Moses took them from their hands, and burned them on the altar on the burnt offering. They were a consecration for a sweet savor. It was an offering made by fire to Yahweh.
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The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.
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Moses took them from their hands, and burned them on the altar on the burnt offering. They were a consecration for a sweet savor. It was an offering made by fire to Yahweh.
And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savor: it is an offering made by fire unto the LORD.
And Moses took them from on their hands, and he caused to become smoke on the altar, on the burnt offering. They an ordination offering for a scent of pleasing. It a gift to Yahweh.
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.
Moses took them from their hands, and burned them on the altar on the burnt offering. They were a consecration for a sweet savor. It was an offering made by fire to Yahweh.
Then Moses took these from their hands and burned them on the altar with the burnt offering. This was an ordination offering, a pleasing aroma, an offering made by fire to the LORD.
Then Moses took these from their hands and burned them on the altar with the burnt offering. This was an ordination offering, a pleasing aroma, a food offering to the LORD.
And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savor: it is an offering made by fire unto the LORD.
And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering: they were a consecration for a sweet savor: it was an offering made by fire unto Jehovah.
And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were a consecration for a sweet savour: it was an offering made by fire unto the LORD.
After, Moses tooke the out of their hands, and burnt them vpon the altar for a burnt offring: for these were consecrations for a sweete sauour which were made by fire vnto the Lord.
He took them again from their hands, and burnt them upon the altar of holocaust, because it was the oblation of consecration, for a sweet odour of sacrifice to the Lord.
And Moses taketh them from off their hands, and maketh perfume on the altar, on the burnt-offering, they `are' consecrations for sweet fragrance; it `is' a fire-offering to Jehovah;
And Moses takes them from off their hands, and makes incense on the altar, on the burnt-offering—they [are] consecrations for refreshing fragrance; it [is] a fire-offering to YHWH;
Then Moses took them from off their hands and burned them on the altar for the burnt offering. They were a consecration offering and produced a sweet aroma. It was an offering made by fire to Yahweh.
And Moses took them from on their hands, and he caused to become smoke on the altar, on the burnt offering. They an ordination offering for a scent of pleasing. It a gift to Yahweh.
And Moses took them from off their hands, and burned [them] on the altar, over the burnt-offering: they were a consecration-offering for a sweet odour: it was an offering by fire to Jehovah.
Moses took them from their hands, and burned them on the altar on the burnt offering. They were a consecration offering for a pleasant aroma. It was an offering made by fire to the LORD.
And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering: they were consecrations for a sweet savor: it is an offering made by fire to the LORD.
After this Moses took them back and burned them on the altar with the burnt offering. This was an ordination offering, a food offering to be accepted by the Lord.
And Moses took them from their hands, and they were burned on the altar on the burned offering, as a priest's offering for a sweet smell, an offering made by fire to the Lord.
And Moses took them from off their hands, and made them smoke on the altar upon the burnt-offering; they were a consecration-offering for a sweet savour; it was an offering made by fire unto the LORD.
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 מִלֻּאִ֥ים installation H4394 — appearing just 15 times in the whole Hebrew Bible.
Shared distinctive vocabulary
מִלֻּאִ֥ים installation H4394 occurs in 15 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 33 words from the Hebrew and 29 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 16 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 8:28 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.
וַיִּקַּ֨ח מֹשֶׁ֤ה אֹתָם֙ מֵעַ֣ל כַּפֵּיהֶ֔ם וַיַּקְטֵ֥ר הַמִּזְבֵּ֖חָה עַל הָעֹלָ֑ה מִלֻּאִ֥ים הֵם֙ לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֥ה ה֖וּא לַיהוָֽה
Moses took them from their hands, and burned them on the altar on the burnt offering. They were a consecration for a sweet savor. It was an offering made by fire to Yahweh.
World English Bible · Public Domain
καί λαμβάνω μωυσῆς ἀπό ὁ χείρ αὐτός καί ἀναφέρω αὐτός μωυσῆς ἐπί ὁ θυσιαστήριον ἐπί ὁ ὁλοκαύτωμα ὁ τελείωσις ὅς εἰμί ὀσμή εὐωδία κάρπωμα εἰμί ὁ κύριος
And Moses took the breast, and separated it for a heave-offering before the Lord, from the ram of consecration; and it became Moses' portion, as the Lord commanded Moses.
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 →
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.
וּנְסִיב מֹשֶׁה יָתְהוֹן מֵעַל יְדֵיהוֹן וְאַסֵק לְמַדְבְּחָא עַל עֲלָתָא קוּרְבָּנַיָא אִנוּן לְאִתְקַבָּלָא בְרַעֲוָא קוּרְבָּנָא הוּא קֳדָם יְיָ
(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.
וּנְסֵיב משֶׁה יַתְהוֹן מֵעַל יְדֵיהוֹן וְאַסֵיק עַל מַדְבְּחָא עַל עֲלָתָא קָרְבָּן אַשְׁלָמוּתָא הִינוּן דִשְׁלִימוּן בְּכוֹלָא מְטוּל לְאִתְקַבְּלָא בְּרַעֲוָא קֳדָם יְיָ
And Mosheh took them from off their hands, and burned (them) upon the altar with the burnt sacrifice; a completing offering were they to complete all, to be received with acceptance before the Lord.
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 16 words (15 distinct Hebrew lemmas). Its most distinctive word is milluʼ (“installation”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on Leviticus 8:28 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 →
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.
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.