Leviticus 8

^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 “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^V “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
^VI “sons” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
^VII “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.
^VIII “anointing” = mishchah. From mashach (to smear or anoint; to run oil on, to consecrate). This is the act of anointing, ointment, or a consecrated thing.
^IX “oil” = shemen. From shamen (to shine, being oily, growing fat). This is fat, oil, grease, olive oil – often with perfume. Used figuratively for fertile, lavish, rich.

^X “bull” = par. Perhaps related to parar (to break, defeat, frustrate, caste off, clean, cease). This is a young bull or ox.
^XI “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.
^XII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.

^XIII “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.
^XIV “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.
^XV “unleavened bread” = 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.

^XVI “assemble” = qahal. From qahal (assembly, congregation, multitude). This is to gather, convene, assemble like a congregation.
^XVII “whole” = kol. From kalal (to complete). This is all or every.
^XVIII “congregation” = edah. From yaad (to appoint, assemble or gather selves, agree) OR from ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is a congregation, assembly, or company. It could be a family, crowd, or fixture.
^XIX “entrance” = petach. From patach (to open wide in a literal or figurative sense, loosen, plow, carve). This is opening, door, gate, entrance.
^XX “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
^XXI “meeting” = moed. Related to “congregation” in v3. From yaad (see note XVIII above). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.

^XXII “did” = asah. This is to make, do, act, appoint, become in many senses.
^XXIII “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^XXIV {untranslated} = 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.
^XXV “brought…forward” = qarab. This is to come near, offer, make ready, approach, take.
^XXVI “washed” = rachats. This is to wash, wash away – it can be complete or partial.
^XXVII “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.

^XXVIII “put” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^XXIX “tunic” = kethoneth. Root may mean to cover. This is a tunic, coat, or other kind of garment.
^XXX “sash” = abnet. 9x in OT. This is a sash or belt.
^XXXI “fastened…around” = 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.
^XXXII “clothed” = labash. This is to wrap around, which implies clothing oneself or someone else. This is wrapping around in a literal or figurative way.
^XXXIII “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.

^XXXIV “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.
^XXXV “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.
^XXXVI “put…around” = chagar. Same as “fastened…around” in v7. See note XXXI above.
^XXXVII “tying” = aphad. Related to “ephod” in v7. 2x in OT. From the same as ephod (see note XXXIV above). This is to gird or tie.

^XXXVIII “placed” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^XXXIX “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.
^XL “put” = natan. Same as “put” in v7. See note XXVIII above.
^XLI “Urim” = urim. 7x in OT. From ur (fire, light, the east); {from or (to be or become light, shine)}. This is Urim, meaning lights. It is placed in the breastplate of the high priest and used for casting lots (divining God’s will) along with the Thummim.
^XLII “Thummim” = tummim. 5x in OT. Probably from the same as tom (completeness, full measure; blameless, moral innocence, prosperity, integrity; a portion of the high priest’s breastplate); 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 Thummim or Tummim, meaning perfection or truth. It is placed in the breastplate of the high priest and used for casting lots (divining God’s will) along with the Urim.

^XLIII “set” = sim. Same as “placed” in v8. See note XXXVIII above.
^XLIV “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.
^XLV “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).
^XLVI {untranslated} = mul. Perhaps from mul (to cut short, circumcise, blunt, destroy). This is in front of, opposite, with, abrupt. Literally, it refers to some kind of precipice.
^XLVII “front” = 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.

^XLVIII “golden” = zahab. Root may mean to shimmer. This is gold or something that has the color of gold like oil. It can also refer to a clear sky – to good weather.
^XLIX “ornament” = tsits. 15x in OT. From tsuts (to twinkle, shine, blossom; figuratively to flourish). This is a blossom or flower. In the sense of glistening, it could also be a polished plate or the wing of a bird.
^L “holy” = 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.
^LI “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.

^LII “anointed” = mashach. Related to “anointing” in v2. See note VIII above.
^LIII “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.
^LIV “all” = kol. Same as “whole” in v3. See note XVII above.
^LV “consecrated” = qadash. Related to “holy” in v9. From qodesh (see note L 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.

^LVI “sprinkled” = nazah. This is to sprinkle, spurt, or leap. Sprinkling especially refers to rituals of expiation.
^LVII “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.
^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 “times” = paam. From paam (to move, trouble; to tap in a regular rhythm; to agitate). This is a beat, stroke, footstep, or occurrence.

^LX “utensils” = 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.
^LXI “basin” = kiyyor. From the same as kur (furnace, smelting pot). This is a firepot, basin, hearth, pulpit, scaffold.
^LXII “base” = ken. 16x in OT. From the same as ken (to set upright; generally used figuratively for thus, so, afterwards, rightly so); 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 a stand, place, right, honest, office.

^LXIII “poured” = 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.
^LXIV “tied” = 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.
^LXV “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.
^LXVI “led forward” = nagash. This is to draw, bring, or come near. It is approaching for any reason – as an attack on an enemy, in order to worship, to make an argument. It can also be used as a euphemism for sex.
^LXVII “laid” = samak. This is to lean, rest, support, brace, uphold, sustain, or establish. It is to lean on in a positive or negative sense.
^LXVIII “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.

^LXIX “slaughtered” = shachat. This is to slaughter, slay, or beat. It can be slaying for a sacrifice or in a massacre.
^LXX “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.
^LXXI “finger” = etsba. Perhaps from the same as tseba (dye, something dipped). This is finger or toe – something used to seize.
^LXXII “each” = 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.

^LXXIII “horns” = qeren. This is horn or hill. It can be a flask or cornet, ivory, altar corner, mountain peak, or figuratively power.
^LXXIV “purifying” = chata. Related to “purification offering” in v2. See note XI above.
^LXXV “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.
^LXXVI “make atonement” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.

^LXXVII “entrails” = qereb. Related to “brought…forward” in v6. Perhaps from qarab (see note XXV 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.
^LXXVIII “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.
^LXXIX “liver” = kabed. 14x in OT. From kabad (to be heavy, weighty, burdensome). This is usually liver – sometimes heart.
^LXXX “kidneys” = kilyah. Related to “utensils” in v11.Perhaps from keli (see note LX above). This is inward parts, such as kidney or heart. It can also be inmost being as feelings, mind, or within.
^LXXXI “turned…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.

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

^LXXXV “burned” = saraph. This is to burn or kindle. This is the root that “seraphim” comes from.
^LXXXVI “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
^LXXXVII “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.
^LXXXVIII “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.

^LXXXIX “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.
^XC “dashed” = zaraq. This is to scatter or sprinkle, whether a liquid or a solid.
^XCI “all sides” = sabib. Same as “each” in v15. See note LXXII above.

^XCII “cut” = nathach. 9x in OT. This is to dismember or divide at the joints.
^XCIII “parts” = nethach. Related to “cut” in v20. 13x in OT. From nathach (see note XII above). This is a piece, portion, or fragment.
^XCIV “suet” = peder. 3x in OT– all from Leviticus. May come from a word that means to be greasy. This is suet or fat.
^XCV “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.
^XCVI “rest” = kol. Same as “whole” in v3. See note XVII above.

^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 “offering by fire” = ishsheh. Related to “fire” in v17. From eshshah (a fire); from esh (see note LXXXVI above). This is an offering by fire or a burnt offering. More broadly, it can refer to any kind of sacrifice.
^C “Lord” = YHVH. Related to “Lord” in v1. From the same as YHVH (see note I above). It has the same meaning as “Lord,” but with a different vowel pointing.
^CI “Lord” = YHVH. Same as “Lord” in v21. See note C above.

^CII “second” = sheni. Related to “two” in v2. See note XII above.
^CIII “ordination” = millu. 15x in OT. From male (fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate; fill in a literal or figurative sense). 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.
^CIV “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.
^CV “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.
^CVI “ear” = ozen. This is ear, hearing, audience, show. Properly, it is broadness – applied to its ear in reference to its shape.

^CVII “thumb” = bohen. 16x in OT. May come from a root referring to thickness. This is a thumb or big toe.
^CVIII “big toe” = bohen. Same as “thumb” in v23. See note CVII above.
^CIX “foot” = 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.
^CX “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.
^CXI “right” = yamin. Related to “right” in v23. See note CV above.
^CXII “thigh” = shoq. 19x in OT. Perhaps from shuq (to overflow, run after). This is leg, thigh, or hip.

^CXIII “before” = paneh. Same as “front” in v9. See note XLVII above.
^CXIV “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CXV “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.
^CXVI “cake” = 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.
^CXVII “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.

^CXVIII “wafer” = 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.
^CXIX “right” = yamin. Same as “right” in v25. See note CXI above.
^CXX “placed” = natan. Same as “put” in v7. See note XXVIII above.
^CXXI “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.
^CXXII “raised” = nuph. This is to rock back and forth, wave, sprinkle, quiver, beckon, offer, present.
^CXXIII “elevation offering” = tenuphah. Related to “raised” in v27. From nuph (see note CXXII above). This is something that is waved or swung. So, it could be an elevation offering that is offered in that way. It can also refer to someone presenting a weapon in a threatening manner or to imply greater tumult.

^CXXIV “hands” = kaph. Same as “palms” in v27. See note CXXI above.
^CXXV “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CXXVI “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.
^CXXVII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CXXVIII “was” = hayah. Related to “Lord” in v1 & “Lord” in v21. See note I above.
^CXXIX “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.
^CXXX “Lord” = YHVH. Same as “Lord” in v1. See note I above.

^CXXXI “boil” = bashal. This is to boil up, roast, or bake. It can also mean ripen, produce, or seethe.
^CXXXII “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^CXXXIII “what remains” = yathar. Related to “appendage” in v16. See note LXXVIII above.
^CXXXIV “go” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^CXXXV “days” = yom. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
^CXXXVI “period” = yom. Same as “days” in v33. See note CXXXV above.
^XXXVII “completed” = male. Related to “ordination” in v22. See note CIII above.

^CXXXVIII “ordain” = male. Same as “completed” in v33. See note CXXXVII above.
^CXXXIX “you” = yad. Literally, “your [plural] hand.” Same as “hands” in v14. See note LXVIII above.
^CXL “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CXLI “remain” = 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.
^CXLII “day” = yomam. Related to “days” in v33. From yom (see note CXXXV above). Root may mean to be hot. So, this is day as the hours that are hot. This can be daytime in a literal or figurative sense.

^CXLIII “night” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.
^CXLIV “keeping” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^CXLV “Lord’s” = YHVH. Same as “Lord” in v1. See note I above.
^CXLVI “charge” = mishmereth. Related to “keeping” in v35. From mishmar (jail, guard, watch, guard post); from shamar (see note CXLIV above). This is a guard or watch or guard post. It is used figuratively for obligation, duty, or observance, including religious observance.

^CXLVII “die” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^CXLVIII “so” = ken. Related to “base” in v11. Perhaps from kun (see note LXII above). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
^CXLIX “things” = dabar. Same as {untranslated} in v5. See note XXIV above.
^CL “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CLI “through” = yad. Literally, “by the hand of.” Same as “days” in v33. See note CXXXV above.