Leviticus 7:9
וְכָל־מִנְחָה אֲשֶׁר תֵּֽאָפֶה בַּתַּנּוּר וְכָל־נַעֲשָׂה בַמַּרְחֶשֶׁת וְעַֽל־מַחֲבַת לַכֹּהֵן הַמַּקְרִיב אֹתָהּ לוֹ תִֽהְיֶֽה׃
✦ Hebrew interlinear
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✦ The same verse in five languages
וְכָל־מִנְחָ֗ה אֲשֶׁ֤ר תֵּֽאָפֶה֙ בַּתַּנּ֔וּר וְכָל־נַעֲשָׂ֥ה בַמַּרְחֶ֖שֶׁת וְעַֽל־מַחֲבַ֑ת לַכֹּהֵ֛ן הַמַּקְרִ֥יב אֹתָ֖הּ ל֥וֹ תִֽהְיֶֽה׃
καὶ κρέα ὅσα ἐὰν ἅψηται παντὸς ἀκαθάρτου, οὐ βρωθήσεται, ἐν πυρὶ κατακαυθήσεται· πᾶς καθαρὸς φάγεται κρέα.
Greek text from Swete's edition, CC BY-SA 4.0
Latin (Vulgate)
Et omne sacrificium similæ, quod coquitur in clibano, et quidquid in craticula, vel in sartagine præparatur, ejus erit sacerdotis a quo offertur:
Toda ofrenda de cereal que se hornee, y toda la que se prepare en sartén o en plancha, será para el sacerdote que la ofrezca.
Classic Spanish (Reina-Valera 1909)
Asimismo todo presente que se cociere en horno, y todo el que fuere aderezado en sartén, ó en cazuela, será del sacerdote que lo ofreciere.
Likewise, every grain offering that is baked in an oven or cooked in a pan or on a griddle belongs to the priest who presents it,
✦ What the text says
Summary
Leviticus 7:9 states that every grain offering (minchah, H4503G) baked in an oven, or prepared in a pan or on a griddle, belongs to the priest who presents it. The verse assigns the disposition of these baked/cooked grain offerings to the officiating priest as his portion.
Key words
- minchah ("grain offering", H4503G) — feminine singular noun, the general term for a cereal offering, here marked by khol ("every/all", H3605) in construct, meaning "every kind of grain offering."
- te'aPeh ("it will be baked", H0644) — niphal (passive) imperfect, third person feminine; the grain offering is the passive subject of the baking action, with no named agent.
- na'aSah ("that which has been made", H6213H) — niphal participle, feminine singular, describing an offering as "the one being made/prepared," covering offerings not explicitly baked but processed in a pan.
- makRiv ("the one presenting", H7126H) — hiphil (causative) participle, masculine singular, describing the priest as the agent who "causes to draw near," i.e., brings the offering forward.
- tihYeh ("it will belong/it will be", H1961) — qal imperfect, third person feminine, the main verb assigning the offering's final disposition to the priest.
What the text says
The verse is built around three parallel descriptions of prepared grain offerings, each introduced by khol ("every/all", H3605): one baked ba-tanNur ("in the oven", H8574H), one made va-marCheshet ("in the baking pan", H4802), and one "on" ('al, H5921A) a machaVat ("baking tray", H4227). The first two use niphal forms (te'aPeh, na'aSah), grammatically passive, so the text does not specify who bakes or prepares the offering — only its resulting state matters for the ruling that follows.
The second half of the verse identifies the recipient: la-koHen ("to the priest", H3548), further specified by the participial phrase ha-makRiv 'otah ("the one presenting it"), using the direct object marker 'oTah (H0853 + H9034) to refer back to the minchah. The final clause, lo tihYeh ("to him it will belong"), places the pronominal suffix lo ("to him", H9033) before the qal imperfect verb tihYeh (H1961), a common Hebrew construction for expressing possession or belonging — literally "to him it will be." The syntax thus moves from describing the offering's preparation (passive verbs) to assigning it definitively to the active agent, the presenting priest (hiphil participle makRiv).
Differences between versions
The Vulgate (omne sacrificium similae... ejus erit sacerdotis a quo offertur) and the Spanish/English translations align closely with the Hebrew structure, naming the oven, griddle (craticula/sartén), and pan (sartagine/plancha) and assigning the offering to the presenting priest. The Septuagint text supplied here, however, discusses meat (krea) touching something unclean and being burned or eaten by the pure — content that does not correspond to the Hebrew grain-offering regulation in this verse, representing a substantial divergence from the other witnesses provided.
This explanation describes the text using linguistic data; it adds no doctrine or confessional interpretation.