Numbers 35

^I “plains” = arabah. From the same as arab (desert plateau, Arabia) OR from arab (to become evening); {from ereb (evening) or from arab (to exchange, give or take on pledge, braid, intermix)}. This is a desert valley or plain, wilderness. Also, the name of a place Arabah.
^II “Moab” = Moab. May be from ab (father, ancestor, grandfather; father in a literal or figurative sense). This is Moab or Moabite. Name could mean “from her father” in reference to the incestuous relationship between Lot and his daughters. The name could also mean, more pleasantly, “seed of a father” or “desirable land.” See https://en.wikipedia.org/wiki/Moab
^III “Jordan” = Yarden. From yarad (to go down, descend; going down in a literal or figurative sense; going to the shore or a boundary, bringing down an enemy). This is the Jordan River, meaning “descending.”
^IV “Jericho” = Yericho. From yareach (moon); {from the same as yerach (month)} OR from ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is Jericho meaning either “moon city” or “fragrant place.”

^V “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.
^VI “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.
^VII “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.

^VIII “command” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
^IX “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.
^X “give” = natan. This is to give, put, set, offer. It is to give literally or figuratively.

^XI “inheritance” = nachalah. Related to nachal (to inherit, occupy, distribute, take as heritage). This is properly something that was inherited. It can mean occupancy generally or, more particularly, an heirloom or an estate. This can be an inheritance, gift, possession, or portion.
^XII “possess” = achuzzah. From achaz (to grasp, catch, seize, take and hold in possession). This is a possession, particularly used of land.
^XIII “towns” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.

^XIV “Levites” = Leviyyi. From Levi (Levi; perhaps meaning “attached”; Jacob’s son, his tribe, and descendants); perhaps from lavah (to join, twine, unite, remain, borrow, lend). This is Levite or levitical.
^XV “live” = 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.
^XVI “pasturelands” = migrash. From garash (to drive out or expel; to divorce or of an expatriate). This is common land – country around a city that can be used as pasture.
^XVII “surrounding” = 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.

^XVIII “be” = hayah. Related to “Lord” in v1. See note V above.
^XIX “cattle” = behemah. This is animal or cattle. It is often used of large quadrupeds.
^XX “livestock” = rekush. From rakash (to get, acquire property, collect). This is property, riches, possessions.
^XXI “all” = kol. From kalal (to complete). This is all or every.
^XXII “animals” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.

^XXIII “wall” = qir. Perhaps from qur (to dig, destroy, wall up). This is a wall, ceiling, surface, mason, or town.
^XXIV “outward” = 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.
^XXV “thousand” = eleph. Perhaps from the same as eleph (herd, cattle); from alaph (to learn, speak, associate with). This is thousand.
^XXVI “cubits” = ammah. From the same as em (mother). This is a cubit, post, threshold, pivot. It is mother as the basic measure (the length of the forearm). It is also mother as the which bonds an entryway i.e. the base of the door.
^XXVII “all around” = sabib. Same as “surrounding” in v2. See note XVII above.

^XXVIII “measure” = madad. This is to measure, stretch, be extended, continue.
^XXIX “outside” = chuts. Same as “outward” in v4. See note XXIV above.
^XXX “east” = qedem. Perhaps from qadam (to come in front or be in front; to meet, anticipate, confront, receive, or rise; sometimes to meet for help). This is front, formerly, before, east, eternal, everlasting, antiquity.
^XXXI “side” = peah. From paah (to puff, scatter, cut in pieces) OR poh (here, side). This is a side, edge, region, temple, corner.
^XXXII “south” = negeb. Root may mean to be parched. The Negeb is the south country – sometimes used to refer to Egypt. This is a land that suffers from a lot of drought.

^XXXIII “west” = yam. Root may mean to roar. This is the sea, often referring to the Mediterranean. It comes from the root in the sense of the roar of crashing surf. This word is sometimes used for rivers or other sources of water. It can mean to the west or to the south.
^XXXIV “north” = tsaphon. From tsaphan (to hide, hoard, reserve; to cover over or figuratively to deny; also to lurk). This is properly hidden, dark, or gloomy. It can also be used to refer to the north.
^XXXV “in the middle” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
^XXXVI “belong” = hayah. Same as “be” in v3. See note XVIII above.

^XXXVII “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.
^XXXVIII “cities” = iyr. Same as “towns” in v2. See note XIII above.
^XXXIX “refuge” = miqlat. Perhaps from qalat (to lack a portion, be stunted). This is a refuge or asylum.
^XL “permit” = natan. Same as “give” in v2. See note X above.
^XLI “slayer” = ratsach. Properly, this is to dash something to pieces. It is to kill a person, but it is used particularly (though not exclusively) for murder.
^XLII “flee” = nus. This is to flee, vanish away, hide, escape, be displayed.

^XLIII “forty” = arbaim. From the same as arba (four); from raba (to make square or be four-sided); perhaps from raba (to lie down flat; can be to lie for mating). This is forty.
^XLIV “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^XLV “total” = kol. Same as “all” in v3. See note XXI above.
^XLVI “eight” = shemoneh. Perhaps from shamen (to shine, which implies being oily, growing fat); from shaman (to grow fat, shine, be oily). This is eight or eighth. It can refer to abundance as being more than 7, the number of sacred fullness.

^XLVII “possession” = achuzzah. Same as “possess” in v2. See note XII above.
^XLVIII “larger” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
^XLIX “take many” = rabah. This is increasing in any aspect whether quantity, authority, size, quality, greatness, etc.
^L “smaller” = me’at. From maat (being or becoming small, decrease, diminish, pare off). This is a little or few, lightly little while, very small matter.

^LI “take few” = maat. Related to “smaller” in v8. See note L above.
^LII “each” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^LIII “proportion” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
^LIV “obtains” = nachal. Related to “inheritance” in v2. See note XI above.

^LV “Lord” = YHVH. Related to “Lord” in v1 & “be” in v3. From the same as YHVH (see note V above). This is a secondary spelling of the Lord, the name of the God of Israel. It has the same meaning.
^LVI “cross” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
^LVII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
^LVIII “Canaan” = Kna’an. From kana’ (to be humble, subdue; properly, bend the knee). This is Canaan, his descendants, and the land where they settled. This could mean lowlands, describing their land or subjugated in reference to being conquered by Egypt. See https://en.wikipedia.org/wiki/Canaan

^LIX “select” = qarah. This is to encounter, usually unintentionally. It can also mean to happen or to lay wood for a floor or roof.
^LX “kills” = nakah. This is to hit whether lightly or severely. It can be used in a literal or figurative sense. So, this could be beat, punish, give wounds, kill, or slaughter.
^LXI “person” = 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.
^LXII “without intent” = shegagah. 19x in OT. 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.

^LXIII “avenger” = gaal. This is to redeem someone or something according to kinship laws. So, it could be acting on a relative’s behalf to buy back their property, to marry one’s brother’s widow, etc. This could be more briefly translated as to redeem, acts as kinsman, or purchase. As a noun, it could be deliverer or avenger.
^LXIV “die” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.
^LXV “is” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
^LXVI “trial” = 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.

^LXVII “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.
^LXVIII “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.
^LXIX “designate” = natan. Same as “give” in v2. See note X above.
^LXX “three” = shalosh. This is three, fork, three times.
^LXXI “beyond” = abar. Same as “cross” in v2. See note LVI above.

^LXXII “serve” = hayah. Same as “be” in v3. See note XVIII above.
^LXXIII “resident” = toshab. Related to “live” in v2. 14x in OT. From yashab (see note XV above). This is sojourner, settler, tenant. Someone who lives in a foreign land – not native born.
^LXXIV “transient alien” = ger. From gur (to abide or sojourn; to leave the road to lodge or for any other reason). This is sojourner, guest, stranger, foreigner.
^LXXV “among” = tavek. Same as “in the middle” in v5. See note XXXV above.
^LXXVI “anyone” = kol. Same as “all” in v3. See note XXI above.

^LXXVII “strikes” = nakah. Same as “kills” in v11. See note LX above.
^LXXVIII “iron” = barzel. From the same as Birzoth (a name meaning holes). Root may mean to pierce. This is iron as something used as a cutting implement. It can also specifically mean ax head.
^LXXIX “object” = 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.

^LXXX “death ensues” = mut. Same as “die” in v12. See note LXIV above.
^LXXXI “is a murderer” = ratsach. Same as “slayer” in v6. See note XLI above.
^LXXXII “murderer” = ratsach. Same as “slayer” in v6. See note XLI above.
^LXXXIII “put to death” = mut + mut. Same as “die” in v12. See note LXIV 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.”

^LXXXIV “stone” = eben. This is a stone, weight, or mason. It is part of the word “Ebenezer.”
^LXXXV “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.
^LXXXVI “cause death” = mut. Same as “die” in v12. See note LXIV above.
^LXXXVII “put to death” = mut + mut. Same as “die” in v12. See note LXIV 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 “weapon” = keli. Same as “object” in v16. See note LXXIX above.
^LXXXIX “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.
^XC “put to death” = mut + mut. Same as “die” in v12. See note LXIV 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.”

^XCI “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.
^XCII “meet” = paga. This is to meet or happen, whether unintentionally or of violence. It can also be plead, spare, reach, or intercede.
^XCIII “avenger of blood” = hu. Literally, “he.”
^XCIV “execute the sentence” = mut. Same as “die” in v12. See note LXIV above.

^XCV “pushes” = hadaph. 11x in OT. This is to push away, thrust, reject, expel, push down, depose.
^XCVI “hatred” = sinah. 16x in OT. From sane (to hate, an enemy; a personal hatred and not an abstract one). This is hatred or hate.
^XCVII “hurls” = shalak. This is to throw, fling, or hurl. It can also be to throw away in a literal or figurative sense.
^XCVIII “lying in wait” = tsediyyah. 2x in OT. From tsadah (to hunt, chase, destroy). This is a lying in wait.
^XCIX “enmity” = ebah. 5x in OT. From ayab (to hate or be hostile to). This is hatred or hostility.
^C “put to death” = mut + mut. Same as “die” in v12. See note LXIV 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.”

^CI “suddenly” = petha. 7x in OT. It may come from a word that means the wink of an eye, which is to say a moment. This is instantly or suddenly.
^CII “any” = kol. Same as “all” in v3. See note XXI above.
^CIII “unintentionally” = lo + raah. Literally, “without seeing.” Raah is to see in a literal or figurative sense so stare, advise, think, view.
^CIV “drops” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.

^CV “enemies” = oyeb. Related to “enmity” in v21. From ayab (see note XCIX above). This is a foe or enemy as one that you are hostile to.
^CVI “harm” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.
^CVII “intended” = baqash. This is to seek, ask, desire, or request. It can be any kind of searching. It can also mean to worship or pray – implies a striving for.

^CVIII “congregation” = edah. Related to “congregation” in v12. From yaad (see note LXVIII above). This is a congregation, assembly, or company. It could be a family, crowd, or fixture.
^CIX “judge” = shaphat. Related to “trial” in v12. See note LXVI above.
^CX “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.
^CXI “slayer” = nakah. Same as “kills” in v11. See note LX above.
^CXII {untranslated} = bayin. Same as “between” in v24. See note CX above.
^CXIII “ordinances” = mishpat. Same as “trial” in v12. See note LXVI above.

^CXIV “rescue” = natsal. This is to snatch someone or something away in a good sense – as rescue, defend, or deliver – or in a bad sense – as strip or plunder.
^CXV “slayer” = ratsach. Same as “slayer” in v6. See note XLI above.
^CXVI {untranslated} = yad. Same as “hand” in v17. See note LXXXV above.
^CXVII “send…back” = 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.”
^CXVIII “original” = asher + nus + sham. Literally, “where he had fled.” Nus is the same as “flee” in v6. See note XLII above.

^CXIX “death” = mavet. Related to “die” in v12. From muth (see note LXIV above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.
^CXX “high” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
^CXXI “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.

^CXXII “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.
^CXXIII “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.
^CXXIV “oil” = shemen. Related to “eight” in v7. From shamen (see note XLVI above). This is fat, oil, grease, olive oil – often with perfume. Used figuratively for fertile, lavish, rich.

^CXXV “slayer” = ratsach. Same as “slayer” in v6. See note XLI above.
^CXXVI “at any time go outside” = yatsa + yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense. 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.”
^CXXVII “bounds” = gebul. Perhaps from gabal (to border, twist like rope). This is boundary, limit, coast, space. Properly, it is a line that is twisted, which implies a boundary and, by extension, the boundaries of a territory or other enclosed space.

^CXXVIII “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.
^CXXIX “killed” = ratsach. Same as “slayer” in v6. See note XLI above.
^CXXX “bloodguilt” = dam. Same as “blood” in v19. See note XCI above.
^CXXXI “remain” = yashab. Same as “live” in v2. See note XV above.

^CXXXII “after” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.
^CXXXIII “slayer” = ratsach. Same as “slayer” in v6. See note XLI above.
^CXXXIV “return” = shub. Same as “send…back” in v25. See note CXVII above.
^CXXXV “property” = erets + achuzzah. Literally, “land of his possession.” Erets is the same as “land” in v10. See note LVII above. Achuzzah is the same as “possess” in v2. See note XII above.

^CXXXVI “statute” = 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.
^CXXXVII “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.
^CXXXVIII “wherever” = kol. Same as “all” in v3. See note XXI above.
^CXXXIX “live” = moshab. Related to “live” in v2 & “resident” in v15. From yashab (see note XV above). This is dwelling, seat, assembly, settlement, population.

^CXL “kills” = nakah. Same as “kills” in v11. See note LX above.
^CXLI “another” = nephesh. Same as “person” in v11. See note LXI above.
^CXLII “put to death” = ratsach. Same as “slayer” in v6. See note XLI above.
^CXLIII “evidence” = peh. Same as “proportion” in v8. See note LIII above.
^CXLIV “witnesses” = ed. Related to “congregation” in v12 & “congregation” in v24. See note LXVIII above.

^CXLV “one” = nephesh. Same as “person” in v11. See note LXI above.
^CXLVI “put to death” = mut. Same as “die” in v12. See note LXIV above.
^CXLVII “testimony” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
^CXLVIII “single” = 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.

^CXLIX “accept” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CL “ransom” = kopher. 17x in OT– including covering Noah’s ark with pitch in Genesis 6. From kaphar (to appease, cover, pacify, cancel, cleanse, pardon). This is ransom, bribe, price of a life. Properly, it means something that covers something else. S, it can be a village, bitumen as a coating, a henna plant that dyes, or a ransom price.
^CLI “life” = nephesh. Same as “person” in v11. See note LXI above.
^CLII “put to death” = mut + mut. Same as “die” in v12. See note LXIV 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.”

^CLIII “live” = yashab. Same as “live” in v2. See note XV above.
^CLIV “pollute” = chaneph. 11x in OT. This is to profane, defile, corrupt. It is usually morally polluted.
^CLV “expiation can be made” = kaphar. Related to “ransom” in v31. See note CL above.
^CLVI “shed” = 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.

^CLVII “defile” = tame. This is to defile, be unclean, pollute in a ritual or ethical sense.
^CLVIII “live” = yashab. Same as “live” in v2. See note XV above.
^CLIX “in” = tavek. Same as “in the middle” in v5. See note XXXV above.
^CLX “dwell” = shakan. This is to settle down in the sense of residing somewhere or staying there permanently. It can mean abide or continue. “Mishkan,” taken from this verb, is the Hebrew word for the Tabernacle (as a place where God abided).
^CLXI “Lord” = YHVH. Same as “Lord” in v1. See note V above.