Numbers 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 “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 “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
^VI “women” = ishshah. Related to “men” in v2. From ish (see note V above). This is woman, wife, or female.
^VII “make a special vow” = pala + nadar. Pala is from pele (wonder, miracle, wonderful, marvelous thing). This is to be extraordinary, to arise, to be great or accomplish. Nadar is to vow or promise.

^VIII “vow” = neder. Related to “make a special vow” in v2. From nadar (see note VII above). This is a vow – literally, that which was promised.
^IX “nazirite” = nazir. 16x in OT. From nazar (to dedicate, set apart, fast, keep self from impurity, refrain from worship; to consecrate for a holy purpose). This is a devoted one, i.e. a Nazarite. It can also refer to a prince or a vine that has not been trimmed.
^X “separate” = nazar. Related to “Nazirite” in v2. 10x in OT. See note IX above.
^XI “Lord” = YHVH. Related to “Lord” in v1. From YHVH (see note I above). It has a different vowel pointing, but the same meaning as Lord.

^XII “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.
^XIII “strong drink” = shekar. From shakar (to be filled with drink, merry, tipsy; satiated in a positive sense or drunken in a negative sense; also figuratively influence). This is a beverage that intoxicates, liquor, a strong wine. It could also be someone who is a drunk.
^XIV “vinegar” = chomets. 6x in OT. From chamets (to be or taste sour, fermented, harsh; also dyed or of a dazzling color). This is vinegar.
^XV “other” = shekar. Same as “strong drink” in v3. See note XIII above.
^XVI “drink” = shathah. This is to drink literally or figuratively. It could also be a drinker.

^XVII “any” = kol. From kalal (to complete). This is all or every.
^XVIII “grape” = enab. 19x in OT. Root may mean to bear fruit. This is a grape, raisin, or wine. It can be used for the literal crop or as a metaphor for God’s relationship with Israel.
^XIX “juice” = mishrah. 1x in OT. From sharah (to let free, direct). This is maceration, juice, liquor.
^XX “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
^XXI “fresh” = lach. 6x in OT. This is fresh, green, new.
^XXII “dried” = yabesh. 9x in OT. From yabesh (to dry up, be withered, be dry; to be ashamed, confused, or disappointed). This is dry, withered (as for plants), or gone.

^XXIII “all” = kol. Same as “any” in v3. See note XVII above.
^XXIV “days” = yom. 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.
^XXV “nazirites” = nezer. Related to “nazirite” and “separate” in v2. From nazar (see note IX above). 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.
^XXVI “nothing” = kol…lo. Kol is the same as “all” in v3. See note XXIII above. Lo is no or not.

^XXVII “produced” = asah. This is to make, do, act, appoint, become in many senses.
^XXVIII “grapevine” = gephen + yayin. Gephen has a root that may mean to twine or bend. So, it is a vine, particularly referring to grapes. Yayin is the same as “wine” in v3. See note XII above.
^XXIX “seeds” = chartsannim. 1x in OT. From charats (to cut, sharpen, decree, wound, be alert, move). This is grape kernel or seed. It could also refer to a sour grape.
^XXX “skins” = zag. 1x in OT. May come from a word that means to enclose. This is skin or husk.

^XXXI “nazirite” = nezer. Same as “nazirites” in v4. See note XXV above.
^XXXII “razor” = taar. 13x in OT. From arah (to be bare, empty, raze, uncover, discover, demolish). This is a razor, knife, sheath.
^XXXIII “come” = 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.
^XXXIV “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).

^XXXV “time” = yom. Literally, “days.” Same as “days” in v4. See note XXIV above.
^XXXVI “is completed” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.
^XXXVII “Lord” = YHVH. Same as “Lord” in v1. See note I above.

^XXXVIII “be” = hayah. Related to “Lord” in v1 & “Lord” in v2. See note I above.
^XXXIX “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).
^XL “locks” = pera + sear. Pera is 2x in OT. Perhaps from para (to avoid, make bare, loosen, dismiss, begin). This is long hair or messy hair. Sear is perhaps from sa’ar (to storm, scattered by a storm, blow away, rage, storm tossed; this is to toss in a literal or figurative sense). This is hair, hairy, or rough.
^XLI “let…grow long” = gadal. This is to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing.

^XLII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^XLIII “go near” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
^XLIV “corpse” = nephesh + mut. Nephesh is 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. Mut is to die in a literal or figurative sense. It can also refer to being a dead body.

^XLV “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
^XLVI “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
^XLVII “brother” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
^XLVIII “sister” = achot. Related to “brother” in v7. From the same as ach (see note XLVII above). This is sister in a literal or figurative sense. It can also mean another or together.
^XLIX “die” = mavet. Related to “corpse” in v6. From mut (see note XLIV above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.

^L “defile” = tame. This is to defile, be unclean, pollute in a ritual or ethical sense.
^LI “consecration” = nezer. Same as “nazirites” in v4. See note XXV above.
^LII “God” = Elohim. Related to “Israelites” in v2. See note IV above.
^LIII “nazirites” = nezer. Same as “nazirites” in v4. See note XXV above.
^LIV “Lord” = YHVH. Same as “Lord” in v1. See note I above.

^LV “suddenly” = petha + pithom. Petha is 7x in OT. It may come from a word that means to open your eyes. So, it is in the blink of an eye – instantly, quickly, unexpectedly. Pithom is related to “suddenly” in v9. From the same as petha (see above). This is immediately or suddenly.
^LVI “dies” = mut + mut. Same as “corpse” in v6. See note XLIV above.
^LVII “nazirite” = nezer. Same as “nazirites” in v4. See note XXV above.
^LVIII “shave” = galach. This is to shave, be bald, or figuratively to lay waste.
^LIX “cleansing” = tahorah. 15x in OT. From tohar (clearness or brightness; ritual purity); form 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 cleansing, purification – ritual or moral.
^LX “seventh” = shebii. From sheba (seven – the number of perfection/sacred fullness). This is seventh.

^LXI “eighth” = shemini. From the same as shemoneh (eight; can be figurative for surplus); perhaps from shamen (to shine, which implies being oily, growing fat); from shaman (to grow fat, shine, be oily). This is eighth or sheminith.
^LXII “bring” = bo. Same as “go near” in v6. See note XLIII above.
^LXIII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
^LXIV “turtledoves” = tor. 14x in OT. This is a literal dove – it can also be a romantic term of affection.
^LXV “young” = ben. Same as “Israelites” in v2. See note IV above.
^LXVI “pigeons” = yonah. Related to “wine” in v3. Perhaps from yayin (see note XII above). This is a dove or pigeon. Used to refer to the exiles coming home, to describe sails of ships. Also used figuratively for mourning or as a description of beauty.

^LXVII “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.
^LXVIII “entrance” = pethach. From pathach (to open wide in a literal or figurative sense; to open, draw out, let something go free, break forth, to plow, engrave, or carve). This is any kind of opening – a door, entrance, gate.
^LXIX “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
^LXX “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.

^LXXI “offer” = asah. Same as “produced” in v4. See note XXVII above.
^LXXII “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.
^LXXIII “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.
^LXXIV “other” = echad. Same as “one” in v11. See note LXXII above.

^LXXV “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.
^LXXVI “make atonement” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.
^LXXVII “incurred guilt” = chata. Related to “purification offering” in v11. See note LXXIII above.
^LXXVIII “sanctify” = qadash. Related to “holy” in v5. From qodesh (see note XXXIX 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.

^LXXIX “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^LXXX “nazirites” = nezer. Same as “nazirites” in v4. See note XXV above.
^LXXXI “male lamb” = kebes. Root may mean to dominate. This is a young male sheep – having just reached the age where it can butt other sheep.
^LXXXII “year” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
^LXXXIII “old” = ben. Same as “Israelites” in v2. See note IV above.
^LXXXIV “guilt offering” = asham. From asham (to be guilty, suffer, be punished; to destroy, condemn, be desolate, perish). This is guilt, sin, wrong, or offense. It is also a sin or guilt offering.

^LXXXV “former” = rishon. Related to “head” in v5. From rishah (beginning or early time); from rosh (see note XXXIV above). This is first, former, ancestor, beginning, ranked first.
^LXXXVI “be void” = 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.
^LXXXVII “nazarite” = nezer. Same as “nazirites” in v4. See note XXV above.

^LXXXVIII “law” = 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.
^LXXXIX “nazirites” = nazir. Same as “nazirite” in v2. See note IX above.
^XC “been completed” = male + yom. Literally, “days are fulfilled.” Male is the same as “completed” in v5. See note XXXVI above. Yom is the same as “days” in v4. See note XXIV above.

^XCI “offer” = qarab. This is to come near, offer, make ready, approach, take.
^XCII “gift” = qorban. Related to “offer” in v14. From qarab (see note XCI above). This is an oblation or offering, which is to say, a sacrifice.
^XCIII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^XCIV “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.

^XCV “ewe lamb” = kibsah. Related to “male lamb” in v12. 8x in OT. From the same as kebes (see note LXXXI above). This is a ewe lamb.
^XCVI “old” = bat. Related to “Israelites” in v2. From ben (see note IV above). This is daughter in a literal or figurative sense.
^XCVII “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.
^XCVIII “offering of 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.

^XCIX “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.
^C “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.
^CI “cakes” = 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.
^CII “choice flour” = soleth. It may come from a word that means to strip. This is fine flour.
^CIII “mixed” = balal. This is to anoint, mix, overflow. It can also be to fodder or temper.
^CIV “oil” = shemen. Related to “eighth” in v10. From shamen (see note LXI above). This is fat, oil, grease, olive oil – often with perfume. Used figuratively for fertile, lavish, rich.

^CV “wafers” = 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.
^CVI “spread” = 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.
^CVII “grain offering” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).
^CVIII “drink offerings” = nesek. From nasak (to pour out or melt; used especially for libations or for the process of making cast metal; can also be used figuratively for anointing a king). This is a drink offering or a molten image.

^CIX “present” = qarab. Same as “offer” in v14. See note XCI above.
^CX “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.
^CXI “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CXII “offer” = asah. Same as “produced” in v4. See note XXVII above.

^CXIII “offer” = asah. Same as “produced” in v4. See note XXVII above.
^CXIV “sacrifice” = zebach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.
^CXV “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CXVI “make” = asah. Same as “produced” in v4. See note XXVII above.

^CXVII “nazirites” = nazir. Same as “nazirite” in v2. See note IX above.
^CXVIII “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
^CXIX “hair” = sear. Same as “locks” in v5. See note XL above.
^CXX “put” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
^CXXI “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
^CXXII “under” = tachat. This is underneath, below, the bottom, instead of.

^CXXIII “shoulder” = zeroa. Perhaps from zara (to sow, scatter seed, conceive). This is the arm, shoulder, or foreleg of an animal. It is figuratively used for power, force, might, or help.
^CXXIV “boiled” = bashel. 2x in OT. From bashal (to boil up, roast, or bake; ripen, produce, or seethe). This is cooked or boiled.
^CXXV “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.
^CXXVI “nazirites” = nazir. Same as “nazirite” in v2. See note IX above.

^CXXVII “elevate” = nuph. This is to rock back and forth, wave, sprinkle, quiver, beckon, offer, present.
^CXXVIII “elevation offering” = tenuphah. Related to “elevate” in v20. From nuph (see note CXXVII 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.
^CXXIX “before” = paneh. Same as “before” in v16. See note CX above.
^CXXX “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CXXXI “holy” = qodesh. Related to “holy” in v5 & “sanctify” in v11. See note XXXIX above.

^CXXXII “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.
^CXXXIII “elevated” = tenuphah. Same as “elevation offering” in v20. See note CXXVIII above.
^CXXXIV “thigh” = shoq. 19x in OT. Perhaps from shuq (to overflow, run after). This is leg, thigh, or hip.
^CXXXV “offered” = terumah. From rum (to be high, rise, exalted, become proud, display, offer, present, set apart, extol; to rise in a literal or figurative sense). This is offering, gift – a sacred offering. It could also be a tribute or a bribe.
^CXXXVI “narirites” = nazir. Same as “nazirite” in v2. See note IX above.

^CXXXVII “nazirites” = nazir. Same as “nazirite” in v2. See note IX above.
^CXXXVIII “take a vow” = nadar. Same as “make a special vow” in v2. See note VII above.
^CXXXIX “offering” = qorban. Same as “gift” in v14. See note XCII above.
^CXL “Lord” = YHVH. Same as “Lord” in v1. See note I above.

^CXLI “nazirite vow” = nezer. Same as “nazirites” in v4. See note XXV above.
^CXLII “apart from” = bad. From badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is apart, alone, separation, body part, tree branch, except. It can also be a city’s chief.
^CXLIII “can afford” = nasag + yad. Nasag is to reach in a literal or figurative sense. It is to overtake, catch, or be able to. Yad is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.

^CXLIV “in accordance with” = 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.
^CXLV “take” = nadar. Same as “make a special vow” in v2. See note VII above.
^CXLVI “so” = 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.
^CXLVII “do” = asah. Same as “produced” in v4. See note XXVII above.

^CXLVIII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CXLIX “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
^CL “sons” = ben. Same as “Israelites” in v2. See note IV above.
^CLI “bless” = barak. This is to kneel, to bless. It is blessing God as part of worship and adoration or blessing humans to help them. It can be used as a euphemism to say curse God.

^CLII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CLIII “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
^CLIV “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CLV “face” = paneh. Same as “before” in v16. See note CX above.
^CLVI “shine” = or. This is to light, shine, set on fire – to be luminous in a literal or figurative sense.
^CLVII “be gracious” = chanan. This is to beseech, show favor, be gracious. Properly, it is to bend in kindness to someone with less status.

^CLVIII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
^CLIX “lift up” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
^CLX “countenance” = paneh. Same as “before” in v16. See note CX above.
^CLXI “give” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
^CLXII “peace” = shalom. Related to “offering of well-being” in v14. From shalam (see note XCVIII above). This is completeness, soundness, welfare, favor, friend, good health. It is to be safe and figuratively well, happy, at peace, friendly. Abstractly, it includes the ideas of welfare and prosperity (not in excessive wealth, but in having enough).
^CLXIII “put” = sim. Same as “give” in v26. See note CLXII above.
^CLXIV “name” = shem. Related to “give” in v26. May be from sim (see note CLXIII above). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.