Leviticus 7

^I “rule” = torah. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach). This is law, instruction, teaching, or statute. It can also refer to the first five books of the Bible – the Torah.
^II “guilt offering” = asham. From asham (to be guilty, suffer, be punished; to destroy, condemn, be desolate, perish). This is guilt, sin, wrong, or offense. It is also a sin or guilt offering.
^III “most holy” = qodesh + qodesh. Literally, “holy of holies.” 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.

^IV “spot” = maqom. From qum (to arise, stand, accomplish, establish, abide; rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action; standing in a figurative sense). This is a standing, which is to say a spot or space a place. It can also refer to a locality or a physical/mental condition. HaMaqom is also a Jewish name for God – the place, i.e. the Omnipresent One.
^V “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.
^VI “slaughtered” = shachat. This is to slaughter, slay, or beat. It can be slaying for a sacrifice or in a massacre.

^VII “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.
^VIII “dashed” = zaraq. This is to scatter or sprinkle, whether a liquid or a solid.
^IX “all sides” = sabib. From sabab (turning around, going around; to surround, cast, walk, fetch; to revolve or border in a literal or figurative sense). This is a circuit or a circle. It could refer to an environment, one’s neighbors, or a circular path round about.
^X “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.

^XI “all” = kol. From kalal (to complete). This is all or every.
^XII “fat” = cheleb. This is fat, finest, marrow. It is fat in a literal or figurative sense. It refers to the richest or best part.
^XIII “offered” = qarab. This is to come near, offer, make ready, approach, take.
^XIV “fatty tail” = alyah. 5x in OT– 1x in Exodus & 4x in Leviticus. From alah (wail, lament); related to alah (swear, curse). This is a fatty tail or rump on a sheep.
^XV “covers” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.
^XVI “entrails” = qereb. Related to “offered” in v3.  Perhaps from qarab (see note XIII above). This is among, in the midst, before, the center It is the inward part, whether literal or figurative. It can also be used for the heart, the site of thoughts and feelings. This word is also used as a technical term for the entrails of the animals who are sacrificed.

^XVII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^XVIII “kidneys” = kilyah. Perhaps from keli (something that was prepared – any implement, utensil, article, vessel, weapon, or instrument; also includes jewels, weapons, bags, carriages, and furniture); from kalah (to end, be finished, complete, prepare, consume, spent, or completely destroyed). This is inward parts, such as kidney or heart. It can also be inmost being as feelings, mind, or within.
^XIX “loins” = kesel. 13x in OT. From kasal (being or becoming stupid or foolish; properly, being fat and so figuratively silly or foolish). This is loins, thigh, flank, fatness. It can also be folly, silliness, confidence, or hope.
^XX “appendage” = yothereth. 11x in OT. From yathar (to jut over, remain behind, preserve, to excel). This is appendage or part of the liver that hangs out.
^XXI “liver” = kabed. 14x in OT. From kabad (to be heavy, weighty, burdensome). This is usually liver – sometimes heart.
^XXII “removed” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.

^XXIII “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.
^XXIV “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.
^XXV “offering 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.
^XXVI “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). 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.

^XXVII “every” = kol. Same as “all” in v3. See note XI above.
^XXVIII “male” = zakar. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is male. Properly, perhaps, it means one who is remembered, which is to say a male.
^XXIX “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^XXX “holy” = qadosh. Related to “most holy” in v1. From qodesh (see note III above). This is sacred or holy in a ritual or moral sense. As a noun, it refers to a holy one (like a saint or angel), a holy place (the sanctuary), or God (the Holy One).
^XXXI “place” = maqom. Same as “spot” in v2. See note IV above.

^XXXII “guilt offering” = chatta’ah. From chata (to miss or go wrong and so to sin, bear the blame; it can also include the sense of forfeiting or lacking). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
^XXXIII “purification offering” = asham. Same as “guilt offering” in v1. See note II above.
^XXXIV “same” = 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.
^XXXV “makes atonement” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.
^XXXVI “have” = hayah. Related to “Lord” in v5. See note XXVI above.

^XXXVII “anyone” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^XXXVIII “keep” = hayah. Same as “have” in v7. See note XXXVI above.
^XXXIX “skin” = or. Perhaps from ur (to be made naked, exposed, or bare). This is skin, hide, or leather. It can also refer to a body.
^XL “grain offering” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).
^XLI “baked” = aphah. This is one who cooks or bakes – particularly one who cooks meat.
^XLII “oven” = tannur. 15x in OT. From the same as tenuk (ear lobe, pinnacle, extremity); perhaps from the same as anak (plumb line, hook; root may mean to be narrow) OR from ner (properly, to glisten; a lamp, light, burner, candle; light literal or figurative). This is a portable stove, oven, or furnace.

^XLIII “prepared” = asah. This is to make, do, act, appoint, become in many senses.
^XLIV “pan” = machabath. 5x in OT. From the same as chabittim (may be from a word that means to cook; fried dough – a flat cake, wafer). This is a griddle or baking pan.
^XLV “griddle” = marchesheth. 2x in OT. From rachash (to stir, overflow). This is a pan or frying pan.
^XLVI “mixed” = balal. This is to anoint, mix, overflow. It can also be to fodder or temper.
^XLVII “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.
^XLVIII “dry” = chareb. 8x in OT. From charab (to dry up because of drought, destroy, or make waste, kill). This is dry, desolate, ruined.

^XLIX “belong” = hayah. Same as “have” in v7. See note XXXVI above.
^L “sons” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^LI “Aaron” = Aharon. Derivation uncertain. May mean “bearer of martyrs” OR be related to Ancient Egyptian ꜥḥꜣ rw (warrior lion) OR elevated, exalted, high mountain. This is Aaron. See https://en.wiktionary.org/wiki/Aaron
^LII “equally” = ish + ach. Literally, “to a man like the brother.” Ish is the same as “anyone” in v8. See note XXXVII above. Ach is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.

^LIII “sacrifice” = zebach. Related to “altar” in v2. From zabach (see note X above). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.
^LIV “well-being” = shelem. From shalam (to make amends, finish, be safe, be friendly, to be complete or sound). This is a peace offering or a sacrifice of well-being. It was a voluntary offering given when one celebrated thanksgiving, alliance, or friendship.
^LV “thanksgiving” = todah. From yadah (to throw one’s hands into the air in a gesture of praise, to give thanks, or make a confession); from yad (hand, ability, power; hand in a literal sense; what one can do or the means by which one does it). This is properly extending one’s hand, which implies affirmation and adoration. It can be a song of thanksgiving, a choir of thanksgiving, confession, or praise. It can also be a thank offering.

^LVI “thank” = todah. Same as “thanksgiving” in v12. See note LV above.
^LVII “offering” = zebach. Same as “sacrifice” in v11. See note LIII above.
^LVIII “unleavened” = matstsah. From matsats (to drain out). This is unleavened bread – bread that is sweet rather than becoming sour with the flavor of yeast. Can also be used to refer to the festival of Passover, the staple food of which is commonly transliterate matzoh from this word.
^LIX “cakes” = challah. 14x in OT. From chalal (to pierce, which implies to wound; used figuratively for making someone or something profane or breaking your word; to begin as though one opened a wedge; to eat something as a common thing). This is a cake offered up in the Tabernacle/Temple.

^LX “wafers” = raqiq. 8x in OT. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is a thin cake or wafer in the Tabernacle/Temple.
^LXI “spread” = mashach. This is smear, paint, spread, or paint. It can also be to rub with oil or, otherwise stated, to anoint. This implies a consecration. This root verb is where the word “messiah” comes from.
^LXII {untranslated} = rabak. 3x in OT. This is to mix or stir. It could also refer to something fried in oil.
^LXIII “choice flour” = soleth. It may come from a word that means to strip. This is fine flour.
^LXIV “soaked” = balal. Same as “mixed” in v10. See note XLVI above.

^LXV “bring” = qarab. Same as “offered” in v3. See note XIII above.
^LXVI “offering” = qorban. Related to “offered” and “entrails” in v3. From qarab (see note XIII above). This is an oblation or offering, which is to say, a sacrifice.
^LXVII “leavened” = chamets. 13x in OT. From chamets (be or taste sour, fermented, harsh; dyed or of a dazzling color; cruelty). This is leaven or something leavened. It can refer to bread or extortion.
^LXVIII “bread” = lechem. From lacham (to eat, feed on). This is bread, food, loaf. It can refer to food more generally for people or for animals.

^LXIX “one” = echad. Same as “same” in v7. See note XXXIV above.
^LXX “each” = kol. Same as “all” in v3. See note XI above.
^LXXI “offering” = qorban. Same as “offering” in v13. See note LXVI above.
^LXXII “gift” = terumah. From rum (to be high, rise, exalted, become proud, display, offer, present, set apart, extol; to rise in a literal or figurative sense). This is offering, gift – a sacred offering. It could also be a tribute or a bribe.

^LXXIII “flesh” = basar. From basar (being a messenger, publish, carry preach; properly, this is being fresh, rosy or cheerful as one bearing news). This is flesh, the body, fat, skin, self, nakedness, humankind, or kin. It can also refer to private parts.
^LXXIV “day” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
^LXXV “offered” = qorban. Same as “offering” in v13. See note LXVI above.
^LXXVI “leave” = yanach. Perhaps from the same as nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is to lay down, let alone, pacify, cast down, or deposit. It can also mean to allow something or someone to stay.
^LXXVII “morning” = boqer. From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.

^LXXVIII “sacrifice” = zebach + qorban. Zebach is the same as “sacrifice” in v11. See note LIII above. Qorban is the same as “offering” in v13. See note LXVI above.
^LXXIX “votive offering” = neder. From nadar (to vow or promise). This is a vow – literally, that which was promised.
^LXXX “freewill offering” = nedabah. From nadab (to offer willingly, volunteer, freely give, be willing). This is a freewill offering, something giving spontaneously.
^LXXXI “sacrifice” = zebach. Same as “sacrifice” in v11. See note LIII above.
^LXXXII “what is left” = yathar. Related to “appendage” in v4. See note XX above.

^LXXXIII “sacrifice” = zebach. Same as “sacrifice” in v11. See note LIII above.
^LXXXIV “burned up” = esh + saraph. Esh is related to “offering by fire” in v5. See note XXV above. Saraph is to burn or kindle. This is the root that “seraphim” comes from.
^LXXXV “third” = shelishi. From shalosh (three, fork, triad). This is third or one-third of something.
^LXXXVI “any” = kol. Same as “all” in v3. See note XI above.
^LXXXVII “sacrifice” = zebach. Same as “sacrifice” in v11. See note LIII above.
^LXXXVIII “be acceptable” = ratsah. This is to be pleased with, delight, take pleasure in, or accept with favor. It can mean to approve or consent regarding something. It can also be used specifically of satisfying debts or being pardoned.

^LXXXIX “credited” = chashab. This is properly to braid or interpenetrate. Literally it is to create or to wear. Figuratively, it can mean plotting – generally in a negative sense. More broadly, this can also mean think, consider, or make account of.
^XC “be” = hayah. Same as “have” in v7. See note XXXVI above.
^XCI “abomination” = piggul. 4x in OT. This may come from a root with the sense of stinking. It is something that is foul or fetid. Therefore, it is offensive. It can be specially used for something that is ritually unclean or an abomination.
^XCII “one” = 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.
^XCIII “incur” = 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.
^XCIV “guilt” = avon. Perhaps related to avah (to bend, twist, be amiss). This is sin, mischief, guilt, fault, punishment for iniquity, or moral evil.

^XCV “touches” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^XCVI “unclean thing” = tame. From tame (to defile, be unclean, pollute in a ritual or ethical sense). This is unclean, ill, or ritually impure.
^XCVII “clean” = tahor. From taher (bright, which implies being pure or clean; to purge, cleanse, or purify; clean in a ritual sense or a moral one (i.e. moral or holy)). This is clean or pure in a literal, ritual, or ethical sense.
^XCVIII “sacrifice” = zebach. Same as “sacrifice” in v11. See note LIII above.
^XCIX “state of uncleanness” = tum’ah. Related to “unclean thing” in v19. From tame (see note XCVI above). This is filthiness or uncleanness. It can refer to ritual or moral impurity.
^C {untranslated} = nephesh. Same as “one” in v18. See note XCII above.

^CI “cut off” = karat. This is to cut down, cut off, or make a covenant (idiom for making a covenant is “to cut a covenant”). It can also mean to destroy, fail, or consume.
^CII “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
^CIII “one” = nephesh. Same as “one” in v18. See note XCII above.
^CIV “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.

^CV “animal” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^CVI “creature” = sheqets. 11x in OT. Perhaps from shaqats (to detest, be filthy, pollute, cause to be abominable). This is something detestable or abhorrent. It can mean filth and so figuratively refer to something used as an idol.
^CVII “sacrifice” = zebach. Same as “sacrifice” in v11. See note LIII above.
^CVIII “you” = nephesh. Same as “one” in v18. See note XCII above.

^CIX “Lord” = YHVH. Related to “Lord” in v5 & “have” in v7. From the same as YHVH (see note XXVI above). It has the same meaning as “Lord” with a different vowel pointing.
^CX “spoke” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
^CXI “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.

^CXII “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “sons” in v10. See note L above. Yisrael is from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
^CXIII {untranslated} = kol. Same as “all” in v3. See note XI above.
^CXIV “ox” = shor. Perhaps from shur (to travel, turn, journey; travelling like a prostitute or a merchant). This is bull, ox, head of cattle, cow.
^CXV “sheep” = keseb. 13x in OT. From kebes (root may mean to dominate; a young male sheep at the age of butting other sheep). This is apparently the same word as kebes, but with the consonants mixed up. It is a young lamb or sheep.
^CXVI “goat” = ez. 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.

^CXVII “an animal that died” = 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.
^CXVIII {untranslated} = cheleb. Same as “fat” in v3. See note XII above.
^CXIX “torn by wild animals” = terephah. 9x in OT. From tereph (prey, food, meat, leaf; something that has been torn – a morsel); from taraph (to tear or pluck off into pieces, to rend or catch; to supply with food). This is torn flesh, particularly torn and/or eaten by animals.

^CXX “put” = asah. Same as “prepared” in v9. See note XLIII above.
^CXXI “any other” = kol. Same as “all” in v3. See note XI above.
^CXXII “use” = melakah. From the same as malak (messenger, an angel, or a deputy; human messengers literally or for prophets, priests, or teachers as messengers of God; also supernatural messengers i.e. angels). Properly, this is a deputyship or some kind of work. It can also be the product that comes from labor.
^CXXIII “eat” = akal…akal. Same as “eat” in v6. See note XXIX 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.”

^CXXIV “any one” = kol. Same as “all” in v3. See note XI above.
^CXXV “an offering…be made” = qarab. Same as “offered” in v3. See note XIII above.
^CXXVI “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CXXVII “you” = nephesh. Same as “one” in v18. See note XCII above.

^CXXVIII “bird” = oph. From uph (to fly, flee, shine, be weary, be faint). This is a flying creature.
^CXXIX “settlements” = moshab. From yashab (to sit and so to remain and so to dwell; sitting for any reason – as a judge, in order to ambush, or just sitting quietly; can mean settling or marrying; continue, endure, or establish). This is dwelling, seat, assembly, settlement, population.
^CXXX “one” = nephesh. Same as “one” in v18. See note XCII above.
^CXXXI {untranslated} = nephesh. Same as “one” in v18. See note XCII above.

^CXXXII “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CXXXIII “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CXXXIV “sacrifice” = zebach. Same as “sacrifice” in v11. See note LIII above.
^CXXXV “bring” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^CXXXVI “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CXXXVII “offering” = qorban. Same as “offering” in v13. See note LXVI above.
^CXXXVIII “sacrifice” = zebach. Same as “sacrifice” in v11. See note LIII above.

^CXXXIX “hands” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^CXL “bring” = bo. Same as “bring” in v29. See note CXXXV above.
^CXLI “Lord’s” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CXLII “bring” = bo. Same as “bring” in v29. See note CXXXV above.
^CXLIII “breast” = chazeh. 13x in OT. Perhaps from chazah (to gaze at – to see or behold; perceiving as a mental process or looking at something with pleasure; seeing a vision). This is an animal breast.

^CXLIV “raised” = nuph. This is to rock back and forth, wave, sprinkle, quiver, beckon, offer, present.
^CXLV “elevation offering” = tenuphah. Related to “raised” in v30. From nuph (see note CXLIV above). This is something that is waved or swung. So, it could be an elevation offering that is offered in that way. It can also refer to someone presenting a weapon in a threatening manner or to imply greater tumult.
^CXLVI “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
^CXLVII “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.

^CXLVIII “right” = yamin. May be from yamam (to go or choose the right, use the right hand; to be physically fit or firm). This can mean right hand, right side, or south. Since most people are right-handed, the metaphorical usage of this word presumes that the right hand is stronger and more agile. Thus, it is the instrument of power and action.
^CXLIX “thigh” = shoq. 19x in OT. Perhaps from shuq (to overflow, run after). This is leg, thigh, or hip.
^CL “sacrifices” = zebach. Same as “sacrifice” in v11. See note LIII above.
^CLI “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^CLII “offering” = terumah. Same as “gift” in v14. See note LXXII above.

^CLIII “portion” = manah. 14x in OT. From manah (to weigh out, reckon, count, number, set, tell. By implication, it is allotting or providing something officially). This is a part or portion. It is something that is weighed out so it can be used specifically for a ration or portion of food. It can also mean a lot as in casting lots.
^CLIV “taken” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CLV “offered” = terumah. Same as “gift” in v14. See note LXXII above.
^CLVI “sacrifices” = zebach. Same as “sacrifice” in v11. See note LIII above.
^CLVII “perpetual” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^CLVIII “due” = choq. From chaqaq (to inscribe, carve, or decree; a lawmaker; literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal). This is statute, boundary, condition, custom, limit, ordinance It is something that is prescribed or something that is owed.

^CLIX “portion” = mishchah. Related to “spread” in v12. From mashach (see note LXI above). This is the act of anointing, ointment, or a consecrated thing.
^CLX “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CLXI “once” = yom. Literally, “on the day.” Same as “day” in v15. See note LXXIV above.
^CLXII “brought forward” = qarab. Same as “offered” in v3. See note XIII above.
^CLXIII “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CLXIV “serve…as priests” = kahan. Related to “priest” in v5. From kohen (see note XXIII above). This is officiating as a priest does over religious service. It can also figuratively mean donning regalia or formal ornamentation/attire.

^CLXV “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CLXVI “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^CLXVII “anointed” = mashach. Same as “spread” in v12. See note LXI above.
^CLXVIII “due” = chuqqah. Related to “due” in v34. From choq (see note CLVIII above). This is something prescribed such as a statue, custom, or ordinance.
^CLXIX “generations” = dor. From dur (to move in a circle, which implies living somewhere or remaining there; it can also be the sense of piling or heaping up). This is a revolution of time, which is to say, an age or generation. It can also be a dwelling or one’s posterity.

^CLXX “purification offering” = chatta’ah. Same as “guilt offering” in v7. See note XXXII above.
^CLXXI “guilt offering” = asham. Same as “guilt offering” in v1. See note II above.
^CLXXII “offering of ordination” = millu. 15x in OT. From male (fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate; fill in a literal or figurative sense). This is fulfilling. It is often used either of inlaid gems or other settings. It can also refer to consecration, ordination, or sacrifices related to that.
^CLXXIII “sacrifice” = zebach. Same as “sacrifice” in v11. See note LIII above.

^CLXXIV “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CLXXV “Mount” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
^CLXXVI “Sinai” = Sinay. Probably from the same as Sin (Sin, a city meaning “clay” or “bush);{perhaps from asam (to gather, store) OR from seneh (thorn bush) OR related to Aramaic siyn (a god called Sin) OR perhaps Hebrew siyn (related to mud or clay)}. This is Sinai – a place whose name may mean “bush of the Lord” or “muddy.” See https://www.abarim-publications.com/Meaning/Sinai.html
^CLXXVII “when” = yom. Same as “day” in v15. See note LXXIV above.

^CLXXVIII “bring” = qarab. Same as “offered” in v3. See note XIII above.
^CLXXIX “offerings” = qorban. Same as “offering” in v13. See note LXVI above.
^CLXXX “Lord” = YHVH. Same as “Lord” in v5. See note XXVI above.
^CLXXXI “wilderness” = midbar. Related to “spoke” in v22. From dabar (see note CX above). This is mouth or speech. It can also be desert or wilderness. Additionally, it can be used for a pasture to which one drives cattle.