29 The particle כִּי (ki) in this context is asseverative, indicating absolutely certainty ( §159.ee).
30 Lexically, the Hebrew term חָרֻם (kharum) seems to refer to a split nose or perhaps any number of other facial defects ( II חרם qal; cf. G. J. Wenham, Leviticus [], , n. 7); cf. , “a flat nose”; “a disfigured face.” The translation is “a limb too short” as a balance to the following term which means “extended, raised,” and apparently refers to “a limb too long” (see the explanation in B. A. Levine, Leviticus [], ).

In other versions

For no one who has a blemish shall draw near, a man blind or lame, or one who has a mutilated face or a limb too long,

No man who has any defect may come near: no man who is blind or lame, disfigured or deformed;

No man who has any defect is to come near: no man who is blind, lame, facially disfigured, or deformed;

No one who has a defect qualifies, whether he is blind, lame, disfigured, deformed,

Indeed, any man in whom is a physical defect shall not come near: a blind man or lame or disfigured or deformed,

For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or any thing superfluous,

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