Leviticus 3:12 — Word Study
WLCוְאִ֥ם עֵ֖ז קָרְבָּנ֑וֹ וְהִקְרִיב֖וֹ לִפְנֵ֥י יְהוָֽה׃
BSAIfʼim one’s offeringqorbân [a gift, sacrifice, or oblation] is a goatʻêz [she-goat, kid] he is to presentqârab [bring near, approach] it beforepânîym [in the presence of, face to face with] the LORDYᵉhôvâh [Yehovah, the divine name of God]
| Greek | English | Parsing |
|---|---|---|
| וְאִ֥ם | and if | Conjunction, particle |
| עֵ֖ז | [is] a goat | Noun common, feminine singular absolute |
| קָרְבָּנ֑וֹ | present his | Noun common masculine singular construct, suffix |
| וְהִקְרִיב֖וֹ | and he will present it | Verb hiphil sequential perfect third person masculine singular, suffix |
| לִפְנֵ֥י | before | Preposition, noun common masculine plural construct |
| יְהוָֽה׃ | Yahweh | Noun proper |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | If one’s offering is a goat, he is to present it before the LORD. |
| KJV | ¶ And if his offering be a goat, then he shall offer it before the LORD. |
| ASV | And if his oblation be a goat, then he shall offer it before Jehovah: |
| YLT | 'And if his offering [is] a goat, then he hath brought it near before Jehovah, |
| WEB | “‘If his offering is a goat, then he shall offer it before Yahweh. |
| BBE | And if his offering is a goat, then let it be placed before the Lord, |
All translations agree on the term קָרְבָּן — see How Translations Differ.
The sentence consists of a main clause followed by two subordinate phrases, indicating the condition and the action to be taken.
5 commentators on this verse
Gill, Jamieson, Ellicott, AdamClarke & more — read them ›
clause
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Leviticus 3:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Laws of Sacrificial Offeringsgenerated
Leviticus 3:12 is part of a larger section that details the various types of offerings the Israelites were to bring to the LORD. These offerings were essential for maintaining a relationship with God, as they represented devotion, gratitude, and atonement. This specific verse addresses the presentation of a goat as an offering, highlighting the importance of bringing sacrifices before God as part of the worship process.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 3:1–7 | “If one’s offering is a peace offering and he offers an animal from the herd, whether male or female, he must present it without blemish before the LORD. |
| 2 | Leviticus 1:2–6 | “Speak to the Israelites and tell them: When any of you brings an offering to the LORD, you may bring as your offering an animal from the herd or the flock. |
| 3 | Leviticus 9:3–15 | Then speak to the Israelites and say, ‘Take a male goat for a sin offering, a calf and a lamb—both a year old and without blemish—for a burnt offering, |
| 4 | Leviticus 10:16 | Later, Moses searched carefully for the goat of the sin offering, and behold, it had been burned up. He was angry with Eleazar and Ithamar, Aaron’s remaining sons, and asked, |
| 5 | Leviticus 22:19–27 | must offer an unblemished male from the cattle, sheep, or goats in order for it to be accepted on your behalf. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — קָרְבָּן, qorbangenerated
The term קָרְבָּן (qorban) refers to an offering or sacrifice brought near to the altar. It is derived from a root meaning 'to bring near', indicating the act of drawing closer to God through the offering. This word emphasizes the connection between the worshipper and God, as the offering is a means of approaching Him.
In this verse, the use of קָרְבָּן signifies the act of presenting something valuable to God, which is central to the sacrificial system established in the Law. The offerings were not merely rituals; they represented the worshipper's heart and intentions.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the term used is offering, which aligns with the KJV and ASV.
Sentence Structuregenerated
The structure of this verse is straightforward, with a conditional clause introduced by וְאִם (ve.'Im) followed by the subject עֵ֖ז ('ez) and the verb הִקְרִיב֖ (hikriv). This order emphasizes the condition of the offering being a goat before detailing the action of presenting it.
The finite verb הִקְרִיב֖ governs the action of presenting the offering, while the noun phrase קָרְבָּן serves as the subject, indicating what is being offered.
Septuagint Backgroundgenerated
The Septuagint translates קָרְבָּן as θυσία (thysia), meaning 'sacrifice'. This choice reflects the Greek understanding of offerings as acts of worship and devotion to God, aligning with the original Hebrew intent.
The Greek word προσάχει (prosachei) for 'present' indicates a similar approach to the Hebrew, emphasizing the act of bringing something before God.
In plain words — the whole versegenerated
Leviticus 3:12 explains that if someone offers a goat as a sacrifice, they must present it before the LORD. This is part of the instructions given to the Israelites regarding their offerings, which were important for their worship and relationship with God.
Frequently Asked Questionsgenerated
The goat represents a valuable sacrifice that the worshipper brings to God, symbolizing devotion and the desire for atonement.
Offerings were a way for the Israelites to express their gratitude, seek forgiveness, and maintain a relationship with God.
Presenting an offering signifies approaching God with respect and reverence, acknowledging His holiness and the need for atonement.
This verse is part of the laws that govern the sacrificial system, which was essential for worship in ancient Israel, emphasizing the need for sacrifices to be made to God.
Reflection Questionsgenerated
- What does bringing an offering before God mean to you personally?
- How can you express your devotion to God in your daily life?
- What sacrifices are you willing to make to draw closer to God?
- How does understanding the significance of offerings enhance your appreciation of worship?
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Leviticus 3:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd if his offering be a goat,.... As it might be, and which also was of the flock: then he shall offer it before the Lord; in the same place and manner as the bullock and the lamb, Leviticus 3:1
Read John Gill on Leviticus 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd if his offering be a goat, then he shall offer it before the LORD. If his offering be a goat.
Read Robert Jamieson on Leviticus 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(12-15) And if his offering be a goat.—The directions about the goat as a peace offering are the same as those about an ox. No mention of male or female is here made, because this point is already stated in Leviticus 3:6. Unlike the burnt offering (Leviticus 1:10), the goat is here separated from the sheep because of the difference in the oblation, arising from the broad tail of the sheep, which does not exist in the goat.
Read Charles John Ellicott on Leviticus 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. A goat] Implying the whole species, he-goat, she-goat, and kid, as we have already seen.
Read AdamClarke on Leviticus 3 →Albert Barnes1798–1870Barnes' Notes on the BibleSee Leviticus 1:10 note. Birds were not accepted as peace-offerings, most probably because they were, by themselves, insufficient to make up a sacrificial meal.
Read Albert Barnes on Leviticus 3 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
If one’s offering is a goat, he is to present it before the LORD.
“‘If his offering is a goat, then he shall offer it before Yahweh.
If one’s offering is a goat, he is to present it before the LORD.
“‘If his offering is a goat he must present it before the Lord,
Tyndale line
¶ And if his offering be a goat, then he shall offer it before the LORD.
And if his oblation be a goat, then he shall offer it before Jehovah:
And if his oblation be a goat, then he shall offer it before the LORD:
And if his offering shall be a goat, then he shall offer it before the LORD.
Also if his offring be a goate, then shall he offer it before the Lord,
Strictly literal
And if his offering be a goat, then he shall present it before Jehovah.
'And if his offering [is] a goat, then he hath brought it near before Jehovah,
And if his offering [is] a goat, then he has brought it near before YHWH,
And if a goat be his offering, then shall he bring it near before the Lord.
If the man's offering is a goat, then he will offer it before Yahweh.
From the Latin
If his offering be a goat, and he offer it to the Lord,
Simplified
If your offering is a goat, you are to present it before the Lord.
And if his offering is a goat, then let it be placed before the Lord,
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Septuagint and the Samaritan Pentateuch, which agree word for word with the Hebrew. The Dead Sea Scrolls show some damage, with some words supplied by an editor, but the key elements of the verse are preserved.
וְאִ֥ם עֵ֖ז קָרְבָּנ֑וֹ וְהִקְרִיב֖וֹ לִפְנֵ֥י יְהוָֽה׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ואם עז קרבנו והקריבו לפני יהוה
Agrees with the Masoretic Text here, word for word.
[ואם] [עז] [קרבנ׳ו] [והקריב׳ו] [לפני] יהוה
1 word on the leather — 5 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 3:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אִם (im) is a Hebrew conjunction primarily meaning 'if' and is used in various contexts, including conditional clauses and interrogative situations. It can also express negation, alternatives, or exceptions, and appears frequently in the Old Testament. The lexicons note its use in oaths and its ability to connect different clauses, sometimes altering their meanings.
אִם conj.
hypoth. part. if
Interrog. part.
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
H518a אִם conj. . hypoth. part. if
. Interrog. part.
H518b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
518 'im eem
a primitive particle; used very widely as demonstrative, lo!;
interrog., whether?; or conditional, if, although; also Oh
that!, when; hence, as a negative, not:--(and, can-,
doubtless, if, that) (not), + but, either, + except, +
more(-over if, than), neither, nevertheless, nor, oh that, or,
+ save (only, -ing), seeing, since, sith, + surely (no more,
none, not), though, + of a truth, + unless, + verily, when,
whereas, whether, while, + yet.
אִם (im) — if.
: if/whether_or/though
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
[כִּי] אם (ki im) — if: except.
1) except if
1a) but if
אִם (im) — if: surely no.
: surely_no
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: surely yes.
: surely_yes
1) if
1a) conditional clauses
1a1) of possible situations
1a2) of impossible situations
1b) oath contexts
1b1) no, not
1c) if...if, whether...or, whether...or...or
1d) when, whenever
1e) since
1f) interrogative particle
1g) but rather
אִם (im) — if: until.
: until/except
Conj | Conj — Conjunction · particleHC/Tc
עֵז (ez) refers to a she-goat or female goat, and can also denote a kid. It is derived from a root meaning strength, and in the plural form, it can refer to goats in general or goat's hair. The word appears in various contexts in the Old Testament.
עֵז 74 n.f. she-goat
base
H5795 עֵז she-goat
5795 `ez aze
from 5810; a she-goat (as strong), but masculine in plural
(which also is used ellipt. for goat's hair):--(she) goat,
kid.
see HEBREW for 05810
עֵז (ez) — goat.
female goat, she-goat, goat, kid
Aramaic equivalent: ez (עֵז "goat" H5796)
N-fs — Noun common · feminine singular absoluteHNcfsa
got:
1. Names:
The common generic word for "goat" is `ez (compare Arabic `anz, "she-goat"; aix), used often for "she-goat" (Ge 15:9; Nu 15:27), also with gedhi, "kid," as gedhi `izzim, "kid of the goats" (Ge 38:17), also with sa`ir, "he-goat," as se`ir `izzim, "kid of the goats" or "he-goat," or translated simply "kids," as in 1Ki 20:27, "The children of Israel encamped before them like two little flocks of kids." Next, frequently used is sa`ir, literally, "hairy" (compare Arabic sha`r, "hair"; cher, "hedgehog"; Latin hircus, "goat"; hirtus, "hairy"; also German Haar; English "hair"), like `ez and `attudh used of goats for offerings. The goat which is sent into the…
Goat
(1.) Heb. ‘ez, the she-goat (Gen. 15:9; 30:35; 31:38). This Hebrew word is also used for the he-goat (Ex. 12:5; Lev. 4:23; Num. 28:15), and to denote a kid (Gen. 38:17, 20). Hence it may be regarded as the generic name of the animal as domesticated. It literally means “strength,” and points to the superior strength of the goat as compared with the sheep.
(2.) Heb. ‘attud, only in plural; rendered “rams” (Gen. 31:10,12); he-goats (Num. 7:17-88; Isa.…
There appear to be two or three varieties of the common goat, Hircus agagrus , at present bred in Palestine and Syria, but whether they are identical with those which were reared by the ancient Hebrews it is not possible to say. The most marked varieties are the Syrian goat(Capra mammorica, Linn.) and the Angora goat (Capra angorensis , Linn.), with fine long hair. As to the "wild goats," (1 Samuel 24:2; Job 39:1; Psalms 104:18) it is not at all improbable that some species of ibex is denoted.
A well-known animal, resembling the sheep, but covered with hair instead of wool. Large flocks of them were kept by the Jews, Ge 27:9 1Sa 25:2 2Ch 17:11. They were regarded as clean for sacrifice, Ex 12:5 Le 3:12 Nu 15:27; and their milk and the young kids were much used for food, De 14:4 Jud 6:19 Pr 27:27 Lu 15:29. The common leather bottles were made…
קָרְבָּן (qorban) refers to an offering or oblation, specifically something brought near the altar as a sacrificial present. The term has two spellings: קָרְבָּן and קֻרְבָּן, both meaning 'offering.' The word is derived from a root meaning to bring near.
קָרְבָּן 80 n.m. offering, oblation
base
[קֻרְבָּן] n.[m.] offering
base
H7133a קָרְבָּן offering, oblation H7133b קֻרְבָּן offering
7133 qorban kor-bawn'
or qurban {koor-bawn'}; from 7126; something brought near the
altar, i.e. a sacrificial present:--oblation, that is
offered, offering.
see HEBREW for 07126
קׇרְבָּן (qor.ban) — offering.
offering, oblation
Also means: qur.ban (קֻרְבָּן "offering" H7133B)
קֻרְבָּן (qur.ban) — offering.
offering
Another spelling of qor.ban (קׇרְבָּן "offering" H7133A)
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp3ms
קָרַב (qarab) is a Hebrew verb meaning to approach or come near, with various nuances including bringing or presenting something. It encompasses different forms such as Qal (to approach), Niphal (to be brought near), and Hiphil (to bring near). The term is often associated with offerings or dedications to God, particularly in the context of the book of Ezekiel.
[קָרֵב], קָרַב 279 vb. come near, approach
Qal 93 approach
Niph. he shall be brought unto God
Pi. cause to approach, bring near
Hiph.
177
bring near, bring, present
of time
as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
base
H7126 קָרֵב, קָרַב come near, approach .approach
. he shall be brought unto God
. cause to approach, bring near
. . . bring near, bring, present
. of time
. as term techn. (c. 158 t.), chiefly Ez HP, bring near, of presenting, dedicating, or offering to י׳
7126 qarab kaw-rab'
a primitive root; to approach (causatively, bring near) for
whatever purpose:--(cause to) approach, (cause to) bring
(forth, near), (cause to) come (near, nigh), (cause to) draw
near (nigh), go (near), be at hand, join, be near, offer,
present, produce, make ready, stand, take.
קָרַב (qa.rav) — to present: come.
: come/approach
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
קָרַב (qa.rav) — to present: bring.
: bring/offer
1) to come near, approach, enter into, draw near
1a) (Qal) to approach, draw near
1b) (Niphal) to be brought near
1c) (Piel) to cause to approach, bring near, cause to draw near
1d) (Hiphil) to bring near, bring, present
Conj | V-Hiphil-3ms | Suff — Verb hiphil sequential perfect third person masculine singular · suffixHc/Vhq3ms/Sp3ms
The Hebrew word פָּנֶה (*pāneh*) is a noun meaning 'face' or 'presence,' and it appears in various contexts, including the faces of seraphim and animals, as well as the surface of the ground. It can also function as an adverb meaning 'before' or 'in front of.' The word is built from a root that suggests turning or facing, and it encompasses a wide range of applications, both literal and figurative.
[פָּנֶה], pl. פָּנִים 2123 n.m. face, also faces
face, faces
presence, person
technically, see one's face, i.e. appear before one, in one's presence
face of seraphim
face of animals
face (= surface) of ground
as adv.loc. before
for other phrases
with prepositions
base
H6440 פָּנֶה, pl. פָּנִים face, also faces . . face, faces
. . presence, person
. technically, see one's face, i.e. appear before one, in one's presence
. face of seraphim
. face of animals
. face (= surface) of ground
. as adv. loc. before
. for other phrases
. with prepositions
6440 paniym paw-neem'
plural (but always as singular) of an unused noun (paneh
{paw-neh'}; from 6437); the face (as the part that turns);
used in a great variety of applications (literally and
figuratively); also (with prepositional prefix) as a
preposition (before, etc.):--+ accept, a-(be- )fore(-time),
against, anger, X as (long as), at, + battle, + because (of),
+ beseech, countenance, edge, + employ, endure, + enquire,
face, favour, fear of, for, forefront(-part), form(-er
time, -ward), from, front, heaviness, X him(-self), +
honourable, + impudent, + in, it, look(-eth) (- s), X me, +
meet, X more than, mouth, of, off, (of) old (time), X on,
open, + out of, over against, the partial, person, + please,
presence, propect, was purposed, by reason of, + regard, right
forth, + serve, X shewbread, sight, state, straight, + street,
X thee, X them(-selves), through (+ - out), till, time(-s)
פָּנֶה (pa.neh) — face: before.
: before/to/front
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
פָּנֶה (pa.neh) — face.
: face
1) face
1a) face, faces
1b) presence, person
1c) face (of seraphim or cherubim)
1d) face (of animals)
1e) face, surface (of ground)
1f) as adv of loc/temp
1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before
1g) with prep
1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from…
Prep | N-cp — Preposition · noun common masculine plural constructHR/Ncmpc
be-for': The translation of a great variety of Hebrew and Greek words. "Haran died before (the English Revised Version "in the presence of," literally "before the face of") his father Terah" (Ge 11:28). To be "before" God is to enjoy His favor (Ps 31:22). "The Syrians before" (Isa 9:12 the Revised Version, margin "on the east," as "behind," owing to the position of Canaan, relative to Syria, implies the west).
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
N-proper — Noun properHNpt