He shall bring it to the priest, and the priest shall take his handful of it as the memorial portion, and burn it on the altar, on the offerings of Yahweh made by fire. It is a sin offering.
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He shall bring it to the priest, and the priest shall take his handful of it as the memorial portion, and burn it on the altar, on the offerings of Yahweh made by fire. It is a sin offering.
Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering.
And he shall bring it to the priest, and the priest shall grab from it, the fullness of his handful, its memorial portion. And he shall cause to become smoke on the altar, above the gifts of Yahweh. It a sin offering.
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
He shall bring it to the priest, and the priest shall take his handful of it as the memorial portion, and burn it on the altar, on the offerings of Yahweh made by fire. It is a sin offering.
He is to bring it to the priest, who shall take a handful from it as a memorial portion and burn it on the altar atop the offerings made by fire to the LORD; it is a sin offering.
He is to bring it to the priest, who shall take a handful from it as a memorial portion and burn it on the altar atop the food offerings to the LORD; it is a sin offering.
Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering.
And he shall bring it to the priest, and the priest shall take his handful of it as the memorial thereof, and burn it on the altar, upon the offerings of Jehovah made by fire: it is a sin-offering.
And he shall bring it to the priest, and the priest shall take his handful of it as the memorial thereof, and burn it on the altar, upon the offerings of the LORD made by fire: it is a sin offering.
Then shall hee bring it to the Priest, and the Priest shall take his handfull of it for the remembrance thereof, and burne it vpon the altar with the offrings of the Lord made by fire: for it is a sinne offring.
And he shall deliver it to the priest: who shall take a handful thereof, and shall burn it upon the altar for a memorial of him that offered it:
and he hath brought it in unto the priest, and the priest hath taken a handful from it -- the fulness of his hand -- its memorial -- and hath made perfume on the altar, according to the fire-offerings of Jehovah; it `is' a sin-offering.
and he has brought it to the priest, and the priest has taken a handful from it of the fullness of his hand—its memorial—and has made incense on the altar, according to the fire-offerings of YHWH; it [is] a sin-offering.
He must bring it to the priest, and the priest will take a handful of it as a representative offering and then burn it on the altar, on top of the offerings made by fire for Yahweh. This is a sin offering.
And he shall bring it to the priest, and the priest shall grab from it, the fullness of his handful, its memorial portion. And he shall cause to become smoke on the altar, above the gifts of Yahweh. It a sin offering.
And he shall bring it to the priest, and the priest shall take his handful of it, the memorial thereof, and burn it on the altar, with Jehovah's offerings by fire: it is a sin-offering.
He shall bring it to the priest, and the priest shall take his handful of it as the memorial portion, and burn it on the altar, on the offerings of the LORD made by fire. It is a sin offering.
Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial of it, and burn it on the altar, according to the offerings made by fire to the LORD: it is a sin-offering.
Take it to the priest, who shall take a handful as a ‘reminder part’ and burn it on the altar on top of the burnt offerings to the Lord. It is a sin offering.
And let him come to the priest with it, and the priest will take some of it in his hand, to be burned on the altar as a sign, among the offerings of the Lord made by fire: it is a sin-offering.
And he shall bring it to the priest, and the priest shall take his handful of it as the memorial-part thereof, and make it smoke on the altar, upon the offerings of the LORD made by fire; it is a sin-offering.
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
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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 →
Notable vocabulary
The rarest word here is וְקָמַ֣ץ to grasp H7061 — appearing just 3 times in the whole Hebrew Bible.
Shared distinctive vocabulary
וְקָמַ֣ץ to grasp H7061 occurs in 3 verses of the Hebrew Bible. Also found in:
Grammatical profile
Verb forms
Repetition
A word recurs within this verse — often emphatic in Hebrew:
Hebrew & Septuagint length
In English translation the verse runs 39 words from the Hebrew and 37 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 17 Hebrew tokens and 27 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.
Topical passages linked to Leviticus 5:12 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.
Cross-references courtesy of OpenBible.info (CC BY 4.0).
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.
וֶהֱבִיאָהּ֮ אֶל הַכֹּהֵן֒ וְקָמַ֣ץ הַכֹּהֵ֣ן מִ֠מֶּנָּה מְל֨וֹא קֻמְצ֜וֹ אֶת אַזְכָּרָתָה֙ וְהִקְטִ֣יר הַמִּזְבֵּ֔חָה עַ֖ל אִשֵּׁ֣י יְהוָ֑ה חַטָּ֖את הִֽוא
He shall bring it to the priest, and the priest shall take his handful of it as the memorial portion, and burn it on the altar, on the offerings of Yahweh made by fire. It is a sin offering.
World English Bible · Public Domain
καί φέρω αὐτός πρός ὁ ἱερεύς καί δράσσομαι ὁ ἱερεύς ἀπό αὐτός πλήρης ὁ δράξ ὁ μνημόσυνον αὐτός ἐπιτίθημι ἐπί ὁ θυσιαστήριον ὁ ὁλοκαύτωμα κύριος ἁμαρτία εἰμί
And he shall bring it to the priest; and the priest having taken a handful of it, shall lay the memorial of it on the altar of whole burnt offerings to the Lord; it is a sin-offering.
LXX2012 (modern English Septuagint) · Public Domain
On this verse, Haydock's Catholic Bible Commentary discusses the Septuagint’s reading. Read the note in Commentary ↓
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 →
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.
וְיַיְתִנַהּ לְוַת כַּהֲנָא וְיִקְמוֹץ כַּהֲנָא מִנַהּ מְלֵי קֻמְצֵהּ יָת אִדְכַּרְתַּהּ וְיַסֵק לְמַדְבְּחָא עַל קֻרְבָּנַיָא דַיְיָ חַטָאתָא הִיא
(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.
וְיַיְתִינָהּ לְוַת כַּהֲנָא וְיִקְמוֹץ כַּהֲנָא מִינָהּ מְלֵי קוֹמְצֵיהּ יַת שְׁבַח אַדְכַּרְתָּא וְיִסַק לְמַדְבְּחָא עַל קוּרְבָּנַיָא דַיְיָ חַטָאתָא הוּא
And he shall bring it to the priest, and the priest shall take a handful for a commendable memorial thereof, and burn it at the altar with the oblations of the Lord: it is a sin offering.
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.
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 17 words (16 distinct Hebrew lemmas). Its most distinctive word is qâmats (“to grasp”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on Leviticus 5:12 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 →
Trapp's Complete Commentary
John Trapp
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges
gen. ed. J. J. S. Perowne
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
unfoldingWord translationNotes
Door43 World Missions Community
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Rashi
Rabbi Shlomo Yitzchaki (Rashi)
Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.