Leviticus 19:8

וְאֹֽכְלָיו עֲוֹנוֹ יִשָּׂא כִּֽי־אֶת־קֹדֶשׁ יְהוָה חִלֵּל וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּֽיהָ׃

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The same verse in five languages

Hebrew

וְאֹֽכְלָיו֙ עֲוֹנ֣וֹ יִשָּׂ֔א כִּֽי־אֶת־קֹ֥דֶשׁ יְהוָ֖ה חִלֵּ֑ל וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵעַמֶּֽיהָ׃

Greek (Septuagint)

ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήμψεται, ὅτι τὰ ἤια κυρίου ἐβεβήλωσεν· καὶ ἐξολεθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν.

Greek text from Swete's edition, CC BY-SA 4.0

Latin (Vulgate)

portabitque iniquitatem suam, quia sanctum Domini polluit, et peribit anima illa de populo suo.

Spanish

Cualquiera que lo coma cargará con su culpa por profanar lo que es sagrado para Yehová, y esa persona será eliminada de su pueblo.

Classic Spanish (Reina-Valera 1909)

Y el que lo comiere, llevará su delito, por cuanto profanó lo santo de Jehová; y la tal persona será cortada de sus pueblos.

English

Whoever eats it will bear his iniquity, for he has profaned what is holy to the LORD. That person must be cut off from his people. Love Your Neighbor (Romans 13:8–10)

What the text says

Summary

Leviticus 19:8 states that whoever eats the sacrificial portion described in the preceding verses will bear the consequence of that act, because doing so profanes something that belongs to Yehovah. The verse ends by stating that the person responsible will be cut off from their people.

Key words

  • 'okhelav ("[those who] eat", H0398) — qal participle, masculine plural construct, carrying an attached pronominal suffix "it" (referring back to the sacrificial matter from prior verses); grammatically it functions as "the eater(s) of it."
  • avono ("iniquity", H5771) — masculine singular construct with the suffix "his," forming the phrase "his iniquity," the object that the subject "will bear."
  • yissa ("he will bear", H5375) — qal imperfect, indicating an action presented as ongoing or as a general rule rather than a single completed event.
  • chillel ("he has profaned", H2490) — piel perfect; the piel stem intensifies the action ("to treat as profane/defile"), and the perfect aspect marks it as a completed act that precedes the bearing of guilt.
  • nikhretah ("it will be cut off", H3772) — niphal sequential perfect, feminine, agreeing with nefesh ("person/soul", H5315); the niphal stem marks the action as passive — the person is acted upon, not acting.

What the text says

The Hebrew sentence is built as two linked clauses joined by ki ("for", H3588), a subordinating particle giving the reason for the consequence stated first. The first clause places the participle 'okhelav ("the one eating it") in construct with the following material, and separately attaches "his iniquity" (avono) as the object of yissa ("he will bear"). This construction — participle followed by a distinct object clause — produces the sense "the eater [of it]: his iniquity, he will bear," a common Hebrew pattern where the subject is stated first and the verb's object precedes the verb itself for emphasis.

The reason clause uses the piel perfect chillel ("he has profaned") to describe an intensified, completed violation against qodesh Yehovah ("the holy thing of Yehovah", H6944), marked by the direct object particle 'et. The consequence clause switches to a niphal sequential perfect, nikhretah ("it will be cut off"), agreeing grammatically with the feminine noun nefesh ("the person", H5315), and specifies removal me'ammeiha ("from her kinspeople", H5971) — a construct plural noun with a feminine pronominal suffix matching nefesh.

Differences between versions

The Hebrew participle 'okhelav is plural construct ("eaters of it"), but the LXX renders it with a singular participle (ὁ ἔσθων, "the one eating"), as do the Vulgate (a subject implied by portabitque) and the Spanish/English translations, which read the construction generically as "whoever eats." Conversely, at the end of the verse the Hebrew nikhretah ha-nefesh is singular ("that person will be cut off"), while the LXX shifts to a plural verb and noun, ἐξολεθρευθήσονται αἱ ψυχαί ("the souls will be utterly destroyed"), a grammatical divergence from the Hebrew's singular subject.

This explanation describes the text using linguistic data; it adds no doctrine or confessional interpretation.