Leviticus 7:36

Hebrew (Westminster Leningrad Codex)

English Translation

which Yahweh commanded to be given them of the children of Israel, in the day that he anointed them. It is their portion forever throughout their generations.

World English Bible · Public Domain

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מָשְׁח֣וֹ

mâshach

H4886

“to anoint · him”

Verb, Qal, Infinitive Construct + Suffix, Personal, 3rd Person, Masculine, Singular

Appears 69× in the Hebrew Bible
First appears at Genesis 31:13

Full BDB Definition

Origin: a primitive root

TWOT: 1255

to smear, anoint, spread a liquid - (Qal) - to smear - to anoint (as consecration) - to anoint, consecrate - (Niphal) to be anointed

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
13: distinct lemmas
Pentateuch: section

Grammatical profile

3 verbs
7 nouns
2 prepositions
2 particles

Verb forms

צִוָּ֨ה Piel · Perfect
לָתֵ֣ת Qal · Infinitive Construct
מָשְׁח֣וֹ Qal · Infinitive Construct

Hebrew & Septuagint length

In the original languages it is 14 Hebrew tokens and 19 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 7:36 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Leviticus 8:12 He poured some of the anointing oil on Aaron's head, and anointed him, to sanctify him.
Leviticus 8:30 Moses took some of the anointing oil, and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, and on his sons, and on his sons' garments with him, and sanctified Aaron, his garments, and his sons, and his sons' garments with him.
Exodus 40:13–15 You shall put on Aaron the holy garments; and you shall anoint him, and sanctify him, that he may minister to me in the priest's office.

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.

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

Hebrew Leviticus 7:36 Masoretic · Westminster Leningrad Codex

אֲשֶׁר֩ צִוָּ֨ה יְהוָ֜ה לָתֵ֣ת לָהֶ֗ם בְּיוֹם֙ מָשְׁח֣וֹ אֹתָ֔ם מֵאֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל חֻקַּ֥ת עוֹלָ֖ם לְדֹרֹתָֽם

which Yahweh commanded to be given them of the children of Israel, in the day that he anointed them. It is their portion forever throughout their generations.

World English Bible · Public Domain

Greek LXX Leviticus 7:36 Septuagint · lemma form

καθά ἐντέλλομαι κύριος δίδωμι αὐτός ὅς ἡμέρα χρίω αὐτός παρά ὁ υἱός ἰσραήλ νόμιμος αἰώνιος εἰς ὁ γενεά αὐτός

No English rendering of this Greek verse — the small residue in the structurally divergent books.

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from a public-domain English Septuagint. 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)

דִי פַקִיד יְיָ לְמִתַּן לְהוֹן בְּיוֹמָא דְרַבִּי יָתְהוֹן מִן בְּנֵי יִשְׂרָאֵל קְיָם עָלָם לְדָרֵיהוֹן

(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)

דְפַקֵיד יְיָ לְמִנְתַּן לְהוֹם בְּיוֹמָא דְרַבֵּי יַתְהוֹן מֵעִם בְּנֵי יִשְרָאֵל קְיַם עֲלָם לְדָרֵיהוֹן

which the Lord commanded to be given them in the day of their consecration from among the sons of Israel, by an everlasting statute to your generations.

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 7:36 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 →

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

36. in the day that he anointed them] According to Exo_29:7; Lev_4:3; Lev_4:5; Lev_4:16; Lev_6:20; Lev_6:22; Lev_8:12; Lev_21:10; Lev_21:12; Num_35:25, only one priest (the high priest) was anointed, but according to Exod. 7:29, Exo_28:41, Exo_30:30, Exo_40:15; Lev_7:36; Lev_10:7; Num_3:3, all priests were anointed.

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.

Tyndale Open Study Notes

Tyndale Open Resources

7:36 anointed: See 8:12, 30; also Exod 40:13-15.

Adam Clarke's Commentary

Verse 36. In the day that he anointed them] See Clarke on Ex 40:15.

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

(36) Which the Lord commanded to be given them.—That is, this command is binding upon every offerer to give the before-mentioned parts to the officiating priests, since this is their right by virtue of their office.

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

This is the law of the burnt offering,.... As delivered, Lev 6:9,

of the meat offering; as in Lev 6:14,

and of the sin offering; as in Lev 6:25,

and of the trespass offering; as in Lev 7:1,

and of the consecrations; of Aaron and his sons to the priest's office, as in Lev 6:20,

and of the sacrifice of the peace offerings; as in this chapter, Lev 7:11 for this is only a recapitulation of the several laws respecting these things before observed.

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

Israel. Hebrew adds, "in the day of his anointing," or consecration. (Calmet)

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).

Whedon's Commentary on the Bible

Daniel D. Whedon

36. In the day that he anointed them — The command given on that day extends over the whole period of the Aaronic priesthood.

A statute for ever — See Lev_3:17, note.

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

Ramban (Nachmanides)

Rabbi Moshe ben Nachman (Ramban / Nachmanides)

WHICH THE ETERNAL COMMANDED TO BE GIVEN THEM IN THE DAY THAT THEY WERE ANOINTED. The order of the verse is as follows: “Which the Eternal commanded, on the day that they were anointed, to be given them from the children of Israel, by a statute forever.” And the explanation of the phrase in the day that they were anointed, is “at the time of the anointment.” Similarly, in the day when they were presented to minister means: “at that time when He separated them” [to minister as priests]. Rabbi Abraham ibn Ezra wrote that “‘b’yom’ (in the day) that they were anointed means mi’yom (from the day) that they were anointed. in the word b’yom (in the day) thus serves as a mem (mi’yom — from the day). Ibn Ezra thus solves the difficulty in the verse (see Note 150) by interpreting it as a command for the future. Similarly, and that which remaineth ‘babasar ubalachem’ [literally: “in the meat and in the bread”]. means mibasar umilechem (“of the meat and of the bread”).

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (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 (13 distinct Hebrew lemmas). Its most distinctive word is mâshach (“to anoint”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

What does “to anoint” (mâshach) contribute to the verse as a whole?
Leviticus 8:12 shares this passage’s theme. How do the two illuminate each other?
These translations render this verse differently; the difference is in the English rendering, not the original. What questions does that raise?
The verb «צִוָּ֨ה» is Piel Perfect. How does its form color the action?
Reading how The Cambridge Bible for Schools and Colleges and Tyndale Open Study Notes read this verse, where do the two commentators agree and where do they part?

Things to notice

This verse counts 14 Hebrew ↔ 19 Greek words.
These translations choose different wording for 14 words in this verse.
13 distinct Hebrew lemmas span 14 words in this verse.