it andLXXXV the hair on it is not white nor is it deeperLXXXVI than the skin but has abated, the priest shall confine him seven days. 22 If it spreadsLXXXVII in the skin, the priest shall pronounce him unclean; it is diseased. 

Notes on verses 20-22

LXXXII {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
LXXXIII “appears” = mareh. Same as “appears” in v3. See note XXIV above.
LXXXIV “deeper” = shaphal. 19x in OT. From shaphel (to be low, sink, be cast down, put down, humble, or humiliate). This is low, humble, lowly, depressed. It can be used in a literal or figurative sense.
LXXXV {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
LXXXVI “deeper” = shaphal. Same as “deeper” in v20. Sese note LXXXIV above.
LXXXVII “spreads” = pasah + pasah. Same as “spread” in v5. See note XXXIV above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”

23 But if the spot remainsLXXXVIII in one placeLXXXIX and does not spread, it is the scarXC of the boil; the priest shall pronounce him clean.

24 “Or when the body has a burnXCI on the skin and the patch of the burnXCII becomesXCIII a spot, reddish-white or white, 

Notes on verses 23-24

LXXXVIII “remains” = amad. Same as “checked” in v5. See note XXXIII above.
LXXXIX “place” = tachat. This is underneath, below, the bottom, instead of.
XC “scar” = tsarebeth. 3x in OT. From tsarab (to burn) OR from Tsuar (Zuar or Tsuar; a name –“little one” or “small”); {from tsaar (to be brought low, small, little one; figuratively, be insignificant or ignoble)}. This is a scar, burning, or inflammation.
XCI “burn” = mikvah + esh. Mikvah is 5x in OT. From kavah (to prick, blister, burn, scorch). This is a burn, burning, scar. Esh is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
XCII “burn” = mikvah. Same as “burn” in v24. See note XCI above.
XCIII “becomes” = hayah. Same as “has” in v2. See note VI above.

25 the priest shall examine it. XCIVIf the hair in the spot has turned white and appearsXCV deeperXCVI than the skin, it is defiling; it has broken out in the burn,XCVII and the priest shall pronounce him unclean. This is a defiling disease. 26 But if the priest examines it andXCVIII the hair in the spot is not white and it is no deeperXCIX than the skin but has abated, the priest shall confine him seven days. 27 The priest shall examine him the seventh day; if it is spreadingC in the skin, the priest shall pronounce him unclean. This is a defiling disease. 

Notes on verses 25-27

XCIV {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
XCV “appears” = mareh. Same as “appears” in v3. See note XXIV above.
XCVI “deeper” = amoq. Same as “deeper” in v3. See note XXV above.
XCVII “burn” = mikvah. Same as “burn” in v24. See note XCI above.
XCVIII {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
XCIX “deeper” = shaphal. Same as “deeper” in v20. Sese note LXXXIV above.
C “spreading” = pasah + pasah. Same as “spread” in v5. See note XXXIV above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”

28 But if the spot remains in one placeCI and does not spread in the skin but has abated, it is a swelling from the burn,CII and the priest shall pronounce him clean, for it is the scar of the burn.CIII

29 “When a manCIV or a womanCV has a disease on the head or in the beard,CVI 

Notes on verses 28-29

CI “place” = tachat. Same as “place” in v23. See note LXXXIX above.
CII “burn” = mikvah. Same as “burn” in v24. See note XCI above.
CIII “burn” = mikvah. Same as “burn” in v24. See note XCI above.
CIV “man” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
CV “woman” = ishshah. Related to “man” in v29. From ish (see note CIV above). This is woman, wife, or female.
CVI “beard” = zaqan. 19x in OT. Perhaps from zaqen (to grow old, an old person). This is beard, especially as referring to someone older.

30 the priest shall examine the disease. CVIIIf it appearsCVIII deeperCIX than the skin and the hair in it is yellowCX and thin,CXI the priest shall pronounce him unclean; it is an itch,CXII a defiling disease of the head or the beard. 

Notes on verse 30

CVII {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CVIII “appears” = mareh. Same as “appears” in v3. See note XXIV above.
CIX “deeper” = amoq. Same as “deeper” in v3. See note XXV above.
CX “yellow” = tsaheb. 3x in OT – all in Leviticus 13. From tsaheb (to glitter, be golden or shiny). This is gleaming, yellow, or golden.
CXI “thin” = daq. 15x in OT. From daqaq (to crush, crumble, make dust, be very small). This is thin, crushed, small, very little.
CXII “itch” = netheq. 14x in OT. From nathaq (to pull, tear off, drag, separate, lift, burst, root out, or snap). This is an itch, scaly place, or scab.

31 If the priest examines the itching disease, andCXIII it appearsCXIV no deeperCXV than the skin and there is no blackCXVI hair in it, the priest shall confine the person with the itching disease for seven days. 32 On the seventh day the priest shall examine the itch; CXVIIif the itch has not spread and there is no yellow hair in it and the itch appearsCXVIII to be no deeperCXIX than the skin, 

Notes on verses 31-32

CXIII {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CXIV “appears” = mareh. Same as “appears” in v3. See note XXIV above.
CXV “deeper” = amoq. Same as “deeper” in v3. See note XXV above.
CXVI “black” = shachor. 6x in OT. From shachar (to be dark or turn black). This is dusky or black.
CXVII {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CXVIII “appears” = mareh. Same as “appears” in v3. See note XXIV above.
CXIX “deeper” = amoq. Same as “deeper” in v3. See note XXV above.

33 he shall shave,CXX but the itch he shall not shave. The priest shall confine the person with the itch for seven days more. 34 On the seventh day the priest shall examine the itch; CXXIif the itch has not spread in the skin and it appearsCXXII to be no deeperCXXIII than the skin, the priest shall pronounce him clean. He shall wash his clothes and be clean. 35 But if the itch spreadsCXXIV in the skin after he was pronounced clean, 

Notes on verses 33-35

CXX “shave” = galach. This is to shave, be bald, or figuratively to lay waste.
CXXI {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CXXII “appears” = mareh. Same as “appears” in v3. See note XXIV above.
CXXIII “deeper” = amoq. Same as “deeper” in v3. See note XXV above.
CXXIV “spreads” = pasah. Same as “spread” in v5. See note XXXIV above.

36 the priest shall examine him. CXXVIf the itch has spread in the skin, the priest need not seekCXXVI for the yellow hair; he is unclean. 37 But if in his eyes the itch is checkedCXXVII and black hair has grownCXXVIII in it, the itch is healed; he is clean, and the priest shall pronounce him clean.

38 “When a man or a woman has spots on the skin of the body, white spots, 39 the priest shall make an examination, andCXXIX if the spots on the skin of the body are of a dullCXXX white, it is a rashCXXXI that has broken out on the skin; he is clean.

Notes on verses 36-39

CXXV {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CXXVI “seek” = baqar. 7x in OT. This is to plow or break forth. Figuratively, it is to inquire, inspect, seek out, admire, or consider.
CXXVII “checked” = ayin + amad. Literally, “appears to be at a standstill.” Ayin is the same as “checked” in v5. See note XXXIII above. Amad is the same as “checked” in v5. See note XXXIII above.
CXXVIII “grown” = tsamach. This is to sprout, grow, or spring up – literal or figurative.
CXXIX {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CXXX “dull” = keheh. Same as “abated” in v6. See note XXXVIII above.
CXXXI “rash” = bohaq. 1x in OT. It may come from a word that means being pale. This is eczema, rash, or a freckled spot.

40 “If anyoneCXXXII loses the hairCXXXIII from his head, he is bald,CXXXIV but he is clean. 41 If he loses the hair from his foreheadCXXXV and temples,CXXXVI he has baldness of the forehead,CXXXVII but he is clean. 

Notes on verses 40-41

CXXXII “anyone” = ish. Same as “man” in v29. See note CIV above.
CXXXIII “loses the hair” = marat. 12x in OT. This is to be smooth or bald. It can also be to polish or sharpen.
CXXXIV “bald” = qereach. 3x in OT. From qarach (to shave bald, perhaps frozen). This is bald in the back.
CXXXV “forehead” = peah + paneh. Peah is from paah (to puff, scatter, cut in pieces) OR poh (here, side). This is a side, edge, region, temple, corner. Paneh is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
CXXXVI “temples” = rosh. Same as “head” in v12. See note LXVI above.
CXXXVII “baldness of the forehead” = gibbeach. 1x in OT. May come from a word that refers to a higher part of the forehead. This is forehead bald.

42 But if there is on the bald headCXXXVIII or the bald foreheadCXXXIX a reddish-white diseased spot,CXL it is a defiling disease breaking out on his bald head or his bald forehead. 

Notes on verse 42

CXXXVIII “bald head” = qarachath. Related to “bald” in v40. 4x in OT. From qarach (see note CXXXIV above). This is bald head. It can also be a spot worn though in fabric in the back.
CXXXIX “bald forehead” = gabbachath. Related to “baldness of the forehead” in v41. 4x in OT. From the same as gibbeach (see note CXXXVII above). This is bald places at the forehead. It can also be a spot worn through in fabric in the front.
CXL “diseased spot” = nega. Same as “disease” in v2. See note XIV above.

43 The priest shall examine him; CXLIif the diseased swelling is reddish-white on his bald head or on his bald forehead, which resemblesCXLII a defiling disease in the skin of the body, 44 CXLIIIhe is defiled;CXLIV he is unclean. The priest shall pronounce him unclean;CXLV the disease is on his head.

Notes on verses 43-44

CXLI {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CXLII “resembles” = mareh. Same as “appears” in v3. See note XXIV above.
CXLIII {untranslated} = ish. Same as “man” in v29. See note CIV above.
CXLIV “is defiled” = tsara. Related to “defiling” in v2. See note XIII above.
CXLV “pronounce…unclean” = tame. Same as “pronounce…unclean” in v3. See note XXVI above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”

45 “The person who has the defiling diseaseCXLVI shall wearCXLVII tornCXLVIII clothes and let the hair of his head be disheveled,CXLIX and he shall coverCL his upper lipCLI and cry out,CLII ‘Unclean, unclean.’ 

Notes on verse 45

CXLVI “has the defiling disease” = tsara. Same as “is defiled” in v44. See note CXLIV above.
CXLVII “wear” = hayah. Same as “has” in v2. See note VI above.
CXLVIII “torn” = param. 3x in OT– all in Leviticus. This is to tear or rend as when one rips clothing.
CXLIX “disheveled” = para. 16x in OT. This is to loosen, let alone, uncover, avoid, dismiss, or perish.
CL “cover” = atah. 17x in OT. This is to wrap, cover, veil, be clad, turn aside.
CLI “upper lip” = sapham. 5x in OT. From the same as saphah (lip, edge, brim, language, shore, words); probably from saphah (to sweep away, capture, destroy, add, join, shave, scrape, scatter, ruin) or shaphah (to stick, sweep bare). This is beard, mustache, mouth, or upper lip.
CLII “cry out” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.

46 He shall remain uncleanCLIII as long asCLIV he has the disease; he is unclean. He shall liveCLV alone;CLVI

Notes on verse 46a

CLIII “remain unclean” = tame. Same as “pronounce…unclean” in v3. See note XXVI above.
CLIV “as long as” = kol + yom. Literally, “all of the days.” Kol is the same as “all” in v12. See note LXV above. Yom is the same as “days” in v4. See note XXX above.
CLV “live” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
CLVI “alone” = badad. 4x in OT. This is to divide or be separated. It can also mean alone, solitary, lonely, isolated, straggler.

his dwellingCLVII shall be outsideCLVIII the camp.CLIX

Notes on verse 46b

CLVII “dwelling” = moshab. Related to “live” in v46. From yashab (see note CLV above). This is dwelling, seat, assembly, settlement, population.
CLVIII “outside” = chuts. Root may mean to sever. So, this is something that is separated by a wall – the outside, the street, a field, highway, or abroad.
CLIX “camp” = machaneh. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.

47 “Concerning clothing:CLX when a defiling disease appearsCLXI in it, in woolenCLXII or linenCLXIII cloth, 48 in warpCLXIV or woofCLXV of linen or wool or in a skin

Notes on verses 47-48a

CLX “clothing” = beged. Same as “clothes” in v6. See note XLII above.
CLXI “appears” = hayah. Same as “has” in v2. See note VI above.
CLXII “woolen” = tsemer. 16x in OT. This is wool or shaggy thing.
CLXIII “linen” = pesheth. 16x in OT. From the same as pash (extremity, continuing). This is flax or linen.
CLXIV “warp” = shethi. 9x in OT – all in Leviticus 13. Perhaps from shith (to place, set, bring, appoint, consider, bring, array or look). This is warp.
CLXV “woof” = ereb. 15x in OT. From arab (to exchange, give or take on pledge, braid, intermix). This is mixture, mixed group of people, Arabia. It can also refer to the woof (as in warp and woof of fabric).

or in anythingCLXVI madeCLXVII of skin, 49 if the disease showsCLXVIII greenishCLXIX or reddish in the garment,CLXX

Notes on verses 48b-49a

CLXVI “anything” = kol. Same as “all” in v12. See note LXV above.
CLXVII “made” = melakah. From the same as malak (messenger, an angel, or a deputy; human messengers literally or for prophets, priests, or teachers as messengers of God; also supernatural messengers i.e. angels). Properly, this is a deputyship or some kind of work. It can also be the product that comes from labor.
CLXVIII “shows” = hayah. Same as “has” in v2. See note VI above.
CLXIX “greenish” = yeraqraq. 3x in OT. From the same as yereq (something green or yellow-green; could be of pallor or some kind of vegetation); from yaraq (to spit). This is yellowish or pale green. It can also mean glistening.
CLXX “garment” = beged. Same as “clothes” in v6. See note XLII above.

whether in warp or woof or in skin or in anything madeCLXXI of skin, it is a defiling disease and shall be shownCLXXII to the priest. 50 The priest shall examine the disease and put the diseased article asideCLXXIII for seven days. 51 He shall examine the disease on the seventh day. If the disease has spread in the cloth, in warp or woof, or in the skin, whateverCLXXIV beCLXXV the useCLXXVI of the skin, this is a spreadingCLXXVII defiling disease; it is unclean. 

Notes on verses 49b-51

CLXXI “made” = keli. From kalah (to end, be finished, complete, prepare, consume, spent, or completely destroyed). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.
CLXXII “shown” = raah. Same as “examine” in v3. See note XIX above.
CLXXIII “put…aside” = sagar. Same as “confine” in v4. See note XXVII above.
CLXXIV “whatever” = kol. Same as “all” in v12. See note LXV above.
CLXXV “be” = asah. This is to make, do, act, appoint, become in many senses.
CLXXVI “use” = melakah. Same as “made” in v48. See note CLXVII above.
CLXXVII “spreading” = maar. 4x in OT. This is to prick, fret, cause pain.

52 He shall burnCLXXVIII the clothing, whether diseased in warp or woof, woolen or linen, or anythingCLXXIX of skin, for it is a spreadingCLXXX defiling disease; it shall be burnedCLXXXI in fire.CLXXXII

Notes on verse 52

CLXXVIII “burn” = saraph. This is to burn or kindle. This is the root that “seraphim” comes from.
CLXXIX “anything” = kol + keli. Kol is the same as “all” in v12. See note LXV above. Keli is the same as “made” in v49. See note CLXXI above.
CLXXX “spreading” = maar. Same as “spreading” in v51. See note CLXXVII above.
CLXXXI “burned” = saraph. Same as “burn” in v52. See note CLXXVIII above.
CLXXXII “fire” = esh. Same as “burn” in v24. See note XCI above.

53 “If the priest makes an examination andCLXXXIII the disease has not spreadCLXXXIV in the clothing, in warp or woof, or in anything of skin, 54 the priest shall commandCLXXXV that the diseased article be washed, and he shall put it aside seven days more. 55 The priest shall examine the diseased article after it has been washed. CLXXXVIIf the diseased spot has not changedCLXXXVII color,CLXXXVIII though the disease has not spread,CLXXXIX it is unclean;

Notes on verses 53-55a

CLXXXIII {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CLXXXIV “spread” = pasah. Same as “spread” in v5. See note XXXIV above.
CLXXXV “command” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
CLXXXVI {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CLXXXVII “changed” = haphak. Same as “turned” in v3. See note XXII above.
CLXXXVIII “color” = ayin. Same as “checked” in v5. See note XXXIII above.
CLXXXIX “spread” = pasah. Same as “spread” in v5. See note XXXIV above.

you shall burnCXC it in fire, whether the worn spotCXCI is on the insideCXCII or on the outside.CXCIII

56 “If the priest makes an examination, andCXCIV the disease has abated after it is washed, he shall tearCXCV the spot out of the cloth, in warp or woof, or out of skin. 

Notes on verses 55b-56

CXC “burn” = saraph. Same as “burn” in v52. See note CLXXVIII above.
CXCI “worn spot” = pechetheth. 1x in OT. From the same as pachath (perhaps drawn from a word referring to digging; a cave, chasm, snare). This is an eating away. Here, it is a place worn through by mildew in clothing.
CXCII “inside” = qarachath. Same as “bald head” in v42. See note CXXXVIII above.
CXCIII “outside” = gabbachath. Same as “bald forehead” in v42. See note CXXXIX above.
CXCIV {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXII above.
CXCV “tear” = qara. This is to tear or cut out in a literal or figurative sense. It can also be to revile or to apply eye make up – as though they are made to look larger.

57 If it appearsCXCVI again in the garment, in warp or woof, or in anything of skin, it is spreading;CXCVII you shall burnCXCVIII with fire that in which the disease appears. 58 But the cloth, warp or woof, or anything of skin from which the disease disappearsCXCIX when you have washed it shall then be washed a secondCC time, and it shall be clean.

59 “This is the ruleCCI for a defiling disease in a cloth of wool or linen, either in warp or woof, or in anything of skin, to decide whether it is cleanCCII or unclean.”

Notes on verses 57-59

CXCVI “appears” = raah. Same as “examine” in v3. See note XIX above.
CXCVII “spreading” = parach. Same as “breaks out” in v12. See note LXII above.
CXCVIII “burn” = saraph. Same as “burn” in v52. See note CLXXVIII above.
CXCIX “disappears” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.
CC “second” = sheni. Same as “more” in v5. See note XXXV above.
CCI “rule” = torah. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach). This is law, instruction, teaching, or statute. It can also refer to the first five books of the Bible – the Torah.
CCII “decided…is clean” = taher. Same as “pronounce…clean” in v6. See note XXXIX above.


Image credit: “Mold on a Ravioli (focus stacking)” by Thomas Bresson, 2013.

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