1
וַיְדַבֵּ֥ר יְהוָ֖ה אֶל מֹשֶׁ֥ה לֵּאמֹֽר
And the LORD spoke to Moses, saying:
The Priestly speech formula opens a new block of instruction. Note the versification: MT Leviticus 6 begins here, at what English Bibles number 6:8, because MT chapter 5 absorbed English 6:1–7 (the reparation-offering laws) — hence MT 6:1–23 = English 6:8–30. With this speech the addressee changes: chs. 1–5 told the lay worshipper what to bring; chs. 6–7 tell Aaron and his sons what to do with it.
Word-by-word analysis· 5 words
וַיְדַבֵּ֥רand he spokeconj וַ + Piel wayyiqtol 3ms · דָּבַר (H1696)Wayyiqtol of narrative sequence (main clause)→ Wayyiqtol: foregrounded advance — a new divine utterance beginsדָּבַר (H1696) 'to speak'; Piel is the ordinary stem for speech. The formula וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר segments Leviticus into divine speech-units.
יְהוָ֖הthe LORDproper noun · יְהוָה (H3068)Subject of וַיְדַבֵּריְהוָה (H3068), the Tetragrammaton, Israel's covenant name for God; read 'ădōnāy, conventionally rendered 'the LORD'.
אֶלtoprep · אֶל (H413)Preposition marking the addresseeאֶל (H413) 'to, toward'; with verbs of speaking it marks the person addressed.
מֹשֶׁ֥הMosesproper noun · מֹשֶׁה (H4872)Object of אֶל (addressee)מֹשֶׁה (H4872), Moses; sole mediator of the sacrificial legislation, who relays it to Aaron and his sons (v. 2).
לֵּאמֹֽרsayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive complement introducing direct speech→ Infinitival: opens the quoted content of the speechאָמַר (H559) 'to say'; the frozen לֵאמֹר functions as a quotation marker — in effect an audible colon.
2
צַ֤ו אֶֽת אַהֲרֹן֙ וְאֶת בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הָעֹלָ֑ה הִ֣וא הָעֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל הַמִּזְבֵּ֤חַ כָּל הַלַּ֨יְלָה֙ עַד הַבֹּ֔קֶר וְאֵ֥שׁ הַמִּזְבֵּ֖חַ תּ֥וּקַד בּֽוֹ
Command Aaron and his sons, saying: This is the instruction for the burnt offering. The burnt offering itself shall stay on the hearth upon the altar all night until the morning, and the fire of the altar shall be kept burning on it.
The imperative צַו addresses the priests through Moses. זֹאת תּוֹרַת הָעֹלָה is a rubric-heading ('this is the manual for the burnt offering'), the formula that will recur at v. 7 (מִנְחָה) and v. 18 (חַטָּאת) to segment the chapter. The rule itself is stated as a nominal clause plus a passive yiqtol: the עֹלָה stays on the hearth all night, the altar fire burning under it.
Word-by-word analysis· 23 words
צַ֤וcommandPiel impv 2ms · צָוָה (H6680)Predicate verb (imperative — divine charge to Moses)→ Volitional: a direct command, relayed to the priesthoodצָוָה (H6680) 'to command, charge'; attested only in Piel/Pual. The curt צַו signals binding priestly obligation rather than advice.
אֶֽת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
אַהֲרֹן֙Aaronproper noun · אַהֲרֹן (H175)Direct object of צַואַהֲרֹן (H175), Aaron, the high priest; naming him and 'his sons' as addressees marks chs. 6–7 as the priests' manual rather than the layman's.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object marker (second object)וְ coordinates the second addressee; אֵת marks בָּנָיו as a definite direct object.
בָּנָ֣יוhis sonsN m pl constr + 3ms suffix · בֵּן (H1121)Direct object (second member)בֵּן (H1121) 'son'; here the priestly line descended from Aaron — the working clergy who will carry out these rites daily.
לֵאמֹ֔רsayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive complement introducing direct speech→ Infinitival: opens the quoted content of the commandאָמַר (H559) 'to say'; לֵאמֹר introduces the words Moses is to relay verbatim.
זֹ֥אתthisdemonstrative pron f sg · זֹאת (H2063)Subject of the verbless clause (cataphoric — points forward)זֹאת (H2063), f sg of זֶה 'this'; agrees with the feminine תּוֹרָה. Cataphoric: it announces the instruction about to be given.
תּוֹרַ֖תthe instruction forN f sg constr · תּוֹרָה (H8451)Predicate nominative (head of construct chain)תּוֹרָה (H8451), from יָרָה 'to direct, instruct'. Not 'law' in the abstract here but a technical ritual manual — the procedural handbook for a given rite. The formula זֹאת תּוֹרַת recurs at vv. 7, 18 and structures the chapter.
הָעֹלָ֑הthe burnt offeringart + N f sg abs · עֹלָה (H5930)Genitive of the construct chain (תּוֹרַת הָעֹלָה)עֹלָה (H5930), from עָלָה 'to go up' — the offering that 'ascends' wholly in smoke. Unique among sacrifices in that no part is eaten by anyone.
הִ֣ואit (is)independent pron 3fs · הִיא (H1931)Resumptive subject pronoun (fronted for emphasis)הוּא/הִיא (H1931), independent personal pronoun; the Kethiv spelling הִוא is the Pentateuch's characteristic orthography. Here it emphasizes the subject: 'the burnt offering — it, precisely it, stays on the hearth.'
הָעֹלָ֡הthe burnt offeringart + N f sg abs · עֹלָה (H5930)Subject in apposition (topic of the rule)עֹלָה (H5930) repeated from the heading, now as the topic of the actual regulation: the whole burnt offering stays on the altar overnight.
עַל֩onprep · עַל (H5921)Locative prepositional phraseעַל (H5921) 'upon, over'; the dominant preposition of this chapter — everything happens 'upon the altar'.
מוֹקְדָ֨הthe hearthN f sg abs · מוֹקְדָה (H4169)Object of עַל (place)מוֹקְדָה (H4169), a hapax legomenon, from יָקַד 'to burn'; the burning-place or fire-pile on top of the altar where the offering lies smouldering through the night.
עַלonprep · עַל (H5921)Locative prepositional phrase (specifying the hearth's location)עַל (H5921) repeated to pin the hearth precisely: the fire-pile is not beside the altar but on it.
הַמִּזְבֵּ֤חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of עַל (place)מִזְבֵּחַ (H4196), from זָבַח 'to slaughter, sacrifice' — literally 'place of slaughter'; here the bronze altar of burnt offering in the court.
כָּלallN m sg constr · כֹּל (H3605)Adverbial accusative of duration (construct with הַלַּיְלָה)כֹּל (H3605) 'all, the whole of'; in construct with a time-word it yields a duration phrase — 'the whole night long'.
הַלַּ֨יְלָה֙the nightart + N m sg abs · לַיְלָה (H3915)Genitive in the duration phrase (כָּל הַלַּיְלָה)לַיְלָה (H3915) 'night'; the offering burns through the hours when no one is watching — the rite continues even in the dark, unobserved.
עַדuntilprep · עַד (H5704)Temporal preposition (terminus)עַד (H5704) 'as far as, until'; marks the end-point of the burning — dawn, when the priest returns to clear the ashes.
הַבֹּ֔קֶרthe morningart + N m sg abs · בֹּקֶר (H1242)Object of עַד (temporal terminus)בֹּקֶר (H1242) 'morning, daybreak'; the hinge of the priestly day — the ash is removed and fresh wood laid at dawn (v. 5).
וְאֵ֥שׁand the fire ofconj וְ + N (c) sg constr · אֵשׁ (H784)Subject of תּוּקַד (fronted, head of construct chain)אֵשׁ (H784) 'fire'; common gender. The 'fire of the altar' becomes a subject in its own right — the chapter's true protagonist, which must never be allowed to die.
הַמִּזְבֵּ֖חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Genitive of the construct chain (אֵשׁ הַמִּזְבֵּחַ)מִזְבֵּחַ (H4196); the genitive identifies the fire as the altar's own — not any fire, but the one originally kindled by God (9:24).
תּ֥וּקַדshall be kept burningHophal impf 3fs · יָקַד (H3344)Predicate verb (passive, legal prescription)→ Yiqtol (Hophal): prescriptive — 'is to be kept burning', a standing obligationיָקַד (H3344) 'to burn, be kindled'; the Hophal is causative-passive — the fire is not merely burning but is being kept burning by someone. The passive quietly assigns the duty without naming the agent.
בּֽוֹon itprep בְּ + 3ms suffix · בְּ (H871a)Prepositional phrase (locative, resuming הַמִּזְבֵּחַ)בְּ 'in, on'; the masculine suffix refers back to the altar — the fire burns 'in/on it', i.e. on the altar's hearth.
3
וְלָבַ֨שׁ הַכֹּהֵ֜ן מִדּ֣וֹ בַ֗ד וּמִֽכְנְסֵי בַד֮ יִלְבַּ֣שׁ עַל בְּשָׂרוֹ֒ וְהֵרִ֣ים אֶת הַדֶּ֗שֶׁן אֲשֶׁ֨ר תֹּאכַ֥ל הָאֵ֛שׁ אֶת הָעֹלָ֖ה עַל הַמִּזְבֵּ֑חַ וְשָׂמ֕וֹ אֵ֖צֶל הַמִּזְבֵּֽחַ
And the priest shall put on his linen robe, and linen undergarments he shall wear on his body; and he shall lift off the fatty ashes into which the fire has consumed the burnt offering on the altar, and place them beside the altar.
The chain of weqatal verbs (וְלָבַשׁ … וְהֵרִים … וְשָׂמוֹ) carries the ritual procedure forward step by step; weqatal is the standard 'instructional' form in Priestly law. The doubled בַד ('linen') stresses the sacral vesture required even for the menial task of clearing ash: the דֶּשֶׁן is still holy while it lies at the altar.
Word-by-word analysis· 22 words
וְלָבַ֨שׁand he shall put onconj וְ + Qal weqatal 3ms · לָבַשׁ (H3847)Predicate verb (weqatal of procedural instruction)→ Weqatal: prescriptive sequence — the first step of the riteלָבַשׁ (H3847) 'to put on, be clothed'; the weqatal chain (וְלָבַשׁ … וְהֵרִים … וְשָׂמוֹ) is the standard Priestly form for laying out ritual procedure step by step.
הַכֹּהֵ֜ןthe priestart + N m sg abs · כֹּהֵן (H3548)Subject of וְלָבַשׁכֹּהֵן (H3548) 'priest'; the officiant of Aaron's line. Even the humblest task in this chapter — carrying ash — is a priestly act requiring priestly vesture.
מִדּ֣וֹhis robe ofN m sg constr + 3ms suffix · מַד (H4055)Direct object of וְלָבַשׁ (head of construct chain)מַד (H4055) 'garment, robe', from מָדַד 'to measure' — a garment cut to measure. Used of the priest's fitted tunic and of a soldier's uniform (1 Sam 17:38).
בַ֗דlinenN m sg abs · בַּד (H906)Genitive of material (מִדּוֹ בַד)בַּד (H906) 'linen'; the material of the priest's sacral vestments (and of the high priest's Day-of-Atonement dress, 16:4). Linen, not wool — cool, white, and associated with purity.
וּמִֽכְנְסֵיand undergarments ofconj וְ + N m dual constr · מִכְנָסַיִם (H4370)Direct object of יִלְבַּשׁ (fronted for emphasis)מִכְנָסַיִם (H4370), always dual — linen breeches. Prescribed in Exod 28:42 to cover the priest's nakedness at the altar; the dual reflects the two legs.
בַד֮linenN m sg abs · בַּד (H906)Genitive of material (מִכְנְסֵי בַד)בַּד (H906) repeated: the doubling of 'linen' (robe and breeches) stresses that the whole body, inner and outer, is clothed for the holy sphere.
יִלְבַּ֣שׁhe shall wearQal impf 3ms · לָבַשׁ (H3847)Predicate verb (prescriptive yiqtol)→ Yiqtol: prescriptive — standing requirement, not a single occasionלָבַשׁ (H3847) 'to wear'; the yiqtol after the fronted object makes the clause emphatic — linen breeches, and nothing else, next to the skin.
עַלonprep · עַל (H5921)Locative prepositional phraseעַל (H5921) 'upon'; here 'next to, against' the body.
בְּשָׂרוֹ֒his bodyN m sg constr + 3ms suffix · בָּשָׂר (H1320)Object of עַל (locative)בָּשָׂר (H1320) 'flesh, body'; here euphemistically the priest's naked body. The same word will name the sacrificial flesh in v. 20 — a quiet link between the priest's body and the holy meat he handles.
וְהֵרִ֣יםand he shall lift offconj וְ + Hiphil weqatal 3ms · רוּם (H7311)Predicate verb (weqatal — next step in the procedure)→ Weqatal: prescriptive sequence — the ash-removal follows the vestingרוּם (H7311) 'to be high'; Hiphil 'to raise, lift up, remove'. The same verb is used for 'lifting' a sacred contribution (תְּרוּמָה) — the ash is not swept away but ceremonially raised.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
הַדֶּ֗שֶׁןthe fatty ashesart + N m sg abs · דֶּשֶׁן (H1880)Direct object of וְהֵרִיםדֶּשֶׁן (H1880) 'fatness, rich ash'; not ordinary אֵפֶר but the greasy residue of the consumed sacrifice — literally 'fat ashes'. Elsewhere the word means abundance and richness (Ps 63:6); the residue of worship is itself called 'fatness'.
אֲשֶׁ֨רwhichrelative particle · אֲשֶׁר (H834)Relative particle introducing a relative clauseאֲשֶׁר (H834), the all-purpose relative; here 'the ashes to which the fire has reduced the burnt offering' — the ash is defined by what the fire has done to the sacrifice.
תֹּאכַ֥לconsumesQal impf 3fs · אָכַל (H398)Predicate verb of the relative clause→ Yiqtol: imperfective — the ongoing/habitual devouring of the fireאָכַל (H398) 'to eat, devour'; used both of fire consuming a sacrifice and of the priests eating their portion (vv. 9, 19, 22). The same verb thus binds God's 'eating' and the priests' — a deliberate ambiguity in the chapter's vocabulary.
הָאֵ֛שׁthe fireart + N (c) sg abs · אֵשׁ (H784)Subject of תֹּאכַלאֵשׁ (H784) 'fire'; treated here as feminine (hence the 3fs verb). The fire is personified as the eater — it is God's mouth at the altar.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (object of תֹּאכַל)
הָעֹלָ֖הthe burnt offeringart + N f sg abs · עֹלָה (H5930)Direct object of תֹּאכַלעֹלָה (H5930); the offering the fire has 'eaten' overnight — what remains of it is the דֶּשֶׁן the priest now lifts away.
עַלonprep · עַל (H5921)Locative prepositional phraseעַל (H5921) 'upon'; locates the burning on the altar.
הַמִּזְבֵּ֑חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of עַל (place)מִזְבֵּחַ (H4196), the altar of burnt offering — the fixed stage on which every action of this chapter is performed.
וְשָׂמ֕וֹand he shall place itconj וְ + Qal weqatal 3ms + 3ms suffix · שִׂים (H7760)Predicate verb (weqatal) with pronominal object→ Weqatal: prescriptive sequence — the ash is deposited, not discardedשִׂים (H7760) 'to put, place, set'. The verb is deliberate: the דֶּשֶׁן is *set down* in a designated spot beside the altar before its later removal — even ash has an appointed place.
אֵ֖צֶלbesideprep · אֵצֶל (H681)Locative prepositional phraseאֵצֶל (H681) 'beside, next to'; the ash is still within the altar's holy orbit at this stage — hence the linen vestments are not yet removed.
הַמִּזְבֵּֽחַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of אֵצֶל (place)מִזְבֵּחַ (H4196); the ash rests beside the altar until the priest, now in ordinary clothes, carries it out of the camp (v. 4).
4
וּפָשַׁט֙ אֶת בְּגָדָ֔יו וְלָבַ֖שׁ בְּגָדִ֣ים אֲחֵרִ֑ים וְהוֹצִ֤יא אֶת הַדֶּ֨שֶׁן֙ אֶל מִח֣וּץ לַֽמַּחֲנֶ֔ה אֶל מָק֖וֹם טָהֽוֹר
Then he shall take off his garments and put on other garments, and carry the fatty ashes outside the camp to a clean place.
Second stage: the change of clothing marks a change of sphere. The linen vestments belong to the altar; ordinary clothes carry the ash beyond the camp. Yet the destination is מָקוֹם טָהוֹר — a clean place, not a refuse heap: the residue of what was given to God is not garbage.
Word-by-word analysis· 15 words
וּפָשַׁט֙and he shall take offconj וְ + Qal weqatal 3ms · פָּשַׁט (H6584)Predicate verb (weqatal — next step)→ Weqatal: prescriptive sequence — the change of sphere beginsפָּשַׁט (H6584) 'to strip off, put off'; the exact antonym of לָבַשׁ, and its pairing here makes the vesting/unvesting a two-stage passage between holy and common.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
בְּגָדָ֔יוhis garmentsN m pl constr + 3ms suffix · בֶּגֶד (H899)Direct object of וּפָשַׁטבֶּגֶד (H899) 'garment, clothing'; the general word, here covering the linen set just described. The same noun reappears in v. 20 for the blood-spattered cloth.
וְלָבַ֖שׁand he shall put onconj וְ + Qal weqatal 3ms · לָבַשׁ (H3847)Predicate verb (weqatal — next step)→ Weqatal: prescriptive sequence — re-clothing for the walk outsideלָבַשׁ (H3847) 'to put on'; the third clothing-verb in two verses. Vestments are not for the priest's dignity but for the sphere he occupies; leaving the sanctuary means leaving them behind.
בְּגָדִ֣יםgarmentsN m pl abs · בֶּגֶד (H899)Direct object of וְלָבַשׁבֶּגֶד (H899), indefinite here — ordinary clothes, unspecified because their only qualification is that they are *not* the linen.
אֲחֵרִ֑יםotheradj m pl abs · אַחֵר (H312)Attributive adjective (modifying בְּגָדִים)אַחֵר (H312) 'another, other'; the whole point of the clause. What matters is not what the priest puts on but that he takes the holy vestments off before crossing out of the camp.
וְהוֹצִ֤יאand he shall carry outconj וְ + Hiphil weqatal 3ms · יָצָא (H3318)Predicate verb (weqatal — final step)→ Weqatal: prescriptive sequence — completes the ash-disposalיָצָא (H3318) 'to go out'; Hiphil 'to bring/carry out'. The verb of exodus, here of ash: what has served at the altar is escorted beyond the camp.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (definite object)
הַדֶּ֨שֶׁן֙the fatty ashesart + N m sg abs · דֶּשֶׁן (H1880)Direct object of וְהוֹצִיאדֶּשֶׁן (H1880), the greasy ash of the consumed offering; its careful escort to a clean place shows that the residue of the holy is never simply rubbish.
אֶלtoprep · אֶל (H413)Preposition of direction (goal)אֶל (H413) 'to, toward'; marks the destination of the ash.
מִח֣וּץoutsideprep מִן + N m sg abs · חוּץ (H2351)Locative phrase (in construct with לַמַּחֲנֶה)חוּץ (H2351) 'outside, street'; מִחוּץ לְ- is the standard idiom 'outside of'. The camp's boundary is the boundary of the holy community.
לַֽמַּחֲנֶ֔הthe campprep לְ + art + N (c) sg abs · מַחֲנֶה (H4264)Object of the compound preposition מִחוּץ לְ-מַחֲנֶה (H4264) 'camp, encampment', from חָנָה 'to encamp'; Israel's wilderness settlement around the tabernacle. Its perimeter is a ritual boundary, not merely a geographical one.
אֶלtoprep · אֶל (H413)Preposition of direction (goal, in apposition to the preceding phrase)אֶל (H413); the repeated preposition narrows the destination — not merely 'outside the camp' but to a specific, qualified spot.
מָק֖וֹםa placeN m sg abs · מָקוֹם (H4725)Object of אֶל (destination)מָקוֹם (H4725) 'place', from קוּם 'to stand, arise'; in Leviticus almost a technical term for a ritually qualified location (cf. בְּמָקוֹם קָדֹשׁ, vv. 9, 19, 20).
טָהֽוֹרcleanadj m sg abs · טָהוֹר (H2889)Attributive adjective (modifying מָקוֹם)טָהוֹר (H2889) 'clean, pure'; the antonym of טָמֵא. Note the fine gradation: outside the camp is not holy, but the ash still requires a *clean* place — reverence outlives the rite.
5
וְהָאֵ֨שׁ עַל הַמִּזְבֵּ֤חַ תּֽוּקַד בּוֹ֙ לֹ֣א תִכְבֶּ֔ה וּבִעֵ֨ר עָלֶ֧יהָ הַכֹּהֵ֛ן עֵצִ֖ים בַּבֹּ֣קֶר בַּבֹּ֑קֶר וְעָרַ֤ךְ עָלֶ֨יהָ֙ הָֽעֹלָ֔ה וְהִקְטִ֥יר עָלֶ֖יהָ חֶלְבֵ֥י הַשְּׁלָמִֽים
And the fire on the altar shall be kept burning on it; it must not go out. The priest shall burn wood on it morning by morning, and shall arrange the burnt offering on it, and shall turn into smoke on it the fat pieces of the peace offerings.
The fronted subject וְהָאֵשׁ marks a topic shift from the ash to the fire itself. לֹא תִכְבֶּה is a categorical prohibition. The daily maintenance (wood at dawn, the עֹלָה laid on, the fat of the שְׁלָמִים burned) exists so that the altar is never without an offering: the fire is fed by the worship it consumes.
Word-by-word analysis· 20 words
וְהָאֵ֨שׁand the fireconj וְ + art + N (c) sg abs · אֵשׁ (H784)Subject (fronted — topic shift from ash to fire)אֵשׁ (H784) 'fire'; the fronted subject signals that the fire, not the ash, is now the theme. From here to v. 6 the fire is the sentence's grammatical and theological centre.
עַלonprep · עַל (H5921)Locative prepositional phrase (attributive to הָאֵשׁ)עַל (H5921) 'upon'; qualifies which fire is meant — the altar fire, not any household flame.
הַמִּזְבֵּ֤חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of עַל (place)מִזְבֵּחַ (H4196), the bronze altar of burnt offering in the tabernacle court.
תּֽוּקַדshall be kept burningHophal impf 3fs · יָקַד (H3344)Predicate verb (passive, legal prescription)→ Yiqtol (Hophal): prescriptive — a continuous, unbroken obligationיָקַד (H3344); the Hophal ('be made to burn') implies a human keeper. The fire is divine in origin (9:24) but human in maintenance — grace kindles it, obedience feeds it.
בּוֹ֙on itprep בְּ + 3ms suffix · בְּ (H871a)Prepositional phrase (locative, resuming הַמִּזְבֵּחַ)בְּ 'in, on'; the resumptive suffix pins the fire to the altar itself — this fire has one address and no other.
לֹ֣אnotnegative particle · לֹא (H3808)Negative particle (categorical prohibition)לֹא (H3808), the absolute negative. With the imperfect it expresses permanent prohibition (as in the Decalogue) rather than a one-off 'do not' — the fire may never be let out, not merely 'this once'.
תִכְבֶּ֔הit shall go outQal impf 3fs · כָּבָה (H3518)Predicate verb (negated — prohibition)→ Yiqtol with לֹא: absolute prohibition — 'it must never go out'כָּבָה (H3518) 'to be quenched, go out' (of fire or lamp). Its most famous use is eschatological — 'their fire shall not be quenched' (Isa 66:24) — but here the unquenchable fire is a mercy, not a threat.
וּבִעֵ֨רand he shall kindleconj וְ + Piel weqatal 3ms · בָּעַר (H1197)Predicate verb (weqatal of procedural instruction)→ Weqatal: prescriptive, iterative — repeated every single morningבָּעַר (H1197) 'to burn'; Piel is factitive — 'to make burn, kindle, feed a fire'. The priest does not light the fire (God did that) but keeps it fed.
עָלֶ֧יהָon itprep עַל + 3fs suffix · עַל (H5921)Prepositional phrase (locative — antecedent הָאֵשׁ)עַל (H5921) with feminine suffix, referring to הָאֵשׁ ('the fire'): the wood is laid *on the fire*, feeding what is already alight.
הַכֹּהֵ֛ןthe priestart + N m sg abs · כֹּהֵן (H3548)Subject of וּבִעֵרכֹּהֵן (H3548) 'priest'; the named human agent behind the passive תּוּקַד — the fire 'is kept burning' because the priest keeps it burning.
עֵצִ֖יםwoodN m pl abs · עֵץ (H6086)Direct object of וּבִעֵרעֵץ (H6086) 'tree, wood'; the plural means 'logs, firewood'. A mundane detail with real weight: the perpetual fire depends on someone getting up early with an armful of wood.
בַּבֹּ֣קֶרin the morningprep בְּ + art + N m sg abs · בֹּקֶר (H1242)Temporal prepositional phrase (first half of a distributive repetition)בֹּקֶר (H1242) 'morning'; the first member of בַּבֹּקֶר בַּבֹּקֶר, a repetition idiom meaning 'morning by morning, every single morning'.
בַּבֹּ֑קֶרmorning by morningprep בְּ + art + N m sg abs · בֹּקֶר (H1242)Temporal phrase repeated for distributive forceבֹּקֶר (H1242); the doubling בַּבֹּקֶר בַּבֹּקֶר expresses unfailing regularity (cf. Exod 16:21; 30:7). The perpetual fire is sustained not by one grand act but by an unbroken habit.
וְעָרַ֤ךְand he shall arrangeconj וְ + Qal weqatal 3ms · עָרַךְ (H6186)Predicate verb (weqatal — next step)→ Weqatal: prescriptive, iterative — the daily laying-out of the offeringעָרַךְ (H6186) 'to arrange, set in order, lay out'; used of drawing up a battle line, setting a table, and here of laying the offering in order on the fire. Worship is orderly, not improvised.
עָלֶ֨יהָ֙on itprep עַל + 3fs suffix · עַל (H5921)Prepositional phrase (locative — antecedent הָאֵשׁ)עַל (H5921) + 3fs; the burnt offering is arranged on the fire — offering and flame belong to one another.
הָֽעֹלָ֔הthe burnt offeringart + N f sg abs · עֹלָה (H5930)Direct object of וְעָרַךְעֹלָה (H5930); the daily whole burnt offering (the תָּמִיד of Exod 29:38–42), which supplies the fire with its continual fuel.
וְהִקְטִ֥ירand he shall turn into smokeconj וְ + Hiphil weqatal 3ms · קָטַר (H6999)Predicate verb (weqatal — final step)→ Weqatal: prescriptive, iterative — the daily burning of the fatקָטַר (H6999) 'to make smoke, send up in smoke'; the technical verb for burning an offering so it ascends to God. Not 'destroy' but 'transmit' — the smoke is the offering's passage upward.
עָלֶ֖יהָon itprep עַל + 3fs suffix · עַל (H5921)Prepositional phrase (locative — antecedent הָאֵשׁ)עַל (H5921) + 3fs; the third 'on it' in the verse — wood, offering, and fat all go onto the same never-dying fire.
חֶלְבֵ֥יthe fat pieces ofN m pl constr · חֵלֶב (H2459)Direct object of וְהִקְטִיר (head of construct chain)חֵלֶב (H2459) 'fat, suet'; the choicest part, reserved exclusively for God and forbidden to Israel (3:16–17; 7:23–25). To burn the fat is to give God the best.
הַשְּׁלָמִֽיםthe peace offeringsart + N m pl abs · שֶׁלֶם (H8002)Genitive of the construct chain (חֶלְבֵי הַשְּׁלָמִים)שֶׁלֶם (H8002), from שָׁלֵם/שָׁלוֹם 'to be whole, at peace'; the fellowship or well-being offering, the one sacrifice largely eaten by the worshipper. Its fat, however, still belongs on the altar — so even the shared meal feeds the perpetual fire.
6
אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל הַמִּזְבֵּ֖חַ לֹ֥א תִכְבֶֽה
A perpetual fire shall be kept burning on the altar; it must not go out.
Asyndeton gives the sentence the weight of a motto. אֵשׁ תָּמִיד ('perpetual fire') is fronted for emphasis, and לֹא תִכְבֶה repeats v. 5 verbatim, sealing the unit with an inclusio. The unbroken flame is the visible sign that the LORD's presence and Israel's approach to him are never suspended.
Word-by-word analysis· 7 words
אֵ֗שׁfireN (c) sg abs · אֵשׁ (H784)Subject (fronted, indefinite — 'a fire, perpetual')אֵשׁ (H784) 'fire'; indefinite and fronted, giving the clause the ring of a motto. אֵשׁ תָּמִיד — 'perpetual fire' — is the phrase by which this chapter is remembered.
תָּמִ֛ידperpetualN m sg abs (used adverbially/attributively) · תָּמִיד (H8548)Attributive/adverbial accusative ('continually')תָּמִיד (H8548) 'continuity, perpetuity', from מָדַד/an unused root meaning 'to extend'. Formally a noun, it functions adverbially: 'a fire — continually'. The same word names the daily offering (v. 13, מִנְחָה תָּמִיד): the constancy of God's people mirrors the constancy of the flame.
תּוּקַ֥דshall be kept burningHophal impf 3fs · יָקַד (H3344)Predicate verb (passive — the chapter's central prescription)→ Yiqtol (Hophal): prescriptive and durative — an obligation without endיָקַד (H3344); its third occurrence in six verses (vv. 2, 5, 6), each time in the Hophal. The repetition is the point: the burning is not a state but a task.
עַלonprep · עַל (H5921)Locative prepositional phraseעַל (H5921) 'upon'; the fire has one lawful location — the altar.
הַמִּזְבֵּ֖חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of עַל (place)מִזְבֵּחַ (H4196); the altar and its fire form an inseparable pair — an altar without fire would be a contradiction in terms.
לֹ֥אnotnegative particle · לֹא (H3808)Negative particle (categorical prohibition)לֹא (H3808); the closing negation repeats v. 5 word for word, sealing the movement with an inclusio.
תִכְבֶֽהit shall go outQal impf 3fs · כָּבָה (H3518)Predicate verb (negated — the closing prohibition)→ Yiqtol with לֹא: absolute, standing prohibitionכָּבָה (H3518) 'to be quenched'; the last word of the movement. The whole apparatus of linen, ash-buckets and firewood exists to prevent this one verb from ever coming true.
7
וְזֹ֥את תּוֹרַ֖ת הַמִּנְחָ֑ה הַקְרֵ֨ב אֹתָ֤הּ בְּנֵֽי אַהֲרֹן֙ לִפְנֵ֣י יְהוָ֔ה אֶל פְּנֵ֖י הַמִּזְבֵּֽחַ
And this is the instruction for the grain offering: the sons of Aaron shall present it before the LORD, in front of the altar.
The heading formula of v. 2 recurs (וְזֹאת תּוֹרַת …), now for the מִנְחָה. The infinitive absolute הַקְרֵב stands in place of a finite verb — a terse legal style ('the presenting of it by Aaron's sons is: before the LORD, at the front of the altar').
Word-by-word analysis· 12 words
וְזֹ֥אתand this (is)conj וְ + demonstrative pron f sg · זֹאת (H2063)Subject of the verbless clause (cataphoric)זֹאת (H2063) 'this'; the וְ links a new rubric to the last. The recurrence of זֹאת תּוֹרַת (vv. 2, 7, 18) is the chapter's structural spine.
תּוֹרַ֖תthe instruction forN f sg constr · תּוֹרָה (H8451)Predicate nominative (head of construct chain)תּוֹרָה (H8451); again in its concrete, technical sense — the procedural manual for a particular offering, addressed to the officiants.
הַמִּנְחָ֑הthe grain offeringart + N f sg abs · מִנְחָה (H4503)Genitive of the construct chain (תּוֹרַת הַמִּנְחָה)מִנְחָה (H4503), originally 'gift, tribute' (so of Jacob to Esau, Gen 32:14); in P the technical term for the cereal offering of fine flour, oil and frankincense — the one bloodless sacrifice.
הַקְרֵ֨בpresentingHiphil inf abs · קָרַב (H7126)Infinitive absolute standing for a finite verb (legal style)→ Infinitive absolute: impersonal, prescriptive — 'the presenting of it is to be…'קָרַב (H7126) 'to draw near'; Hiphil 'to bring near, present an offering' — the verb from which קָרְבָּן ('offering', v. 13) is formed. Sacrifice is, at root, approach.
אֹתָ֤הּitobj marker + 3fs suffix · אֵת (H853)Direct object (pronominal, antecedent הַמִּנְחָה)אֵת (H853) with pronominal suffix; the feminine suffix points back to the מִנְחָה.
בְּנֵֽיthe sons ofN m pl constr · בֵּן (H1121)Subject of the infinitive-absolute clause (head of construct chain)בֵּן (H1121) 'son'; בְּנֵי אַהֲרֹן is the standing designation of the officiating priesthood.
אַהֲרֹן֙Aaronproper noun · אַהֲרֹן (H175)Genitive of the construct chain (בְּנֵי אַהֲרֹן)אַהֲרֹן (H175); descent from Aaron, not personal merit, qualifies a man to stand at this altar.
לִפְנֵ֣יbeforeprep לְ + N (c) pl constr · פָּנִים (H6440)Locative prepositional phrase (compound preposition)פָּנִים (H6440) 'face'; לִפְנֵי literally 'to the face of' = 'before, in the presence of'. Sacrifice is transacted face to face with God, not at a distance.
יְהוָ֔הthe LORDproper noun · יְהוָה (H3068)Genitive of the compound preposition (לִפְנֵי יְהוָה)יְהוָה (H3068); לִפְנֵי יְהוָה is a technical locution for the sanctuary precinct — the place where God's presence is accessible.
אֶלatprep · אֶל (H413)Preposition of location (specifying the spot)אֶל (H413) 'to, at'; here narrowing 'before the LORD' to the precise station in front of the altar.
פְּנֵ֖יthe front ofN (c) pl constr · פָּנִים (H6440)Object of אֶל (head of construct chain)פָּנִים (H6440) 'face, front'; the altar too has a 'face'. The wordplay with לִפְנֵי יְהוָה is deliberate: to stand at the altar's face is to stand at God's.
הַמִּזְבֵּֽחַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Genitive of the construct chain (פְּנֵי הַמִּזְבֵּחַ)מִזְבֵּחַ (H4196); the grain offering, though bloodless, is presented at the same altar as the blood sacrifices.
8
וְהֵרִ֨ים מִמֶּ֜נּוּ בְּקֻמְצ֗וֹ מִסֹּ֤לֶת הַמִּנְחָה֙ וּמִשַּׁמְנָ֔הּ וְאֵת֙ כָּל הַלְּבֹנָ֔ה אֲשֶׁ֖ר עַל הַמִּנְחָ֑ה וְהִקְטִ֣יר הַמִּזְבֵּ֗חַ רֵ֧יחַ נִיחֹ֛חַ אַזְכָּרָתָ֖הּ לַיהוָֽה
And he shall lift up from it his handful of the fine flour of the grain offering and of its oil, together with all the frankincense that is on the grain offering; and he shall turn it into smoke on the altar as a pleasing aroma, its memorial portion, to the LORD.
The priest's fist (קֹמֶץ) takes a token of flour and oil, but all the frankincense goes up. The אַזְכָּרָה is the 'memorial' or 'token' portion: the small part burned represents the whole, so that God receives the offering while the priest is fed by it (v. 9).
Word-by-word analysis· 18 words
וְהֵרִ֨יםand he shall lift upconj וְ + Hiphil weqatal 3ms · רוּם (H7311)Predicate verb (weqatal of procedural instruction)→ Weqatal: prescriptive sequence — the first act of the grain riteרוּם (H7311) Hiphil 'to lift, set apart'; the same verb used of lifting the ash (v. 3). Here it is the ceremonial 'raising' of a portion out of the whole — the technical action behind the noun תְּרוּמָה.
מִמֶּ֜נּוּfrom itprep מִן + 3ms suffix · מִן (H4480)Partitive prepositional phraseמִן (H4480) 'from, out of'; the partitive force is essential — only a token is taken *from* the offering, and the rest remains for the priests (v. 9).
בְּקֻמְצ֗וֹwith his handfulprep בְּ + N m sg constr + 3ms suffix · קֹמֶץ (H7062)Prepositional phrase of instrument/measureקֹמֶץ (H7062) 'a handful, closed fist', from קָמַץ 'to grasp'. The measure is the priest's own hand — the token given to God is deliberately small, and deliberately human-sized.
מִסֹּ֤לֶתfrom the fine flour ofprep מִן + N f sg constr · סֹלֶת (H5560)Partitive phrase (head of construct chain)סֹלֶת (H5560) 'fine flour, semolina'; the sifted, choice grade — not ordinary meal (קֶמַח). Even the bloodless offering must be of the best.
הַמִּנְחָה֙the grain offeringart + N f sg abs · מִנְחָה (H4503)Genitive of the construct chain (סֹלֶת הַמִּנְחָה)מִנְחָה (H4503), the cereal offering; the flour is 'of the grain offering', i.e. already consecrated before the handful is taken.
וּמִשַּׁמְנָ֔הּand from its oilconj וְ + prep מִן + N m sg constr + 3fs suffix · שֶׁמֶן (H8081)Partitive prepositional phrase (coordinate)שֶׁמֶן (H8081) 'oil', i.e. olive oil; with flour and frankincense it forms the standard triad of the מִנְחָה (2:1). Oil signifies richness, gladness, and consecration.
וְאֵת֙and [obj]conj וְ + obj marker · אֵת (H853)Conjunction + direct-object markerThe shift from partitive מִן to the object-marker אֵת is significant: of flour and oil only a handful goes up, but the frankincense is taken *whole*.
כָּלallN m sg constr · כֹּל (H3605)Quantifier in construct (כָּל־הַלְּבֹנָה)כֹּל (H3605) 'all, the whole of'; emphatic here — every grain of the frankincense goes to God, none is retained.
הַלְּבֹנָ֔הthe frankincenseart + N f sg abs · לְבֹנָה (H3828)Direct object of וְהֵרִיםלְבֹנָה (H3828) 'frankincense', from לָבָן 'white'; a costly imported aromatic resin. It is the fragrant element, and it is given entirely to God — the priests eat flour, never incense.
אֲשֶׁ֖רthat isrelative particle · אֲשֶׁר (H834)Relative particle introducing a verbless relative clauseאֲשֶׁר (H834); introduces the locating clause 'which is on the grain offering' — the frankincense lies on top of the flour (2:1).
עַלonprep · עַל (H5921)Locative prepositional phrase (in the relative clause)עַל (H5921) 'upon'; the incense rests on the surface of the flour, ready to be swept up entire.
הַמִּנְחָ֑הthe grain offeringart + N f sg abs · מִנְחָה (H4503)Object of עַל (place)מִנְחָה (H4503); the third mention in two verses, keeping the offering itself before the reader's eye at every step.
וְהִקְטִ֣ירand he shall turn into smokeconj וְ + Hiphil weqatal 3ms · קָטַר (H6999)Predicate verb (weqatal — the offering proper)→ Weqatal: prescriptive sequence — the token is sent upקָטַר (H6999) 'to send up in smoke'; the decisive verb. What the fist has lifted, the fire now translates into fragrance and carries to God.
הַמִּזְבֵּ֗חַon the altarart + N m sg abs · מִזְבֵּחַ (H4196)Adverbial accusative of place (without preposition)מִזְבֵּחַ (H4196); the bare accusative of place ('altar-wards') is an idiom of the sacrificial texts — the noun alone suffices to say where.
רֵ֧יחַan aroma ofN m sg constr · רֵיחַ (H7381)Adverbial accusative of manner (head of construct chain)רֵיחַ (H7381) 'smell, scent', from רוּחַ 'to breathe'. The offering ascends as something God 'breathes in' — an anthropomorphism of acceptance, not of appetite.
נִיחֹ֛חַsoothingN m sg abs · נִיחֹחַ (H5207)Genitive of the construct chain (רֵיחַ נִיחֹחַ)נִיחֹחַ (H5207) 'soothing, restful', from נוּחַ 'to rest'. רֵיחַ נִיחֹחַ = 'a restful/pleasing aroma' — the smoke that settles God's disposition toward the worshipper (first used at Gen 8:21).
אַזְכָּרָתָ֖הּits memorial portionN f sg constr + 3fs suffix · אַזְכָּרָה (H234)Appositional accusative (defining what is burned)אַזְכָּרָה (H234) 'memorial, token portion', from זָכַר 'to remember'. The handful is the offering's 'reminder' — a part that stands for the whole and brings the worshipper to God's remembrance.
לַיהוָֽהto the LORDprep לְ + proper noun · יְהוָה (H3068)Prepositional phrase (indirect object — the recipient)לְ + יְהוָה (H3068); the lāmed of dedication. The clause ends where every offering ends — with the addressee.
9
וְהַנּוֹתֶ֣רֶת מִמֶּ֔נָּה יֹאכְל֖וּ אַהֲרֹ֣ן וּבָנָ֑יו מַצּ֤וֹת תֵּֽאָכֵל֙ בְּמָק֣וֹם קָדֹ֔שׁ בַּחֲצַ֥ר אֹֽהֶל מוֹעֵ֖ד יֹאכְלֽוּהָ
And what is left of it Aaron and his sons shall eat; it shall be eaten as unleavened bread in a holy place — in the court of the tent of meeting they shall eat it.
The fronted participial subject וְהַנּוֹתֶרֶת ('and the remainder') shifts topic from God's portion to the priests'. The place is doubly specified (בְּמָקוֹם קָדֹשׁ, then בַּחֲצַר אֹהֶל מוֹעֵד): priestly eating is not a meal but a continuation of the sacrifice, and it may not leave the sanctuary.
Word-by-word analysis· 13 words
וְהַנּוֹתֶ֣רֶתand what is leftconj וְ + art + Niphal ptc f sg abs · יָתַר (H3498)Substantival participle — fronted subject (topic shift)→ Participial: stative — describes the standing residue, not an actionיָתַר (H3498) 'to remain, be left over'; the Niphal participle with the article is substantival — 'the remainder'. Fronted here to swing the topic from God's portion to the priests'.
מִמֶּ֔נָּהof itprep מִן + 3fs suffix · מִן (H4480)Partitive prepositional phraseמִן (H4480) 'from'; partitive — what is left 'of it', the מִנְחָה, after the handful has gone up in smoke.
יֹאכְל֖וּthey shall eatQal impf 3mp · אָכַל (H398)Predicate verb (prescriptive yiqtol)→ Yiqtol: prescriptive/permissive — the priests are to eat itאָכַל (H398) 'to eat'; the same verb used of the fire devouring the offering (v. 3). Priestly eating is not incidental to the sacrifice but its continuation.
אַהֲרֹ֣ןAaronproper noun · אַהֲרֹן (H175)Subject of יֹאכְלוּ (first member)אַהֲרֹן (H175); the high priest is named first, but he eats the same bread as his sons — the portion is the priesthood's, not a rank's.
וּבָנָ֑יוand his sonsconj וְ + N m pl constr + 3ms suffix · בֵּן (H1121)Subject of יֹאכְלוּ (second member)בֵּן (H1121); the compound subject explains the plural verb. Aaron and his sons together constitute the eating priesthood.
מַצּ֤וֹתas unleavened breadN f pl abs · מַצָּה (H4682)Adverbial accusative of manner (predicative)מַצָּה (H4682) 'unleavened bread'; the bread of haste and of purity. Leaven, as a ferment, belongs to the sphere of corruption and is barred from the altar's food (v. 10; cf. 2:11).
תֵּֽאָכֵל֙it shall be eatenNiphal impf 3fs · אָכַל (H398)Predicate verb (passive, prescriptive)→ Yiqtol (Niphal): prescriptive passive — the manner and place are fixed by lawאָכַל (H398) in the Niphal, 'to be eaten'; the passive keeps the focus on the food rather than the eater. What matters is not who eats but how and where.
בְּמָק֣וֹםin a placeprep בְּ + N m sg abs · מָקוֹם (H4725)Locative prepositional phraseמָקוֹם (H4725) 'place'; בְּמָקוֹם קָדֹשׁ is a fixed phrase of the priestly code (vv. 19, 20) — the meal is confined to consecrated ground.
קָדֹ֔שׁholyadj m sg abs · קָדוֹשׁ (H6918)Attributive adjective (modifying מָקוֹם)קָדוֹשׁ (H6918) 'holy', from קדשׁ 'to be set apart'. Holiness in P is spatial before it is moral: certain ground, and only that ground, may receive this act.
בַּחֲצַ֥רin the court ofprep בְּ + N (c) sg constr · חָצֵר (H2691)Locative prepositional phrase (head of construct chain)חָצֵר (H2691) 'court, enclosure'; the walled outer court of the tabernacle. The vague 'holy place' of the previous clause is now pinned to an exact address.
אֹֽהֶלthe tent ofN m sg constr · אֹהֶל (H168)Genitive in the construct chain (חֲצַר אֹהֶל מוֹעֵד)אֹהֶל (H168) 'tent'; the tabernacle proper. That God's dwelling is a tent, not a temple, keeps the theology mobile — he travels with them.
מוֹעֵ֖דmeetingN m sg abs · מוֹעֵד (H4150)Genitive of the construct chain (אֹהֶל מוֹעֵד)מוֹעֵד (H4150) 'appointed time/place, meeting', from יָעַד 'to appoint'. אֹהֶל מוֹעֵד = 'tent of meeting' — the fixed rendezvous where God and Israel keep their appointment.
יֹאכְלֽוּהָthey shall eat itQal impf 3mp + 3fs suffix · אָכַל (H398)Predicate verb with pronominal object (resumptive, closing the verse)→ Yiqtol: prescriptive — the command restated for emphasisאָכַל (H398); the verb frames the verse (יֹאכְלוּ … יֹאכְלוּהָ), and the repetition after the place-clause makes the point unmistakable: the eating is lawful only there.
10
לֹ֤א תֵאָפֶה֙ חָמֵ֔ץ חֶלְקָ֛ם נָתַ֥תִּי אֹתָ֖הּ מֵאִשָּׁ֑י קֹ֤דֶשׁ קָֽדָשִׁים֙ הִ֔וא כַּחַטָּ֖את וְכָאָשָֽׁם
It shall not be baked with leaven. I have given it as their portion from my fire offerings; it is most holy, like the sin offering and like the guilt offering.
Two grounds are stacked: no leaven, because the bread belongs to the altar's sphere; and the priests eat it only because YHWH says נָתַתִּי — 'I have given.' The priestly income is not a wage but a gift out of God's own fire offerings, and its status (קֹדֶשׁ קָדָשִׁים) is the same as that of the חַטָּאת and אָשָׁם.
Word-by-word analysis· 12 words
לֹ֤אnotnegative particle · לֹא (H3808)Negative particle (categorical prohibition)לֹא (H3808) with the imperfect — a standing prohibition, valid in perpetuity.
תֵאָפֶה֙it shall be bakedNiphal impf 3fs · אָפָה (H644)Predicate verb (negated passive — prohibition)→ Yiqtol (Niphal) with לֹא: absolute prohibition on the method of preparationאָפָה (H644) 'to bake'; the Niphal 'be baked'. The prohibition is not on baking but on baking *leavened* — the ferment, not the oven, is at issue.
חָמֵ֔ץleavenedN m sg abs · חָמֵץ (H2557)Adverbial accusative of manner ('as leavened bread')חָמֵץ (H2557) 'that which is leavened', from חָמֵץ 'to be sour, ferment'. Fermentation implies decay and the passage of time; the altar's food must be untouched by either.
חֶלְקָ֛םtheir portionN m sg constr + 3mp suffix · חֵלֶק (H2506)Predicate accusative (double-accusative with נָתַתִּי)חֵלֶק (H2506) 'portion, share', from חָלַק 'to divide'. The word used of tribal land-allotments — but the priests, who receive no land (Num 18:20), get their 'portion' from the altar instead.
נָתַ֥תִּיI have givenQal perf 1cs · נָתַן (H5414)Predicate verb (main clause — divine first person)→ Perfective: a completed, decisive grant — the gift is already madeנָתַן (H5414) 'to give'. The abrupt shift to the first person is theologically weighty: the priestly income is not a tax on Israel but a gift from God out of his own offerings.
אֹתָ֖הּitobj marker + 3fs suffix · אֵת (H853)Direct object of נָתַתִּי (antecedent הַמִּנְחָה)אֵת (H853) with 3fs suffix; the feminine points back to the grain offering.
מֵאִשָּׁ֑יfrom my fire offeringsprep מִן + N m pl constr + 1cs suffix · אִשֶּׁה (H801)Partitive prepositional phrase (source of the gift)אִשֶּׁה (H801) 'offering made by fire', related to אֵשׁ 'fire'. The 1cs suffix ('my') is striking: what the priests eat is carved out of God's own food.
קֹ֤דֶשׁmost holyN m sg constr · קֹדֶשׁ (H6944)Predicate nominative (head of the superlative construct)קֹדֶשׁ (H6944) 'holiness, a holy thing'. קֹדֶשׁ קָדָשִׁים ('holiness of holinesses') is a Hebrew superlative — 'most holy of all'; the same construction names the innermost sanctuary.
קָֽדָשִׁים֙of holy thingsN m pl abs · קֹדֶשׁ (H6944)Genitive of the superlative construct (קֹדֶשׁ קָדָשִׁים)קֹדֶשׁ (H6944) in the plural, forming the superlative. The grade matters legally: 'most holy' offerings may be eaten only by priests, only in the sanctuary, and they transmit holiness by touch (v. 11).
הִ֔ואit (is)independent pron 3fs · הִיא (H1931)Subject of the verbless clauseהִיא (H1931), written הִוא in the Pentateuch's distinctive orthography; supplies the 'is' of the nominal clause.
כַּחַטָּ֖אתlike the sin offeringprep כְּ + art + N f sg abs · חַטָּאת (H2403)Prepositional phrase of comparisonחַטָּאת (H2403) 'sin, purification offering', from חָטָא 'to miss, sin' (Piel 'to de-sin, purify'). Better 'purification offering': it cleanses the sanctuary rather than the conscience.
וְכָאָשָֽׁםand like the guilt offeringconj וְ + prep כְּ + art + N m sg abs · אָשָׁם (H817)Prepositional phrase of comparison (coordinate)אָשָׁם (H817) 'guilt/reparation offering', from אָשַׁם 'to be guilty'; it makes restitution for sacrilege or defrauding. Grouping the מִנְחָה with these two ranks the humble flour-gift among the most holy sacrifices.
11
כָּל זָכָ֞ר בִּבְנֵ֤י אַהֲרֹן֙ יֹֽאכֲלֶ֔נָּה חָק עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם מֵאִשֵּׁ֖י יְהוָ֑ה כֹּ֛ל אֲשֶׁר יִגַּ֥ע בָּהֶ֖ם יִקְדָּֽשׁ
Every male among the sons of Aaron may eat of it. It is a perpetual due throughout your generations from the fire offerings of the LORD. Whatever touches them shall become holy.
חָק־עוֹלָם לְדֹרֹתֵיכֶם makes the priestly portion a standing statute, not an ad-hoc concession. The unit ends with the holiness-contagion principle — כֹּל אֲשֶׁר־יִגַּע בָּהֶם יִקְדָּשׁ — which will be restated of the חַטָּאת in v. 20: holiness in P is active and transferable, not merely a label.
Word-by-word analysis· 15 words
כָּלeveryN m sg constr · כֹּל (H3605)Quantifier in construct (subject phrase)כֹּל (H3605) 'every, all'; in construct with a singular noun it distributes — 'each and every male'.
זָכָ֞רmaleadj m sg abs · זָכָר (H2145)Genitive of the construct chain (subject of יֹאכֲלֶנָּה)זָכָר (H2145) 'male'; the restriction follows from the offering's 'most holy' grade — such food may be eaten only by those who serve at the altar, and only within it.
בִּבְנֵ֤יamong the sons ofprep בְּ + N m pl constr · בֵּן (H1121)Partitive prepositional phrase (defining the group)בֵּן (H1121); בְּ here is partitive, 'among'. The circle is drawn tightly: not every male in Israel, but every male in Aaron's house.
אַהֲרֹן֙Aaronproper noun · אַהֲרֹן (H175)Genitive of the construct chain (בְּנֵי אַהֲרֹן)אַהֲרֹן (H175); the right to this food is hereditary — the sanctuary feeds a family, not a profession.
יֹֽאכֲלֶ֔נָּהshall eat itQal impf 3ms + 3fs suffix · אָכַל (H398)Predicate verb with pronominal object→ Yiqtol: permissive/prescriptive — the standing right of the priestly malesאָכַל (H398) 'to eat'; the yiqtol here is permissive ('may eat') as much as prescriptive — it grants a right, and the right is also a duty (10:17).
חָקa due ofN m sg constr · חֹק (H2706)Predicate nominative (head of construct chain)חֹק (H2706) 'statute, prescribed portion', from חָקַק 'to engrave, inscribe'. It means both 'decree' and 'allotted ration' — here both at once: a legally engraved entitlement.
עוֹלָם֙perpetuityN m sg abs · עוֹלָם (H5769)Genitive of the construct chain (חָק־עוֹלָם)עוֹלָם (H5769) 'long duration, perpetuity'. חָק־עוֹלָם = 'a perpetual statute' — the priestly portion is not a temporary arrangement but a permanent institution.
לְדֹרֹ֣תֵיכֶ֔םthroughout your generationsprep לְ + N m pl constr + 2mp suffix · דּוֹר (H1755)Temporal prepositional phrase (extent)דּוֹר (H1755) 'generation'; לְדֹרֹתֵיכֶם is P's formula for legislation binding on all future generations. Note the abrupt 2mp — the priests are addressed directly.
מֵאִשֵּׁ֖יfrom the fire offerings ofprep מִן + N m pl constr · אִשֶּׁה (H801)Partitive prepositional phrase (source, head of construct chain)אִשֶּׁה (H801) 'fire offering'; the priests' bread comes out of what has been surrendered to the flames — they live, quite literally, off the altar.
יְהוָ֑הthe LORDproper noun · יְהוָה (H3068)Genitive of the construct chain (אִשֵּׁי יְהוָה)יְהוָה (H3068); the offerings are his, which is precisely why sharing in them is so dangerous a privilege — hence the contagion clause that follows.
כֹּ֛לwhateverN m sg abs · כֹּל (H3605)Subject (indefinite, resumed by the relative clause)כֹּל (H3605) 'everything, anything'; absolute and unqualified. The rule is stated with deliberate breadth — no exceptions are contemplated.
אֲשֶׁרthatrelative particle · אֲשֶׁר (H834)Relative particle introducing the conditional relative clauseאֲשֶׁר (H834); כֹּל אֲשֶׁר ('everything that') functions as a general conditional — 'whatever touches…'.
יִגַּ֥עtouchesQal impf 3ms · נָגַע (H5060)Predicate verb of the relative clause (protasis)→ Yiqtol: modal/conditional — 'should anything touch'נָגַע (H5060) 'to touch, come into contact'. The same verb governs the transmission of *impurity* elsewhere in Leviticus; here it transmits holiness — the mechanism is identical, the polarity reversed.
בָּהֶ֖םthemprep בְּ + 3mp suffix · בְּ (H871a)Prepositional object of נָגַע (contact)בְּ with נָגַע is the regular construction for 'touch'. The plural suffix looks back to the אִשִּׁים — the fire offerings as a class.
יִקְדָּֽשׁshall become holyQal impf 3ms · קָדַשׁ (H6942)Predicate verb (apodosis of the conditional)→ Yiqtol: consequential — the automatic result of contactקָדַשׁ (H6942) 'to be holy, become consecrated'. The Qal is stative-ingressive: contact does not merely *declare* the object holy, it *makes* it so. Holiness here behaves like a charge that jumps on contact — hence the elaborate containment rules of vv. 20–21.
12
וַיְדַבֵּ֥ר יְהוָ֖ה אֶל מֹשֶׁ֥ה לֵּאמֹֽר
And the LORD spoke to Moses, saying:
The formula of v. 1 recurs, marking a fresh speech-unit. Its function here is to set the anointed priest's own grain offering apart from the מִנְחָה laws just given — the exception is important enough to warrant its own divine word.
Word-by-word analysis· 5 words
וַיְדַבֵּ֥רand he spokeconj וַ + Piel wayyiqtol 3ms · דָּבַר (H1696)Wayyiqtol of narrative sequence (main clause)→ Wayyiqtol: foregrounded advance — a fresh divine speech beginsדָּבַר (H1696) 'to speak'; the recurrence of the formula (cf. vv. 1, 17) is a structural device, dividing the priests' manual into three divine speeches.
יְהוָ֖הthe LORDproper noun · יְהוָה (H3068)Subject of וַיְדַבֵּריְהוָה (H3068); every section of this manual is grounded not in priestly custom but in a fresh word from God.
אֶלtoprep · אֶל (H413)Preposition marking the addresseeאֶל (H413) 'to'; marks the recipient of the speech.
מֹשֶׁ֥הMosesproper noun · מֹשֶׁה (H4872)Object of אֶל (addressee)מֹשֶׁה (H4872); notably, even the rules governing Aaron's own offering come through Moses, not through Aaron himself.
לֵּאמֹֽרsayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive complement introducing direct speech→ Infinitival: opens the quoted content of the speechאָמַר (H559) 'to say'; לֵאמֹר marks the boundary between narration and the divine words themselves.
13
זֶ֡ה קָרְבַּן֩ אַהֲרֹ֨ן וּבָנָ֜יו אֲשֶׁר יַקְרִ֣יבוּ לַֽיהוָ֗ה בְּיוֹם֙ הִמָּשַׁ֣ח אֹת֔וֹ עֲשִׂירִ֨ת הָאֵפָ֥ה סֹ֛לֶת מִנְחָ֖ה תָּמִ֑יד מַחֲצִיתָ֣הּ בַּבֹּ֔קֶר וּמַחֲצִיתָ֖הּ בָּעָֽרֶב
This is the offering of Aaron and his sons, which they shall present to the LORD on the day he is anointed: a tenth of an ephah of fine flour as a regular grain offering, half of it in the morning and half of it in the evening.
זֶה קָרְבַּן parallels the זֹאת תּוֹרַת headings but names an offering rather than a manual: this one the priest brings, not receives. מִנְחָה תָּמִיד echoes the אֵשׁ תָּמִיד of v. 6 — priest and altar alike are bound to an unbroken daily rhythm, morning and evening.
Word-by-word analysis· 19 words
זֶ֡הthis (is)demonstrative pron m sg · זֶה (H2088)Subject of the verbless clause (cataphoric)זֶה (H2088) 'this'; masculine here, agreeing with קָרְבָּן. Note the shift: the earlier headings announced a תּוֹרָה (a manual); this one announces a קָרְבָּן (an offering the priest himself must bring).
קָרְבַּן֩the offering ofN m sg constr · קָרְבָּן (H7133)Predicate nominative (head of construct chain)קָרְבָּן (H7133) 'offering, oblation', from קָרַב 'to draw near' — literally 'that which is brought near'. Leviticus' most general word for a sacrifice, defined by approach rather than by content.
אַהֲרֹ֨ןAaronproper noun · אַהֲרֹן (H175)Genitive of the construct chain (subject-genitive: the offerer)אַהֲרֹן (H175); the genitive is subjective — this is the offering Aaron *brings*, not one he receives. The priest who has been eating now becomes a giver.
וּבָנָ֜יוand his sonsconj וְ + N m pl constr + 3ms suffix · בֵּן (H1121)Genitive of the construct chain (coordinate)בֵּן (H1121); the obligation binds the whole priestly line, not Aaron alone — as v. 15 makes explicit for each anointed successor.
אֲשֶׁרwhichrelative particle · אֲשֶׁר (H834)Relative particle introducing a relative clauseאֲשֶׁר (H834); introduces the clause specifying when and to whom the offering is presented.
יַקְרִ֣יבוּthey shall presentHiphil impf 3mp · קָרַב (H7126)Predicate verb of the relative clause→ Yiqtol: prescriptive — the standing obligation of the priestly lineקָרַב (H7126) Hiphil 'to bring near, present'; the cognate accusative with קָרְבָּן ('the offering they offer') is a Hebrew figura etymologica.
לַֽיהוָ֗הto the LORDprep לְ + proper noun · יְהוָה (H3068)Prepositional phrase (indirect object — the recipient)לְ + יְהוָה (H3068); the lāmed of dedication marks the offering's destination.
בְּיוֹם֙on the day ofprep בְּ + N m sg constr · יוֹם (H3117)Temporal prepositional phrase (head of construct with the infinitive)יוֹם (H3117) 'day'; בְּיוֹם + infinitive construct is the standard idiom 'on the day when…', 'at the time that…'.
הִמָּשַׁ֣חhe is anointedNiphal inf constr · מָשַׁח (H4886)Infinitive construct in a temporal clause (governed by בְּיוֹם)→ Infinitival (passive): the moment of consecration, viewed as a point in timeמָשַׁח (H4886) 'to anoint, smear with oil' — the root behind מָשִׁיחַ, 'anointed one, messiah'. Anointing installs the priest in office; from that day the daily offering is his.
אֹת֔וֹhimobj marker + 3ms suffix · אֵת (H853)Object of the passive infinitive (retained accusative)אֵת (H853) with 3ms suffix; the retained accusative after a passive infinitive is a common Hebrew construction ('on the day of his being anointed').
עֲשִׂירִ֨תa tenth ofordinal numeral f sg constr · עֲשִׂירִי (H6224)Appositional accusative (specifying the offering; head of construct chain)עֲשִׂירִי (H6224) 'tenth', from עֶשֶׂר 'ten'; a tenth of an ephah (roughly two quarts of flour) is the standard individual grain measure — modest, exactly reproducible, and required every single day.
הָאֵפָ֥הan ephahart + N f sg abs · אֵיפָה (H374)Genitive of the construct chain (עֲשִׂירִת הָאֵפָה)אֵיפָה (H374) 'ephah', a dry measure of roughly 22 litres (an Egyptian loanword). A tenth of it — an עֹמֶר — is also the daily manna ration (Exod 16:36): the priest's daily bread is measured out like manna.
סֹ֛לֶתof fine flourN f sg abs · סֹלֶת (H5560)Accusative of material (in apposition)סֹלֶת (H5560) 'fine flour'; the same choice grade required of the laity (v. 8). The priest brings no lesser quality than he receives.
מִנְחָ֖הa grain offeringN f sg abs · מִנְחָה (H4503)Appositional accusative (classifying the gift)מִנְחָה (H4503); the priest's own offering is of the very kind whose remainder he is elsewhere permitted to eat — which sets up the sharp exception of vv. 15–16.
תָּמִ֑ידregularN m sg abs (used adverbially) · תָּמִיד (H8548)Adverbial accusative ('continually, as a standing offering')תָּמִיד (H8548) 'continually'; the same word that named the perpetual fire (v. 6). מִנְחָה תָּמִיד and אֵשׁ תָּמִיד are twin institutions — the priest's constancy answers the altar's.
מַחֲצִיתָ֣הּhalf of itN f sg constr + 3fs suffix · מַחֲצִית (H4276)Subject of the verbless clause (first half of the pair)מַחֲצִית (H4276) 'half', from חָצָה 'to divide'. The offering is split so that neither end of the day is left unmarked.
בַּבֹּ֔קֶרin the morningprep בְּ + art + N m sg abs · בֹּקֶר (H1242)Temporal prepositional phrase (predicate of the verbless clause)בֹּקֶר (H1242) 'morning'; the same hour at which the priest lays wood on the fire (v. 5). His day begins by giving.
וּמַחֲצִיתָ֖הּand half of itconj וְ + N f sg constr + 3fs suffix · מַחֲצִית (H4276)Subject of the second verbless clauseמַחֲצִית (H4276); the balanced pair (morning half / evening half) gives the priest's devotion the same unbroken rhythm demanded of the altar's fire.
בָּעָֽרֶבin the eveningprep בְּ + art + N m sg abs · עֶרֶב (H6153)Temporal prepositional phrase (predicate of the verbless clause)עֶרֶב (H6153) 'evening'; with בֹּקֶר it forms a merism for the whole day. The priest's offering, like the fire, spans dawn to dusk and leaves no hour unattended.
14
עַֽל מַחֲבַ֗ת בַּשֶּׁ֛מֶן תֵּעָשֶׂ֖ה מֻרְבֶּ֣כֶת תְּבִיאֶ֑נָּה תֻּפִינֵי֙ מִנְחַ֣ת פִּתִּ֔ים תַּקְרִ֥יב רֵֽיחַ נִיחֹ֖חַ לַיהוָֽה
It shall be prepared with oil on a griddle; you shall bring it well-mixed; in baked pieces you shall present the grain offering of crumbs, a pleasing aroma to the LORD.
The fronted עַל־מַחֲבַת specifies the utensil. The verse is notoriously difficult: מֻרְבֶּכֶת ('well-mixed, soaked') and תֻּפִינֵי (a hapax, perhaps 'baked pieces') are both obscure, and the versions diverge. The sense is nevertheless clear enough — an oil-rich griddle cake, broken up and offered.
Word-by-word analysis· 13 words
עַֽלonprep · עַל (H5921)Locative prepositional phrase (fronted for emphasis)עַל (H5921) 'upon'; fronted, so that the utensil is the first thing named — the method of preparation is itself prescribed.
מַחֲבַ֗תa griddleN f sg abs · מַחֲבַת (H4227)Object of עַל (instrument/place)מַחֲבַת (H4227) 'flat plate, griddle', probably from a root meaning 'to bake'; a flat pan on which cakes are baked (cf. 2:5). The domestic ordinariness of the utensil is striking in so sacral a context.
בַּשֶּׁ֛מֶןwith oilprep בְּ + art + N m sg abs · שֶׁמֶן (H8081)Prepositional phrase of means/materialשֶׁמֶן (H8081) 'oil'; the בְּ is instrumental — the cake is made *with* oil, which both enriches it and marks it as consecrated food.
תֵּעָשֶׂ֖הit shall be madeNiphal impf 3fs · עָשָׂה (H6213)Predicate verb (passive, prescriptive)→ Yiqtol (Niphal): prescriptive passive — the required method of preparationעָשָׂה (H6213) 'to do, make'; the Niphal keeps the agent unnamed. Not even the cooking of the priest's cake is left to personal discretion.
מֻרְבֶּ֣כֶתwell-mixedHophal ptc f sg abs · רָבַךְ (H7246)Predicative participle (state in which it is brought)→ Participial (passive): describes the resulting condition of the cakeרָבַךְ (H7246), a rare root: 'to mix, stir, soak' — the Hophal participle means the flour is thoroughly saturated with oil, perhaps 'soaked, well-stirred'. Occurs only three times in the OT and its precise sense remains debated.
תְּבִיאֶ֑נָּהyou shall bring itHiphil impf 2ms + 3fs suffix · בּוֹא (H935)Predicate verb with pronominal object (direct address)→ Yiqtol: prescriptive — direct command to the officiating priestבּוֹא (H935) 'to come'; Hiphil 'to bring'. The abrupt switch to the second person singular makes the instruction personal: 'you — bring it'.
תֻּפִינֵי֙in baked piecesN m pl constr · תֻּפִינִים (H8601)Adverbial accusative of manner (head of construct chain)תֻּפִינִים (H8601), a hapax legomenon of uncertain meaning, traditionally connected with אָפָה 'to bake' — hence 'baked pieces, baked portions'. The versions guess differently; this is one of the murkiest words in Leviticus.
מִנְחַ֣תa grain offering ofN f sg constr · מִנְחָה (H4503)Direct object of תַּקְרִיב (head of construct chain)מִנְחָה (H4503); the offering is named again as the object of the presenting verb, closing the loop with the heading of v. 13.
פִּתִּ֔יםcrumbsN f pl abs · פַּת (H6595)Genitive of the construct chain (מִנְחַת פִּתִּים)פַּת (H6595) 'morsel, bit of bread', from פָּתַת 'to break in pieces'. The cake is broken up before it is offered — perhaps so that no whole loaf can be mistaken for food destined for the table.
תַּקְרִ֥יבyou shall presentHiphil impf 2ms · קָרַב (H7126)Predicate verb (prescriptive yiqtol, direct address)→ Yiqtol: prescriptive — the standing duty of the officiantקָרַב (H7126) Hiphil 'to present, bring near'; the third occurrence of this root in the movement (vv. 7, 13, 14) — the vocabulary of approach dominates the grain-offering laws.
רֵֽיחַan aroma ofN m sg constr · רֵיחַ (H7381)Adverbial accusative of manner (head of construct chain)רֵיחַ (H7381) 'scent'; the same acceptance-formula as v. 8. The priest's offering is received on exactly the same terms as the layman's.
נִיחֹ֖חַsoothingN m sg abs · נִיחֹחַ (H5207)Genitive of the construct chain (רֵיחַ נִיחֹחַ)נִיחֹחַ (H5207) 'soothing, restful', from נוּחַ 'to rest'; the smoke that brings God's rest — divine acceptance rendered as fragrance.
לַיהוָֽהto the LORDprep לְ + proper noun · יְהוָה (H3068)Prepositional phrase (indirect object — the recipient)לְ + יְהוָה (H3068); the lāmed of dedication. As at v. 8, the sentence ends with the one to whom it is all directed.
15
וְהַכֹּהֵ֨ן הַמָּשִׁ֧יחַ תַּחְתָּ֛יו מִבָּנָ֖יו יַעֲשֶׂ֣ה אֹתָ֑הּ חָק עוֹלָ֕ם לַיהוָ֖ה כָּלִ֥יל תָּקְטָֽר
And the priest who is anointed in his place from among his sons shall make it. It is a perpetual due for the LORD: it shall be wholly turned into smoke.
The obligation passes with the office: each anointed successor bears it. חָק־עוֹלָם is now לַיהוָה — the perpetual due runs the other way from v. 11. The punch-line is כָּלִיל תָּקְטָר: the priest's own offering is burned entire; he eats nothing of it.
Word-by-word analysis· 11 words
וְהַכֹּהֵ֨ןand the priestconj וְ + art + N m sg abs · כֹּהֵן (H3548)Subject of יַעֲשֶׂה (fronted)כֹּהֵן (H3548) 'priest'; here specifically the high priest, identified by the attributive that follows.
הַמָּשִׁ֧יחַthe anointed oneart + N m sg abs · מָשִׁיחַ (H4899)Attributive in apposition (modifying הַכֹּהֵן)מָשִׁיחַ (H4899) 'anointed one', from מָשַׁח (v. 13). The word that will become 'Messiah'. Here it designates the reigning high priest — the anointed one who, uniquely, is not fed by his own offering.
תַּחְתָּ֛יוin his placeprep תַּחַת + 3ms suffix · תַּחַת (H8478)Prepositional phrase (substitution — 'in succession to him')תַּחַת (H8478) 'under, in place of'; the idiom of succession. The office outlives the man: each new anointed priest steps into the same standing obligation.
מִבָּנָ֖יוfrom among his sonsprep מִן + N m pl constr + 3ms suffix · בֵּן (H1121)Partitive prepositional phrase (source of the successor)בֵּן (H1121); the high priesthood is hereditary — the successor is drawn from Aaron's own sons, so that the daily offering never lapses for want of an officiant.
יַעֲשֶׂ֣הshall makeQal impf 3ms · עָשָׂה (H6213)Predicate verb (prescriptive yiqtol)→ Yiqtol: prescriptive — an obligation carried by the office, not the manעָשָׂה (H6213) 'to do, make, perform'; in cultic contexts 'to prepare/offer' a sacrifice. The active Qal now names the agent the passive of v. 14 left unnamed.
אֹתָ֑הּitobj marker + 3fs suffix · אֵת (H853)Direct object of יַעֲשֶׂה (antecedent הַמִּנְחָה)אֵת (H853) with 3fs suffix, referring to the priest's grain offering.
חָקa due ofN m sg constr · חֹק (H2706)Predicate nominative (head of construct chain)חֹק (H2706) 'statute, prescribed portion'; the same phrase as v. 11 (חָק־עוֹלָם), but the direction is reversed. There it was a due owed *to* the priests; here it is a due owed *by* them to the LORD.
עוֹלָ֕םperpetuityN m sg abs · עוֹלָם (H5769)Genitive of the construct chain (חָק־עוֹלָם)עוֹלָם (H5769) 'perpetuity'; binding for every generation of the priesthood, without expiry.
לַיהוָ֖הfor the LORDprep לְ + proper noun · יְהוָה (H3068)Prepositional phrase (beneficiary of the statute)לְ + יְהוָה (H3068); the lāmed marks the LORD as the one to whom the perpetual due is owed — the priest is a debtor here, not a creditor.
כָּלִ֥ילwhollyadj m sg abs · כָּלִיל (H3632)Adverbial accusative ('entirely, as a whole offering')כָּלִיל (H3632) 'entire, whole', from כָּלַל 'to complete'. Used substantivally elsewhere for a whole burnt offering. The word is the hinge of the movement: the priest's מִנְחָה goes up entire — he gets none of it.
תָּקְטָֽרit shall be turned into smokeHophal impf 3fs · קָטַר (H6999)Predicate verb (passive — the decisive rule)→ Yiqtol (Hophal): prescriptive passive — no discretion is left to the officiantקָטַר (H6999) 'to send up in smoke'; the Hophal passive removes the priest from the picture entirely. He prepares the offering, but he does not benefit from it — it goes up whole.
16
וְכָל מִנְחַ֥ת כֹּהֵ֛ן כָּלִ֥יל תִּהְיֶ֖ה לֹ֥א תֵאָכֵֽל
And every grain offering of a priest shall be wholly burned; it shall not be eaten.
The rule of v. 15 is widened from the anointed priest to every priest (וְכָל־מִנְחַת כֹּהֵן). The logic is exact: a priest cannot be both the giver and the beneficiary of the same gift. He eats the people's offerings; his own goes up whole.
Word-by-word analysis· 7 words
וְכָלand everyconj וְ + N m sg constr · כֹּל (H3605)Quantifier in construct (subject phrase — generalizing)כֹּל (H3605) 'every'; the וְכָל generalizes the preceding rule from the anointed priest to the whole priesthood.
מִנְחַ֥תgrain offering ofN f sg constr · מִנְחָה (H4503)Subject (head of construct chain)מִנְחָה (H4503); the rule now covers any grain offering brought *by* a priest, whatever the occasion.
כֹּהֵ֛ןa priestN m sg abs · כֹּהֵן (H3548)Genitive of the construct chain (subject-genitive: the offerer)כֹּהֵן (H3548); indefinite and generic — 'any priest'. The logic is exact: a man cannot be both the giver and the beneficiary of the same gift.
כָּלִ֥ילwholly burnedadj m sg abs · כָּלִיל (H3632)Predicate adjective (complement of תִּהְיֶה)כָּלִיל (H3632) 'whole, entire'; here predicative — 'shall be a whole offering'. The repetition from v. 15 turns a specific ruling into a general law.
תִּהְיֶ֖הit shall beQal impf 3fs · הָיָה (H1961)Predicate verb (copula, prescriptive)→ Yiqtol: prescriptive — states the offering's permanent statusהָיָה (H1961) 'to be, become'; the copula in a legal declaration — this is not a description but a ruling about what the offering *shall be*.
לֹ֥אnotnegative particle · לֹא (H3808)Negative particle (categorical prohibition)לֹא (H3808); the absolute negative closes the movement, as it closed the first (v. 6).
תֵאָכֵֽלit shall be eatenNiphal impf 3fs · אָכַל (H398)Predicate verb (negated passive — prohibition)→ Yiqtol (Niphal) with לֹא: absolute prohibitionאָכַל (H398) Niphal 'to be eaten'; the same verb that granted the priests their bread in v. 9 now, negated, withholds it. Only the fire may eat this one.
17
וַיְדַבֵּ֥ר יְהוָ֖ה אֶל מֹשֶׁ֥ה לֵּאמֹֽר
And the LORD spoke to Moses, saying:
The third occurrence of the speech formula (vv. 1, 12, 17) introduces the final and most sacred of the three manuals, that of the חַטָּאת — the offering whose holiness is so charged that it must be handled with rules of contagion.
Word-by-word analysis· 5 words
וַיְדַבֵּ֥רand he spokeconj וַ + Piel wayyiqtol 3ms · דָּבַר (H1696)Wayyiqtol of narrative sequence (main clause)→ Wayyiqtol: foregrounded advance — the third and final speech opensדָּבַר (H1696) 'to speak'; the third and last occurrence of the formula in this chapter (vv. 1, 12, 17), introducing the manual of the חַטָּאת.
יְהוָ֖הthe LORDproper noun · יְהוָה (H3068)Subject of וַיְדַבֵּריְהוָה (H3068); the holiness rules that follow are not priestly folklore but revealed law.
אֶלtoprep · אֶל (H413)Preposition marking the addresseeאֶל (H413) 'to'; marks Moses as the recipient of the speech.
מֹשֶׁ֥הMosesproper noun · מֹשֶׁה (H4872)Object of אֶל (addressee)מֹשֶׁה (H4872); the mediator through whom even the priests receive their instructions.
לֵּאמֹֽרsayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive complement introducing direct speech→ Infinitival: opens the quoted content of the speechאָמַר (H559) 'to say'; the quotation marker before the final manual.
18
דַּבֵּ֤ר אֶֽל אַהֲרֹן֙ וְאֶל בָּנָ֣יו לֵאמֹ֔ר זֹ֥את תּוֹרַ֖ת הַֽחַטָּ֑את בִּמְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָעֹלָ֜ה תִּשָּׁחֵ֤ט הַֽחַטָּאת֙ לִפְנֵ֣י יְהוָ֔ה קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא
Speak to Aaron and to his sons, saying: This is the instruction for the sin offering. In the place where the burnt offering is slaughtered, the sin offering shall be slaughtered before the LORD; it is most holy.
The third זֹאת תּוֹרַת heading. The חַטָּאת is slaughtered at the same spot as the עֹלָה — north of the altar (1:11) — so that the offering for sin is not banished to a marginal place but handled at the holiest station. The verse ends with the verdict that governs everything following: קֹדֶשׁ קָדָשִׁים הִוא.
Word-by-word analysis· 20 words
דַּבֵּ֤רspeakPiel impv 2ms · דָּבַר (H1696)Predicate verb (imperative — divine charge to Moses)→ Volitional: a command to relay the instructionדָּבַר (H1696) 'to speak'; note the softer דַּבֵּר here, against the sharper צַו ('command') of v. 2 — a difference of tone, not of authority.
אֶֽלtoprep · אֶל (H413)Preposition marking the addresseeאֶל (H413) 'to'; marks Aaron as the one to be addressed.
אַהֲרֹן֙Aaronproper noun · אַהֲרֹן (H175)Object of אֶל (addressee)אַהֲרֹן (H175); the rubric of the חַטָּאת, like those before it, is addressed to the priests who must handle it, not to the sinner who brings it.
וְאֶלand toconj וְ + prep · אֶל (H413)Conjunction + preposition (second addressee)וְ + אֶל (H413); the repeated preposition gives the sons their own standing as addressees rather than folding them into Aaron.
בָּנָ֣יוhis sonsN m pl constr + 3ms suffix · בֵּן (H1121)Object of וְאֶל (second addressee)בֵּן (H1121); the working priests, who will do the slaughtering, the eating, and the scouring of pots described in this movement.
לֵאמֹ֔רsayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive complement introducing direct speech→ Infinitival: opens the words Moses must relayאָמַר (H559) 'to say'; the words that follow are to be repeated verbatim to the priesthood.
זֹ֥אתthis (is)demonstrative pron f sg · זֹאת (H2063)Subject of the verbless clause (cataphoric)זֹאת (H2063); the third and last of the chapter's זֹאת תּוֹרַת headings (vv. 2, 7, 18), each opening a manual for a distinct offering.
תּוֹרַ֖תthe instruction forN f sg constr · תּוֹרָה (H8451)Predicate nominative (head of construct chain)תּוֹרָה (H8451); a ritual manual, not a moral code. Here it governs the handling of the most volatile of the offerings.
הַֽחַטָּ֑אתthe sin offeringart + N f sg abs · חַטָּאת (H2403)Genitive of the construct chain (תּוֹרַת הַחַטָּאת)חַטָּאת (H2403); the noun means both 'sin' and 'sin offering' — the offering is named for what it removes. Many render 'purification offering', since its function is to decontaminate the sanctuary.
בִּמְק֡וֹםin the placeprep בְּ + N m sg constr · מָקוֹם (H4725)Locative prepositional phrase (fronted; antecedent of the relative clause)מָקוֹם (H4725) 'place'; fronted for emphasis. The location is the first thing prescribed, because in P holiness is inseparable from place.
אֲשֶׁר֩whererelative particle · אֲשֶׁר (H834)Relative particle (locative relative clause)אֲשֶׁר (H834); with a place-antecedent it means 'where'. The sin offering is anchored to the burnt offering's own station.
תִּשָּׁחֵ֨טis slaughteredNiphal impf 3fs · שָׁחַט (H7819)Predicate verb of the relative clause (passive)→ Yiqtol (Niphal): habitual/customary — 'where it is regularly slaughtered'שָׁחַט (H7819) 'to slaughter, butcher'; the technical verb for ritual killing. The Niphal leaves the agent unstated — the law fixes the place, not the hand.
הָעֹלָ֜הthe burnt offeringart + N f sg abs · עֹלָה (H5930)Subject of the passive verb (in the relative clause)עֹלָה (H5930); the burnt offering is slaughtered on the north side of the altar (1:11). By naming it here, the law locates the חַטָּאת without repeating the geography.
תִּשָּׁחֵ֤טshall be slaughteredNiphal impf 3fs · שָׁחַט (H7819)Predicate verb of the main clause (passive, prescriptive)→ Yiqtol (Niphal): prescriptive passive — the binding ruleשָׁחַט (H7819) repeated: the verb occurs twice in one sentence, once of the עֹלָה and once of the חַטָּאת. The repetition equates them — the offering for sin is handled at the holiest station, not shunted to the margins.
הַֽחַטָּאת֙the sin offeringart + N f sg abs · חַטָּאת (H2403)Subject of תִּשָּׁחֵט (main clause)חַטָּאת (H2403); the purification offering, whose blood decontaminates the sanctuary and whose flesh, as vv. 19–23 show, is dangerously holy.
לִפְנֵ֣יbeforeprep לְ + N (c) pl constr · פָּנִים (H6440)Locative prepositional phrase (compound preposition)פָּנִים (H6440) 'face'; לִפְנֵי יְהוָה, 'before the LORD' — the killing is done in God's presence, under his eye, not out of his sight.
יְהוָ֔הthe LORDproper noun · יְהוָה (H3068)Genitive of the compound preposition (לִפְנֵי יְהוָה)יְהוָה (H3068); the phrase locates the act inside the sanctuary precinct, where God's presence is manifest.
קֹ֥דֶשׁmost holyN m sg constr · קֹדֶשׁ (H6944)Predicate nominative (head of the superlative construct)קֹדֶשׁ (H6944); קֹדֶשׁ קָדָשִׁים, 'holy of holies' — a superlative by construct repetition. This verdict, not the slaughter, is what generates the contagion rules that follow.
קָֽדָשִׁ֖יםof holy thingsN m pl abs · קֹדֶשׁ (H6944)Genitive of the superlative constructקֹדֶשׁ (H6944) in the plural of the superlative; the same phrase names the innermost chamber of the tabernacle. To call a slaughtered goat 'most holy' is a startling piece of theology.
הִֽואit (is)independent pron 3fs · הִיא (H1931)Subject of the verbless clauseהִיא (H1931), Pentateuchal spelling הִוא; supplies the copula. The bare nominal clause has the finality of a legal verdict.
19
הַכֹּהֵ֛ן הַֽמְחַטֵּ֥א אֹתָ֖הּ יֹאכֲלֶ֑נָּה בְּמָק֤וֹם קָדֹשׁ֙ תֵּֽאָכֵ֔ל בַּחֲצַ֖ר אֹ֥הֶל מוֹעֵֽד
The priest who offers it as a sin offering shall eat it; in a holy place it shall be eaten, in the court of the tent of meeting.
The Piel participle הַמְחַטֵּא is privative — 'the one who de-sins,' who performs the purification rite. The officiant eats what he offers, in the same holy court prescribed for the מִנְחָה (v. 9). Priestly eating is itself part of the atoning act (cf. 10:17).
Word-by-word analysis· 10 words
הַכֹּהֵ֛ןthe priestart + N m sg abs · כֹּהֵן (H3548)Subject of יֹאכֲלֶנָּה (fronted)כֹּהֵן (H3548) 'priest'; not any priest, but the one specified by the participle that follows — the officiant himself.
הַֽמְחַטֵּ֥אwho offers it as a sin offeringart + Piel ptc m sg abs · חָטָא (H2398)Attributive participle (modifying הַכֹּהֵן)→ Participial: characterizes the priest by the act he performsחָטָא (H2398) 'to sin, miss the mark'; the Piel is privative — 'to de-sin, purge, purify'. The participle names the priest by his function: the one who *un-sins* the offering's owner. The verb for 'sin' has become the verb for 'cleanse from sin'.
אֹתָ֖הּitobj marker + 3fs suffix · אֵת (H853)Direct object of the participle (antecedent הַחַטָּאת)אֵת (H853) with 3fs suffix, referring back to the sin offering of v. 18.
יֹאכֲלֶ֑נָּהshall eat itQal impf 3ms + 3fs suffix · אָכַל (H398)Predicate verb with pronominal object→ Yiqtol: prescriptive — the officiant's right and dutyאָכַל (H398) 'to eat'; the priest who performs the purification eats the offering. Leviticus 10:17 makes this a duty, not a perquisite: by eating it he 'bears the iniquity of the congregation'.
בְּמָק֤וֹםin a placeprep בְּ + N m sg abs · מָקוֹם (H4725)Locative prepositional phrase (fronted for emphasis)מָקוֹם (H4725) 'place'; fronted, because with a 'most holy' offering the where is as binding as the what.
קָדֹשׁ֙holyadj m sg abs · קָדוֹשׁ (H6918)Attributive adjective (modifying מָקוֹם)קָדוֹשׁ (H6918) 'holy, set apart'; the same requirement as for the grain offering (v. 9). Holy food may be eaten only on holy ground.
תֵּֽאָכֵ֔לit shall be eatenNiphal impf 3fs · אָכַל (H398)Predicate verb (passive, prescriptive)→ Yiqtol (Niphal): prescriptive passive — the place of eating is fixed by lawאָכַל (H398) Niphal 'to be eaten'; the passive shifts the emphasis from the eater to the conditions, which is where the danger lies.
בַּחֲצַ֖רin the court ofprep בְּ + N (c) sg constr · חָצֵר (H2691)Locative prepositional phrase (head of construct chain)חָצֵר (H2691) 'court'; the enclosed outer court. As in v. 9, the vague 'holy place' is immediately pinned to an exact address.
אֹ֥הֶלthe tent ofN m sg constr · אֹהֶל (H168)Genitive in the construct chain (חֲצַר אֹהֶל מוֹעֵד)אֹהֶל (H168) 'tent'; the tabernacle. The eating happens in its courtyard — inside the holy perimeter, but not inside the shrine itself.
מוֹעֵֽדmeetingN m sg abs · מוֹעֵד (H4150)Genitive of the construct chain (אֹהֶל מוֹעֵד)מוֹעֵד (H4150) 'appointed meeting', from יָעַד 'to appoint'; the tent where God keeps his appointment with Israel.
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כֹּ֛ל אֲשֶׁר יִגַּ֥ע בִּבְשָׂרָ֖הּ יִקְדָּ֑שׁ וַאֲשֶׁ֨ר יִזֶּ֤ה מִדָּמָהּ֙ עַל הַבֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔יהָ תְּכַבֵּ֖ס בְּמָק֥וֹם קָדֹֽשׁ
Whatever touches its flesh shall become holy; and if any of its blood is spattered on a garment, you shall wash what it was spattered on in a holy place.
כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ is the chapter's most striking sentence: holiness is not inert but communicable, and contact transfers it. The practical consequences follow at once — blood on cloth cannot simply be laundered anywhere; the washing itself must happen inside the holy sphere, lest the holiness escape into common use.
Word-by-word analysis· 16 words
כֹּ֛לwhateverN m sg abs · כֹּל (H3605)Subject (indefinite, resumed by the relative clause)כֹּל (H3605) 'anything, everything'; the unqualified subject is deliberate. The rule admits of no exception — person or thing, deliberate or accidental, contact is contact.
אֲשֶׁרthatrelative particle · אֲשֶׁר (H834)Relative particle introducing the conditional relative clauseאֲשֶׁר (H834); כֹּל אֲשֶׁר, 'whatever' — the phrase that opens the chapter's most famous sentence.
יִגַּ֥עtouchesQal impf 3ms · נָגַע (H5060)Predicate verb of the relative clause (protasis)→ Yiqtol: modal/conditional — 'should anything touch'נָגַע (H5060) 'to touch'. The verb of contagion. In the impurity laws touch defiles; here, with startling symmetry, it consecrates. Holiness in P is not a moral quality but a communicable state.
בִּבְשָׂרָ֖הּits fleshprep בְּ + N m sg constr + 3fs suffix · בָּשָׂר (H1320)Prepositional object of נָגַע (thing touched)בָּשָׂר (H1320) 'flesh, meat'; the same word used of the priest's own body in v. 3. The meat of the חַטָּאת carries a charge: to handle it is to be changed by it.
יִקְדָּ֑שׁshall become holyQal impf 3ms · קָדַשׁ (H6942)Predicate verb (apodosis — the consequence of contact)→ Yiqtol: consequential — the automatic, unavoidable resultקָדַשׁ (H6942) 'to become holy'. The clause כֹּל אֲשֶׁר־יִגַּע בִּבְשָׂרָהּ יִקְדָּשׁ is the chapter's theological centre of gravity: holiness is active, contagious, and therefore must be contained — hence the laundering and pot-breaking that follow.
וַאֲשֶׁ֨רand whenconj וְ + relative particle · אֲשֶׁר (H834)Conjunction + relative particle (conditional clause)אֲשֶׁר (H834) with וְ; here quasi-conditional, 'and if/when'. The general principle is now applied to a concrete case — blood on cloth.
יִזֶּ֤הis spatteredQal impf 3ms · נָזָה (H5137)Predicate verb of the conditional clause→ Yiqtol: modal/conditional — 'if any should splash'נָזָה (H5137) 'to spurt, spatter'; in the Hiphil it is the deliberate ritual sprinkling of blood, but the Qal here is accidental — a stray splash. Even an accident transmits holiness.
מִדָּמָהּ֙some of its bloodprep מִן + N m sg constr + 3fs suffix · דָּם (H1818)Partitive prepositional phrase (subject of the verb)דָּם (H1818) 'blood'; the carrier of life (17:11) and the active agent of purification. Its holiness is not diluted by being a drop — any of it consecrates what it lands on.
עַלonprep · עַל (H5921)Locative prepositional phrase (target of the splash)עַל (H5921) 'onto'; marks where the blood lands.
הַבֶּ֔גֶדthe garmentart + N m sg abs · בֶּגֶד (H899)Object of עַל (thing spattered)בֶּגֶד (H899) 'garment'; the same word as the priest's clothing in v. 4. A stained robe cannot simply be washed at home — the holiness in the stain must not be carried out into ordinary life.
אֲשֶׁר֙on whichrelative particle · אֲשֶׁר (H834)Relative particle (resumptive relative clause)אֲשֶׁר (H834); introduces the resumptive clause 'on which it was spattered', identifying the exact spot of the garment that must be treated.
יִזֶּ֣הit was spatteredQal impf 3ms · נָזָה (H5137)Predicate verb of the resumptive relative clause→ Yiqtol: modal — repeats the condition to specify the affected partנָזָה (H5137); the repetition is legally precise — not the whole robe, but the spattered portion, is what must be laundered in the holy place.
עָלֶ֔יהָon itprep עַל + 3fs suffix · עַל (H5921)Prepositional phrase (resumptive — the spattered spot)עַל (H5921) with suffix; resumes the garment as the place of the stain.
תְּכַבֵּ֖סyou shall washPiel impf 2ms · כָּבַס (H3526)Predicate verb (apodosis — prescriptive, direct address)→ Yiqtol: prescriptive — the required remedyכָּבַס (H3526) 'to wash, full (cloth)' — properly the fuller's trade of treading and beating garments, distinct from רָחַץ (washing the body). The washing is not for dirt but for containment.
בְּמָק֥וֹםin a placeprep בְּ + N m sg abs · מָקוֹם (H4725)Locative prepositional phraseמָקוֹם (H4725) 'place'; the laundering must itself happen on holy ground, so that the rinse-water does not carry the holiness out into the camp.
קָדֹֽשׁholyadj m sg abs · קָדוֹשׁ (H6918)Attributive adjective (modifying מָקוֹם)קָדוֹשׁ (H6918) 'holy'; the third 'holy place' of the movement (vv. 19, 20). What the blood has touched cannot be cleaned anywhere else.
21
וּכְלִי חֶ֛רֶשׂ אֲשֶׁ֥ר תְּבֻשַּׁל בּ֖וֹ יִשָּׁבֵ֑ר וְאִם בִּכְלִ֤י נְחֹ֨שֶׁת֙ בֻּשָּׁ֔לָה וּמֹרַ֥ק וְשֻׁטַּ֖ף בַּמָּֽיִם
And an earthenware vessel in which it is boiled shall be broken; but if it is boiled in a bronze vessel, that shall be scoured and rinsed with water.
Porous clay absorbs; it cannot be purged, so it is smashed. Non-porous bronze can be scoured (מֹרַק) and rinsed (שֻׁטַּף) and returned to use. The distinction is not superstition but a coherent physics of holiness: what has soaked up the holy cannot be returned to the common.
Word-by-word analysis· 13 words
וּכְלִיand a vessel ofconj וְ + N m sg constr · כְּלִי (H3627)Subject (fronted, head of construct chain)כְּלִי (H3627) 'vessel, implement, article'; a very general word — anything made for use. The material, named next, decides its fate.
חֶ֛רֶשׂearthenwareN m sg abs · חֶרֶשׂ (H2789)Genitive of material (כְּלִי חֶרֶשׂ)חֶרֶשׂ (H2789) 'earthenware, potsherd'; unglazed clay. Its porosity is the whole point — it absorbs what it holds and cannot be purged of it (cf. 11:33).
אֲשֶׁ֥רin whichrelative particle · אֲשֶׁר (H834)Relative particle introducing a relative clauseאֲשֶׁר (H834); 'in which it is boiled' — the relative clause supplies the condition that triggers the ruling.
תְּבֻשַּׁלit is boiledPual impf 3fs · בָּשַׁל (H1310)Predicate verb of the relative clause (passive)→ Yiqtol (Pual): passive, habitual — 'in which it happens to be boiled'בָּשַׁל (H1310) 'to boil, cook'; the Pual is the passive of the intensive. Boiling, unlike roasting, drives the holy juices deep into the clay — hence the drastic remedy.
בּ֖וֹin itprep בְּ + 3ms suffix · בְּ (H871a)Prepositional phrase (resumptive — the vessel)בְּ with suffix; resumes כְּלִי חֶרֶשׂ, the pot in which the boiling took place.
יִשָּׁבֵ֑רshall be brokenNiphal impf 3ms · שָׁבַר (H7665)Predicate verb (main clause — passive, prescriptive)→ Yiqtol (Niphal): prescriptive passive — mandatory destructionשָׁבַר (H7665) 'to break, shatter'. The pot is not cleaned but destroyed. Once it has absorbed the most-holy, it can never be returned to common use — the only way to contain the holiness is to end the vessel.
וְאִםbut ifconj וְ + conditional particle · אִם (H518)Conditional conjunction (introducing the alternative case)אִם (H518) 'if'; introduces the contrasting case. The law is not arbitrary: it distinguishes materials by their physical properties.
בִּכְלִ֤יin a vessel ofprep בְּ + N m sg constr · כְּלִי (H3627)Locative prepositional phrase (head of construct chain)כְּלִי (H3627) 'vessel'; the same noun as at the start of the verse — only the material has changed, and with it the whole ruling.
נְחֹ֨שֶׁת֙bronzeN f sg abs · נְחֹשֶׁת (H5178)Genitive of material (כְּלִי נְחֹשֶׁת)נְחֹשֶׁת (H5178) 'copper, bronze'; the metal of the altar and its utensils. Non-porous, it holds nothing in its substance — so scouring the surface suffices.
בֻּשָּׁ֔לָהit was boiledPual perf 3fs · בָּשַׁל (H1310)Predicate verb of the protasis (passive)→ Perfective (Pual): the condition presented as an accomplished factבָּשַׁל (H1310) 'to boil'; the perfect states the case as already done — 'if it has been boiled in a bronze pot'.
וּמֹרַ֥קand it shall be scouredconj וְ + Pual weqatal 3ms · מָרַק (H4838)Predicate verb (apodosis — weqatal, passive)→ Weqatal (Pual): prescriptive passive — the required remedyמָרַק (H4838) 'to scour, polish, rub bright'; the vigorous scrubbing of metal. The holiness clings to the surface and must be physically abraded away.
וְשֻׁטַּ֖ףand rinsedconj וְ + Pual weqatal 3ms · שָׁטַף (H7857)Predicate verb (apodosis — second step)→ Weqatal (Pual): prescriptive passive — completes the purgingשָׁטַף (H7857) 'to overflow, rinse, flood'; used of a river in spate. Scouring loosens, flooding carries away — a two-stage decontamination.
בַּמָּֽיִםwith waterprep בְּ + art + N m pl abs · מַיִם (H4325)Prepositional phrase of means (instrument)מַיִם (H4325) 'water', always plural in form. The ordinary agent of ritual cleansing throughout Leviticus.
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כָּל זָכָ֥ר בַּכֹּהֲנִ֖ים יֹאכַ֣ל אֹתָ֑הּ קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא
Every male among the priests may eat of it; it is most holy.
The wording of v. 11 returns (כָּל־זָכָר … יֹאכַל), now for the חַטָּאת, with the refrain קֹדֶשׁ קָדָשִׁים הִוא repeating v. 18. The repetition binds Movements II and IV together: both offerings feed the priesthood, and both do so precisely because they are most holy.
Word-by-word analysis· 8 words
כָּלeveryN m sg constr · כֹּל (H3605)Quantifier in construct (subject phrase)כֹּל (H3605) 'every'; the phrasing repeats v. 11 almost exactly, binding the sin-offering law to the grain-offering law.
זָכָ֥רmaleadj m sg abs · זָכָר (H2145)Genitive of the construct chain (subject of יֹאכַל)זָכָר (H2145) 'male'; the restriction attaches to 'most holy' food, which may be eaten only by those who serve at the altar, and only within its precinct.
בַּכֹּהֲנִ֖יםamong the priestsprep בְּ + art + N m pl abs · כֹּהֵן (H3548)Partitive prepositional phrase (defining the group)כֹּהֵן (H3548); note the slight variation from v. 11 ('among the sons of Aaron'). Here the circle is drawn by office rather than by descent — though in practice the two coincide.
יֹאכַ֣לshall eatQal impf 3ms · אָכַל (H398)Predicate verb (prescriptive/permissive yiqtol)→ Yiqtol: permissive — the standing right of every priestly maleאָכַל (H398) 'to eat'; the offering brought for sin becomes food for those who mediate its removal — a striking transaction at the heart of the priestly system.
אֹתָ֑הּitobj marker + 3fs suffix · אֵת (H853)Direct object of יֹאכַל (antecedent הַחַטָּאת)אֵת (H853) with 3fs suffix, referring to the sin offering.
קֹ֥דֶשׁmost holyN m sg constr · קֹדֶשׁ (H6944)Predicate nominative (head of the superlative construct)קֹדֶשׁ (H6944); the refrain of v. 18 returns as a closing formula, framing the whole movement in the language of supreme holiness.
קָֽדָשִׁ֖יםof holy thingsN m pl abs · קֹדֶשׁ (H6944)Genitive of the superlative constructקֹדֶשׁ (H6944), plural of the superlative; the same verdict pronounced over the grain offering (v. 10) and the sin offering (v. 18) — a triple refrain.
הִֽואit (is)independent pron 3fs · הִיא (H1931)Subject of the verbless clauseהִיא (H1931), spelled הִוא in the Pentateuch; the copula of the nominal clause, giving the verdict its lapidary finality.
23
וְכָל חַטָּ֡את אֲשֶׁר֩ יוּבָ֨א מִדָּמָ֜הּ אֶל אֹ֧הֶל מוֹעֵ֛ד לְכַפֵּ֥ר בַּקֹּ֖דֶשׁ לֹ֣א תֵאָכֵ֑ל בָּאֵ֖שׁ תִּשָּׂרֵֽף
But no sin offering from which any blood has been brought into the tent of meeting to make atonement in the holy place shall be eaten; it shall be burned with fire.
The one חַטָּאת the priest may not eat is the one whose blood has crossed the threshold into the sanctuary itself (cf. 4:1–21; 16:27). Its flesh is burned, not consumed. The chapter thus ends where it began — with fire — but now fire as disposal rather than as offering.
Word-by-word analysis· 14 words
וְכָלbut everyconj וְ + N m sg constr · כֹּל (H3605)Quantifier in construct (subject phrase — adversative)כֹּל (H3605) 'every'; the וְ here is adversative — 'but'. The chapter closes by carving one class of sin offering out of the rule just granted.
חַטָּ֡אתsin offeringN f sg abs · חַטָּאת (H2403)Genitive of the construct chain (subject of תֵאָכֵל)חַטָּאת (H2403); the purification offering. The class now singled out is the one whose blood is carried inside — the 'inner' חַטָּאת of 4:1–21 and of the Day of Atonement (16:27).
אֲשֶׁר֩of whichrelative particle · אֲשֶׁר (H834)Relative particle introducing the qualifying clauseאֲשֶׁר (H834); the relative clause is what does the legal work — it identifies precisely which sin offerings fall under the ban.
יוּבָ֨אis broughtHophal impf 3ms · בּוֹא (H935)Predicate verb of the relative clause (passive)→ Yiqtol (Hophal): passive, conditional — 'whose blood happens to be brought in'בּוֹא (H935) 'to come'; the Hophal is 'to be brought'. The decisive fact is spatial: the blood has crossed the threshold into the sanctuary.
מִדָּמָ֜הּsome of its bloodprep מִן + N m sg constr + 3fs suffix · דָּם (H1818)Partitive prepositional phrase (subject of the passive verb)דָּם (H1818) 'blood'; the partitive מִן matters — even a portion of the blood entering the tent disqualifies the whole animal from being eaten.
אֶלintoprep · אֶל (H413)Preposition of direction (goal — entry into the sanctuary)אֶל (H413) 'into'; the preposition carries the whole weight of the ruling — everything hinges on whether the blood went *in*.
אֹ֧הֶלthe tent ofN m sg constr · אֹהֶל (H168)Object of אֶל (head of construct chain)אֹהֶל (H168) 'tent'; the tabernacle interior, as against the courtyard where the priests eat (v. 19). The boundary between the two is what this final law polices.
מוֹעֵ֛דmeetingN m sg abs · מוֹעֵד (H4150)Genitive of the construct chain (אֹהֶל מוֹעֵד)מוֹעֵד (H4150) 'appointed meeting'; the innermost sphere of encounter. Blood that has served there cannot be recycled as priestly food.
לְכַפֵּ֥רto make atonementprep לְ + Piel inf constr · כָּפַר (H3722)Infinitive of purpose→ Infinitival: purpose — states why the blood was brought insideכָּפַר (H3722) 'to atone, purge, cover, ransom' — the central verb of Levitical theology and the root of כִּפֻּרִים (Yom Kippur). Here the לְ is telic: the blood entered the tent *in order to* purge it.
בַּקֹּ֖דֶשׁin the holy placeprep בְּ + art + N m sg abs · קֹדֶשׁ (H6944)Locative prepositional phrase (place of the atonement)קֹדֶשׁ (H6944), here concrete — 'the sanctuary, the holy place'. The same noun that has been an abstract quality throughout the chapter now names a room.
לֹ֣אnotnegative particle · לֹא (H3808)Negative particle (categorical prohibition)לֹא (H3808); the chapter's final prohibition. Where v. 22 granted the priests their food, this negation withdraws it in one specific and weighty case.
תֵאָכֵ֑לit shall be eatenNiphal impf 3fs · אָכַל (H398)Predicate verb (negated passive — prohibition)→ Yiqtol (Niphal) with לֹא: absolute prohibitionאָכַל (H398) Niphal 'to be eaten'; the verb that has run through the whole chapter — of fire eating the offering, of priests eating their bread — is now, at the last, forbidden.
בָּאֵ֖שׁwith fireprep בְּ + art + N (c) sg abs · אֵשׁ (H784)Prepositional phrase of means (fronted for emphasis)אֵשׁ (H784) 'fire'; the chapter ends with the word it began with (vv. 2, 5, 6). But the sense has turned: the fire that fed the priests and carried the offerings up now consumes what no one may eat.
תִּשָּׂרֵֽףit shall be burnedNiphal impf 3fs · שָׂרַף (H8313)Predicate verb (passive — the chapter's final ruling)→ Yiqtol (Niphal): prescriptive passive — mandatory destruction by fireשָׂרַף (H8313) 'to burn up, incinerate' — note the contrast with קָטַר, 'to turn into smoke as an offering'. This is not sacrifice but disposal: the flesh is destroyed, not sent up. The last word of the chapter is the burning of what is too holy to eat.