דַּבֵּ֨ר אֶֽל־אַהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְאֶל֙ כָּל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אִישׁ֩ מִבֵּ֨ית יִשְׂרָאֵ֜ל וּמִן־הַגֵּ֣ר בְּיִשְׂרָאֵ֗ל אֲשֶׁ֨ר יַקְרִ֤יב קָרְבָּנֹו֙ לְכָל־נִדְרֵיהֶם֙ וּלְכָל־נִדְבֹותָ֔ם אֲשֶׁר־יַקְרִ֥יבוּ לַיהוָ֖ה לְעֹלָֽה׃
(Leviticus 22:18)
“Speak to Aharon, to his sons, and to all the children of Yisra’el, and say to them: Any man of the house of Yisra’el or of the sojourners in Yisra’el who brings his offering for any of their vows or any of their freewill offerings which they bring to YHWH as a burnt offering;
Directives to All: דַּבֵּר … וְאָמַרְתָּ אֲלֵהֶם
דַּבֵּר — Piel imperative 2ms of ד־ב־ר, “to speak.” Used for authoritative communication.
וְאָמַרְתָּ — Qal perfect 2ms with directive force: “And you shall say.” In priestly texts, this often introduces a new legal instruction with broad impact.
אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְאֶל כָּל־בְּנֵי יִשְׂרָאֵל — A threefold audience:
- אַהֲרֹן — the high priest
- בָּנָיו — the priests
- כָּל־בְּנֵי יִשְׂרָאֵל — the entire community
The inclusiveness prepares for a rule that involves both sacred personnel and laypeople.
Universal Language: אִישׁ אִישׁ … מִבֵּית יִשְׂרָאֵל
אִישׁ אִישׁ — “Any man whatsoever.” The repetition is idiomatic in Biblical Hebrew, emphasizing total inclusiveness — any individual without exception.
מִבֵּית יִשְׂרָאֵל — “from the house of Yisra’el” — a typical construct chain indicating national identity.
וּמִן־הַגֵּר בְּיִשְׂרָאֵל — “and from the sojourner in Yisra’el.”
- הַגֵּר — “the resident alien,” a non-Israelite living among the Israelites
This clause affirms that offerings are accepted from both native and alien, showing theologically significant openness.
Voluntary Offerings: לְכָל־נִדְרֵיהֶם וּלְכָל־נִדְבֹותָם
לְכָל־נִדְרֵיהֶם — “for all their vows”
- נֶדֶר — “a vow,” here in construct plural
וּלְכָל־נִדְבֹותָם — “and for all their freewill offerings”
- נְדָבָה — “a voluntary gift,” in plural construct with pronominal suffix
The syntax emphasizes intentionality in worship: these offerings are not prescribed but initiated by the worshiper, thus governed by stricter purity rules.
The Purpose: אֲשֶׁר־יַקְרִיבוּ לַיהוָה לְעֹלָה
אֲשֶׁר־יַקְרִיבוּ — “which they shall bring near”
- יַקְרִיבוּ — Hifil imperfect 3mp of ק־ר־ב, “to bring near” or “offer” — used of sacrificial offering
לַיהוָה — “to YHWH,” indicating the sacrificial recipient
לְעֹלָה — “as a burnt offering.”
- עֹלָה — The most complete offering — entirely consumed by fire
This closing phrase ties the ritual action (offering) with its theological goal (dedication to YHWH).
Parsing Table: Key Forms in Leviticus 22:18
| Hebrew Word | Root | Form | Function |
|---|---|---|---|
| דַּבֵּר | ד־ב־ר | Piel imperative 2ms | Command to deliver divine instruction |
| אִישׁ אִישׁ | א־נ־שׁ | Repetition (absolute + absolute) | Inclusivity — “any person whatsoever” |
| יַקְרִיב | ק־ר־ב | Hifil imperfect 3ms/3mp | “He/they will bring near” — sacrificial offering |
| נִדְרֵיהֶם | נ־ד־ר | Construct plural + 3mp suffix | “Their vows” — voluntary commitments |
| נִדְבֹותָם | נ־ד־ב | Construct plural + 3mp suffix | “Their freewill offerings” — gifts by choice |
When All May Draw Near
Leviticus 22:18 weaves grammar into theology. The use of אִישׁ אִישׁ welcomes everyone — Israelite and sojourner — into sacrificial space. The Hifil verbs emphasize intentional action. The focus on נִדָרִים and נְדָבוֹת reveals a core biblical theme: worship must be sincere, willing, and unblemished. Hebrew grammar here doesn’t just regulate ritual — it communicates divine openness and human responsibility in the sacred act of drawing near.
