Leviticus 15

^I “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.
^II “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.
^III “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.
^IV “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

^V “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. 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.
^VI “any” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^VII “man” = ish. Same as “any” in v2. See note VI above.
^VIII “has” = hayah. Related to “Lord” in v1. See note I above.

^IX “discharge” = zub. This is to flow or gush. It is to flow like water or overflow. It can also be discharge, pine, waste away, or have a sexual flow.
^X “member” = 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.
^XI “discharge” = zob. Related to “discharge” in v2. 13x in OT – all in Leviticus 15. From zub (see note IX above). This is a discharge, whether of semen or menstrual blood.
^XII “unclean” = tame. From tame (to defile, be unclean, pollute in a ritual or ethical sense). This is unclean, ill, or ritually impure.

^XIII “uncleanness” = tum’ah. Related to “unclean” in v2. From tame (see note XII above). This is filthiness or uncleanness. It can refer to ritual or moral impurity.
^XIV “discharge” = zob. Same as “discharge” in v2. See note XI above.
^XV “flows” = rur. 1x in OT. Related to rir (saliva, egg white, broth). This is to drool or emit some other liquid.
^XVI “discharge” = zob. Same as “discharge” in v2. See note XI above.
^XVII “stopped” = chatham. To seal, close up, shut, stop, bring to an end. It is used especially for affixing a seal.
^XVIII “discharging” = zob. Same as “discharge” in v2. See note XI above.

^XIX “every” = kol. From kalal (to complete). This is all or every.
^XX “bed” = mishkab. From shakab (to lie down, lodge; lying for sleep, sex, or other reasons). This is a place where one lies down i.e. a bed, couch, or bedchamber. It can also be used in an abstract sense to refer to sleep or euphemistically for sex.
^XXI “discharge” = zub. Same as “discharge” in v2. See note IX above.
^XXII “lies” = shakab. Related to “bed” in v4. See note XX above.

^XXIII “be unclean” = tame. Related to “unclean” in v2 & “uncleanness” in v3. See note XII above.
^XXIV “everything” = kol + keli. Kol is the same as “every” in v4. See note XIX above. Keli is from kalah (to end, be finished, complete, prepare, consume, spent, or completely destroyed). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.
^XXV “sits” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.

^XXVI “anyone” = ish. Same as “any” in v2. See note VI above.
^XXVII “touches” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^XXVIII “wash” = kabas. This is to trample – washing by stomping feet. It can be fulling in a literal or figurative sense.
^XXIX “clothes” = 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.
^XXX “bathe” = 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 “anything” = keli. Same as “everything” in v4. See note XXIV above.
^XXXIII “discharge” = zub. Same as “discharge” in v2. See note IX above.
^XXXIV “discharge” = zub. Same as “discharge” in v2. See note IX above.
^XXXV “discharge” = zub. Same as “discharge” in v2. See note IX above.
^XXXVI “spits” = raqaq. 1x in OT. This is to spit.
^XXXVII “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.

^XXXVIII “any” = kol. Same as “every” in v4. See note XIX above.
^XXXIX “saddle” = merkab. 3x in OT. From rakab (to ride an animal or in some vehicle; also, bringing on a horse). This is a chariot, saddle, or covering.
^XL “discharge” = zub. Same as “discharge” in v2. See note IX above.
^XLI “rides” = rakab. Related to “saddle” in v9. See note XXXIX above.
^XLII “all” = kol. Same as “every” in v4. See note XIX above.
^XLIII “anything” = kol. Same as “every” in v4. See note XIX above.

^XLIV “under” = tachat. This is underneath, below, the bottom, instead of.
^XLV “carry” = 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.
^XLVI “discharge” = zub. Same as “discharge” in v2. See note IX above.
^XLVII “rinsed” = shataph. This is to overflow, rinse, overwhelm, run, drown, rush, flood, cleanse, gallop, conquer.
^XLVIII “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.

^XLIX “clay” = cheres. 17x in OT. This is earthenware, a potsherd, a stone.
^L “vessel” = keli. Same as “everything” in v4. See note XXIV above.
^LI “discharge” = zub. Same as “discharge” in v2. See note IX above.
^LII “broken” = shabar. This is break, collapse, destroy, break in pieces, tear. It is bursting in a literal or figurative sense.
^LIII “wood” = ets. Perhaps from atsah (to shut, fasten, firm up, to close one’s eyes). This is tree or other things related to trees like wood, sticks, or stalks. It can also refer to wood products like a plank or staff or gallows. Additionally, this can refer to a carpenter.

^LIV “discharge” = zub. Same as “discharge” in v2. See note IX above.
^LV “is cleansed” = taher. Related to “clean” in v8. See note XXXVII above.
^LVI “discharge” = zob. Same as “discharge” in v2. See note XI above.
^LVII “count” = saphar. From sepher (writing, document, book, evidence). This is properly to tally or record something. It can be enumerate, recount, number, celebrate, or declare.
^LVIII “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.

^LIX “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.
^LX “cleansing” = tahorah. Related to “clean” in v8 & “is cleansed” in v13. 15x in OT. From taher (see note XXXVII above). This is cleansing, purification – ritual or moral.
^LXI “fresh” = 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.
^LXII “eighth” = shemini. From the same as shemoneh (eight; can be figurative for surplus); perhaps from shamen (to shine, which implies being oily, growing fat); from shaman (to grow fat, shine, be oily). This is eighth or sheminith.
^LXIII “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.

^LXIV “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^LXV “turtledoves” = tor. 14x in OT. This is a literal dove – it can also be a romantic term of affection.
^LXVI {untranslated} = ben. Same as “Israelites” in v2. See note V above.
^LXVII “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.
^LXVIII “come” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^LXIX “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.

^LXX “entrance” = petach. From patach (to open wide in a literal or figurative sense, loosen, plow, carve). This is opening, door, gate, entrance.
^LXXI “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
^LXXII “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.
^LXXIII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^LXXIV “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.

^LXXV “offer” = asah. This is to make, do, act, appoint, become in many senses.
^LXXVI “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.
^LXXVII “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.

^LXXVIII “other” = echad. Same as “one” in v15. See note LXXVI above.
^LXXIX “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.
^LXXX “make atonement” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.
^LXXXI “before” = paneh. Same as “before” in v14. See note LXIX above.
^LXXXII “discharge” = zob. Same as “discharge” in v2. See note XI above.

^LXXXIII “emission” = shekabah. Related to “bed” and “lies” in v4. 9x in OT. From shakab (see note XX above). This is an act of lying so it could be a layer, the act of copulation, or an emission.
^LXXXIV “semen” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
^LXXXV “whole” = kol. Same as “every” in v4. See note XIX above.
^LXXXVI “body” = basar. Same as “member” in v2. See note X above.

^LXXXVII “everything” = kol. Same as “every” in v4. See note XIX above.
^LXXXVIII “cloth” = beged. Same as “clothes” in v5. See note XXIX above.
^LXXXIX {untranslated} = kol. Same as “every” in v4. See note XIX above.
^XC “leather” = or. Perhaps from ur (to be made naked, exposed, or bare). This is skin, hide, or leather. It can also refer to a body.
^XCI {untranslated} = shekabah. Same as “emission” in v16. See note LXXXIII above.
^XCII “falls” = hayah. Same as “has” in v2. See note VIII above.
^XCIII “woman” = ishshah. Related to “any” in v2. Perhaps from ish (see note VI above). This is woman, wife, or female.

^XCIV “discharge” = zob. Same as “discharge” in v2. See note XI above.
^XCV “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.
^XCVI “discharge” = zub. Same as “discharge” in v2. See note IX above.
^XCVII “impurity” = niddah. From nadad (to wave back and forth; figuratively, to flee, stray, flutter chase away, shake, or shrink; to be a fugitive). This is rejection, filthiness, impurity, menstruation, idolatry, incest.

^XCVIII “everything” = kol. Same as “every” in v4. See note XIX above.
^XCIX “everything” = kol. Same as “every” in v4. See note XIX above.
^C “anything” = kol + keli. Kol is the same as “every” in v4. See note XIX above. Keli is the same as “everything” in v4. See note XXIV above.
^CI “anything” = keli. Same as “everything” in v4. See note XXIV above.
^CII “any man” = ish. Same as “any” in v2. See note VI above.
^CIII “lies” = shakab. Same as “lies” in v4. See note XXII 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.”

^CIV “has” = zub. Same as “discharge” in v2. See note IX above.
^CV “discharge” = zob. Same as “discharge” in v2. See note XI above.
^CVI “many” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
^CVII “time” = et. Probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is a period or season. It can also mean whenever or continually.
^CVIII “has a discharge” = zub. Same as “discharge” in v2. See note IX above.
^CIX “discharge” = zob. Same as “discharge” in v2. See note XI above.

^CX “discharge” = zob. Same as “discharge” in v2. See note XI above.
^CXI “everything” = kol + keli. Kol is the same as “every” in v4. See note XIX above. Keli is the same as “everything” in v4. See note XXIV above.
^CXII “discharge” = zob. Same as “discharge” in v2. See note XI above.
^CXIII “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.
^CXIV {untranslated} = ben. Same as “Israelites” in v2. See note V above.
^CXV “bring” = bo. Same as “come” in v14. See note LXVIII above.

^CXVI “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.
^CXVII “unclean” = tum’ah. Same as “uncleanness” in v3. See note XIII above.
^CXVIII “discharge” = zob. Same as “discharge” in v2. See note XI above.

^CXIX “keep…separate” = nazar. 10x in OT. This is to dedicate, set apart, fast, keep self from impurity, refrain from worship. It is to consecrate for a holy purpose.
^CXX “die” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^CXXI “defiling” = tame. Same as “be unclean” in v4. See note XII above.
^CXXII “tabernacle” = mishkan. From shakan (to settle down in the sense of residing somewhere or staying there permanently; to abide or continue). This is a place where one lives – a tabernacle, tent, or other kind of dwelling. It can also be a lair where animals live, the grave, the Temple, or the Tabernacle.
^CXXIII “in…midst” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.

^CXXIV “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.
^CXXV “have a discharge” = zub. Same as “discharge” in v2. See note IX above.
^CXXVI “has” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^CXXVII “infirmity” = daveh. 5x in OT. From davah (to be sick or unwell). This is faint, sick, impure. It can also refer to the time of menstruation or the cloth used during that time.
^CXXVIII “menstrual period” = niddah. Same as “impurity” in v19. See note XCVII above.

^CXXIX “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.
^CXXX “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.
^CXXXI “has” = zub. Same as “discharge” in v2. See note IX above.
^CXXXII “discharge” = zob. Same as “discharge” in v2. See note XI above.