Leviticus 24:13

Hebrew (Westminster Leningrad Codex)

English Translation

Yahweh spoke to Moses, saying,

World English Bible · Public Domain

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Word by word

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מֹשֶׁ֥ה

Môsheh

H4872

“Moses”

Noun, Proper

Appears 765× in the Hebrew Bible
First appears at Exodus 2:10

Full BDB Definition

Origin: from H4871

TWOT: 1254

Moses = "drawn" - the prophet and lawgiver, leader of the exodus

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

5: words
5: distinct lemmas
Pentateuch: section

Grammatical profile

2 verbs
2 nouns
1 preposition

Verb forms

וַיְדַבֵּ֥ר Piel · Sequential Imperfect
לֵּאמֹֽר Qal · Infinitive Construct

Hebrew & Septuagint length

In English translation the verse runs 5 words from the Hebrew and 7 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 5 Hebrew tokens and 6 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Leviticus 24:13 Masoretic · Westminster Leningrad Codex

וַיְדַבֵּ֥ר יְהוָ֖ה אֶל מֹשֶׁ֥ה לֵּאמֹֽר

Yahweh spoke to Moses, saying,

World English Bible · Public Domain

Greek LXX Leviticus 24:13 Septuagint · lemma form

καί λαλέω κύριος πρός μωυσῆς λέγω

And the Lord spoke to Moses, saying,

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

Targum Onkelos Torah (Genesis–Deuteronomy)

וּמַלִיל יְיָ עִם מֹשֶׁה לְמֵימָר

(no public-domain English translation for this verse)

Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)

וּמַלֵיל יְיָ עִם משֶׁה לְמֵימָר

And the Lord spake with Mosheh, saying:

Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Leviticus 24:13 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Ellicott's Commentary for English Readers

(13) And the Lord spake unto Moses.—In none of these instances, however, is it stated how and where Moses made this appeal to God, whether he inquired by means of the Urim and Thummim, or otherwise. As God promised to reveal His will to Moses from the mercy-seat between the cherubim (Exo_25:22), it is probable that the lawgiver received the Divine directions in the sanctuary.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

John Gill's Exposition

And the Lord spake unto Moses,.... From off the mercy seat in the holy of holies, where he had promised to meet him and commune with him about anything he should inquire of him, as he did at this time:

saying; as follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Pulpit Commentary

Vers. 13, 14. Bring forth him that hath cursed without the camp; lest the camp should become polluted by his deathand let all that heard him lay their hands upon his head. The ceremony of laying on of hands in all cases set apart the person or thing on whom or on which they were laid for some special purpose. Its further signification was determined by the particular circumstances of the case. Here it probably returned back on the head of the blasphemer the guilt which otherwise would have adhered to the witnesses from the fact of their hearing his blasphemy, and appearing to acquiesce in it.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Keil & Delitzsch

C. F. Keil & F. Delitzsch

Jehovah ordered the blasphemer to be taken out of the camp, and the witnesses to lay their hands upon his head, and the whole congregation to stone him; and published at the same time the general law, that whoever cursed his God should bear (i.e., atone for) his sin (cf. Exo 22:27), and whoever blasphemed the name of Jehovah should be stoned, the native as well as the foreigner. By laying (resting, cf. Lev 1:4) their hands upon the head of the blasphemer, the hearers or witnesses were to throw off from themselves the blasphemy which they had heard, and return it upon the head of the blasphemer, for him to expiate. The washing of hands in Deu 21:6 is analogous; but the reference made by Knobel to Deu 17:7, where the witnesses are commanded to turn their hand against an idolater who had been condemned to death, i.e., to stone him, is out of place.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

unfoldingWord translationNotes

Door43 World Missions Community

All who heard him must lay their hands on his head

They were to put their hands on his head to show that he was the guilty one. (See: Symbolic Action)

translationWords

assembly

stone

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Leviticus, in the Pentateuch, opens this verse with 5 words (5 distinct Hebrew lemmas). Its most distinctive word is Môsheh (“Moses”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word Môsheh carries the sense “Moses.” How does it shape the verse?
These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
The verb «וַיְדַבֵּ֥ר» is Piel Sequential Imperfect. How does its form color the action?
Reading how Ellicott's Commentary for English Readers and John Gill's Exposition read this verse, where do the two commentators agree and where do they part?

Things to notice

This verse counts 5 Hebrew ↔ 6 Greek words.
These translations choose different wording for 4 words in this verse.
5 distinct Hebrew lemmas span 5 words in this verse.