Leviticus 7:2

Hebrew (Westminster Leningrad Codex)

English Translation

In the place where they kill the burnt offering, he shall kill the trespass offering; and its blood he shall sprinkle on the altar round about.

World English Bible · Public Domain

Highlights

Septuagint runs longer here — compare

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יִזְרֹ֥ק

zâraq

H2236

“to scatter”

Verb, Qal, Imperfect, 3rd Person, Masculine, Singular

Appears 35× in the Hebrew Bible
First appears at Exodus 9:8

Full BDB Definition

Origin: a primitive root

TWOT: 585

to scatter, sprinkle, toss, throw, scatter abundantly, strew - (Qal) to scatter, sprinkle, toss - (Pual) to be sprinkled

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 →

14: words
11: distinct lemmas
Pentateuch: section

Shared distinctive vocabulary

יִזְרֹ֥ק to scatter H2236 occurs in 33 verses of the Hebrew Bible. Also found in:

Grammatical profile

3 verbs
6 nouns
1 preposition
4 particles

Verb forms

יִשְׁחֲטוּ֙ Qal · Imperfect
יִשְׁחֲט֖וּ Qal · Imperfect
יִזְרֹ֥ק Qal · Imperfect

Repetition

A word recurs within this verse — often emphatic in Hebrew:

יִשְׁחֲטוּ֙ to slaughter H7819 ×2

Hebrew & Septuagint length

In English translation the verse runs 26 words from the Hebrew and 37 from the Septuagint (LXX English) — the Septuagint runs noticeably longer here. See the side-by-side →

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 14 Hebrew tokens and 23 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.

Cross-references

Topical passages linked to Leviticus 7:2 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Leviticus 1:5 He shall kill the bull before Yahweh. Aaron's sons, the priests, shall present the blood and sprinkle the blood around on the altar that is at the door of the Tent of Meeting.
Leviticus 1:11 He shall kill it on the north side of the altar before Yahweh. Aaron's sons, the priests, shall sprinkle its blood around on the altar.
Leviticus 6:25 "Speak to Aaron and to his sons, saying, 'This is the law of the sin offering: in the place where the burnt offering is killed, the sin offering shall be killed before Yahweh. It is most holy.
Leviticus 1:3 "'If his offering is a burnt offering from the herd, he shall offer a male without blemish. He shall offer it at the door of the Tent of Meeting, that he may be accepted before Yahweh.
Leviticus 3:2 He shall lay his hand on the head of his offering, and kill it at the door of the tent of meeting: and Aaron's sons the priests shall sprinkle the blood on the altar round about.
Leviticus 3:8 and he shall lay his hand on the head of his offering, and kill it before the tent of meeting: and Aaron's sons shall sprinkle its blood on the altar round about.
Leviticus 4:24 He shall lay his hand on the head of the goat, and kill it in the place where they kill the burnt offering before Yahweh. It is a sin offering.
Leviticus 4:29 He shall lay his hand on the head of the sin offering, and kill the sin offering in the place of burnt offering.

Leviticus 4:33 He shall lay his hand on the head of the sin offering, and kill it for a sin offering in the place where they kill the burnt offering.
Leviticus 5:9 He shall sprinkle some of the blood of the sin offering on the side of the altar; and the rest of the blood shall be drained out at the base of the altar. It is a sin offering.
Numbers 6:12 He shall separate to Yahweh the days of his separation, and shall bring a male lamb a year old for a trespass offering; but the former days shall be void, because his separation was defiled.
Isaiah 52:15 so shall he sprinkle many nations; kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they understand.
Ezekiel 36:25 I will sprinkle clean water on you, and you shall be clean: from all your filthiness, and from all your idols, will I cleanse you.
Ezekiel 40:39 In the porch of the gate were two tables on this side, and two tables on that side, to kill thereon the burnt offering and the sin-offering and the trespass-offering.
Hebrews 9:19–22 For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people,
Hebrews 11:28 By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.

Hebrews 12:24 to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel.
1 Peter 1:2 according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled in his blood: Grace to you and peace be multiplied.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

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

Here the Septuagint runs noticeably longer than the Hebrew — LXX2012 (modern English Septuagint) 37 words vs World English Bible 26. A rough length comparison of the two English translations, not a word-level alignment — read both below.

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

Hebrew Leviticus 7:2 Masoretic · Westminster Leningrad Codex

בִּמְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת הָ֣עֹלָ֔ה יִשְׁחֲט֖וּ אֶת הָאָשָׁ֑ם וְאֶת דָּמ֛וֹ יִזְרֹ֥ק עַל הַמִּזְבֵּ֖חַ סָבִֽיב

In the place where they kill the burnt offering, he shall kill the trespass offering; and its blood he shall sprinkle on the altar round about.

World English Bible · Public Domain

Greek LXX Leviticus 7:2 Septuagint · lemma form

ἐν τόπος οὗ σφάζω ὁ ὁλοκαύτωμα σφάζω ὁ κριός ὁ πλημμέλεια ἔναντι κύριος καί ὁ αἷμα προςχέω ἐπί ὁ βάσις ὁ θυσιαστήριον κύκλος

If a man should offer it for praise, then shall he bring, for the sacrifice of praise, loaves of fine flour made up with oil, and unleavened cakes anointed with oil, and fine flour kneaded with oil.

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)

בְּאַתְרָא דִי יִכְּסוּן יָת עֲלָתָא יִכְּסוּן יָת אֲשָׁמָא וְיָת דְמֵהּ יִזְרַק עַל מַדְבְּחָא סְחוֹר סְחוֹר

(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)

בְּאַתְרָא דְיִכְסוּן יַת עֲלָתָא יִכְסוּן יַת אַשְׁמָא וְיַת אַדְמֵיהּ יִדְרוֹק עַל מַדְבְּחָא חֲזוֹר חֲזוֹר

In the place where they kill the burnt sacrifice they shall kill the trespass offering, and the blood thereof shall he sprinkle upon the altar round about.

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 7:2 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

Lev 7:2 In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar.

Ver. 2. In the place.] {See Trapp on "Lev 1:11"}

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.

Geneva Bible (1599)

Geneva Bible translators

At the court gate.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Adam Clarke's Commentary

Verse 2. In the place where they kill the burnt-offering] viz., on the north side of the altar, Le 1:11.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Ellicott's Commentary for English Readers

(2, 4) In the place where they kill.—That is, the north side of the altar (Lev_1:11).

Shall they kill the trespass offering.—That is, the people who bring these sacrifices shall kill them, since the offerers themselves slaughtered the victim. (See Lev_1:5.)

The blood thereof shall he sprinkle.—Better, throw the blood. (See Lev_1:5.) Unlike the sin offering, the blood of which was thrown upon the horns of the altar (Lev_4:25; Lev_4:30; Lev_4:34), that of the trespass offering was simply thrown upon the walls of the altar, or round about it. (See Lev_5:9.) During the second Temple there was a scarlet line or thread round the altar, exactly in the middle. The blood of the trespass offering and of the peace offering was thrown round about below the central line, whilst that of the whole burnt offering was thrown round about above the central line.

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

2. shall he sprinkle] or scatter, as in the Burnt-Offering. See note on Lev_1:5.

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

In the place where they kill the burnt offering shall they kill the trespass offering,.... See Lev 1:11,

and the blood thereof shall he sprinkle round about upon the altar; on the upper part of it. There was a scarlet thread that was drawn around the altar in the middle, the blood of some of the sacrifices was sprinkled below it; and some above it, as was the blood of the trespass offering.

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

Whedon's Commentary on the Bible

Daniel D. Whedon

2. The blood… shall he sprinkle — See Lev_1:5, note. “The sprinkling of the blood,” says Outram, “was by much the most sacred part of the entire service, since it was that by which the life and soul of the victim were considered to be given to God as the supreme Lord of life and death.” In explaining the significance of this rite, orthodox writers assert that the blood, as representing the life of an innocent animal, was offered to Divine justice as the substitute for the death-penalty inflicted on the guilty soul of the offerer. On the other hand, Socinian and rationalistic writers deny the possibility of rendering a satisfaction to the justice of God. Bahr, with much depth of thought and apparent conformity to the fundamental truths of the Scriptures, insists that there is no symbolical execution of punishment, but rather a typical giving away of the soul of the offerer unto God. “As the presentation of the blood of the beast is a giving up and away of the beast-life in death, so must the natural, that is, selfish life of the offerer, acting in contrariety to God, be given up and away, that is, die; but since this is a giving away to Jehovah, it is no mere ceasing to be, but a dying which, eo ipso, goes into life. Accordingly, the meaning of a sacrifice is in short this, that the natural, sinful being (life) is given up to God in death, in order to obtain the true being (sanctification) through fellowship with God.” This view proceeds upon the supposition that sin is a mere trifle, a bitter-sweet good, a necessary misstep of the infant tottering from his probationary cradle to the state of fixed holiness, and needing no atonement in a universe in which all finite personalities are only manifestations of the one impersonal and nondescript agency called God, and the radical distinction between sin and holiness is an illusion. This exegesis of the bloodshedding on Jewish altars and on Mount Calvary is admirably adapted “to a mystical, pantheistic nature-religion,” but it is extremely repugnant to the plain theistical religion typically set forth by Moses, and actually established by the Son of God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Rashi

Rabbi Shlomo Yitzchaki (Rashi)

שחטו THEY SHALL SLAUGHTER — By using the plural ישחטו Scripture speaks of “several slaughterers” in connection with the עולה ‎‎‎‎(ישחטו את עולה)‎ ” in order to include also the communal burnt-offering under the law that an עולה must be slaughtered on the north side of the altar. — Since we do not find a guilt-offering in the case of the whole community, the term ישחטו in the plural is used here (ישחטו את האשם) because Scripture brings it in connection with the עולה (i. e. since the plural is used of the עולה it balances it by the same expression in the next phrase) (cf. Sifra, Tzav, Section 5 3).

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.

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 14 words (11 distinct Hebrew lemmas). Its most distinctive word is zâraq (“to scatter”). The Greek Septuagint runs longer here. A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word zâraq carries the sense “to scatter.” How does it shape the verse?
How does Exodus 9:8, which shares the word «to scatter», read alongside this verse?
What does the repetition of “to slaughter” (2× in this one verse) do in this verse?
The Septuagint runs longer here than the Hebrew. What might account for the difference?
The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
«יִשְׁחֲטוּ֙» is a Qal Imperfect verb. How does that grammatical form shape the action described?
Compare how Trapp's Complete Commentary and Geneva Bible (1599) read this verse. Where do they agree or differ?

Things to notice

This verse counts 14 Hebrew ↔ 23 Greek words.
These translations choose different wording for 13 words in this verse.
“to slaughter” occurs 2× in this single verse.
11 distinct Hebrew lemmas span 14 words in this verse.