Leviticus 6

^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 “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.
^V “sin” = 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.
^VI “commit” = maal. This is to be or behave in a way that is unfaithful, to violate or transgress. It can also mean to cover up.
^VII “trespass” = maal. Related to “commit” in v2. From maal (see note VI above). This is falsehood, treachery, or sin.
^VIII “deceiving” = kachash. This is deceive, fail, or deny. It can be lying or disappointing. It can also mean becoming lean or cringe.
^IX “neighbor” = amith. 12x in OT– 11x in Leviticus & 1x in Zechariah. Root may mean to associate. This is a companion, associate, relation, or neighbor.

^X “deposit” = piqqadon. 4x in OT. From paqad (to attend to or visit – can be used for a friendly or violent encounter; to oversee, care for, avenge, or charge). This is a deposit or reserve.
^XI “pledge” = tesumeth + yad. Tesumeth is 1x in OT. From sim (to put, place, set). This is a security or deposit. Yad is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
^XII “robbery” = gazel. 4x in OT. From gazal (to snatch, take violently, seize, tear away; to flay or rob). This is robbery, plunder – taking something by violence.
^XIII “defrauded” = ashaq. This is to wrong, deceive, violate, or use oppression.

^XIV “found” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.
^XV “something lost” = abedah. 4x in OT– all in the Torah. From abad (to wander off, lose self; to perish, destroy, die, vanish, or be broken or corrupt). This is something that was lost. It can also refer to destruction or Hades.
^XVI “lied” = kachash. Same as “deceiving” in v2. See note VIII above.
^XVII “swear” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.

^XVIII “falsely” = sheqer. This is deception, lie, or disappointment. It can also be something that is vain or wrongfully.
^XIX “any” = echad + kol. Echad is 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. Kol is from kalal (to complete). This is all or every.
^XX “one” = adam. Perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.
^XXI “do” = asah. This is to make, do, act, appoint, become in many senses.

^XXII {untranslated} = hayah. Related to “Lord” in v1. See note I above.
^XXIII “recognize…guilt” = asham. This is to be guilty, suffer, be punished; to destroy, condemn, be desolate, or perish.
^XXIV “restore” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”
^XXV “took” = gazal. Related to “robbery” in v2. See note XII above.

^XXVI “robbery” = gazal. Same as “took” in v4. See note XXV above.
^XXVII “fraud” = osheq…ashaq. Osheq is Related to “defrauded” in v2. 15x in OT. From ashaq (see note XIII above). This is oppression or extortion – it is acquiring something fraudulently, unjust gain. Ashaq is the same as “defrauded” in v2. See note XIII above.
^XXVIII “committed” = piqqadon. Same as “deposit” in v2. See note X above.
^XXIX “lost thing” = abedah. Same as “something lost” in v3. See note XV above.

^XXX “anything else” = kol. Same as “any” in v3. See note XIX above.
^XXXI “repay” = shalam. This is to be complete or sound – to have safety mentally, physically, or extending to one’s estate. So, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated. This is the root verb that “shalom” comes from, the Hebrew word for peace.
^XXXII “principal amount” = 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).

^XXXIII “add” = yasaph. This is to add, increase, continue, exceed.
^XXXIV “one-fifth” = chamishi. From chamesh (five). This is fifth or one-fifth.
^XXXV “pay” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XXXVI “when” = yom. Literally, “on the day.” 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.
^XXXVII “guilt” = ashmah. Related to “recognize…guilt” in v4. 19x in OT. From asham (guilt, sin, wrong, or offense; a sin or guilt offering); from asham (see note XXIII above). This is wrongdoing, transgression, fault, or sin. It could also be a sin offering.

^XXXVIII “bring” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XXXIX “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.
^XL “guilt offering” = asham. Related to “recognize…guilt” in v4 & “guilt” in v5. From asham (see note XXIII above). This is guilt, sin, wrong, or offense. It is also a sin or guilt offering.
^XLI “ram” = 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.

^XLII “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.
^XLIII “flock” = tson. This is a flock of sheep and goats.
^XLIV “equivalent” = erek. From arak (to arrange by setting in a row; to set a battle, estimate, put in order, or compare). This is order, arrangement, price, estimate, value. It refers to something that is brought into order.

^XLV “make atonement” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.
^XLVI “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.
^XLVII “forgiven” = salach. This is to forgive or spare.
^XLVIII “any” = echad + kol. Same as “any” in v3. See note XIX above.

^XLIX “command” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^L “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
^LI “sons” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^LII “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.
^LIII “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.

^LIV “hearth” = moqedah. 1x in OT. From moqed (fire, burning, hearth); from yaqad (to kindle, burn). This is hearth or fuel.
^LV “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
^LVI “all” = kol. Same as “any” in v3. See note XIX above.
^LVII “night” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.
^LVIII “morning” = boqer. From baqar (to seek, plow, break forth, admire, care for). This refers to the break of day. So it is dawn, early, morning, or morrow.
^LIX “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
^LX “burning” = yaqad. Related to “hearth” in v9. 9x in OT. See note LIV above.

^LXI “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.
^LXII “linen” = bad. Perhaps from badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is white linen as a fabric of divide fibers, flaxen thread, or yarn.
^LXIII “vestments” = mad. 11x in OT. From madad (to measure, stretch, be extended, continue). This is measure, cloth, cloak, armor, stature, height.
^LXIV “undergarments” = miknas. 5x in OT. From kanas (to gather, assemble, enfold). This is an undergarment or breeches.
^LXV “body” = 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.

^LXVI “take up” = rum. This is to rise or raise, to be high literally or figuratively. So it can also mean to exalt or extol.
^LXVII “ashes” = 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.
^LXVIII “reduced” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^LXIX “place” = sim. Related to “pledge” in v2. See note XI above.
^LXX “beside” = etsel. From atsal (to reserve, refuse, join, separate, keep). This is nearby, toward, joining.

^LXXI “take off” = pashat. This is to raid or invade. Figuratively, it means to strip or plunder.
^LXXII “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.
^LXXIII “other” = acher. From achar (to be behind, delay, be late, procrastinate, continue). This is following, next, strange, other.
^LXXIV “garments” = beged. Same as “vestments” in v11. See note LXXII above.
^LXXV “carry…out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^LXXVI “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.

^LXXVII “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.
^LXXVIII “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.
^LXXIX “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.

^LXXX “go out” = kabah. This is to quench or extinguish. It could refer to a fire or to anger.
^LXXXI {untranslated} = baar. This is to burn, consume, heat, remove. It can also be to consume by a fire or through eating, being brutish or wasting.
^LXXXII “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.
^LXXXIII “lay out” = arak. Related to “equivalent” in v6. See note XLIV above.

^LXXXIV “turn into smoke” = qatar. Perhaps from qetoreth (smoke, incense, the scent of the sacrifice as it burned); from the same as qitor (thick smoke, vapor). This is to make an offering, particular one of burned incense. It focuses on the fragrance made from the sacrificial fire. This is generally used to refer to worship.
^LXXXV “fat” = cheleb. This is fat, finest, marrow. It is fat in a literal or figurative sense. It refers to the richest or best part.
^LXXXVI “offerings of well-being” = shelem. Related to “repay” in v5. From shalam (see note XXXI above). This is a peace offering or a sacrifice of well-being. It was a voluntary offering given when one celebrated thanksgiving, alliance, or friendship.
^LXXXVII “perpetual” = 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.

^LXXXVIII “grain offering” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).
^LXXXIX “offer” = qarab. This is to come near, offer, make ready, approach, take.
^XC “in front of” = paneh. Same as “before” in v7. See note XLVI above.
^XCI “handful” = qomets. 4x in OT– all in Genesis and Leviticus. From qamats (to grasp). This is a fist, handful, a reference to plenty.
^XCII “choice flour” = soleth. It may come from a word that means to strip. This is fine flour.
^XCIII “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.

^XCIV “frankincense” = lebonah. From laban (white); from laben (to be or make white, to make bricks). This is frankincense – it may be because it is white itself or because its smoke is.
^XCV “offering” = minchah. Same as “grain offering” in v14. See note LXXXVIII above.
^XCVI “memorial portion” = azkarah. 7x in OT. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is a token portion or memorial offering.
^XCVII “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.
^XCVIII “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.

^XCIX “eat” = akal. Same as “reduced” in v10. See note LXVIII above.
^C “what is left” = yathar. This is to jut over, remain behind, preserve, to excel. It can be to leave or to be in abundance.
^CI “unleavened cakes” = 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.
^CII “holy” = qadosh. 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); 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 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).

^CIII “court” = chatser. From chatsar (to blow a trumpet, trumpeter, to surround); from chatsotsrah (trumpet). This is an enclosure or court – a yard that is fenced in. It could also be a village or hamlet that is walled in.
^CIV “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
^CV “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.
^CVI “baked” = aphah. This is one who cooks or bakes – particularly one who cooks meat.
^CVII “leaven” = chamets. 13x in OT. From chamets (be or taste sour, fermented, harsh; dyed or of a dazzling color; cruelty). This is leaven or something leavened. It can refer to bread or extortion.

^CVIII “given” = natan. Same as “pay” in v5. See note XXXV above.
^CIX “portion” = cheleq. From chalaq (to be smooth in a figurative sense; can refer to the stones that were part of casting lots – hence, apportion, share, distribute; figuratively, it can also mean to flatter). This is a division, lot, inheritance, legacy, or portion. It can also refer to a smooth tongue.
^CX “offerings by fire” = ishsheh. Related to “fire” in v9. From eshshah (a fire); from esh (see note LIX above). This is an offering by fire or a burnt offering. More broadly, it can refer to any kind of sacrifice.
^CXI “most holy” = qodesh + qodesh. Literally, “holy of holies.” Related to “holy” in v16. See note CII above.
^CXII “purification offering” = chatta’ah. Related to “sin” in v2. From chata (see note V above). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.

^CXIII “every” = kol. Same as “any” in v3. See note XIX above.
^CXIV “male” = zakar. Related to “memorial portion” in v15. From zakar (see note XCVI above). This is male. Properly, perhaps, it means one who is remembered, which is to say a male.
^CXV “descendants” = ben. Same as “sons” in v9. See note LI above.
^CXVI “perpetual” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
^CXVII “due” = choq. From chaqaq (to inscribe, carve, or decree; a lawmaker; literally, this is engraving, but it implies enacting a law because laws were carved into stone or metal). This is statute, boundary, condition, custom, limit, ordinance It is something that is prescribed or something that is owed.

^CXVIII “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.
^CXIX “anything” = kol. Same as “any” in v3. See note XIX above.
^CXX “touches” = naga. This is touch, reach, arrive, come near, strike. This is touching for any reason including sexual or violent.
^CXXI “become holy” = qadash. Related to “holy” in v16 & “most holy” in v17. From qodesh (see note CII 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.

^CXXII “Lord” = YHVH. Related to “Lord” in v1 & {untranslated} in v4. From the same as YHVH (see note I above). This is the same meaning as “Lord” in v1, but with a different vowel pointing.
^CXXIII “offering” = qorban. Related to “offer” in v14. From qarab (see note LXXXIX above). This is an oblation or offering, which is to say, a sacrifice.
^CXXIV “day” = yom. Same as “when” in v5. See note XXXVI above.
^CXXV “anointed” = 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.

^CXXVI “one-tenth” = asiri. From the same as eser (ten, -teen); perhaps from asar (to tithe, render a tenth of). This is a tenth.
^CXXVII “ephah” = ephah. Perhaps from Egptian ipet (“a dry measure of volume equivalent to…about 19.2 litres”). This is an ephah – specifically, a measure for flour or grain. It can also be used ore generally to refer to a measure. See https://en.wiktionary.org/wiki/jpt#Egyptian
^CXXVIII “regular” = tamid. Same as “perpetual” in v13. See note LXXXVII above.
^CXXIX “half” = machatsith. 16x in OT. From chatsah (to halve, divide, reach, participate). This is half or middle.

^CXXX “made” = asah. Same as “do” in v3. See note XXI above.
^CXXXI “griddle” = machabath. 5x in OT. From the same as chabittim (may be from a word that means to cook; it is fried dough – a flat cake or wafer). This is a griddle or baking pan.
^CXXXII “well soaked” = rabak. 3x in OT. This is to mix or stir. It could also refer to something fried in oil.
^CXXXIII “baked” = tuphinim. Related to “baked” in v17. 1x in OT. Perhaps from aphah (see note CVI above). This is something baked or vessels used for baking.
^CXXXIV “pieces” = path. 15x in OT. From pathath (to crumble, open, break). This is a piece, morsel, or fragment.
^CXXXV “present” = qarab. Same as “offer” in v14. See note LXXXIX above.
^CXXXVI “Lord” = YHVH. Same as “Lord” in v1. See note I above.

^CXXXVII “anointed” = mashiach. Related to “anointed” in v20. From mashach (see note CXXV above). 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.”
^CXXXVIII “among” = tachat. This is underneath, below, the bottom, instead of.
^CXXXIX “prepare” = asah. Same as “do” in v3. See note XXI above.
^CXL “Lord’s” = YHVH. Same as “Lord” in v1. See note I above.
^CXLI “perpetual” = olam. Same as “perpetual” in v18. See note CXVI above.
^CXLII “entirely” = kalil. Related to “any” in v3. 15x in OT. From kalal (see note XIX above). This is entire, perfect, pure, or wholly. For a burnt offering, it can mean burned wholly.
^CXLIII “burned” = hayah. Same as {untranslated} in v4. See note XXII above.

^CXLIV “spot” = maqom. Same as “place” in v11. See note LXXVII above.
^CXLV “slaughtered” = shachat. This is to slaughter, slay, or beat. It can be slaying for a sacrifice or in a massacre.
^CXLVI “offers it as a purification offering” = chata. Same as “sin” in v2. See note V above.
^CXLVII “whatever” = kol. Same as “any” in v3. See note XIX above.
^CXLVIII “flesh” = basar. Same as “body” in v10. See note LXV above.
^CXLIX “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.

^CL “spattered” = nazah. This is to sprinkle, spurt, or leap. Sprinkling especially refers to rituals of expiation.
^CLI “wash” = kabas. This is to trample – washing by stomping feet. It can be fulling in a literal or figurative sense.
^CLII “bespattered” = nazah. Same as “spattered” in v27. See note CL above.
^CLIII “clay” = cheres. 17x in OT. This is earthenware, a potsherd, a stone.
^CLIV “vessel” = keli. 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.

^CLV “boiled” = bashal. This is to boil up, roast, or bake. It can also mean ripen, produce, or seethe.
^CLVI “broken” = shabar. This is break, collapse, destroy, break in pieces, tear. It is bursting in a literal or figurative sense.
^CLVII “bronze” = nechosheth. Perhaps from nechushah (copper, bronze, brass – something made from this metal like a coin or fetter; something that is considered base in contrast to gold or silver.; from nachush (made of bronze or brass, coppery; figuratively, hard); from nachash (to divine, interpret omens, learn from experience, observe; to hiss). This is bronze, copper, steel, brass or something made from copper. So, it could be a coin or chains. It can also figuratively mean something considered lesser in contrast to gold or silver.

^CLVIII “scoured” = maraq. 4x in OT. This is to polish, sharpen, scour, or rinse.
^CLIX “rinsed” = shataph. This is to overflow, rinse, overwhelm, run, drown, rush, flood, cleanse, gallop, conquer.
^CLX “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
^CLXI “any” = kol. Same as “any” in v3. See note XIX above.
^CLXII “holy place” = qodesh. Same as “most holy” in v17. See note CXI above.
^CLXIII “burned” = saraph. This is to burn or kindle. This is the root that “seraphim” comes from.