Exodus 29

^I {untranslated} = 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.
^II “do” = asah. This is to make, do, act, appoint, become in many senses.
^III “consecrate” = qadash. From qodesh (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). This is set apart, consecrated, hallowed, sanctified. This is something or someone that is set apart for a holy purpose or use – ceremonially or morally clean.
^IV “serve…as priests” = kahan. From kohen (a priest, one who officiates or acts as priest). This is officiating as a priest does over religious service. It can also figuratively mean donning regalia or formal ornamentation/attire.

^V “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^VI “one” = 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.
^VII “young” = ben + baqar. Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. Baqar is from baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
^VIII “bull” = par. Perhaps related to parar (to break, defeat, frustrate, caste off, clean, cease). This is a young bull or ox.

^XI “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^X “rams” = 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.
^XI “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.

^XII “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.
^XIII “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.
^XIV “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.
^XV “mixed” = balal. This is to anoint, mix, overflow. It can also be to fodder or temper.
^XVI “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.

^XVII “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.
^XVIII “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.
^XIX “make” = asah. Same as “do” in v1. See note II above.
^XX “wheat” = chittah. Perhaps from chanat (to spice, ripen, embalm). This is wheat, referring to the plant or its product.
^XXI “choice…flour” = soleth. It may come from a word that means to strip. This is fine flour.

^XXII “put” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XXIII “basket” = sal. 15x in OT. Perhaps from salal (to lift up, build, pile, extol, exalt; can also be used for opposing as a dam holds back water). This is a woven basket.
^XXIV “bring” = qarab. This is to come near, offer, make ready, approach, take.
^XXV “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
^XXVI “sons” = ben. Same as “young” in v1. See note VII above.

^XXVII “entrance” = pethach. From pathach (to open wide in a literal or figurative sense; to open, draw out, let something go free, break forth, to plow, engrave, or carve). This is any kind of opening – a door, entrance, gate.
^XXVIII “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
^XXIX “meeting” = moed. From yaad (to appoint, assemble or gather selves, agree). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.
^XXX “wash” = rachats. This is to wash, wash away – it can be complete or partial.
^XXXI “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.

^XXXII “vestments” = beged. From bagad (to cover or conceal; figuratively, to act in a covert or treacherous way, to transgress or pillage). This is clothing, garment, robe, or some other kind of clothing. Figuratively, it can be treachery or pillaging.
^XXXIII “put on” = labash. This is to wrap around, which implies clothing oneself or someone else. This is wrapping around in a literal or figurative way.
^XXXIV “tunic” = kethoneth. Root may mean to cover. This is a tunic, coat, or other kind of garment.
^XXXV “robe” = meil. From maal (to cover up; figuratively, to act in a covert or treacherous way, to be unfaithful or transgress). This is a robe, mantle, or cloak – an outer garment.
^XXXVI “ephod” = ephod. This is an ephod, shoulder piece – perhaps a breastplate or apron. It can refer specifically to a ritual garment worn by the high priest. Alternately, it can refer to an image.

^XXXVII “breastpiece” = choshen. May come from a word that means to hold within or sparkle. It is a breastpiece, perhaps with special reference to a pocket or having gems. It is only used of the high priest’s breastpiece.
^XXXVIII “gird” = aphad. Related to “ephod” in v5. 2x in OT. From the same as ephod (see note XXXVI above). This is to tie or bind.
^XXXIX “decorated band” = chesheb. 8x in OT– 7x in Exodus & 1x in Leviticus of the ephod. From chashab (properly, to braid or interpenetrate; literally, to create or to wear; figuratively, plotting – generally in a negative sense; think, consider, or make account of). This is a woven band or belt, artistically rendered.

^XL “set” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^XLI “turban” = mitsnepheth. 12x in OT. From tsanaph (to wrap or wind up). This is turban or diadem. It is worn as a mark of status – like a king or high priest.
^XLII “head” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
^XLIII “holy” = qodesh. Related to “consecrate” in v1. See note III above.
^XLIV “diadem” = nezer. From nazar (to dedicate, set apart, fast, keep self from impurity, refrain from worship; to consecrate for a holy purpose). This is something set apart, so it is a consecration. It could be used for one who takes the Nazirite vow or a priest. In reference to the Nazirite vow, it can also refer to uncut hair. It can also refer to a crown, as of a king.

^XLV “anointing” = mishchah. Related to “spread” in v2. From mashach (see note XVIII above). This is the act of anointing, ointment, or a consecrated thing.
^XLVI “pour” = yatsaq. This is to pour out, flow, wash away, or overflow. It can imply melting as one does to cast metal. By extension, it can refer to something being steadfast, stiffened, firmly in place.
^XLVII “gird” = chagar. This is to gird, bind, or arm. Generally, it is using a belt to gather up one’s garment so that it’s easier to run or move quickly.
^XLVIII “sashes” = abnet. 9x in OT. This is a sash or belt.
^XLIX “tie” = chabash. This is to wrap tightly or bind, to bandage, or heal. It can be to saddle an animal or wrap a turban. Figuratively, it can mean to stop or to govern.
^L “headdresses” = migbaoth. 4x in OT. Perhaps from gibah (hill or little hill); from the same as Geba (Geba or Gibeah; hillock); from the same as gabia (cup, bowl, flower; root might mean being convex). This is a headdress, cap, or turban of some kind.

^LI “priesthood” = kehunnah. Related to “serve…as priests” in v1. 14x in OT. From the same as kohen (see note IV above). This is priesthood.
^LII “be” = hayah. This is to be or become, to happen.
^LIII “perpetual” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^LIV “ordinance” = chuqqah. From choq (statute, boundary, condition, custom, limit, ordinance; something that is prescribed or something that is owed); 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 something prescribed such as a statue, custom, or ordinance.
^LV “ordain” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.
^LVI {untranslated} = yad. Literally, “hand of.” This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^LVII {untranslated} = yad. Same as {untranslated} in v9. See note LVI above.

^LVIII “in front of” = 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.
^LIX “lay” = samak. This is to lean, rest, support, brace, uphold, sustain, or establish. It is to lean on in a positive or negative sense.
^LX “hands” = yad. Same as {untranslated} in v9. See note LVI above.
^LXI “slaughter” = shachat. This is to slaughter, slay, or beat. It can be slaying for a sacrifice or in a massacre.
^LXII “before” = paneh. Same as “in front of” in v10. See note LVIII above.
^LXIII “Lord” = YHVH. Related to “be” in v9. From havah (to be, become) or hayah (see note LII 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.

^LXIV “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.
^LXV “horns” = qeren. This is horn or hill. It can be a flask or cornet, ivory, altar corner, mountain peak, or figuratively power.
^LXVI “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
^LXVII “finger” = etsba. Perhaps from the same as tseba (dye, something dipped). This is finger or toe – something used to seize.

^LXVIII “all” = kol. From kalal (to complete). This is all or every.
^LXIX “pour” = shaphak. This is to pour out, gust, or slip. It can be to pour as blood, a drink offering, or molten metal. It can also mean to create a mound. Figuratively, it can refer to killing, or spending money.
^LXX “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.

^LXXI “fat” = cheleb. This is fat, finest, marrow. It is fat in a literal or figurative sense. It refers to the richest or best part.
^LXXII “covers” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.
^LXXIII “entrails” = qereb. Related to “bring” in v3. Perhaps from qarab (see note XXIV 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.

^LXXIV “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.
^LXXV “liver” = kabed. 14x in OT. From kabad (to be heavy, weighty, burdensome). This is heavy, grievous, sore. It can also be weighty in the sense of gravitas. The word for “glory” in Hebrew comes from this root (kabod).
^LXXVI “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.
^LXXVII “turn…into smoke” = qatar. 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.

^LXXVIII “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.
^LXXIX “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.
^LXXX “dung” = peresh. 7x in OT. Perhaps from parash (to make distinct, separate, scatter; can also imply to wound). This is refuse or dung.
^LXXXI “burn” = saraph. This is to burn or kindle. This is the root that “seraphim” comes from.

^LXXXII “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
^LXXXIII “outside” = chuts. Root may mean to sever. So, this is something that is separated by a wall – the outside, the street, a field, highway, or abroad.
^LXXXIV “camp” = machaneh. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.
^LXXXV “purification 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.

^LXXXVI “dash” = zaraq. This is to scatter or sprinkle, whether a liquid or a solid.
^LXXXVII “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.
^LXXXVIII “cut” = nathach. 9x in OT. This is to dismember or divide at the joints.
^LXXXIX “parts” = nethach. Related to “cut” in v17. 13x in OT. From nathach (see note LXXXVII above). This is a part or piece.
^XC “legs” = kera. 9x in OT. From kara (to bow, crouch, kneel down, subdue; to bend the knee in many senses). This is the leg, but only from the knee down to the ankle. It is used in the OT of people and of locusts.

^XCI “rest” = kol. Same as “all” in v12. See note LXVII above.
^XCII “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.
^XCIII “pleasing” = nichoach. From nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is soothing, restful, sweet, pleasant.
^XCIV “odor” = reyach. From ruach (to blow, breath; smell, anticipate; figuratively, to perceive, understand). This is a scent or breath – a savor, ointment. It is also used for the odor of sacrifices that pleases God.
^XCV “offering by fire” = ishsheh. Related to “fire” in v14. From eshshah (fire); from esh (see note LXXXI above). This is a burnt offering – sometimes a sacrifice in general.

^XCVI “other” = sheni. Related to “two” in v1. See note IX above.
^XCVII “lobe” = tenuk. 8x in OT – 2x in Exodus & 6x in Leviticus. Perhaps from the same as anak (plumb line, hook; root may mean to be narrow). This is tip or lobe.
^XCVIII “right” = yemani. From the same as yamin (right hand or side; that which is stronger or more agile; the south); {perhaps yamam (to go or choose the right, use the right hand; to be physically fit or firm)}. This is right, right side, or south.
^XCIX “ear” = ozen. This is ear, hearing, audience, show. Properly, it is broadness – applied to its ear in reference to its shape.

^C “thumbs” = bohen. 16x in OT. May come from a root referring to thickness. This is a thumb or big toe.
^CI “feet” = regel. This is foot, endurance, or journey. It is a foot as the means of walking and so it implies a step or a greater journey. It can be used euphemistically for private parts.
^CII “sprinkle” = nazah. This is to sprinkle, spurt, or leap. Sprinkling especially refers to rituals of expiation.
^CIII “be holy” = qadash. Same as “consecrate” in v1. See note III above.

^CIV “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.
^CV “right” = yamin. Related to “right” in v20. See note XCVIII above.
^CVI “thigh” = shoq. 19x in OT. Perhaps from shuq (to overflow, run after). This is leg, thigh, or hip.
^CVII “ordination” = millu. Related to “ordain” in v9. 15x in OT. From male (see note LV above). 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.

^CVIII “loaf” = kikkar. From karar (to dance or whirl). This is round so it can refer to a circle, a circular region, a weight used for measurement, money, a loaf of bread that is round, a cover, a plain, or a valley in the Jordan.
^CIX “before” = paneh. Same as “in front of” in v10. See note LVIII above.
^CX “place” = sim. Same as “set” in v6. See note XL above.
^CXI “palms” = kaph. From kaphaph (to bend – from a root meaning curve or bend down). This is palm of the hand or sole of the foot, footstep, grasp. Figuratively, it can also mean power.

^CXII “raise” = nuph. This is to rock back and forth, wave, sprinkle, quiver, beckon, offer, present.
^CXIII “elevation offering” = tenuphah. Related to “raise” in v24. From nuph (se note CXII above). This is a wave offering. It can also refer to brandishing a weapon.
^CXIV “before” = paneh. Same as “in front of” in v10. See note LVIII above.
^CXV “before” = paneh. Same as “in front of” in v10. See note LVIII above.

^CXVI “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.
^CXVII “before” = paneh. Same as “in front of” in v10. See note LVIII above.
^CXVIII “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.
^CXIX “lifted up” = rum. Related to “offering” in v27. See note CXX below.
^CXX “offering” = 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.

^CXXI “ordinance” = choq. Related to “ordinance” in v9. See note LIV above.
^CXXII “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “young” in v1. See note VII 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.
^CXXIII “sacrifice” = zebach. Related to “altar” in v12. From zabach (see note LXVI 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.
^CXXIV “offerings of 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.

^CXXV “sacred” = qodesh. Same as “holy” in v6. See note XLIII above.
^CXXVI “passed on” = hayah. Same as “be” in v9. See note LII above.
^CXXVII “after” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^CXXVIII {untranslated} = yad. Literally, “their hand.” Same as {untranslated} in v9. See note LVI above.
^CXXIX “priest” = kohen. Related to “serve…as priests” in v1 & “priesthood” in v9. See note IV above.
^CXXX “place” = tachat. This is underneath, below, the bottom, instead of.
^CXXXI “wear” = labash. Same as “put on” in v5. See note XXXIII above.

^CXXXII “seven” = sheba. This is seven or by sevenfold. It can also be used to imply a week or an indefinite number. Symbolically, this is the number of fullness, sacredness, perfection.
^CXXXIII “days” = 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.
^CXXXIV “comes” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^CXXXV “minister” = sharat. This is ministering, serving, or waiting on. It can refer to one offering service as a worshipper or one serving as a servant.

^CXXXVI “boil” = bashal. This is to boil up, roast, or bake. It can also mean ripen, produce, or seethe.
^CXXXVII “holy” = qadosh. Related to “consecrate” in v1 & “holy” in v6. 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).
^CXXXVIII “place” = 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.
^CXXXIX “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.

^CXL “atonement is made” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.
^CXLI {untranslated} = yad. Literally, “their hand.” Same as {untranslated} in v9. See note LVI above.
^CXLII “else” = zur. This is to come from somewhere else – a stranger. It is to stop for lodging. Figuratively, it can also mean to profane or commit adultery.
^CXLIII “remains” = yathar. Related to “appendage” in v13. See note LXXIV above.
^CXLIV “morning” = boqer. Related to “young” in v1. From baqar (see note VII above). This refers to the break of day. So it is dawn, early, morning, or morrow.
^CXLV “remainder” = yathar. Same as “remains” in v34. See note CXLIII above.

^CXLVI “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^CXLVII {untranslated} = yad. Literally, “their hand.” Same as {untranslated} in v9. See note LVI above.
^CXLVIII “offer” = asah. Same as “do” in v1. See note II above.
^CXLIX “offer a sin offering” = chata. Related to “purification offering” in v14. See note LXXXV above.
^CL “most holy” = qodesh + qodesh. Literally, “holy of holies.” Qodesh is the same as “holy” in v6. See note XLIII above.
^CLI “whatever” = kol. Same as “all” in v12. See note LXVII above.
^CLII “touches” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.

^CLIII “lambs” = kebes. Root may mean to dominate. This is a young male sheep – having just reached the age where it can butt other sheep.
^CLIV “a year old” = ben + shanah. Literally, “children of a year.” Ben is the same as “young” in v1. See note VII above. Shanah is from shana (to change, alter). This is a year, age, old. It can also mean yearly.
^CLV “regularly” = tamid. May come from a word that means to stretch. This word means an indefinite period of time. So, it could be regular or daily. It could also be constantly, continually, always, or perpetually.
^CLVI “in” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.

^CLVII “first” = echad. Same as “one” in v1. See note VI above.
^CLVIII “one-tenth” = issaron. From the same as eser (ten, -teen); from asar (to tithe, render a tenth of). This is a tenth.
^CLIX “one-fourth” = reba. 8x in OT. From the same as arba (four); from raba (to make square or be four-sided). This is one-fourth, square, four sides, a direction, or a side.
^CLX “hin” = hin. From Egyptian hwn (jar, unit of measurement for liquid; around .48 liters). This is hin, a unit of measurement used for liquids. See https://en.wiktionary.org/wiki/hin
^CLXI “beaten” = kathith. 5x in OT. From kathath (to crush into pieces, to beat with a hammer, smash, bruise). This is beaten or fine.

^CLXII “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.
^CLXIII “drink offering” = nesek. From nasak (to pour out or melt; used especially for libations or for the process of making cast metal; can also be used figuratively for anointing a king). This is a drink offering or a molten image.
^CLXIV “in” = bayin. Same as “in” in v39. See note CLVI above.
^CLXV “grain offering” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).
^CLXVI “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.

^CLXVII “before” = paneh. Same as “in front of” in v10. See note LVIII above.
^CLXVIII “meet” = yaad. Related to “meeting” in v4. See note XXIX above.
^CLXIX “speak” = dabar. Related to {untranslated} in v1. See note I above.
^CLXX “sanctified” = qadash. Same as “consecrate” in v1. See note III above.
^CLXXI “glory” = kabod. Related to “liver” in v13. From kabad (see note LXXV above). This is weighty. Figuratively, glorious, abundant, riches, honor, splendor – a reference to one’s reputation or character. This word is often used to describe God and God’s presence.

^CLXXII “dwell” = shakan. This is to settle down in the sense of residing somewhere or staying there permanently. It can mean abide or continue. “Mishkan,” taken from this verb, is the Hebrew word for the Tabernacle (as a place where God abided).
^CLXXIII “among” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
^CLXXIV “God” = Elohim. Related to “Israelites” in v28. See note CXXII above.

^CLXXV “know” = 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.
^CLXXVI “brought” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^CLXXVII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^CLXXVIII “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.