Hebrew Text · Translation · Interlinear · Discourse Structure

The Book of Leviticus, Chapter 1ויקרא 1

Each verse opens with the running Hebrew, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case/state or parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

YHWH now speaks from the newly raised tent, not Sinai's height, opening Israel's approach through the burnt offering. Herd, flock, or bird — unblemished, hands laid upon it — ascends wholly in fire, priests handling blood and flame. Grace scales to the offerer's means, yet every case closes on one verdict: a soothing aroma, accepted.

Translation & textual notes

The Hebrew base text here follows the Masoretic Text in the Leningrad tradition as represented by the Westminster Leningrad Codex / MorphHB diplomatic stream imported from OSHB; distinctively copyrighted apparatus from BHS or BHQ is not reproduced. Levitical sacrificial instruction formally opens here with the foundational presentation of the עלה, the whole burnt offering. Verse 1 is highly significant. YHWH calls to Moses and speaks to him from the tent of meeting, not from the mountain. Translation should preserve that locative shift, because the book opens with divine speech emerging from the newly installed sanctuary. Verse 2 then addresses the sons of Israel with the general invitation to bring a קרבן, an offering or brought-near gift, to YHWH. The language of approach is central. It is not merely listing ritual technique but defining how one draws near. The specification that the offering may come from cattle or from the flock sets the broad sacrificial frame, while the following sections narrow into concrete cases. Verses 3-9 describe the burnt offering from the herd. Verse 3 should preserve the requirement that the animal be a male without blemish and that it be brought to the entrance of the tent of meeting for acceptance before YHWH. The phrase לרצנו can be rendered for his acceptance or so that he may be accepted; in either case the acceptance theme must remain clear. Verse 4's laying on of the hand upon the head of the burnt offering is crucial and should be left concrete rather than overly paraphrased. The gesture is tied directly to acceptance and atonement, and the line ונרצה לו לכפר עליו should remain strong. Verse 5 then divides roles carefully: the offerer slaughters the bull before YHWH, while the sons of Aaron present and dash the blood against the altar all around. This distinction between lay offerer and priestly ministry is important. Verses 6-9 move through skinning, cutting into pieces, arranging fire and wood, placing the pieces, washing entrails and legs, and burning the whole on the altar. The totality of the offering should be preserved, because unlike other sacrifices this one is wholly turned into smoke. Verse 9's closing formula, a burnt offering, a fire-offering, a pleasing aroma to YHWH, should be rendered with full cultic force. Verses 10-13 give the flock alternative. The logic remains the same, but several details deserve attention. Verse 10 again requires a male without blemish, whether from sheep or goats. Verse 11 specifies slaughter on the north side of the altar before YHWH, and this directional note should remain visible rather than flattened away. Verses 11-13 repeat blood application, cutting, arrangement upon the wood, washing of entrails and legs, and total offering upon the altar. The repetition is deliberate. Translation should allow the reader to hear sameness of ritual logic across economic variations in sacrificial means. Verse 13 again ends with the formula that this is a burnt offering, a fire-offering, a pleasing aroma to YHWH. The repeated formula marks not redundancy but ratified acceptability under the same divine order. Verses 14-17 address the bird offering and show the narrative's accommodation to lesser means without abandoning sacrificial seriousness. Verse 14 permits turtledoves or young pigeons. Verse 15 is especially important because the priest now performs the presenting act at the altar, wrings off the head, turns it into smoke, and drains out the blood on the wall of the altar. The ritual differs in handling because of the victim's size, and the translation should preserve those adjustments rather than forcing artificial uniformity. Verse 16 removes the crop with its contents or feathers and casts it eastward beside the altar to the place of ashes. The exact lexical handling of מוראתו and בנצתה may be debated, but the text clearly intends removal of what is unsuitable before the offering is burned. Verse 17 then splits the bird by its wings without dividing it completely and burns it on the altar on the wood over the fire. The incomplete dividing should remain explicit, because it is a distinctive procedural note. The closing formula once more identifies the offering as a burnt offering, a fire-offering, a pleasing aroma to YHWH. It should therefore be translated as a chapter where sacrificial ascent, atonement, priestly mediation, graded accessibility, and accepted worship are all introduced together. Its rhetoric is technical, but its theological burden is clear: approach to the holy God is graciously opened, yet only through the ordered offering he himself prescribes. Versification follows the MT.

1

וַיִּקְרָ֖א אֶל מֹשֶׁ֑ה וַיְדַבֵּ֤ר יְהוָה֙ אֵלָ֔יו מֵאֹ֥הֶל מוֹעֵ֖ד לֵאמֹֽר

And he called to Moses, and YHWH spoke to him from the tent of meeting, saying:

Narrative opening / speech introductionוַ (wayyiqtol)
The book opens with a wayyiqtol, as though continuing a sentence already under way — and it is: Exodus 40 closed with the glory filling the tabernacle so that Moses could not enter. Leviticus resolves that impasse by having the voice come out to him. The subject of the first verb is withheld until the second clause, a reverent delay. Everything turns on the phrase from the tent of meeting: revelation has moved from the mountain to the sanctuary at the center of the camp.
Word-by-word analysis· 9 words
וַיִּקְרָ֖אand he calledQal wayyiqtol 3ms · קָרָא (H7121)Wayyiqtol of narrative sequence (main verb; subject withheld to the next clause)→ Wayyiqtol: foregrounded narrative advance — the opening move of the book, picking up from Exodus 40:35קָרָא (H7121) 'to call, summon, proclaim'; the Hebrew title of the book comes from this word. The summoning call precedes the speech: Moses is addressed before he is instructed.
אֶלtoprep · אֶל (H413)Preposition marking the addressee of the callאֶל (H413) 'to, toward'; with verbs of calling and speaking it marks the person addressed.
מֹשֶׁ֑הMosesN proper m sg · מֹשֶׁה (H4872)Object of the preposition (addressee)מֹשֶׁה (H4872), Moses; the sole mediator through whom the whole Levitical torah is delivered. He stands outside the tent he cannot enter, and the word comes out to him.
וַיְדַבֵּ֤רand he spokeconj וְ + Piel wayyiqtol 3ms · דָּבַר (H1696)Wayyiqtol of narrative sequence (second main verb)→ Wayyiqtol: sequential advance — the summons is followed at once by the speech itselfדָּבַר (H1696), in Piel 'to speak'; the standard verb of authoritative divine address, regularly paired with לֵאמֹר to introduce the words spoken.
יְהוָה֙YHWHN proper · יְהוָה (H3068)Subject of וַיְדַבֵּר (and, retrospectively, of וַיִּקְרָא)יְהוָה (H3068), the covenant name revealed at the bush and at Sinai; here the one whose voice now issues from the tabernacle rather than from the mountain.
אֵלָ֔יוto himprep אֶל + 3ms suffix · אֶל (H413)Prepositional phrase (indirect object — the addressee resumed)אֶל (H413) with 3ms pronominal suffix, resuming Moses as the one addressed.
מֵאֹ֥הֶלfrom the tent ofprep מִן + N m sg constr · אֹהֶל (H168)Prepositional phrase of source (head of a construct chain)אֹהֶל (H168) 'tent'; with מִן it names the point of origin of the divine voice. This locative note is the theological hinge of the verse: Sinai has, in effect, been relocated to the center of the camp.
מוֹעֵ֖דmeetingN m sg abs · מוֹעֵד (H4150)Genitive in construct chain (אֹהֶל מוֹעֵד, 'tent of meeting')מוֹעֵד (H4150) 'appointed time, appointed place, meeting', from יָעַד 'to appoint'; אֹהֶל מוֹעֵד is the tent of the appointed encounter between YHWH and Israel.
לֵאמֹֽרsayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive construct introducing direct speech→ Infinitive: quotative — it opens the divine speech that runs to the end of the chapterאָמַר (H559) 'to say'; לֵאמֹר is a frozen quotation marker, functioning roughly as a colon before reported speech.
2

דַּבֵּ֞ר אֶל בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם אָדָ֗ם כִּֽי יַקְרִ֥יב מִכֶּ֛ם קָרְבָּ֖ן לַֽיהוָ֑ה מִן הַבְּהֵמָ֗ה מִן הַבָּקָר֙ וּמִן הַצֹּ֔אן תַּקְרִ֖יבוּ אֶת קָרְבַּנְכֶֽם

Speak to the sons of Israel and say to them: When anyone of you brings an offering to YHWH, you shall bring your offering from the livestock — from the herd or from the flock.

Commission + general casuistic ruleasyndeton (direct speech begins)
The divine speech opens with a commissioning imperative and then states the umbrella law under which the rest of the chapter (and much of chs. 1-7) operates. The generic אָדָם, not אִישׁ, makes the invitation as wide as humanity; the כִּי-clause is standard case-law form. The two sources named, herd and flock, are then subdivided in the sections that follow, with birds added in v. 14 as a concession.
Word-by-word analysis· 21 words
דַּבֵּ֞רspeakPiel impv 2ms · דָּבַר (H1696)Imperative (main verb of the commission to Moses)→ Volitional: direct command — Moses is deputized as the mouth of the sanctuaryדָּבַר (H1696) Piel 'to speak'; the imperative launches the standard Levitical commissioning formula (speak … and say to them).
אֶלtoprep · אֶל (H413)Preposition marking the addressees of the speechאֶל (H413) 'to, toward'; marks the recipients of the commissioned word.
בְּנֵ֤יthe sons ofN m pl constr · בֵּן (H1121)Object of the preposition (head of construct chain)בֵּן (H1121) 'son'; in the plural construct with a people-name it denotes membership — בְּנֵי יִשְׂרָאֵל, the Israelites as a whole community, laity included.
יִשְׂרָאֵל֙IsraelN proper · יִשְׂרָאֵל (H3478)Genitive in construct chain (בְּנֵי יִשְׂרָאֵל)יִשְׂרָאֵל (H3478), the name given to Jacob (Gen 32:28) and borne by the covenant people; the addressee of the sacrificial torah is the whole nation, not a priestly caste.
וְאָמַרְתָּ֣and you shall sayconj וְ + Qal weqatal 2ms · אָמַר (H559)Weqatal continuing the force of the preceding imperative→ Weqatal: carries over the volitional force of דַּבֵּר — 'and say'אָמַר (H559) 'to say'; the weqatal after an imperative regularly continues the command rather than merely narrating.
אֲלֵהֶ֔םto themprep אֶל + 3mp suffix · אֶל (H413)Prepositional phrase (addressees resumed)אֶל (H413) with 3mp suffix, resuming the sons of Israel.
אָדָ֗םa personN m sg abs · אָדָם (H120)Casus pendens — fronted subject of the casuistic protasisאָדָם (H120) 'human being, person'; the law deliberately does not say אִישׁ ('man') but אָדָם, the widest word for a human, the word of Genesis 1-2. The sacrificial invitation is issued to anyone at all.
כִּֽיwhenconj · כִּי (H3588)Conjunction introducing the casuistic protasisכִּי (H3588); in legal texts it opens the major case ('when …'), with אִם (v. 3, 10, 14) introducing the subcases beneath it. The hierarchy of particles is the skeleton of the chapter.
יַקְרִ֥יבbringsHiphil impf 3ms · קָרַב (H7126)Predicate of the protasis→ Yiqtol: imperfective/generic — any and every future instance of offeringקָרַב (H7126) Qal 'to draw near'; Hiphil 'to bring near, present'. It is the cognate verb of קָרְבָּן: a sacrifice is, at root, that which a person causes to approach God. The whole theology of the chapter is packed into this root.
מִכֶּ֛םfrom among youprep מִן + 2mp suffix · מִן (H4480)Partitive prepositional phrase (qualifying אָדָם)מִן (H4480) 'from, out of'; here partitive — 'any one of you'. The abrupt shift from third-person אָדָם to second-person plural draws the hearers into the law.
קָרְבָּ֖ןan offeringN m sg abs · קָרְבָּן (H7133)Direct object of יַקְרִיבקָרְבָּן (H7133) 'offering, oblation', literally 'that which is brought near', from קָרַב. It is the umbrella term covering every gift presented at the altar, and it names the sacrifice by what it does: it approaches.
לַֽיהוָ֑הto YHWHprep לְ + N proper · יְהוָה (H3068)Prepositional phrase (recipient of the offering)לְ of the recipient with the divine name; the offering is not a transaction with the shrine or the priest but a gift rendered to YHWH himself.
מִןfromprep · מִן (H4480)Preposition of source (the permitted class of victims)מִן (H4480) 'from, out of'; it introduces the pool from which a legitimate offering may be drawn.
הַבְּהֵמָ֗הthe livestockart + N f sg abs · בְּהֵמָה (H929)Object of the preposition (the general class, then subdivided)בְּהֵמָה (H929) 'beast, cattle'; here the domesticated animals a person keeps and feeds. Wild game, however clean, is excluded — the offering must cost the offerer something he has raised.
מִןfromprep · מִן (H4480)Preposition of source (first specification)מִן (H4480); repeated to itemize the two permitted sources — the herd and the flock.
הַבָּקָר֙the herdart + N (c) sg abs · בָּקָר (H1241)Object of the preposition (first alternative)בָּקָר (H1241), a collective singular 'cattle, herd'; the costliest option, and therefore the one treated first and at greatest length (vv. 3-9).
וּמִןand fromconj וְ + prep · מִן (H4480)Coordinating conjunction + preposition (second alternative)וְ here is disjunctive in effect ('or'), presenting an alternative rather than an addition — the offerer chooses one source, not both.
הַצֹּ֔אןthe flockart + N (c) sg abs · צֹאן (H6629)Object of the preposition (second alternative)צֹאן (H6629), a collective 'flock' embracing both sheep and goats — the two species are named separately in v. 10.
תַּקְרִ֖יבוּyou shall bringHiphil impf 2mp · קָרַב (H7126)Predicate of the apodosis (address shifts to 2mp)→ Yiqtol: legislative/prescriptive — 'you shall present', the standing ruleקָרַב (H7126) Hiphil; the same verb as in the protasis, now in the second person: what a man does (יַקְרִיב) is what you are commanded to do (תַּקְרִיבוּ).
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
קָרְבַּנְכֶֽםyour offeringN m sg constr + 2mp suffix · קָרְבָּן (H7133)Direct object of תַּקְרִיבוּקָרְבָּן (H7133) with 2mp suffix; the possessive matters — it must be the offerer's own, drawn from his own herd, not borrowed or bought at the gate.
3

אִם עֹלָ֤ה קָרְבָּנוֹ֙ מִן הַבָּקָ֔ר זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑נּוּ אֶל פֶּ֝תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔וֹ לִרְצֹנ֖וֹ לִפְנֵ֥י יְהוָֽה

If his offering is a burnt offering from the herd, he shall offer a male without blemish; at the entrance of the tent of meeting he shall bring it, for his acceptance before YHWH.

First subcase of the general law (protasis + apodosis)אִם (if)
The first of three parallel אִם-subcases. The requirements are stacked: the right species (herd), the right sex (male), the right condition (unblemished), the right place (the entrance), and the right end (acceptance before YHWH). The acceptance word רָצוֹן governs the whole paragraph and is picked up by the verb נִרְצָה in v. 4.
Word-by-word analysis· 17 words
אִםifconj · אִם (H518)Conjunction introducing the first subcase under the כִּי-lawאִם (H518) 'if'; in Levitical casuistry the subordinate particle beneath כִּי — it opens each of the three subcases of this chapter (vv. 3, 10, 14).
עֹלָ֤הa burnt offeringN f sg abs · עֹלָה (H5930)Predicate nominative of the verbless protasisעֹלָה (H5930) 'burnt offering', literally 'that which goes up', from עָלָה 'to ascend'. The name describes what happens: the whole animal rises to God as smoke. Unlike every other sacrifice, no part of it is eaten by anyone.
קָרְבָּנוֹ֙his offeringN m sg constr + 3ms suffix · קָרְבָּן (H7133)Subject of the verbless clauseקָרְבָּן (H7133) with 3ms suffix; the generic term of v. 2 is now specified as an עֹלָה — the chapter narrows from any offering to this offering.
מִןfromprep · מִן (H4480)Preposition of sourceמִן (H4480) 'from'; picks up the first of the two options named in v. 2.
הַבָּקָ֔רthe herdart + N (c) sg abs · בָּקָר (H1241)Object of the preposition (the source of this offering)בָּקָר (H1241) 'cattle, herd'; a bull is the most expensive victim in the chapter, and its rite is given in full so that the abbreviated rites that follow can be read against it.
זָכָ֥רa maleAdj m sg abs · זָכָר (H2145)Fronted direct object of יַקְרִיבֶנּוּזָכָר (H2145) 'male'; required for the burnt offering from herd and flock. In an agrarian economy the females are the productive capital — the male is the more expendable animal, yet also the more valuable single victim.
תָּמִ֖יםwithout blemishAdj m sg abs · תָּמִים (H8549)Attributive adjective modifying זָכָרתָּמִים (H8549) 'complete, whole, sound', from תָּמַם 'to be finished'. Of animals it means unblemished; of persons, blameless (Gen 6:9; 17:1). The same word covers both, and the overlap is the point: the victim's physical wholeness images the integrity God seeks in the worshiper.
יַקְרִיבֶ֑נּוּhe shall offer itHiphil impf 3ms + 3ms obj suffix · קָרַב (H7126)Predicate verb of the apodosis, with resumptive object suffix→ Yiqtol: prescriptive — this is what he is required to doקָרַב (H7126) Hiphil with object suffix, 'he shall bring it near'; the suffix resumes the fronted זָכָר תָּמִים.
אֶלtoprep · אֶל (H413)Preposition of destinationאֶל (H413) 'to, toward'; here strictly locative — the offering must arrive at one place and no other.
פֶּ֝תַחthe entrance ofN m sg constr · פֶּתַח (H6607)Object of the preposition (head of construct chain)פֶּתַח (H6607) 'opening, doorway, entrance'; the threshold of the court is as far as a layman may come. Access is real but bounded — the offering goes in where the offerer cannot.
אֹ֤הֶלthe tent ofN m sg constr · אֹהֶל (H168)Genitive in construct chain (link between פֶּתַח and מוֹעֵד)אֹהֶל (H168) 'tent'; the same tent from which the voice came in v. 1 is now the place to which the offering must come. The movement of the chapter runs both ways.
מוֹעֵד֙meetingN m sg abs · מוֹעֵד (H4150)Genitive terminating the construct chain (פֶּתַח אֹהֶל מוֹעֵד)מוֹעֵד (H4150) 'appointed meeting'; the three-term chain names the precise spot where the appointed encounter is transacted.
יַקְרִ֣יבhe shall bringHiphil impf 3ms · קָרַב (H7126)Predicate verb (emphatic restatement after the fronted place-phrase)→ Yiqtol: prescriptive; the repetition of the verb underlines the non-negotiable locationקָרַב (H7126) Hiphil; the verb is repeated within a single verse — not redundancy but insistence. Bringing near is only bringing near if it happens at the doorway.
אֹת֔וֹ[obj] itobj marker + 3ms suffix · אֵת (H853)Direct object (object marker carrying the pronoun)אֵת (H853) with 3ms suffix; when the object is a pronoun the nota accusativi bears it — 'it', the unblemished male.
לִרְצֹנ֖וֹfor his acceptanceprep לְ + N m sg constr + 3ms suffix · רָצוֹן (H7522)Prepositional phrase of purpose/resultרָצוֹן (H7522) 'favor, good pleasure, acceptance', from רָצָה. The suffix is famously ambiguous: 'for his (the offerer's) acceptance', i.e. so that he may be accepted, or 'according to his (YHWH's) good pleasure'. Either way the theme is the same and it governs the paragraph, resurfacing as the verb וְנִרְצָה in v. 4.
לִפְנֵ֥יbeforeprep לְ + N pl constr · פָּנִים (H6440)Prepositional phrase of place (coram Deo)פָּנִים (H6440) 'face'; לִפְנֵי, literally 'to the face of', means 'in the presence of'. The offering is not a private act of piety but a transaction conducted in the face of God.
יְהוָֽהYHWHN proper · יְהוָה (H3068)Genitive after לִפְנֵי (the one in whose presence)יְהוָה (H3068); the acceptance in question is his and no one else's — not the priest's approval, not the community's.
4

וְסָמַ֣ךְ יָד֔וֹ עַ֖ל רֹ֣אשׁ הָעֹלָ֑ה וְנִרְצָ֥ה ל֖וֹ לְכַפֵּ֥ר עָלָֽיו

And he shall lay his hand on the head of the burnt offering, and it will be accepted for him, to make atonement for him.

Ritual sequence: identification and its stated effectוְ (weqatal)
The chapter's theological center. The offerer presses his hand on the victim's head — a gesture of identification, not of transferring sin in the manner of the scapegoat (which requires two hands and a confession, 16:21). The weqatal וְנִרְצָה states the divine outcome: acceptance. And the infinitive לְכַפֵּר makes atonement, not merely gift or homage, an aim of even the whole burnt offering — the first occurrence of the verb in Leviticus.
Word-by-word analysis· 9 words
וְסָמַ֣ךְand he shall layconj וְ + Qal weqatal 3ms · סָמַךְ (H5564)Weqatal advancing the ritual prescription→ Weqatal: sequential prescription — the next required act in the riteסָמַךְ (H5564) 'to lean, press, support'; not a light touch but a firm pressing down. With יָד on a victim's head it is the gesture of identification: this animal stands where I stand. A single hand here, distinguished from the two-handed rite with confession over the scapegoat (16:21).
יָד֔וֹhis handN (c) sg constr + 3ms suffix · יָד (H3027)Direct object of וְסָמַךְיָד (H3027) 'hand'; singular, and the offerer's own. The rite cannot be delegated: whatever this gesture means, it must be his hand that makes it.
עַ֖לonprep · עַל (H5921)Preposition of superposition (locus of the gesture)עַל (H5921) 'on, upon, over'; the preposition of contact — the hand is not held above the head but pressed on it.
רֹ֣אשׁthe head ofN m sg constr · רֹאשׁ (H7218)Object of the preposition (head of construct chain)רֹאשׁ (H7218) 'head'; the point of contact is chosen for its representative force — the head stands for the whole living creature.
הָעֹלָ֑הthe burnt offeringart + N f sg abs · עֹלָה (H5930)Genitive in construct chain (רֹאשׁ הָעֹלָה)עֹלָה (H5930) with the article; the animal is already called by the name of the rite before it has been killed. From the moment the hand touches it, it is no longer livestock but offering.
וְנִרְצָ֥הand it shall be acceptedconj וְ + Niphal weqatal 3ms · רָצָה (H7521)Weqatal of consequence (the divinely granted result of the gesture)→ Weqatal, Niphal passive: the promised outcome — not what the offerer achieves but what is granted himרָצָה (H7521) 'to be pleased with, accept favorably'; the Niphal is a divine passive — accepted, by God. Cognate with לִרְצֹנוֹ in v. 3, so that the paragraph's aim and its result are the same word. Acceptance is announced, not negotiated.
ל֖וֹfor himprep לְ + 3ms suffix · לְPrepositional phrase of advantage (dativus commodi)לְ with 3ms suffix, 'for him, on his behalf'; the acceptance accrues to the offerer, and the little preposition is what makes the sacrifice substitutionary rather than merely decorous.
לְכַפֵּ֥רto make atonementprep לְ + Piel inf constr · כָּפַר (H3722)Infinitive construct of purpose→ Infinitive of purpose: the end to which the accepted offering is directedכָּפַר (H3722) Piel 'to make atonement'; the etymology is disputed (to cover, to wipe clean, to ransom by a substitute), and the ritual usage draws on all three. Its appearance here is the surprise of the verse: atonement is attached even to the burnt offering, not reserved for the sin and guilt offerings of chs. 4-5. This is the word's first occurrence in Leviticus.
עָלָֽיוfor himprep עַל + 3ms suffix · עַל (H5921)Prepositional phrase naming the beneficiary of the atonementעַל (H5921) with 3ms suffix; כִּפֶּר עַל is the fixed idiom 'make atonement for/on behalf of' a person. The offerer is the one covered.
5

וְשָׁחַ֛ט אֶת בֶּ֥ן הַבָּקָ֖ר לִפְנֵ֣י יְהוָ֑ה וְ֠הִקְרִיבוּ בְּנֵ֨י אַהֲרֹ֤ן הַֽכֹּֽהֲנִים֙ אֶת הַדָּ֔ם וְזָרְק֨וּ אֶת הַדָּ֤ם עַל הַמִּזְבֵּ֨חַ֙ סָבִ֔יב אֲשֶׁר פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד

And he shall slaughter the young bull before YHWH, and the sons of Aaron, the priests, shall present the blood and dash the blood against the altar all around, at the entrance of the tent of meeting.

Ritual sequence: division of labor between offerer and priestsוְ (weqatal)
The verse carefully partitions the rite. The lay offerer, not the priest, does the killing — an unsettling but deliberate detail: the worshiper's own hand takes the life. The moment blood is involved, the verbs shift to third-person plural and the actors become the sons of Aaron. Blood is priestly territory from here on; the boundary is drawn precisely at the basin.
Word-by-word analysis· 22 words
וְשָׁחַ֛טand he shall slaughterconj וְ + Qal weqatal 3ms · שָׁחַט (H7819)Weqatal continuing the ritual sequence (subject still the offerer)→ Weqatal: sequential prescription — the act that follows immediately on the hand-layingשָׁחַט (H7819) 'to slaughter, butcher'; the technical verb for ritual killing. The singular verb keeps the offerer as subject: it is the worshiper's own hand that takes the life of the animal he has just identified himself with. The priest does not do this for him.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
בֶּ֥ןthe young ofN m sg constr · בֵּן (H1121)Direct object (head of construct chain)בֵּן (H1121) 'son'; in the idiom בֶּן הַבָּקָר, 'son of the herd', it denotes a young bull. Hebrew uses kinship language for livestock as naturally as for people.
הַבָּקָ֖רthe herdart + N (c) sg abs · בָּקָר (H1241)Genitive in construct chain (בֶּן הַבָּקָר, 'the young bull')בָּקָר (H1241) 'herd'; the construct בֶּן הַבָּקָר is the standard designation for a bull of the herd offered in sacrifice.
לִפְנֵ֣יbeforeprep לְ + N pl constr · פָּנִים (H6440)Prepositional phrase of place (the killing happens in God's presence)פָּנִים (H6440); לִפְנֵי יְהוָה makes the slaughter an act done in the open before God, not a private killing whose product is later delivered to the shrine.
יְהוָ֑הYHWHN proper · יְהוָה (H3068)Genitive after לִפְנֵייְהוָה (H3068); his presence is what distinguishes sacrifice from butchery.
וְ֠הִקְרִיבוּand they shall presentconj וְ + Hiphil weqatal 3cp · קָרַב (H7126)Weqatal with a new (plural) subject — the priestly ministry begins→ Weqatal: sequential prescription; the shift from singular to plural marks the handover from offerer to priestsקָרַב (H7126) Hiphil 'to present, bring near'; the same verb used of the offerer in vv. 2-3 is now used of the priests. Both parties bring near — but only one of them may touch the blood.
בְּנֵ֨יthe sons ofN m pl constr · בֵּן (H1121)Subject of וְהִקְרִיבוּ (head of construct chain)בֵּן (H1121) in construct; priesthood in Israel is inherited, not achieved — one is a priest by being a son of Aaron.
אַהֲרֹ֤ןAaronN proper · אַהֲרֹן (H175)Genitive in construct chain (בְּנֵי אַהֲרֹן)אַהֲרֹן (H175), Aaron, brother of Moses and first high priest, ordained in Leviticus 8. Every later priest is named as his son.
הַֽכֹּֽהֲנִים֙the priestsart + N m pl abs · כֹּהֵן (H3548)Appositive to בְּנֵי אַהֲרֹןכֹּהֵן (H3548) 'priest'; the apposition is not decorative. Aaron's sons act here not as kinsmen but in official capacity — it is the office, not the bloodline as such, that licenses them to handle the blood.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
הַדָּ֔םthe bloodart + N m sg abs · דָּם (H1818)Direct object of וְהִקְרִיבוּדָּם (H1818) 'blood'; in Levitical thought the bearer of life itself (17:11), which is why it is given for atonement and why it is the one element the layman may not handle.
וְזָרְק֨וּand they shall dashconj וְ + Qal weqatal 3cp · זָרַק (H2236)Weqatal continuing the priestly sequence→ Weqatal: sequential prescription — the decisive blood actזָרַק (H2236) 'to throw, toss, dash'; a forceful hurling of blood from a basin against the sides of the altar. It is deliberately distinguished from יָצַק (pour out) and from מָצָה (drain, v. 15): the blood of a large animal is thrown, the blood of a bird is squeezed out. The verb chosen tells you the size of the victim.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
הַדָּ֤םthe bloodart + N m sg abs · דָּם (H1818)Direct object of וְזָרְקוּדָּם (H1818) repeated rather than pronominalized; the noun is said twice in one verse, holding the blood in view through both priestly acts.
עַלagainstprep · עַל (H5921)Preposition of contact (target of the blood)עַל (H5921) 'on, against'; with זָרַק it denotes the surface the blood strikes.
הַמִּזְבֵּ֨חַ֙the altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of the prepositionמִזְבֵּחַ (H4196) 'altar', a place-noun formed from זָבַח 'to slaughter, sacrifice' — literally 'the place of slaughtering'. The name never lets the worshiper forget what happens there.
סָבִ֔יבall aroundN (c) sg abs used adverbially · סָבִיב (H5439)Adverbial accusative of placeסָבִיב (H5439) 'round about, on every side', from סָבַב 'to turn, surround'; the blood is thrown against all four sides, so that the whole altar is implicated in the atonement.
אֲשֶׁרwhich isrelative particle · אֲשֶׁר (H834)Relative particle introducing a verbless relative clauseאֲשֶׁר (H834), the all-purpose relative; here it locates the altar, tying the blood rite to the one legitimate sanctuary.
פֶּ֖תַחat the entrance ofN m sg constr · פֶּתַח (H6607)Adverbial accusative of place within the relative clauseפֶּתַח (H6607) 'entrance'; the altar stands in the courtyard before the doorway, so that everything in this chapter happens at one location.
אֹ֥הֶלthe tent ofN m sg constr · אֹהֶל (H168)Genitive in construct chainאֹהֶל (H168) 'tent'; the third time the phrase 'tent of meeting' appears in five verses — the sanctuary is the fixed point around which the whole rite turns.
מוֹעֵֽדmeetingN m sg abs · מוֹעֵד (H4150)Genitive terminating the construct chainמוֹעֵד (H4150) 'appointed meeting'; the blood is dashed at the very threshold where God has appointed to meet his people.
6

וְהִפְשִׁ֖יט אֶת הָעֹלָ֑ה וְנִתַּ֥ח אֹתָ֖הּ לִנְתָחֶֽיהָ

And he shall flay the burnt offering and cut it into its pieces.

Ritual sequence: preparation of the carcassוְ (weqatal)
Back to the offerer: flaying and butchering are his work, not the priests'. The hide is the one part not burned (it goes to the officiating priest, 7:8). Dismemberment is not desecration here but preparation — the animal must be reduced to portions that the altar fire can consume entirely.
Word-by-word analysis· 6 words
וְהִפְשִׁ֖יטand he shall flayconj וְ + Hiphil weqatal 3ms · פָּשַׁט (H6584)Weqatal continuing the offerer's sequence→ Weqatal: sequential prescription — the butchering beginsפָּשַׁט (H6584) 'to strip off'; in Hiphil, to skin an animal. The hide is the single portion of the burnt offering that is not consumed by fire — it goes to the officiating priest as his due (7:8).
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
הָעֹלָ֑הthe burnt offeringart + N f sg abs · עֹלָה (H5930)Direct object of וְהִפְשִׁיטעֹלָה (H5930); the dead animal keeps the name of the rite. It is not a carcass being processed but an offering being prepared to ascend.
וְנִתַּ֥חand he shall cut it upconj וְ + Piel weqatal 3ms · נָתַח (H5408)Weqatal continuing the ritual sequence→ Weqatal: sequential prescription — dismemberment follows flayingנָתַח (H5408) Piel 'to cut into pieces'; the systematic dismembering of a carcass at its joints. The intensive stem suits the thoroughness of the work: the animal is reduced to portions the fire can wholly consume.
אֹתָ֖הּ[obj] itobj marker + 3fs suffix · אֵת (H853)Direct object (feminine, referring to הָעֹלָה)אֵת (H853) with 3fs suffix; the feminine agrees with עֹלָה, not with the bull — the grammar follows the offering, not the animal.
לִנְתָחֶֽיהָinto its piecesprep לְ + N m pl constr + 3fs suffix · נֵתַח (H5409)Prepositional phrase of result (distributive)נֵתַח (H5409) 'piece, cut of a carcass', the noun from נָתַח; the לְ is distributive — cut it up piece by piece, into the portions proper to it. The offering is divided precisely so that it may be offered entire.
7

וְ֠נָתְנוּ בְּנֵ֨י אַהֲרֹ֧ן הַכֹּהֵ֛ן אֵ֖שׁ עַל הַמִּזְבֵּ֑חַ וְעָרְכ֥וּ עֵצִ֖ים עַל הָאֵֽשׁ

And the sons of Aaron the priest shall put fire on the altar and arrange wood on the fire.

Ritual sequence: priestly preparation of the altarוְ (weqatal)
The priests take over again for everything that touches the altar itself. The verb עָרַךְ, to arrange in order, will govern the next verse as well: the fire is not a heap but a structure. Note the singular הַכֹּהֵן standing in apposition to the plural sons of Aaron — a grammatical roughness the Masoretes preserved rather than smoothed.
Word-by-word analysis· 11 words
וְ֠נָתְנוּand they shall putconj וְ + Qal weqatal 3cp · נָתַן (H5414)Weqatal with plural (priestly) subject→ Weqatal: sequential prescription — the priests resume as the altar comes into playנָתַן (H5414) 'to give, set, place'; the commonest verb in the Hebrew Bible, here in its plainest sense — to set fire on the altar. Everything touching the altar belongs to the priests.
בְּנֵ֨יthe sons ofN m pl constr · בֵּן (H1121)Subject of וְנָתְנוּ (head of construct chain)בֵּן (H1121) in construct; the priestly subject is named in full each time it changes hands, marking the boundaries of who may do what.
אַהֲרֹ֧ןAaronN proper · אַהֲרֹן (H175)Genitive in construct chain (בְּנֵי אַהֲרֹן)אַהֲרֹן (H175); note that Aaron is not yet ordained at this point in the book's narrative order (that comes in ch. 8) — the legislation anticipates the priesthood it will shortly install.
הַכֹּהֵ֛ןthe priestart + N m sg abs · כֹּהֵן (H3548)Appositive to אַהֲרֹן (singular, though the verb is plural)כֹּהֵן (H3548) 'priest'; the singular here beside the plural verb is a real grammatical roughness. It most naturally attaches to Aaron ('the sons of Aaron the priest') rather than to the sons, and the Masoretes preserved the awkwardness rather than harmonizing it with v. 5 and v. 8.
אֵ֖שׁfireN (c) sg abs · אֵשׁ (H784)Direct object of וְנָתְנוּאֵשׁ (H784) 'fire'; the altar fire is priestly business and must never go out (6:12-13). It is the agent that turns a slaughtered animal into an ascending offering — and the root behind אִשֶּׁה, 'fire-offering' (v. 9).
עַלonprep · עַל (H5921)Preposition of superpositionעַל (H5921) 'on, upon'; the first of the layered prepositions that build the altar upward — fire on the altar, wood on the fire, pieces on the wood.
הַמִּזְבֵּ֑חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of the prepositionמִזְבֵּחַ (H4196) 'altar'; the bronze altar of burnt offering that stands in the courtyard (Exod 27:1-8), the first thing a worshiper meets on entering.
וְעָרְכ֥וּand they shall arrangeconj וְ + Qal weqatal 3cp · עָרַךְ (H6186)Weqatal continuing the priestly sequence→ Weqatal: sequential prescription — the wood is laid in orderעָרַךְ (H6186) 'to arrange, set in order, lay out in rows'; used of drawing up an army for battle and of setting a table. Nothing on this altar is heaped or thrown; the fire itself is built with order, and the word will govern v. 8 as well.
עֵצִ֖יםwoodN m pl abs · עֵץ (H6086)Direct object of וְעָרְכוּעֵץ (H6086) 'tree, wood'; the plural denotes cut pieces of firewood, the fuel supplied for the altar.
עַלonprep · עַל (H5921)Preposition of superpositionעַל (H5921) 'on, upon'; the second layer in the ascending structure of the altar.
הָאֵֽשׁthe fireart + N (c) sg abs · אֵשׁ (H784)Object of the prepositionאֵשׁ (H784) with the article, resuming the fire just laid; the definite article traces the sequence step by step.
8

וְעָרְכ֗וּ בְּנֵ֤י אַהֲרֹן֙ הַכֹּ֣הֲנִ֔ים אֵ֚ת הַנְּתָחִ֔ים אֶת הָרֹ֖אשׁ וְאֶת הַפָּ֑דֶר עַל הָעֵצִים֙ אֲשֶׁ֣ר עַל הָאֵ֔שׁ אֲשֶׁ֖ר עַל הַמִּזְבֵּֽחַ

And the sons of Aaron, the priests, shall arrange the pieces, the head, and the suet on the wood that is on the fire that is on the altar.

Ritual sequence: arranging the parts on the altarוְ (weqatal)
The head and the suet are singled out from the general 'pieces' — the two parts most conspicuous in an ancient sacrifice. The doubled relative clause (on the wood that is on the fire that is on the altar) builds a deliberate architecture of layers, tracing the offering upward from altar to fire to wood to victim. Ritual order is being made visible in the syntax.
Word-by-word analysis· 18 words
וְעָרְכ֗וּand they shall arrangeconj וְ + Qal weqatal 3cp · עָרַךְ (H6186)Weqatal continuing the priestly sequence→ Weqatal: sequential prescription — now the victim's parts are laid in orderעָרַךְ (H6186) 'to arrange in order'; the verb repeats from v. 7. What was done to the wood is now done to the body: the same ordering hand governs fuel and offering alike.
בְּנֵ֤יthe sons ofN m pl constr · בֵּן (H1121)Subject of וְעָרְכוּ (head of construct chain)בֵּן (H1121) in construct; the full priestly title is restated, as in v. 5, whenever a new altar act is prescribed.
אַהֲרֹן֙AaronN proper · אַהֲרֹן (H175)Genitive in construct chain (בְּנֵי אַהֲרֹן)אַהֲרֹן (H175); here followed by the plural 'the priests', the regular form of the phrase (contrast the singular in v. 7).
הַכֹּ֣הֲנִ֔יםthe priestsart + N m pl abs · כֹּהֵן (H3548)Appositive to בְּנֵי אַהֲרֹןכֹּהֵן (H3548) 'priest'; the plural apposition matches v. 5 and confirms that the singular of v. 7 is the odd form.
אֵ֚ת[obj]obj marker · אֵת (H853)Direct-object marker (first of three coordinated objects)
הַנְּתָחִ֔יםthe piecesart + N m pl abs · נֵתַח (H5409)Direct object (first member)נֵתַח (H5409) 'piece, cut'; the article points back to the pieces produced in v. 6 — nothing new is introduced, the rite simply picks up what it made.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (second object)
הָרֹ֖אשׁthe headart + N m sg abs · רֹאשׁ (H7218)Direct object (second member)רֹאשׁ (H7218) 'head'; singled out from the general 'pieces' — the same head on which the offerer laid his hand in v. 4 now goes up on the wood. The rite comes full circle.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (third object)וְ joins the third and last object; אֵת marks הַפָּדֶר as definite.
הַפָּ֑דֶרthe suetart + N m sg abs · פֶּדֶר (H6309)Direct object (third member)פֶּדֶר (H6309) 'suet, hard fat'; a rare word occurring only three times in the Hebrew Bible (Lev 1:8, 12; 8:20). Fat is the richest part of the animal and is elsewhere reserved for God alone (3:16); here it is named beside the head as the two portions worth specifying.
עַלonprep · עַל (H5921)Preposition of superpositionעַל (H5921) 'on'; the third layer — pieces on the wood.
הָעֵצִים֙the woodart + N m pl abs · עֵץ (H6086)Object of the prepositionעֵץ (H6086) with the article, resuming the wood arranged in v. 7.
אֲשֶׁ֣רthat isrelative particle · אֲשֶׁר (H834)Relative particle introducing a verbless relative clauseאֲשֶׁר (H834); the first of two nested relatives that trace the offering downward through its supports — wood, fire, altar.
עַלonprep · עַל (H5921)Preposition of superposition (within the relative clause)עַל (H5921) 'on'; wood on the fire.
הָאֵ֔שׁthe fireart + N (c) sg abs · אֵשׁ (H784)Object of the preposition (within the relative clause)אֵשׁ (H784) with the article; the fire kindled in v. 7.
אֲשֶׁ֖רthat isrelative particle · אֲשֶׁר (H834)Relative particle introducing a second nested relative clauseאֲשֶׁר (H834); the doubled relative is not clumsiness but architecture — the sentence itself is built in tiers, like the altar it describes.
עַלonprep · עַל (H5921)Preposition of superposition (within the second relative clause)עַל (H5921) 'on'; fire on the altar — the base of the whole structure.
הַמִּזְבֵּֽחַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of the preposition (final term of the chain)מִזְבֵּחַ (H4196) 'altar'; the sentence ends where the offering rests. Altar, fire, wood, victim — the chain is complete.
9

וְקִרְבּ֥וֹ וּכְרָעָ֖יו יִרְחַ֣ץ בַּמָּ֑יִם וְהִקְטִ֨יר הַכֹּהֵ֤ן אֶת הַכֹּל֙ הַמִּזְבֵּ֔חָה עֹלָ֛ה אִשֵּׁ֥ה רֵֽיחַ נִיח֖וֹחַ לַֽיהוָֽה

But its entrails and its legs he shall wash with water, and the priest shall turn all of it into smoke on the altar — a burnt offering, a fire-offering, a soothing aroma to YHWH.

Ritual sequence: washing, total burning, and the acceptance formulaוְ (fronted object)
The fronted objects (entrails and legs) throw the weight on what must be cleansed before it may ascend. Then הַכֹּל: all of it. This is what makes the עֹלָה the עֹלָה — no portion is eaten by priest or offerer; the whole animal is converted into smoke. The closing formula (burnt offering, fire-offering, soothing aroma to YHWH) is the divine verdict of acceptance, and it will be repeated verbatim at the end of each of the three sections.
Word-by-word analysis· 14 words
וְקִרְבּ֥וֹbut its entrailsconj וְ + N m sg constr + 3ms suffix · קֶרֶב (H7130)Fronted direct object (topicalized before the verb)קֶרֶב (H7130) 'inward part, midst, entrails'; from the root meaning 'to draw near' — the same root family as קָרְבָּן. Here the viscera, which must be washed because of what they contain.
וּכְרָעָ֖יוand its legsconj וְ + N (c) dual constr + 3ms suffix · כְּרָע (H3767)Fronted direct object (second member)כְּרָע (H3767) 'leg (of an animal)', in the dual; the lower legs, fouled by the ground. Together with the entrails these are the two parts that carry filth — and the two parts the law insists on cleansing rather than discarding.
יִרְחַ֣ץhe shall washQal impf 3ms · רָחַץ (H7364)Predicate verb (yiqtol after fronted objects)→ Yiqtol: prescriptive; the fronting of the objects throws the emphasis onto what must be cleansedרָחַץ (H7364) 'to wash, bathe'; the ordinary word for washing, used here of ritual cleansing. Nothing soiled may ascend — but neither is the soiled part rejected. It is washed and offered.
בַּמָּ֑יִםwith waterprep בְּ + art + N m pl abs · מַיִם (H4325)Instrumental prepositional phraseמַיִם (H4325) 'water', always plural in form; בְּ is instrumental here. Water cleanses what fire would only carry up.
וְהִקְטִ֨ירand he shall turn into smokeconj וְ + Hiphil weqatal 3ms · קָטַר (H6999)Weqatal: the climactic act of the rite→ Weqatal: sequential prescription reaching its goal — the offering finally ascendsקָטַר (H6999) Hiphil 'to send up in smoke, offer up as incense'. Crucially it is not שָׂרַף, 'to burn up, incinerate' — the word used for destroying refuse outside the camp. This is not destruction but transformation: the victim is converted into smoke and so goes up to God.
הַכֹּהֵ֤ןthe priestart + N m sg abs · כֹּהֵן (H3548)Subject of וְהִקְטִירכֹּהֵן (H3548) 'priest'; the final act at the altar, like the blood rite, belongs to him alone. The offerer's part ended with the butchering.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
הַכֹּל֙the whole of itart + N m sg abs · כֹּל (H3605)Direct object of וְהִקְטִירכֹּל (H3605) 'all, the whole'; the decisive word of the chapter. In every other sacrifice a portion is eaten — by the priest, by the offerer, or by both. Here the whole goes up. The burnt offering is the one sacrifice from which the worshiper gets nothing back.
הַמִּזְבֵּ֔חָהon the altarart + N m sg abs + directive ־ָה · מִזְבֵּחַ (H4196)Adverbial accusative of direction (he locale)מִזְבֵּחַ (H4196) with the directive ה (he locale), 'altarward'; the ending expresses motion toward. The pieces are not merely placed but sent up — the very grammar leans upward.
עֹלָ֛הa burnt offeringN f sg abs · עֹלָה (H5930)Predicate nominative opening the summary formulaעֹלָה (H5930); the formula names the rite for the third time in the paragraph. The threefold designation — עֹלָה, אִשֶּׁה, רֵיחַ נִיחוֹחַ — describes the offering from three angles: what it does (ascends), how it is given (by fire), and how it is received (with pleasure).
אִשֵּׁ֥הa fire-offeringN m sg constr · אִשֶּׁה (H801)Appositive to עֹלָהאִשֶּׁה (H801) 'offering made by fire'; traditionally derived from אֵשׁ 'fire', though some connect it with a root meaning 'gift'. Both senses fit: it is a gift, and fire is the means by which the gift is handed over.
רֵֽיחַan aroma ofN m sg constr · רֵיחַ (H7381)Appositive (head of construct chain רֵיחַ נִיחוֹחַ)רֵיחַ (H7381) 'scent, smell, odor', from רוּחַ; the smoke of the offering is spoken of as reaching God's senses. The anthropomorphism is bold and deliberate — the offering is not merely correct, it is enjoyed.
נִיח֖וֹחַsoothingN m sg abs · נִיחוֹחַ (H5207)Genitive in construct chain (רֵיחַ נִיחוֹחַ, 'a soothing aroma')נִיחוֹחַ (H5207) 'soothing, quieting, restful', from נוּחַ 'to rest'. The phrase רֵיחַ נִיחוֹחַ — first used of Noah's offering (Gen 8:21) — says that the smoke brings God rest, that is, satisfaction. It is the standard formula of divine acceptance, and it will be pronounced over the poor man's pigeon in identical words (v. 17).
לַֽיהוָֽהto YHWHprep לְ + N proper · יְהוָה (H3068)Prepositional phrase (the one to whom the aroma rises)לְ of the recipient with the divine name; the last word of the paragraph names the one for whom all of it was done.
10

וְאִם מִן הַצֹּ֨אן קָרְבָּנ֧וֹ מִן הַכְּשָׂבִ֛ים א֥וֹ מִן הָעִזִּ֖ים לְעֹלָ֑ה זָכָ֥ר תָּמִ֖ים יַקְרִיבֶֽנּוּ

But if his offering for a burnt offering is from the flock — from the sheep or from the goats — he shall offer a male without blemish.

Second subcase: the flock alternativeוְאִם (but if)
The second אִם opens the flock section. The requirements are identical to v. 3 — male, unblemished — which is precisely the point: a smaller animal is not a lesser standard. The two species of the flock, sheep and goats, are named explicitly so that no one can plead ambiguity about what counts.
Word-by-word analysis· 13 words
וְאִםbut ifconj וְ + conj · אִם (H518)Conjunction introducing the second subcaseוְאִם 'and if, but if'; the second of the three subcases (vv. 3, 10, 14). The particle does the structural work of the chapter, dividing the offering by the offerer's means.
מִןfromprep · מִן (H4480)Preposition of source (fronted before the subject)מִן (H4480) 'from'; the source-phrase is fronted for emphasis — what is at issue in this subcase is precisely where the animal comes from.
הַצֹּ֨אןthe flockart + N (c) sg abs · צֹאן (H6629)Object of the preposition (source of this offering)צֹאן (H6629) 'flock'; the second option named back in v. 2, now taken up in its own right. A sheep or goat costs far less than a bull, and the law simply provides for that without comment or apology.
קָרְבָּנ֧וֹhis offeringN m sg constr + 3ms suffix · קָרְבָּן (H7133)Subject of the verbless protasisקָרְבָּן (H7133) with 3ms suffix; the same word used of the bull. A goat is no less a קָרְבָּן than a bull — the noun does not shrink with the victim.
מִןfromprep · מִן (H4480)Preposition of source (first species)מִן (H4480); the flock is now subdivided into its two species, so that no one may claim the category is vague.
הַכְּשָׂבִ֛יםthe sheepart + N m pl abs · כֶּשֶׂב (H3775)Object of the preposition (first species of the flock)כֶּשֶׂב (H3775) 'lamb, young ram'; a metathesized byform of כֶּבֶשׂ, the two spellings being freely interchanged in Leviticus.
א֥וֹorconj · אוֹ (H176)Disjunctive conjunction (free choice between species)אוֹ (H176) 'or'; a genuine disjunction — sheep and goat are equally acceptable, and the choice is left to the offerer.
מִןfromprep · מִן (H4480)Preposition of source (second species)מִן (H4480); repeated to keep the two species grammatically parallel and equally weighted.
הָעִזִּ֖יםthe goatsart + N f pl abs · עֵז (H5795)Object of the preposition (second species of the flock)עֵז (H5795) 'goat'; the poor man's animal, hardier and cheaper than sheep. It is offered on precisely the same terms.
לְעֹלָ֑הfor a burnt offeringprep לְ + N f sg abs · עֹלָה (H5930)Prepositional phrase of purpose (the rite intended)עֹלָה (H5930) with לְ of purpose; the phrase specifies which sacrifice is in view, since sheep and goats also serve for other offerings.
זָכָ֥רa maleAdj m sg abs · זָכָר (H2145)Fronted direct object of יַקְרִיבֶנּוּזָכָר (H2145) 'male'; the requirement is repeated word for word from v. 3. Cheaper species, identical standard.
תָּמִ֖יםwithout blemishAdj m sg abs · תָּמִים (H8549)Attributive adjective modifying זָכָרתָּמִים (H8549) 'whole, sound, unblemished'; the exact repetition from v. 3 is the argument of the section — poverty may lower the price of the offering but never its quality.
יַקְרִיבֶֽנּוּhe shall offer itHiphil impf 3ms + 3ms obj suffix · קָרַב (H7126)Predicate verb of the apodosis, with resumptive object suffix→ Yiqtol: prescriptive — the standing requirement, identical to v. 3קָרַב (H7126) Hiphil with object suffix; the clause is a verbatim repetition of the close of v. 3, which is exactly the point being made.
11

וְשָׁחַ֨ט אֹת֜וֹ עַ֣ל יֶ֧רֶךְ הַמִּזְבֵּ֛חַ צָפֹ֖נָה לִפְנֵ֣י יְהוָ֑ה וְזָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַכֹּהֲנִ֧ים אֶת דָּמ֛וֹ עַל הַמִּזְבֵּ֖חַ סָבִֽיב

And he shall slaughter it on the north side of the altar before YHWH, and the sons of Aaron, the priests, shall dash its blood against the altar all around.

Ritual sequence: slaughter site and blood riteוְ (weqatal)
The new detail here is the location: צָפֹנָה, northward. The north flank of the altar becomes the standing slaughter-place for the most holy offerings (cf. 6:25; 7:2), and the directional note should not be flattened away in translation. Otherwise the division of labor is exactly as in v. 5 — the offerer kills, the priests handle the blood.
Word-by-word analysis· 17 words
וְשָׁחַ֨טand he shall slaughterconj וְ + Qal weqatal 3ms · שָׁחַט (H7819)Weqatal continuing the ritual sequence (subject: the offerer)→ Weqatal: sequential prescriptionשָׁחַט (H7819) 'to slaughter'; as in v. 5, the singular verb keeps the offerer as the one who kills. Note that the flock section says nothing of hand-laying — the reader is expected to carry vv. 3-4 over.
אֹת֜וֹ[obj] itobj marker + 3ms suffix · אֵת (H853)Direct object (the flock animal)אֵת (H853) with 3ms suffix, referring back to the male without blemish of v. 10.
עַ֣לonprep · עַל (H5921)Preposition of place (location of the slaughter)עַל (H5921) here 'at, beside, on the side of'; it introduces the one new element in this paragraph — the exact spot where the killing must happen.
יֶ֧רֶךְthe side ofN f sg constr · יָרֵךְ (H3409)Object of the preposition (head of construct chain)יָרֵךְ (H3409) 'thigh, loin'; of a structure, its 'flank' or 'side'. Hebrew describes buildings and furniture with body words — the altar has a thigh as the tabernacle has ribs.
הַמִּזְבֵּ֛חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Genitive in construct chain (יֶרֶךְ הַמִּזְבֵּחַ)מִזְבֵּחַ (H4196) 'altar'; the slaughter now happens right at the altar's flank rather than at the unspecified spot 'before YHWH' of v. 5.
צָפֹ֖נָהnorthwardN f sg abs + directive ־ָה · צָפוֹן (H6828)Adverbial accusative of direction (he locale)צָפוֹן (H6828) 'north', with the directive ה. The north side of the altar becomes the fixed slaughter-place for the most holy offerings (cf. 6:25; 7:2). The direction is not decorative and should not be smoothed out of a translation: sacred space in Israel is oriented, and the offering has an address.
לִפְנֵ֣יbeforeprep לְ + N pl constr · פָּנִים (H6440)Prepositional phrase of placeפָּנִים (H6440); לִפְנֵי יְהוָה, exactly as in v. 5. The place is specified more narrowly, but the presence is the same.
יְהוָ֑הYHWHN proper · יְהוָה (H3068)Genitive after לִפְנֵייְהוָה (H3068); the goat dies in the same presence as the bull.
וְזָרְק֡וּand they shall dashconj וְ + Qal weqatal 3cp · זָרַק (H2236)Weqatal with plural subject — the priests take over at the blood→ Weqatal: sequential prescription; the plural marks the handover, as in v. 5זָרַק (H2236) 'to dash, toss'; the same forceful throwing of blood as with the bull. The blood rite does not scale down with the animal — it is identical.
בְּנֵי֩the sons ofN m pl constr · בֵּן (H1121)Subject of וְזָרְקוּ (head of construct chain)בֵּן (H1121) in construct; the priestly title is spelled out again at the moment blood is touched.
אַהֲרֹ֨ןAaronN proper · אַהֲרֹן (H175)Genitive in construct chain (בְּנֵי אַהֲרֹן)אַהֲרֹן (H175); the priestly line through whom alone blood may be brought to the altar.
הַכֹּהֲנִ֧יםthe priestsart + N m pl abs · כֹּהֵן (H3548)Appositive to בְּנֵי אַהֲרֹןכֹּהֵן (H3548) 'priest'; the apposition again insists on the official capacity in which they act.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
דָּמ֛וֹits bloodN m sg constr + 3ms suffix · דָּם (H1818)Direct object of וְזָרְקוּדָּם (H1818) with 3ms suffix; the suffixed form is more compact than the doubled noun of v. 5, but the rite is unchanged.
עַלagainstprep · עַל (H5921)Preposition of contact (target of the blood)עַל (H5921) 'on, against'; the blood strikes the altar's sides.
הַמִּזְבֵּ֖חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of the prepositionמִזְבֵּחַ (H4196) 'altar'; named three times in this single verse — the flank, the sides, the whole. Everything in the rite orbits it.
סָבִֽיבall aroundN (c) sg abs used adverbially · סָבִיב (H5439)Adverbial accusative of placeסָבִיב (H5439) 'round about'; the blood reaches every side, exactly as in v. 5. The economy of the offerer changes nothing about the coverage of the blood.
12

וְנִתַּ֤ח אֹתוֹ֙ לִנְתָחָ֔יו וְאֶת רֹאשׁ֖וֹ וְאֶת פִּדְר֑וֹ וְעָרַ֤ךְ הַכֹּהֵן֙ אֹתָ֔ם עַל הָֽעֵצִים֙ אֲשֶׁ֣ר עַל הָאֵ֔שׁ אֲשֶׁ֖ר עַל הַמִּזְבֵּֽחַ

And he shall cut it into its pieces, with its head and its suet, and the priest shall arrange them on the wood that is on the fire that is on the altar.

Ritual sequence: butchering and arranging (parallel to vv. 6-8)וְ (weqatal)
A compressed replay of vv. 6-8, down to the same doubled relative clause. Two abbreviations are telling: no flaying is mentioned for the flock animal, and the arranging is done by a single priest rather than the sons of Aaron collectively — a smaller victim needs fewer hands. The sameness of the wording is doing rhetorical work: the reader is meant to hear one ritual logic, not two.
Word-by-word analysis· 18 words
וְנִתַּ֤חand he shall cut it upconj וְ + Piel weqatal 3ms · נָתַח (H5408)Weqatal continuing the ritual sequence→ Weqatal: sequential prescriptionנָתַח (H5408) Piel 'to cut into pieces'; as in v. 6, though here the flaying is passed over in silence — the smaller animal's rite is told more briefly, not differently.
אֹתוֹ֙[obj] itobj marker + 3ms suffix · אֵת (H853)Direct objectאֵת (H853) with 3ms suffix; masculine here (agreeing with the animal) where v. 6 had the feminine (agreeing with עֹלָה).
לִנְתָחָ֔יוinto its piecesprep לְ + N m pl constr + 3ms suffix · נֵתַח (H5409)Prepositional phrase of result (distributive)נֵתַח (H5409) 'piece'; the distributive לְ, as in v. 6 — piece by piece, into the portions proper to it.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (additional object)וְ adds the head to the pieces just named; אֵת marks it as definite.
רֹאשׁ֖וֹits headN m sg constr + 3ms suffix · רֹאשׁ (H7218)Direct object (coordinated)רֹאשׁ (H7218) 'head'; singled out here as in v. 8, and for the same reason — it is the part that carried the offerer's hand.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (third object)וְ joins the suet as the last of the coordinated objects.
פִּדְר֑וֹits suetN m sg constr + 3ms suffix · פֶּדֶר (H6309)Direct object (coordinated)פֶּדֶר (H6309) 'suet, hard fat'; the second and last occurrence of this rare word in the chapter (also v. 8), and one of only three in the Hebrew Bible.
וְעָרַ֤ךְand he shall arrangeconj וְ + Qal weqatal 3ms · עָרַךְ (H6186)Weqatal with singular (priestly) subject→ Weqatal: sequential prescription — the arranging, here done by one priestעָרַךְ (H6186) 'to arrange in order'; singular here, where v. 8 had the plural. A goat needs one pair of priestly hands where a bull needed several — an unglamorous practicality quietly written into the grammar.
הַכֹּהֵן֙the priestart + N m sg abs · כֹּהֵן (H3548)Subject of וְעָרַךְכֹּהֵן (H3548) 'priest'; a single officiant suffices for the flock offering.
אֹתָ֔ם[obj] themobj marker + 3mp suffix · אֵת (H853)Direct object (the pieces, head, and suet together)אֵת (H853) with 3mp suffix, gathering up all three objects just named into one plural.
עַלonprep · עַל (H5921)Preposition of superpositionעַל (H5921) 'on'; the first term of the same layered chain built in v. 8.
הָֽעֵצִים֙the woodart + N m pl abs · עֵץ (H6086)Object of the prepositionעֵץ (H6086) 'wood'; the article assumes the fire-laying of v. 7 without repeating it — the flock rite borrows the herd rite's furniture.
אֲשֶׁ֣רthat isrelative particle · אֲשֶׁר (H834)Relative particle introducing a verbless relative clauseאֲשֶׁר (H834); the first of the two nested relatives, repeated verbatim from v. 8.
עַלonprep · עַל (H5921)Preposition of superposition (within the relative clause)עַל (H5921) 'on'; wood on the fire.
הָאֵ֔שׁthe fireart + N (c) sg abs · אֵשׁ (H784)Object of the preposition (within the relative clause)אֵשׁ (H784) 'fire'; the perpetual altar fire, presupposed rather than newly kindled.
אֲשֶׁ֖רthat isrelative particle · אֲשֶׁר (H834)Relative particle introducing a second nested relative clauseאֲשֶׁר (H834); the doubled relative reproduces the tiered architecture of v. 8 word for word.
עַלonprep · עַל (H5921)Preposition of superposition (within the second relative clause)עַל (H5921) 'on'; fire on the altar, the base of the structure.
הַמִּזְבֵּֽחַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of the preposition (final term of the chain)מִזְבֵּחַ (H4196) 'altar'; the paragraph closes on the same word as v. 8, in the same position, by design.
13

וְהַקֶּ֥רֶב וְהַכְּרָעַ֖יִם יִרְחַ֣ץ בַּמָּ֑יִם וְהִקְרִ֨יב הַכֹּהֵ֤ן אֶת הַכֹּל֙ וְהִקְטִ֣יר הַמִּזְבֵּ֔חָה עֹלָ֣ה ה֗וּא אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַיהוָֽה

But the entrails and the legs he shall wash with water; and the priest shall present all of it and turn it into smoke on the altar. It is a burnt offering, a fire-offering, a soothing aroma to YHWH.

Ritual sequence: washing, total burning, and the acceptance formula (closing the flock section)וְ (fronted object)
The flock section closes exactly as the herd section did, with one addition: the explicit predication עֹלָה הוּא, 'it is a burnt offering.' The pronoun ratifies the identity of what has just been done. Whatever the economic difference between a bull and a goat, the verdict pronounced over the smoke is word-for-word the same.
Word-by-word analysis· 16 words
וְהַקֶּ֥רֶבbut the entrailsconj וְ + art + N m sg abs · קֶרֶב (H7130)Fronted direct object (topicalized)קֶרֶב (H7130) 'inward part, entrails'; with the article here, where v. 9 had the possessive suffix — a small stylistic variation within an otherwise identical formula.
וְהַכְּרָעַ֖יִםand the legsconj וְ + art + N (c) dual abs · כְּרָע (H3767)Fronted direct object (second member)כְּרָע (H3767) 'leg', dual; the same pair of soiled parts as in v. 9, washed and not discarded.
יִרְחַ֣ץhe shall washQal impf 3ms · רָחַץ (H7364)Predicate verb (yiqtol after fronted objects)→ Yiqtol: prescriptive; the object-fronting again puts the stress on what must be cleansedרָחַץ (H7364) 'to wash'; the identical requirement as for the bull. No shortcut is granted to the cheaper offering at the point where cleanness is at stake.
בַּמָּ֑יִםwith waterprep בְּ + art + N m pl abs · מַיִם (H4325)Instrumental prepositional phraseמַיִם (H4325) 'water'; the instrument of cleansing, as in v. 9.
וְהִקְרִ֨יבand he shall presentconj וְ + Hiphil weqatal 3ms · קָרַב (H7126)Weqatal with the priest as subject→ Weqatal: sequential prescription — the presentation immediately preceding the burningקָרַב (H7126) Hiphil 'to present, bring near'; an extra step here that v. 9 did not spell out. The chapter's governing verb surfaces one more time before the offering goes up.
הַכֹּהֵ֤ןthe priestart + N m sg abs · כֹּהֵן (H3548)Subject of וְהִקְרִיב and וְהִקְטִירכֹּהֵן (H3548) 'priest'; one subject governs both closing verbs — presenting and burning are a single priestly motion.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
הַכֹּל֙the whole of itart + N m sg abs · כֹּל (H3605)Direct objectכֹּל (H3605) 'all, the whole'; the same totality demanded of the bull. The one thing that never varies across the three cases is that nothing is held back.
וְהִקְטִ֣ירand he shall turn it into smokeconj וְ + Hiphil weqatal 3ms · קָטַר (H6999)Weqatal: the climactic act of the flock rite→ Weqatal: sequential prescription reaching its goal — the offering ascendsקָטַר (H6999) Hiphil 'to send up in smoke'; the same verb that closed the herd rite in v. 9. Whatever the victim, the end is the same: it goes up.
הַמִּזְבֵּ֔חָהon the altarart + N m sg abs + directive ־ָה · מִזְבֵּחַ (H4196)Adverbial accusative of direction (he locale)מִזְבֵּחַ (H4196) with the directive ה, 'altarward'; the same upward-leaning form as in v. 9.
עֹלָ֣הa burnt offeringN f sg abs · עֹלָה (H5930)Predicate nominative of the verbless summary clauseעֹלָה (H5930); the summary formula returns, now with an explicit pronoun subject — 'it is a burnt offering'. The verdict is pronounced, not merely implied.
ה֗וּאit ispers pron 3ms · הוּא (H1931)Subject of the verbless clause (עֹלָה הוּא)הוּא (H1931), the independent 3ms pronoun serving as copula in a verbless clause. Its presence gives the formula the ring of a legal ruling: this, whatever it cost, is a burnt offering.
אִשֵּׁ֛הa fire-offeringN m sg constr · אִשֶּׁה (H801)Appositive to עֹלָהאִשֶּׁה (H801) 'offering made by fire'; the second term of the threefold formula, identical to v. 9.
רֵ֥יחַan aroma ofN m sg constr · רֵיחַ (H7381)Appositive (head of construct chain רֵיחַ נִיחֹחַ)רֵיחַ (H7381) 'aroma'; the smoke of a goat reaches God exactly as the smoke of a bull does.
נִיחֹ֖חַsoothingN m sg abs · נִיחֹחַ (H5207)Genitive in construct chain (רֵיחַ נִיחֹחַ)נִיחֹחַ (H5207) 'soothing, restful', from נוּחַ; the formula of acceptance, repeated without abatement over the smaller victim. The repetition is the theology.
לַיהוָֽהto YHWHprep לְ + N proper · יְהוָה (H3068)Prepositional phrase (the one to whom the aroma rises)לְ of the recipient with the divine name; the flock section ends on precisely the word that ended the herd section.
14

וְאִ֧ם מִן הָע֛וֹף עֹלָ֥ה קָרְבָּנ֖וֹ לַֽיהוָ֑ה וְהִקְרִ֣יב מִן הַתֹּרִ֗ים א֛וֹ מִן בְּנֵ֥י הַיּוֹנָ֖ה אֶת קָרְבָּנֽוֹ

But if his offering to YHWH is a burnt offering of birds, then he shall bring his offering from the turtledoves or from the young pigeons.

Third subcase: the bird offeringוְאִם (but if)
The third and final אִם. Birds were the offering of the poor (cf. 5:7; 12:8; and Luke 2:24, where Mary and Joseph bring exactly this pair). Nothing is said about male or unblemished — with a bird such specification would be impractical, and the law does not pretend otherwise. The accommodation is real, and it is unembarrassed.
Word-by-word analysis· 15 words
וְאִ֧םbut ifconj וְ + conj · אִם (H518)Conjunction introducing the third and final subcaseוְאִם 'but if'; the last of the three subcases. The particle that has been sorting offerings by economic means now reaches the bottom of the scale — and does not stop there in embarrassment, but legislates with the same care.
מִןfromprep · מִן (H4480)Preposition of source (fronted)מִן (H4480) 'from'; birds were never mentioned in the general rule of v. 2, which spoke only of herd and flock. This subcase adds a category — an extension of the law, not merely a subdivision of it.
הָע֛וֹףthe birdsart + N m sg abs (collective) · עוֹף (H5775)Object of the preposition (source of this offering)עוֹף (H5775), a collective noun for 'flying creatures, birds', from עוּף 'to fly'. A bird is not livestock: it costs the offerer almost nothing but the catching. That is precisely why it is here.
עֹלָ֥הa burnt offeringN f sg abs · עֹלָה (H5930)Predicate nominative of the verbless protasisעֹלָה (H5930); the pigeon is an עֹלָה in the full sense — not a lesser rite with a lesser name.
קָרְבָּנ֖וֹhis offeringN m sg constr + 3ms suffix · קָרְבָּן (H7133)Subject of the verbless protasisקָרְבָּן (H7133); the same noun used of the bull in v. 3 and the goat in v. 10. Hebrew has no diminutive for the poor man's gift.
לַֽיהוָ֑הto YHWHprep לְ + N proper · יְהוָה (H3068)Prepositional phrase (recipient)לְ of the recipient; the divine name appears in the protasis itself, before a single procedure is described — the bird is for YHWH, and that settles its standing.
וְהִקְרִ֣יבthen he shall bringconj וְ + Hiphil weqatal 3ms · קָרַב (H7126)Weqatal opening the apodosis→ Weqatal: prescriptive — the consequence of the condition just statedקָרַב (H7126) Hiphil 'to bring near'; the offerer's last act in this section. From v. 15 on, everything is done by the priest.
מִןfromprep · מִן (H4480)Preposition of source (first species)מִן (H4480); the birds, like the flock, are subdivided into two acceptable species.
הַתֹּרִ֗יםthe turtledovesart + N (c) pl abs · תֹּר (H8449)Object of the preposition (first species of bird)תֹּר (H8449) 'turtledove'; a migratory bird, abundant and easily netted in season. Together with the pigeon it is the standard offering of the poor (5:7; 12:8) — and the offering Mary and Joseph brought (Luke 2:24).
א֛וֹorconj · אוֹ (H176)Disjunctive conjunction (free choice between species)אוֹ (H176) 'or'; as with sheep and goats, the choice between the two birds is left open.
מִןfromprep · מִן (H4480)Preposition of source (second species)מִן (H4480); repeated to keep the two bird species parallel.
בְּנֵ֥יthe young ofN m pl constr · בֵּן (H1121)Object of the preposition (head of construct chain)בֵּן (H1121) 'son'; in בְּנֵי הַיּוֹנָה, 'sons of the dove', the idiom for young pigeons — the same kinship idiom used of the bull in v. 5 (בֶּן הַבָּקָר).
הַיּוֹנָ֖הthe pigeonart + N f sg abs · יוֹנָה (H3123)Genitive in construct chain (בְּנֵי הַיּוֹנָה, 'young pigeons')יוֹנָה (H3123) 'dove, pigeon'; the bird Noah sent from the ark and the bird of the poor man's altar. Young ones are specified because they are easiest to take from the nest.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
קָרְבָּנֽוֹhis offeringN m sg constr + 3ms suffix · קָרְבָּן (H7133)Direct object of וְהִקְרִיבקָרְבָּן (H7133); the word closes the verse as it opened it, framing the bird on both sides with the full dignity of the term.
15

וְהִקְרִיב֤וֹ הַכֹּהֵן֙ אֶל הַמִּזְבֵּ֔חַ וּמָלַק֙ אֶת רֹאשׁ֔וֹ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְנִמְצָ֣ה דָמ֔וֹ עַ֖ל קִ֥יר הַמִּזְבֵּֽחַ

And the priest shall bring it to the altar, and wring off its head, and turn it into smoke on the altar; and its blood shall be drained out against the wall of the altar.

Ritual sequence: the priest performs the whole bird riteוְ (weqatal)
The most striking procedural shift in the chapter: the offerer drops out entirely. The priest presents, kills, burns, and drains. Two technical verbs replace the earlier ones — מָלַק (wring/nip off the head with the fingernail) instead of שָׁחַט, and נִמְצָה (be drained out) instead of זָרַק. You cannot catch a bird's blood in a basin and dash it; so it is pressed out down the altar wall. The rite bends to the victim, and the theology holds.
Word-by-word analysis· 14 words
וְהִקְרִיב֤וֹand he shall bring it nearconj וְ + Hiphil weqatal 3ms + 3ms obj suffix · קָרַב (H7126)Weqatal with the priest as subject→ Weqatal: sequential prescription — and now the priest, not the offerer, performs the presentingקָרַב (H7126) Hiphil with object suffix; the shift of subject is the striking feature of this section. With bull and goat the offerer presented and killed; with the bird the priest does everything. A bird is too small for a layman's knife to handle at the altar — so the priesthood absorbs the whole rite rather than lower the standard.
הַכֹּהֵן֙the priestart + N m sg abs · כֹּהֵן (H3548)Subject of all four verbs in this verseכֹּהֵן (H3548) 'priest'; one man does what took an offerer and a company of priests to do for the bull. Mediation is at its most concentrated where the offering is at its smallest.
אֶלtoprep · אֶל (H413)Preposition of destinationאֶל (H413) 'to, toward'; the bird is carried right up to the altar, since there is no blood-basin stage for so small a victim.
הַמִּזְבֵּ֔חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of the prepositionמִזְבֵּחַ (H4196) 'altar'; the same altar that received the bull receives the pigeon.
וּמָלַק֙and he shall wring offconj וְ + Qal weqatal 3ms · מָלַק (H4454)Weqatal continuing the priestly sequence (the killing)→ Weqatal: sequential prescription — the bird's counterpart to שָׁחַטמָלַק (H4454) 'to nip or wring off (a bird's head) with the fingernail'; a technical term found only here and in 5:8. It replaces שָׁחַט, the knife-word used of the bull and goat. A bird's neck does not need a blade, so the law names the gesture that actually fits the creature — precision, not squeamishness.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
רֹאשׁ֔וֹits headN m sg constr + 3ms suffix · רֹאשׁ (H7218)Direct object of וּמָלַקרֹאשׁ (H7218) 'head'; the head recurs in all three sections — laid hands upon (v. 4), arranged on the wood (vv. 8, 12), wrung off (here).
וְהִקְטִ֖ירand he shall turn it into smokeconj וְ + Hiphil weqatal 3ms · קָטַר (H6999)Weqatal continuing the priestly sequence→ Weqatal: sequential prescription — the head ascendsקָטַר (H6999) Hiphil 'to send up in smoke'; the head is burned at once, before the body is dealt with. The order of operations differs from the larger animals, but the verb does not.
הַמִּזְבֵּ֑חָהon the altarart + N m sg abs + directive ־ָה · מִזְבֵּחַ (H4196)Adverbial accusative of direction (he locale)מִזְבֵּחַ (H4196) with the directive ה, 'altarward'; the same directional form used of the bull (v. 9) and the goat (v. 13).
וְנִמְצָ֣הand it shall be drained outconj וְ + Niphal weqatal 3ms · מָצָה (H4680)Weqatal, Niphal passive — the blood rite for a bird→ Weqatal, passive: the blood is drained rather than dashed; the agent recedes and the act is described impersonallyמָצָה (H4680) 'to drain, squeeze out'; in Niphal, 'be drained out'. This is the bird's equivalent of זָרַק (v. 5, 11). You cannot fill a basin from a pigeon, so its blood is pressed out down the side of the altar. The blood still reaches the altar — that requirement never bends; only the method does.
דָמ֔וֹits bloodN m sg constr + 3ms suffix · דָּם (H1818)Subject of the Niphal verb וְנִמְצָהדָּם (H1818) 'blood'; the same word, the same necessity. A pigeon has little blood, but what it has must reach the altar.
עַ֖לagainstprep · עַל (H5921)Preposition of contactעַל (H5921) 'on, against'; the blood runs down a surface rather than striking it.
קִ֥ירthe wall ofN m sg constr · קִיר (H7023)Object of the preposition (head of construct chain)קִיר (H7023) 'wall, side'; the vertical face of the altar. Where the bull's blood was thrown at the sides all around, the bird's is simply let run down the wall — the same altar, a gentler motion.
הַמִּזְבֵּֽחַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Genitive in construct chain (קִיר הַמִּזְבֵּחַ)מִזְבֵּחַ (H4196) 'altar'; named three times in this verse, as if to insist that nothing about this humble offering happens anywhere less holy.
16

וְהֵסִ֥יר אֶת מֻרְאָת֖וֹ בְּנֹצָתָ֑הּ וְהִשְׁלִ֨יךְ אֹתָ֜הּ אֵ֤צֶל הַמִּזְבֵּ֨חַ֙ קֵ֔דְמָה אֶל מְק֖וֹם הַדָּֽשֶׁן

And he shall remove its crop with its plumage and cast it beside the altar, on the east side, at the place of the ashes.

Ritual sequence: removal of what may not ascendוְ (weqatal)
The bird's counterpart to the washing of entrails and legs in vv. 9 and 13. What is soiled is removed rather than rinsed, and it is thrown eastward — away from the sanctuary, in the direction of the ash heap outside. Both nouns here are lexically contested (see the word notes), but the ritual sense is not in doubt: nothing unfit goes up in the smoke.
Word-by-word analysis· 12 words
וְהֵסִ֥ירand he shall removeconj וְ + Hiphil weqatal 3ms · סוּר (H5493)Weqatal continuing the priestly sequence→ Weqatal: sequential prescription — the removal of what may not ascendסוּר (H5493) Qal 'to turn aside'; Hiphil 'to remove, take away'. This is the bird's counterpart to the washing of entrails in vv. 9 and 13 — but where the bull's viscera are rinsed, the bird's are simply taken out. The scale of the creature dictates the method.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
מֻרְאָת֖וֹits cropN f sg constr + 3ms suffix · מֻרְאָה (H4760)Direct object of וְהֵסִירמֻרְאָה (H4760), a hapax legomenon — it occurs nowhere else in the Hebrew Bible. Traditionally the bird's 'crop' or 'craw', the pouch in the gullet where undigested food collects (so the LXX and rabbinic tradition); some connect it instead with a root for filth. Either way the sense of the rite is plain: what the bird has swallowed does not go up to God.
בְּנֹצָתָ֑הּwith its plumageprep בְּ + N f sg constr + 3fs suffix · נֹצָה (H5133)Prepositional phrase of accompanimentנֹצָה (H5133) 'plumage, feathers'; a rare word, and the phrase בְּנֹצָתָהּ is among the most contested in the chapter. It may mean 'with its feathers' (the crop plucked out together with the surrounding plumage) or, taking the noun differently, 'with its filth/contents'. The ancient versions already disagree. What is not in doubt is the function: the unfit part is separated out before the offering is burned.
וְהִשְׁלִ֨יךְand he shall castconj וְ + Hiphil weqatal 3ms · שָׁלַךְ (H7993)Weqatal continuing the priestly sequence→ Weqatal: sequential prescription — the disposal of the removed partשָׁלַךְ (H7993) Hiphil 'to throw, cast, fling'; a brusque verb. What cannot ascend is not treated with ceremony — it is simply thrown aside, in the direction away from the sanctuary.
אֹתָ֜הּ[obj] itobj marker + 3fs suffix · אֵת (H853)Direct object (feminine, referring to the crop)אֵת (H853) with 3fs suffix, agreeing with the feminine מֻרְאָה.
אֵ֤צֶלbesideprep · אֵצֶל (H681)Preposition of proximityאֵצֶל (H681) 'beside, near'; the refuse is put near the altar but not on it — proximity without participation.
הַמִּזְבֵּ֨חַ֙the altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of the prepositionמִזְבֵּחַ (H4196) 'altar'; even the disposal is measured by its distance from the altar.
קֵ֔דְמָהeastwardadv + directive ־ָה · קֶדֶם (H6924)Adverb of direction (he locale)קֶדֶם (H6924) 'east, front', with the directive ה. East is the direction of the courtyard entrance — that is, outward, away from the holy place. Compare the north side, reserved for slaughter (v. 11): the sanctuary's compass is moral as well as geographical.
אֶלtoprep · אֶל (H413)Preposition of destinationאֶל (H413) 'to, toward'; even the refuse has an appointed place. Nothing in this chapter is left to improvisation.
מְק֖וֹםthe place ofN m sg constr · מָקוֹם (H4725)Object of the preposition (head of construct chain)מָקוֹם (H4725) 'place, appointed spot', from קוּם 'to stand'; a designated location, not merely anywhere.
הַדָּֽשֶׁןthe ashesart + N m sg abs · דֶּשֶׁן (H1880)Genitive in construct chain (מְקוֹם הַדָּשֶׁן)דֶּשֶׁן (H1880) 'fatness, greasy ashes'; the fat-soaked ash left when an offering has been consumed. Its removal is itself a priestly duty performed in vestments (6:10-11) — even the residue of sacrifice is handled with care.
17

וְשִׁסַּ֨ע אֹת֣וֹ בִכְנָפָיו֮ לֹ֣א יַבְדִּיל֒ וְהִקְטִ֨יר אֹת֤וֹ הַכֹּהֵן֙ הַמִּזְבֵּ֔חָה עַל הָעֵצִ֖ים אֲשֶׁ֣ר עַל הָאֵ֑שׁ עֹלָ֣ה ה֗וּא אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַיהוָֽה

And he shall tear it open by its wings, but he shall not sever it in two; and the priest shall turn it into smoke on the altar, on the wood that is on the fire. It is a burnt offering, a fire-offering, a soothing aroma to YHWH.

Ritual sequence: splitting the bird; closing acceptance formulaוְ (weqatal)
The bird is opened but not divided — a striking inversion of the bull, which was deliberately cut into pieces. The reason is the same in both cases: the offering must go up whole, and for so small a victim wholeness is preserved by not severing it. The chapter then ends where it ended for the bull and the goat, with the identical formula. That is the last word of the chapter and its argument in miniature: the poor man's pigeon is a soothing aroma to YHWH on exactly the same terms as the rich man's bull.
Word-by-word analysis· 20 words
וְשִׁסַּ֨עand he shall tear it openconj וְ + Piel weqatal 3ms · שָׁסַע (H8156)Weqatal continuing the priestly sequence→ Weqatal: sequential prescription — the bird's counterpart to the cutting up of the larger victimsשָׁסַע (H8156) 'to split, cleave, tear open'; used elsewhere of the cloven hoof (11:3) and of Samson tearing the lion (Judg 14:6). Here the priest splits the bird open at the wings — a wrenching, not a slicing.
אֹת֣וֹ[obj] itobj marker + 3ms suffix · אֵת (H853)Direct object (the bird)אֵת (H853) with 3ms suffix, referring to the bird.
בִכְנָפָיו֮by its wingsprep בְּ + N f dual constr + 3ms suffix · כָּנָף (H3671)Instrumental/locative prepositional phraseכָּנָף (H3671) 'wing', in the dual; the בְּ may be instrumental ('by means of the wings', i.e. gripping them to pull the body open) or locative ('at the wings'). The wings are left attached — the split runs between them, not through the bird.
לֹ֣אnotnegative particle · לֹא (H3808)Negative particle with the imperfect (categorical prohibition)לֹא (H3808), the absolute negative; with the imperfect it forms a standing prohibition rather than a one-off refusal. Compare the ten words: לֹא תִרְצָח. This is law, not advice.
יַבְדִּיל֒he shall divideHiphil impf 3ms · בָּדַל (H914)Predicate verb under the negative (prohibition)→ Yiqtol with לֹא: a categorical prohibition — he must not sever it in twoבָּדַל (H914) Hiphil 'to divide, separate'; the very verb used of God dividing light from darkness in Genesis 1 and of separating clean from unclean (Lev 10:10, 20:25). Here, uniquely, the separating is forbidden. The bull was deliberately cut into pieces; the bird must not be. The reason is the same in both cases — the offering must go up whole, and for a creature this small, wholeness is preserved precisely by not dividing it.
וְהִקְטִ֨ירand he shall turn it into smokeconj וְ + Hiphil weqatal 3ms · קָטַר (H6999)Weqatal: the climactic act of the bird rite→ Weqatal: sequential prescription reaching its goal — the bird ascendsקָטַר (H6999) Hiphil 'to send up in smoke'; the third and final occurrence of the chapter's crowning verb (vv. 9, 13, 17). Bull, goat, pigeon — all three end in the same word.
אֹת֤וֹ[obj] itobj marker + 3ms suffix · אֵת (H853)Direct object of וְהִקְטִיראֵת (H853) with 3ms suffix; the whole bird, undivided, is the object of the burning.
הַכֹּהֵן֙the priestart + N m sg abs · כֹּהֵן (H3548)Subject of וְהִקְטִירכֹּהֵן (H3548) 'priest'; he has performed every act of this rite from v. 15 onward. Where the worshiper can do least, the mediator does most.
הַמִּזְבֵּ֔חָהon the altarart + N m sg abs + directive ־ָה · מִזְבֵּחַ (H4196)Adverbial accusative of direction (he locale)מִזְבֵּחַ (H4196) with the directive ה, 'altarward'; the same upward-leaning form that closed the herd and flock rites.
עַלonprep · עַל (H5921)Preposition of superpositionעַל (H5921) 'on'; the layered chain returns one last time, shortened by a link — wood, fire, and no mention of the altar beneath, since it has just been named.
הָעֵצִ֖יםthe woodart + N m pl abs · עֵץ (H6086)Object of the prepositionעֵץ (H6086) 'wood'; the same wood the priests arranged in v. 7 now receives a pigeon. The altar's furniture does not change to suit the size of the gift.
אֲשֶׁ֣רthat isrelative particle · אֲשֶׁר (H834)Relative particle introducing a verbless relative clauseאֲשֶׁר (H834); a single relative here where vv. 8 and 12 had two — the last echo of the chapter's tiered formula, in its briefest form.
עַלonprep · עַל (H5921)Preposition of superposition (within the relative clause)עַל (H5921) 'on'; wood on the fire, as throughout.
הָאֵ֑שׁthe fireart + N (c) sg abs · אֵשׁ (H784)Object of the preposition (within the relative clause)אֵשׁ (H784) 'fire'; the perpetual altar fire, which consumes the pigeon exactly as it consumed the bull.
עֹלָ֣הa burnt offeringN f sg abs · עֹלָה (H5930)Predicate nominative of the verbless summary clauseעֹלָה (H5930); the chapter's last statement of what this is. A pigeon costing next to nothing is declared an עֹלָה in the identical words used of a bull.
ה֗וּאit ispers pron 3ms · הוּא (H1931)Subject of the verbless clause (עֹלָה הוּא)הוּא (H1931), the independent pronoun as copula; the formal ruling, pronounced over the poor man's bird with the same authority as over the rich man's bull.
אִשֵּׁ֛הa fire-offeringN m sg constr · אִשֶּׁה (H801)Appositive to עֹלָהאִשֶּׁה (H801) 'offering made by fire'; the third and final occurrence of the formula, unchanged.
רֵ֥יחַan aroma ofN m sg constr · רֵיחַ (H7381)Appositive (head of construct chain רֵיחַ נִיחֹחַ)רֵיחַ (H7381) 'aroma'; a pigeon makes little smoke. The formula does not care.
נִיחֹ֖חַsoothingN m sg abs · נִיחֹחַ (H5207)Genitive in construct chain (רֵיחַ נִיחֹחַ)נִיחֹחַ (H5207) 'soothing, restful', from נוּחַ 'to rest'. The chapter has now pronounced this phrase three times — over a bull, a goat, and a pigeon — without altering a syllable. That refusal to grade the formula by the price of the victim is the chapter's final and most generous word.
לַיהוָֽהto YHWHprep לְ + N proper · יְהוָה (H3068)Prepositional phrase (the one to whom the aroma rises)לְ of the recipient with the divine name; the last word of the chapter is the name of the one who called from the tent in v. 1. The circle closes: he spoke, and now the smoke goes up to him.