Leviticus 5

^I “any” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
^II “sin” = chata. This is properly to miss, and so figuratively it is used for sinning, bearing the blame. It implies a forfeiture or loss of something.
^III “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
^IV “public” = qol. This is a sound, used often for human voices. Also used when God speaks or angels, animals or instruments. It can be a cry or a noise, thunder or earthquakes and so on.
^V “adjuration” = alah. From alah (to swear, take an oath, curse – usually negative). This is oath, curse, swearing.
^VI “testify” = ed. From ud (to admonish, repeat, testify, restore, record, relieve). This is a witness, testimony, or one who records testimony. It can also refer to a prince.

^VII “seen” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^VIII “learned” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
^IX “speak up” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
^X “subject” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
^XI “punishment” = avon. Perhaps related to avah (to bend, twist, be amiss). This is sin, mischief, guilt, fault, punishment for iniquity, or moral evil.

^XII “any” = kol. From kalal (to complete). This is all or every.
^XIII “touch” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^XIV “unclean” = tame. From tame (to defile, be unclean, pollute in a ritual or ethical sense). This is unclean, ill, or ritually impure.
^XV “thing” = dabar. From dabar (to speak, declare, discuss). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
^XVI “carcass” = nebelah. From nabel (to fall away, faint, wither, languish, sink; figuratively, being senseless, foolish, or wicked; to despise, disgrace, or fall to nothing, to be seen with contempt). This is a body, whether human or animal. It can also refer to an idol.

^XVII “beast” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.
^XVIII “livestock” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^XIX “swarming thing” = sherets. 15x in OT. From sharats (to swarm, creep, abound, breed a lot, wriggle). This is things that teem or swarm – insects, moving creatures.
^XX “are unaware” = alam. This is to conceal, cover from sight in a literal or figurative sense. Could be to escape, liar, neglect, or secret thing.
^XXI “are guilty” = asham. This is to be guilty, suffer, be punished; to destroy, condemn, be desolate, or perish.

^XXII “human” = adam. Perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.
^XXIII “uncleanness” = tum’ah. Related to “unclean” in v2. From tame (see note XIV above). This is filthiness or uncleanness. It can refer to ritual or moral impurity.
^XXIV “become unclean” = tame. Related to “unclean” in v2 & “uncleanness” in v3. See note XIV above.
^XXV “know” = yada. Same as “learned” in v1. See note VIII above.

^XXVI “utter” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
^XXVII “aloud” = saphah. Literally, “with…lips.” This is lip, edge, border, bank – used for a boundary. It can also be speech or language.
^XXVIII “rash oath” = bata. 4x in OT. This is to babble or talk in a thoughtless or careless way.
^XXIX “bad” = ra’a’. This is to be evil, bad, afflict. Properly, it means to spoil – to destroy by breaking into pieces. Figuratively, it is to cause something to be worthless. It is bad in a physical, social, or moral sense – something that displeases, does harm or mischief, punishes or vexes.
^XXX “good purpose” = yatab. This is to be good or pleasing, joyful. It can also mean doing good in an ethical sense or be beautiful, happy, successful, or right.

^XXXI “whatever” = kol. Same as “any” in v2. See note XII above.
^XXXII “people” = adam. Same as “human” in v3. See note XXII above.
^XXXIII “utter” = bata. Same as “rash oath” in v4. See note XXVIII above.
^XXXIV “oath” = shebuah. Related to “utters” in v4. From sheba (see note XXVI above). This is oath or curse.
^XXXV “any” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.

^XXXVI {untranslated} = hayah. This is to be or become, to happen.
^XXXVII “any” = echad. Same as “any” in v4. See note XXXV above.
^XXXVIII “confess” = yadah. From yad (hand). This is to throw one’s hands into the air in a gesture of praise. So, it is to praise, give thanks, or make a confession.
^XXXIX “sin…committed” = chata. Same as “sin” in v1. See note II above.
^XL “bring” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XLI “Lord” = YHVH. Related to {untranslated} in v5. From havah (to be, become) or hayah (see note XXXVI above). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.

^XLII “penalty” = asham. Related to “guilty” in v2. From asham (see note XXI above). This is guilt, sin, wrong, or offense. It is also a sin or guilt offering.
^XLIII “sin” = chatta’ah. Related to “sin” in v1. From chata (see note II above). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
^XLIV “female” = neqebah. From naqab (to pierce, bore holes, puncture; to make a hole more or less forcefully; also to curse or libel). This is female or woman from an anatomical reference.
^XLV “flock” = tson. This is a flock of sheep and goats.

^XLVI “sheep” = kisbah. 1x in OT. From keseb (young lamb or sheep); from kebes (root may mean to dominate; a young male sheep at the age of butting other sheep). This is a young ewe.
^XLVII “goat” = seirah + ez. Seirah is 2x in OT. From sair (male goat); from the same as sear (hair, hairy, rough); perhaps from sa’ar (to storm, scattered by a storm, blow away, rage, fear, storm tossed; to toss in a literal or figurative sense). This is a female goat. Ez is perhaps from azaz (to be strong in a literal or figurative sense, overcome, be impudent). This is a female goat, but can refer to male goats when plural.
^XLVIII “purification offering” = chatta’ah. Same as “sin” in v6. See note XLIII above.
^XLIX “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
^L “make atonement” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.

^LI “afford” = naga + yad + day. Naga is the same as “touch” in v2. See note XIII above. Yad is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it. Day is enough, plenty, overflow, or ability.
^LII “sheep” = seh. Perhaps from sha’ah (to make a loud noise or crash, devastate, rush). This is a lamb, sheep, or goat – a part of a flock.
^LIII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^LIV “turtledoves” = tor. 14x in OT. This is a literal dove – it can also be a romantic term of affection.
^LV {untranslated} = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^LVI “pigeons” = yonah. Perhaps from yayin (wine; root means to effervesce). This is a dove or pigeon. Used to refer to the exiles coming home, to describe sails of ships. Also used figuratively for mourning or as a description of beauty.

^LVII “one” = echad. Same as “any” in v4. See note XXXV above.
^LVIII “other” = echad. Same as “any” in v4. See note XXXV above.
^LIX “burnt offering” = olah. From alah (to go up, climb, approach, bring; to be high or actively climb; can be literal or figurative). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole things is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.

^LX “offer” = qarab. This is to come near, offer, make ready, approach, take.
^LXI “first” = rishon. From rishah (beginning or early time); from rosh (head, captain, or chief; excellent or the forefront; first in position or in statue or in time). This is first, former, ancestor, beginning, ranked first.
^LXII “wringing” = malaq. 2x in OT– both in Leviticus. This is to wring a bird’s neck so as to crack the joint, but not cut it apart.
^LXIII “head” = rosh. Related to “first” in v8. See note LXI above.
^LXIV “at” = mul. Perhaps from mul (to cut short, circumcise, blunt, destroy). This is in front of, opposite, with, abrupt. Literally, it refers to some kind of precipice.
^LXV “nape” = oreph. This is the back of the neck – also used for stiff-necked. It is also used for the back more generally in a literal or figurative sense.
^LXVI “severing” = badal. This is to divide, distinguish, select, differ, sever. It is to divine in a literal or figurative sense.

^LXVII “sprinkle” = nazah. This is to sprinkle, spurt, or leap. Sprinkling especially refers to rituals of expiation.
^LXVIII “blood” = dam. Perhaps from damam (to cease, be or become mute, silent, still, cut off, hold peace, be astonished, die). This is blood, bloodshed, bloodguilt, lifeblood, and death. It is used for people and animals. More often blood from a wound or the blood of the innocent. Used figuratively for violence or for wine. Closely tied to life and death.
^LXIX “side” = qir. Perhaps from qur (to dig, destroy, wall up). This is a wall, ceiling, surface, mason, or town.

^LXX “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
^LXXI “rest” = shaar. Properly, this is swelling up i.e. being left over, a remnant, remaining, being redundant.
^LXXII “drained out” = matsah. 7x in OT. This is to drain, squeeze, or suck out.
^LXXIII “base” = yesod. From yasad (to establish, appoint, instruct; to set in a literal or figurative sense; also, to sit down together and so to consult or take counsel). This is a foundation in a literal or figurative sense. It can also refer to a thigh or other base.

^LXXIV “second” = sheni. Related to “two” in v7. See note LIII above.
^LXXV “offer” = asah. This is to make, do, act, appoint, become in many senses.
^LXXVI “regulation” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.
^LXXVII “forgiven” = salach. This is forgive or spare.

^LXXVIII “afford” = nasag. This is to reach in a literal or figurative sense. It is to overtake, catch, or be able to.
^LXXIX “offering” = qorban. Related to “offer” in v8. From qarab (see note LX above). This is an oblation or offering, which is to say, a sacrifice.
^LXXX “one-tenth” = asiri. From the same as eser (ten, -teen); perhaps from asar (to tithe, render a tenth of). This is a tenth.
^LXXXI “ephah” = ephah. Perhaps from Egptian ipet (“a dry measure of volume equivalent to…about 19.2 litres”). This is an ephah – specifically, a measure for flour or grain. It can also be used ore generally to refer to a measure. See https://en.wiktionary.org/wiki/jpt#Egyptian
^LXXXII “choice flour” = soleth. It may come from a word that means to strip. This is fine flour.

^LXXXIII “put” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^LXXXIV “oil” = shemen. From shamen (to shine, which implies being oily, growing fat). This is fat, oil, grease, olive oil – often with perfume. Used figuratively for fertile, lavish, rich.
^LXXXV “lay” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^LXXXVI “frankincense” = lebonah. From laban (white); from laben (to be or make white, to make bricks). This is frankincense – it may be because it is white itself or because its smoke is.

^LXXXVII “scoop up” = qamats. 3x in OT. This is to take or grasp with one’s hand.
^LXXXVIII “handful” = melo + qomets. Melo is from male (fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate; fill in a literal or figurative sense). This is fullness in a literal or figurative sense. Qomets is related to “scoop up” in v12. 4x in OT – all in Genesis and Leviticus. From qamats (to grasp). This is a fist, handful, a reference to plenty.
^LXXXIX “memorial portion” = azkarah. 7x in OT. From zakar (o remember, to mark something so that it can be recalled, to be mindful of, to mention). This is a token portion or memorial offering.

^XC “turn…into smoke” = qatar. Perhaps from qetoreth (smoke, incense, the scent of the sacrifice as it burned); from the same as qitor (thick smoke, vapor). This is to make an offering, particular one of burned incense. It focuses on the fragrance made from the sacrificial fire. This is generally used to refer to worship.
^XCI “offerings by fire” = ishsheh. From eshshah (a fire); from esh (fire, burning, flaming, hot; fire in a literal or figurative sense). This is an offering by fire or a burnt offering. More broadly, it can refer to any kind of sacrifice.
^XCII “be” = hayah. Same as {untranslated} in v5. See note XXXVI above.
^XCIII “grain offering” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).

^XCIV “spoke” = dabar. Related to “thing” in v2. See note XV above.
^XCV “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.
^XCVI “any” = nephesh. Same as “any” in v1. See note I above.
^XCVII “commit” = maal. This is to be or behave in a way that is unfaithful, to violate or transgress. It can also mean to cover up.
^XCVIII “trespass” = maal. Related to “commit” in v15. From maal (see note XCVII above). This is falsehood, treachery, or sin.

^XCIX “unintentionally” = shegagah. 19x in OT. From shagag (to go astray, sin, be deceived; to sin through ignorance). This is an inadvertent sin or a sin that came from an error/mistake.
^C “holy things” = qodesh. This is set apart and so sacred. God is different from us and so God is holy/set apart. Things we dedicate to God’s service are set apart for God and so they, too, are holy, etc.
^CI “guilt offering” = asham. Same as “penalty” in v6. See note XLII above.
^CII “ram” = ayil. From the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power). This is strength so it is used to indicate things that are strong or powerful: political chiefs, rams, posts, trees, oaks.

^CIII “without blemish” = tamim. From tamam (to finish or accomplish; to make perfect, demonstrate that you are upright; consume; to complete in a literal or figurative sense). This is entire in a literal or figurative sense. So, it could be complete, full, intact, or without defect. Alternately, it could refer to being sound, having integrity, being sincere or perfect.
^CIV “convertible” = erek. From arak (to arrange by setting in a row; to set a battle, estimate, put in order, or compare). This is order, arrangement, price, estimate, value. It refers to something that is brought into order.
^CV “silver” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.
^CVI “sanctuary” = qodesh. Same as “holy things” in v15. See note C above.
^CVII “shekel” = sheqel. From shaqal (to weigh, spend, trade). This is shekel or sheqel. It is a unit of weight, generally used in trade.

^CVIII “make restitution” = shalam. This is to be complete or sound – to have safety mentally, physically, or extending to one’s estate. So, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated. This is the root verb that “shalom” comes from, the Hebrew word for peace.
^CIX “remiss” = chata. Same as “sin” in v1. See note II above.
^CX “add” = yasaph. This is to add, increase, continue, exceed.
^CXI “one-fifth” = chamishi. From chamesh (five). This is fifth or one-fifth.
^CXII “give” = natan. Same as “lay” in v11. See note LXXXV above.

^CXIII “any” = nephesh. Same as “any” in v1. See note I above.
^CXIV “any” = echad + kol. Echad is the same as “any” in v4. See note XXXV above. Kol is the same as “any” in v2. See note XII above.
^CXV “Lord’s” = YHVH. Related to {untranslated} in v5 & “Lord” in v6. From the same as YHVH (see note XLI above). It has the same meaning as “Lord” in v6, but a different vowel pointing.
^CXVI “commandments” = mitsvah. From tsavah (to charge, command, order, enjoin). This is a commandment, law, ordinance obligation, or tradition. It is something commanded whether by God or by a human authority. This term is sometimes used collectively to refer to the Law.

^CXVII “equivalent” = erek. Same as “convertible” in v15. See note CIV above.
^CXVIII “error…committed” = shagag. Related to “unintentionally” in v15. 4x in OT. See note XCIX above.
^CXIX “unintentionally” = lo + yada. Yada is the same as “learned” = in v1. See note VIII above.
^CXX “incurred guilt” = asham + asham. Same as “are guilty” in v2. See note XXI above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
^CXXI “Lord” = YHVH. Same as “Lord” in v6. See note XLI above.