Leviticus 4

^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 “anyone” = 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.
^VI “sins” = chata. This is properly to miss, and so figuratively it is used for sinning, bearing the blame. It implies a forfeiture or loss of something.
^VII “unintentionally” = shegagah. 19x in NT. From shagag (to go astray, sin, be deceived; to sin through ignorance). This is an inadvertent sin or a sin that came from an error/mistake.

^VIII “any” = kol. From kalal (to complete). This is all or every.
^IX “commandments” = mitsvah. From tsavah (to charge, command, order, enjoin). This is a commandment, law, ordinance obligation, or tradition. It is something commanded whether by God or by a human authority. This term is sometimes used collectively to refer to the Law.
^X “done” = asah. This is to make, do, act, appoint, become in many senses.
^XI “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.

^XII “anointed” = mashiach. From mashach (to smear or anoint; to run oil on, to consecrate). This is the anointed or consecrated one. So, it could refer to a king, priest, or saint. It is also the root of the word “messiah.”
^XIII “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.
^XIV “bringing guilt” = ashmah. 19x in OT. From asham (guilt, sin, wrong, or offense; a sin or guilt offering); from asham (to be guilty, suffer, be punished; to destroy, condemn, be desolate, perish). This is wrongdoing, transgression, fault, or sin. It could also be a sin offering.
^XV “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.

^XVI “offer” = qarab. This is to come near, offer, make ready, approach, take.
^XVII “sin” = chatta’ah. Related to “sins” in v2. From chata (see note VI above). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
^XVIII “committed” = chata. Same as “sins” in v2. See note VI above.
^XIX “bull” = par. Perhaps related to parar (to break, defeat, frustrate, caste off, clean, cease). This is a young bull or ox.

^XX {untranslated} = ben. Same as “Israelites” in v2. See note IV above.
^XXI “herd” = baqar. From baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
^XXII “purification” = 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.
^XXIII “offering” = chatta’ah. Same as “sin” in v3. See note XVII above.

^XXIV “bring” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XXV “entrance” = petach. From patach (to open wide in a literal or figurative sense, loosen, plow, carve). This is opening, door, gate, entrance.
^XXVI “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
^XXVII “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.
^XXVIII “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.

^XXIX “lay” = samak. This is to lean, rest, support, brace, uphold, sustain, or establish. It is to lean on in a positive or negative sense.
^XXX “hand” = 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.
^XXXI “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).
^XXXII “slaughtered” = shachat. This is to slaughter, slay, or beat. It can be slaying for a sacrifice or in a massacre.

^XXXIII “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^XXXIV “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.
^XXXV “dip” = tabal. 16x in OT. This is to dip or immerse. It is used to describe religious rites, as part of murderous schemes (e.g. Joseph’s brothers dipping his coat in goat’s blood), for everyday purposes, and also of miracles (e.g. Naaman immersing himself in the Jordan).
^XXXVI “finger” = etsba. Perhaps from the same as tseba (dye, something dipped). This is finger or toe – something used to seize.

^XXXVII “sprinkle” = nazah. This is to sprinkle, spurt, or leap. Sprinkling especially refers to rituals of expiation.
^XXXVIII “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.
^XXXIX “times” = paam. From paam (to move, trouble; to tap in a regular rhythm; to agitate). This is a beat, stroke, footstep, or occurrence.
^XL “in front of” = paneh. Same as “before” in v4. See note XXVIII above.
^XLI “curtain” = paroketh. Perhaps from the same as perek (perhaps from a word meaning fracture or break apart, emphasizing the severity or the break; harshness, severity, cruelty; rigorously). This is something that separates – a screen, curtain, or veil.
^XLII “sanctuary” = qodesh. This is set apart and so sacred. God is different from us and so God is holy/set apart. Things we dedicate to God’s service are set apart for God and so they, too, are holy, etc.

^XLIII “put” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XLIV “horns” = qeren. This is horn or hill. It can be a flask or cornet, ivory, altar corner, mountain peak, or figuratively power.
^XLV “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
^XLVI “fragrant” = sam. 16x in OT. This is spice, fragrant, a sweet smell.
^XLVII “incense” = qetoreth. From the same as qitor (thick smoke, vapor). This is smoke, incense, the scent of the sacrifice as it burned.

^XLVIII “rest” = kol. Same as “any” in v2. See note VIII above.
^XLIX “pour out” = 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.
^L “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.
^LI “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.

^LII “remove” = rum. This is to rise or raise, to be high literally or figuratively. So it can also mean to exalt or extol.
^LIII “all” = kol. Same as “any” in v2. See note VIII above.
^LIV “fat” = cheleb. This is fat, finest, marrow. It is fat in a literal or figurative sense. It refers to the richest or best part.
^LV “purification offering” = chatta’ah. Same as “sin” in v3. See note XVII above.
^LVI “covers” = kasah. This is to cover, conceal, overwhelm. It is to cover as clothes do or to hide a secret.
^LVII “entrails” = qereb. Related to “offer” in v3. Perhaps from qarab (see note XVI 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.

^LVIII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^LIX “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.
^LX “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.
^LXI “lobe” = 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.
^LXII “liver” = kabed. 14x in OT. From kabad (to be heavy, weighty, burdensome). This is usually liver – sometimes heart.
^LXIII “remove” = sur. This is to turn aside in a literal or figurative sense – to depart, decline, rebel, remove, or withdraw.

^LXIV “removed” = rum. Same as “remove” in v8. See note LII above.
^LXV “ox” = shor. Perhaps from shur (to travel, turn, journey; travelling like a prostitute or a merchant). This is bull, ox, head of cattle, cow.
^LXVI “sacrifice” = zebach. Related to “altar” in v7. From zabach (see note XLV 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.
^LXVII “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.
^LXVIII “turn…into smoke” = qatar. Related to “incense” in v7. Perhaps from qetoreth (see note XLVII above). 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.

^LXIX “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.
^LXX “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.
^LXXI “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.
^LXXII “dung” = peresh. 7x in OT. Perhaps from parash (to make distinct, separate, scatter; can also imply to wound). This is refuse or dung.

^LXXIII “carry out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^LXXIV “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.
^LXXV “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.
^LXXVI “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.
^LXXVII “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.

^LXXVIII “ash” = deshen. 15x in OT. From dashen (to be fat, become greasy, be anointed or prosperous; can also mean to remove ashes from the fat offered for sacrifice). This is the ashes from that fat, fatness more broadly speaking, or, figuratively abundance.
^LXXIX “heap” = shephek. Related to “pour” in v7. 2x in OT. From shaphak (see note XLIX above). This is pouring place, i.e. a heap.
^LXXX “burn” = saraph. This is to burn or kindle. This is the root that “seraphim” comes from.
^LXXXI “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.
^LXXXII “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.

^LXXXIII “whole” = kol. Same as “any” in v2. See note VIII above.
^LXXXIV “congregation” = edah. Related to “meeting” in v4. From yaad (see note XXVII above). This is a congregation, assembly, or company. It could be a family, crowd, or fixture.
^LXXXV “errs unintentionally” = shagah. This is to mislead, stray, wander, deceive. It is to sin from ignorance, to make a mistake. It can also mean being enraptured.
^LXXXVI “matter” = dabar. Related to “spoke” in v1. From dabar (see note II above). 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.
^LXXXVII “escapes” = alam. This is to conceal, cover from sight in a literal or figurative sense. Could be to escape, liar, neglect, or secret thing.

^LXXXVIII “notice” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
^LXXXIX “assembly” = qahal. This is an assembly, congregation, or multitude.
^XC “incur guilt” = asham. Related to “bringing guilt” in v3. See note XIV above.
^XCI “known” = 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.
^XCII “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.

^XCIII “remove” = rum. Same as “remove” in v8. See note LII above.
^XCIV “same” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
^XCV “make atonement” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.
^XCVI “forgiven” = salach. This is to forgive or spare.
^XCVII “first” = rishon. Related to “head” in v4. From rishah (beginning or early time); from rosh (see note XXXI above). This is first, former, ancestor, beginning, ranked first.

^XCVIII “ruler” = nasi. From nasa (to lift in a broad sense, literally and figuratively; to carry, take, or arise; to bring forth, advance, accept). This is one lifted up or exalter. So, it could be prince, chief, ruler, captain, king, or vapor.
^XCIX “God” = Elohim. Related to “Israelites” in v2. See note above. See note IV above.
^C “offering” = qorban. Related to “offer” in v3 & “entrails” in v8. From qarab (see note XVI above). This is an oblation or offering, which is to say, a sacrifice.

^CI “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.
^CII “goat” = sa’iyr + ez. Sa’iyr is from sa’ar (to storm, scattered by a storm, blow away, rage, fear, storm tossed; to toss in a literal or figurative sense). This is hairy, rough, male goat, shaggy. It could also refer to a devil. Ez is perhaps from azaz (to be strong in a literal or figurative sense, overcome, be impudent). This is a female goat, but can refer to male goats when plural.
^CIII “without blemish” = tamim. Same as “purification” in v3. See note XXII above.
^CIV “goat” = sa’iyr. Same as “goat” in v23. See note CII above.
^CV “spot” = maqom. Same as “place” in v12. See note LXXV above.

^CVI “anyone” = nephesh + echad. Nephesh is the same as “anyone” in v2. See note V above. Ecad is the same as “one” in v2. See note XI above.
^CVII “ordinary” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^CVIII “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.
^CIX “goat” = seirah + ez. Seirah is related to “goat” in v23. 2x in OT. From sair (male goat); from the same as sear (hair, hairy, rough); perhaps from sa’ar (see note CII above). This is a female goat. Ez is the same as “goat” in v23. See note CII above.
^CX “offering” = qorban. Same as “offering” in v23. See note C above.

^CXI “remove” = sur. Same as “remove” in v9. See note LXIII above.
^CXII “removed” = sur. Same as “remove” in v9. See note LXIII above.
^CXIII “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.
^CXIV “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.
^CXV “offering” = qorban. Same as “offering” in v23. See note C above.
^CXVI “sheep” = kebes. Root may mean to dominate. This is a young male sheep – having just reached the age where it can butt other sheep.
^CXVII “remove” = sur. Same as “remove” in v9. See note LXIII above.

^CXVIII “sheep” = keseb. Related to “sheep” in v32. 13x in OT. From kebes (see note CXVI above). This is apparently the same word as kebes, but with the consonants mixed up. It is a young lamb or sheep.
^CXIX “removed” = sur. Same as “remove” in v9. See note LXIII above.
^CXX “sacrifice” = mizbeach. Same as “altar” in v10. See note XLV above.
^CXXI “offerings by fire” = ishsheh. Related to “fire” in v12. From eshshah (a fire); from esh (see note LXXXII above). This is an offering by fire or a burnt offering. More broadly, it can refer to any kind of sacrifice.