Leviticus 20

^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 “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.

^V “any” = ish + ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^VI “aliens” = ger. From gur (to abide or sojourn; to leave the road to lodge or for any other reason). This is sojourner, guest, stranger, foreigner.
^VII “reside” = gur. Related to “aliens” in v2. See note VI above.
^VIII “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^IX “offspring” = 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.

^X “Molech” = Molek. 9x in OT. From the same as melek (king, royal) OR related to mlk (to sacrifice, to promise). This is Molech, Molek, or Moloch, god of the Ammonites. It means “king.” Alternately, it may refer to a manner of ritual sacrifice rather than a specific god. See https://en.wikipedia.org/wiki/Moloch
^XI “put to death” = mut + mut. This is to die in a literal or figurative sense. It can also refer to being a dead body. 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.”
^XII “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.
^XIII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^XIV “stone…to death” = ragam + eben. Literally, “stone him with stones.” Ragam is 16x in OT. This is to stone or lapidate. Eben is a stone, weight, or mason. It is part of the word “Ebenezer.”

^XV “set” = natan. Same as “give” in v2. See note VIII above.
^XVI “face” = 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.
^XVII “them” = ish. Same as “any” in v2. See note V above.

^XVIII “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.
^XIX “from” = qereb. Perhaps from qarab (to come near or approach). 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.
^XX “defiling” = tame. This is to defile, be unclean, pollute in a ritual or ethical sense.
^XXI “sanctuary” = miqdash. From the same as 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); related to qadash (set apart, consecrated, hallowed, sanctified; something or someone set apart for a holy purpose or use – ceremonially or morally clean). This is a sacred place, sanctuary, holy place. It is something or somewhere that is consecrated, whether to God or to another.

^XXII “profaning” = chalal. This is to pierce, which implies to wound. It is used figuratively for making someone or something profane or breaking your word. It can also mean to begin as though one opened a wedge. Also, to eat something as a common thing.
^XXIII “holy” = qodesh. Related to “sanctuary” in v2. See note XXI above.
^XXIV “name” = shem. May be from sim (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.

^XXV “close” = alam + alam. This is to conceal, cover from sight in a literal or figurative sense. Could be to escape, liar, neglect, or secret thing. 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.”
^XXVI “eyes” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^XXVII “them” = ish. Same as “any” in v2. See note V above.
^XXVIII “not” = bilti. From balah (to grow old, wear out, consume, waste, enjoy, fail, decay). This is nothing, not, lest, or except. From its root, it means “a failure of” – used for negative particles.

^XXIX “set” = sim. Related to “name” in v3. See note XXIV above.
^XXX “them” = ish. Same as “any” in v2. See note V above.
^XXXI “family” = mishpachah. From the same as shiphcah (maid, maidservant); root means to spread out. This is one’s circle of relatives – clan, family, kindred.
^XXXII “among” = qereb. Same as “from” in v3. See note XIX above.
^XXXIII “all” = kol. From kalal (to complete). This is all or every.
^XXXIV “prostituting” = zanah. This is being or playing a prostitute. Figuratively, it can also mean fornicating.
^XXXV “to” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.

^XXXVI “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.
^XXXVII “turn” = panah. Related to “face” in v3. See note XVI above.
^XXXVIII “mediums” = ob. 17x in OT. Perhaps from the same as ab (father in a literal or figurative sense – grandfather, chief, ancestor). This is literally a bottle made from hide. One could mumble into this bottle and make a hollow sound. So, it refers to mediums, ventriloquists, or necromancers. It can also refer to a familiar spirit.

^XXXIX “spiritualists” = yiddeoni. 11x in OT. From yada (to know, be aware, see and so understand – includes observation, care, recognition; can also be used as a euphemism). This is one who knows, a conjurer or wizard. It can also refer to a ghost or spirit.
^XL “set” = natan. Same as “give” in v2. See note VIII above.
^XLI “them” = nephesh. Same as “any” in v6. See note XXXVI above.

^XLII “consecrate” = qadash. Related to “sanctuary” in v2 & “holy” in v3. From qodesh (see note XXI above). 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.
^XLIII “be” = hayah. Related to “Lord” in v1. See note I above.
^XLIV “holy” = qadosh. Related to “sanctuary” in v2 & “holy” in v3 & “consecrate” in v7. From qodesh (see note XXI 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).
^XLV “Lord” = YHVH. Related to “Lord” in v1 & “be” in v7. From the same as YHVH (see note I above). It has a different vowel pointing, but the same meaning as “Lord.”
^XLVI “God” = Elohim. Related to “Israelites” in v2. See note IV above.

^XLVII “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^XLVIII “statutes” = 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.
^XLIX “observe” = asah. This is to make, do, act, appoint, become in many senses.
^L “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^LI “sanctify” = qadash. Same as “consecrate” in v7. See note XLII above.

^LII “all” = ish + ish. Same as “any” in v2. See note V above.
^LIII “curse” = qalal. This is to be little, insignificant, swift. It can also mean to bring down in esteem, create contempt, curse.
^LIV “father” = ab. Related to “mediums” in v6. See note XXXVIII above.
^LV “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
^LVI “put to death” = mut + mut. Same as “put to death” in v2. See note XI 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.”
^LVII “bloodguilt” = 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.

^LVIII “man” = ish. Same as “any” in v2. See note V above.
^LIX “commits adultery” = naaph. This is to commit adultery or, figuratively, to be an apostate.
^LX “wife” = ishshah. Related to “any” in v2. From ish (see note V above). This is woman, wife, or female.
^LXI “neighbor” = rea. From raah (to associate with). This is the same as neighbor in Leviticus 19:18 “love your neighbor as yourself.” This is friend, companion, fellow, neighbor. It is someone with whom you associate, whether more or less close.
^LXII Literally, “man who commits adultery with the wife of another man who commits adultery with his neighbor’s wife.”

^LXIII “adulterer” = naaph. Same as “commits adultery” in v10. See note LIX above.
^LXIV “adulteress” = naaph. Same as “commits adultery” in v10. See note LIX above.
^LXV “put to death” = mut + mut. Same as “put to death” in v2. See note XI 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.”
^LXVI “lies” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.
^LXVII “uncovered” = galah. This is to remove, bring, carry, lead, appear, advertise. It can mean to strip someone or something bare in a negative sense. Captives were typically stripped before they were sent into exile. Used figuratively, in a positive sense, this word means reveal, disclose, discover.
^LXVIII “nakedness” = ervah. From arah (to be bare, empty, raze, uncover, discover, demolish). This is nakedness, nudity – particularly as a reference to genitals, shame, or blemish.

^LXIX “both” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^LXX “put to death” = mut + mut. Same as “put to death” in v2. See note XI 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.”
^LXXI “daughter-in-law” = kallah. Related to “all” in v5. Perhaps related to kalal (see note XXXIII above). This is bride or daughter-in-law and the term is used before and after marriage.
^LXXII “put to death” = mut + mut. Same as “put to death” in v2. See note XI 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.”
^LXXIII “committed” = asah. Same as “observe” in v8. See note XLIX above.
^LXXIV “perversion” = tebel. 2x in OT– both in Leviticus. Perhaps from balal (to anoint, mix, overflow). This is confusion, unnatural mixture. It can refer to incest or bestiality.

^LXXV “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.
^LXXVI “with” = mishkab. Related to “lies” in v11. From shakab (see note LXVI above). 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.
^LXXVII “woman” = ishshah. Same a “wife” in v10. See note LX above.

^LXXVIII “committed” = asah. Same as “observe” in v8. See note XLIX above.
^LXXIX “abomination” = toebah. Perhaps from ta’ab (to abhor or morally detest). This is something that instills one with moral contempt or disgust. It can mean abhorrence and is often in reference to idolatry or idols.
^LXXX “put to death” = mut + mut. Same as “put to death” in v2. See note XI 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.”

^LXXXI “takes” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^LXXXII “depravity” = zimmah. From zamam (to devise, plot, imagine, intend, scheme, think evil; usually in an evil sense). This is a plan – usually a negative one. So, it could be a scheme, wickedness, mischief, immorality, a crime, or evil intent.
^LXXXIII “burned to death” = esh + saraph. Literally, “burned with fire.” Esh is fire, burning, flaming, hot. It is fire in a literal or figurative sense. Saraph is to burn or kindle. This is the root that “seraphim” comes from.
^LXXXIV “among” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.

^LXXXV “has sexual relations” = natan + shekobeth. Natan is the same as “give” in v2. See note VIII above. Shekobeth is related to “lies” in v11 & “with” in v13. 4x in OT. From shakab (see note LXVI above). This is sexual intercourse.
^LXXXVI “animal” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^LXXXVII “put to death” = mut + mut. Same as “put to death” in v2. See note XI 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.”
^LXXXVIII “kill” = harag. This is to strike with deadly intent so it can be kill, destroy, murder, or put to death.

^LXXXIX “approaches” = qarab. Related to “from” in v3. See note XIX above.
^XC “any” = kol. Same as “all” in v5. See note XXXIII above.
^XCI “has sexual relations” = raba. 3x in OT– all in Leviticus. This is to lie down, to squat, breed.
^XCII “put to death” = mut + mut. Same as “put to death” in v2. See note XI 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.”

^XCIII “sister” = achot. From the same as ach (brother, kindred, another, other, like). This is sister in a literal or figurative sense. It can also mean another or together.
^XCIV “daughter” = bat. Related to “Israelites” in v2. From ben (see note IV above). This is daughter in a literal or figurative sense.
^XCV “sees” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
^XCVI “disgrace” = chesed. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.
^XCVII “sight” = ayin. Same as “eyes” in v4. See note XXVI above.
^XCVIII “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.
^XCIX “punishment” = avon. Perhaps related to avah (to bend, twist, be amiss). This is sin, mischief, guilt, fault, punishment for iniquity, or moral evil.

^C “period” = 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.
^CI “laid bare” = arah. Related to “nakedness” in v11. 15x in OT. See note LXVIII above.
^CII “flow” = maqor. 18x in OT. From qur (to dig, destroy, wall up). This is a spring or fountain. Properly, it is a site that was dug and so it is used for a wellspring. It also refers to natural water sources. It can be used of tears, blood, female genitalia. Figuratively, it can be offspring, posterity, wisdom, or happiness.
^CIII “laid bare” = galah. Same as “uncovered” in v11. See note LXVII above.
^CIV “blood” = dam. Same as “bloodguilt” in v9. See note LVII above.

^CV “lay bare” = arah. Same as “laid bare” in v18. See note CI above.
^CVI “flesh” = sheer. 16x in OT. Perhaps from sha’ar (properly, swelling up i.e. being left over; a remnant, remaining, being redundant). This is flesh, body, meat, kin, self.
^CVII “uncle’s wife” = dodah. 3x in OT. From dod (beloved, love, uncle, love token; root may mean to boil). This is aunt, more specifically one’s father’s sister.
^CVIII “uncle’s” = dod. Related to “uncle’s wife” in v20. See note CVII above.

^CIX “punishment” = chet. From chata (to miss, sin, bear blame, to forfeit, lack). This is sin, fault, or punishment of sin.
^CX “die” = mut. Same as “put to death” in v2. See note XI above.
^CXI “childless” = ariri. 4x in OT. From arar (to bare, strip, be razed, break). This is stripped or bare in the sense of lacking children.
^CXII “brother’s” = ach. Related to “sister” in v17. See note XCIII above.
^CXIII “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.

^CXIV “all” = kol. Same as “all” in v5. See note XXXIII above.
^CXV “all” = kol. Same as “all” in v5. See note XXXIII above.
^CXVI “ordinances” = 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.
^CXVII “bring” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^CXVIII “settle” = 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.
^CXIX “vomit…out” = qo. 8x in OT. Related to qayah (to vomit up). This is to vomit up or out.

^CXX “follow” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
^CXXI “practices” = chuqqah. Same as “statutes” in v8. See note XLVIII above.
^CXXII “nation” = goy. From the same root as gevah (the back, person, or body); related to gev (among); related to gaah (to rise up). This is nation or people. Often used to refer to Gentiles or foreign nations. It can also be used figuratively for a group of animals. This is where the Yiddish “goy” comes from.

^CXXIII “driving out” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
^CXXIV “before” = paneh. Same as “face” in v3. See note XVI above.
^CXXV “did” = asah. Same as “observe” in v8. See note XLIX above.
^CXXVI “all” = kol. Same as “all” in v5. See note XXXIII above.
^CXXVII “abhorred” = quts. 9x in OT. This is to feel dread, be distressed, tired, terrorized, be disgusted, be anxious, abhor.

^CXXVIII “inherit” = yarash. This is inheriting or dispossessing. It refers to occupying or colonizing – taking territory by driving out the previous inhabitants and living there instead of them. By implication, it can mean to seize or rob, to expel, ruin, or impoverish.
^CXXIX “land” = adamah. From the same as adam (man, humankind); perhaps from ‘adom (to be red). This is ground, earth, soil as red, or land.
^CXXX “possess” = yarash. Same as “inherit” in v24. See note CXXVIII above.
^CXXXI “flowing” = 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.

^CXXXII “milk” = chalab. Perhaps from the same as cheleb (fat, finest, marrow; fat in a literal or figurative sense; the richest or best part). This is milk or cheese or suckling.
^CXXXIII “honey” = debash. Root may mean being gummy. This is honey or honeycomb because it is so sticky. It can also refer to syrup.
^CXXXIV “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CXXXV “separated” = badal. This is to divide, distinguish, select, differ, sever. It is to divine in a literal or figurative sense.

^CXXXVI “make a distinction” = badal. Same as “separated” in v24. See note CXXXV above.
^CXXXVII “between” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
^CXXXVIII “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.
^CXXXIX “unclean” = tame. Related to “defiling” in v3. From tame (see note XX above). This is unclean, ill, or ritually impure.
^CXL “bird” = oph. From uph (to fly, flee, shine, be weary, be faint). This is a flying creature.

^CXLI “bring abomination” = shaqats. 7x in OT. Perhaps from sheqets (abhorrent, detestable thing; filth; figuratively an object used for idolatry). This is to detest, be filthy, pollute, cause to be abominable.
^CXLII “yourselves” = nephesh. Same as “any” in v6. See note XXXVI above.
^CXLIII “anything” = kol. Same as “all” in v5. See note XXXIII above.
^CXLIV “ground” = adamah. Same as “land” in v24. See note CXXIX above.
^CXLV “teems” = ramas. 17x in OT. This is gliding swiftly, moving with quick steps or crawling. It is to swarm or prowl or move about.
^CXLVI “set apart” = badal. Same as “separated” in v24. See note CXXXV above.
^CXLVII “hold unclean” = tame. Same as “defiling” in v3. See note XX above.

^CXLVIII “holy” = qadosh. Same as “holy” in v7. See note XLIV above.
^CXLIX “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CL “holy” = qadosh. Same as “holy” in v7. See note XLIV above.
^CLI “put to death” = mut + mut.Same as “put to death” in v2. See note XI 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.”