Leviticus 24

Leviticus 24


The LordI spokeII to Moses,III saying, 

Notes on verse 1

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.

“CommandIV the IsraelitesV to bringVI you pureVII oilVIII

Notes on verse 2a

IV “command” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
V “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.
VI “bring” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
VII “pure” = zak. 11x in OT. From zakak (to be bright, cleanse, transparent; to be morally pure). This is pure or clean.
VIII “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.

of beatenIX olivesX for the lamp,XI that a lightXII may be kept burningXIII regularly.XIV 

Notes on verse 2b

IX “beaten” = kathith. 5x in OT. From kathath (to crush into pieces, to beat with a hammer, smash, bruise). This is beaten or fine.
X “olives” = zayit. This is olive tree, grove, or other parts of the olive tree like the branch or berry.
XI “lamp” = ner. This is to glisten. It is used for a lamp, candle, or light in a literal or figurative sense.
XII “light” = maor. 19x in OT. From or (to be or become light, shine). This is light as an element, something that gives off light, the quality of brightness, or cheerfulness.
XIII “burning” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
XIV “regularly” = 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.

AaronXV shall set it upXVI in the tentXVII of meeting,XVIII

Notes on verse 3a

XV “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
XVI “set…up” = arak. This is to arrange by setting in a row. It can also mean to set a battle, estimate, put in order, or compare.
XVII “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
XVIII “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.

outsideXIX the curtainXX of the covenant,XXI to burn from evening to morningXXII

Notes on verse 3b

XIX “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.
XX “curtain” = paroketh. Perhaps from the same as perek (perhaps from a word meaning fracture or break apart, emphasizing the severity or the break; harshness, severity, cruelty; rigorously). This is something that separates – a screen, curtain, or veil.
XXI “covenant” = eduth. From ed (witness, testimony, recorder); from ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is testimony, ordinance, decree, warning, or witness.
XXII “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.

beforeXXIII the Lord regularly; it shall be a statuteXXIV foreverXXV throughout your generations.XXVI 

Notes on verse 3c

XXIII “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.
XXIV “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.
XXV “forever” = olam. This is a long scope of time whether in the past (antiquity, ancient time) or in the future (eternal, everlasting).
XXVI “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.

He shall set up the lamps on the lampstandXXVII of pureXXVIII gold beforeXXIX the Lord regularly.

“You shall takeXXX choice flourXXXI and bakeXXXII

Notes on verses 4-5a

XXVII “lampstand” = menorah. Related to “lamp” in v2. From the same as ner (see note XI above). This is a lampstand or candlestick.
XXVIII “pure” = 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.
XXIX “before” = paneh. Same as “before” in v3. See note XXIII above.
XXX “take” = laqach. Same as “bring” in v2. See note VI above.
XXXI “choice flour” = soleth. It may come from a word that means to strip. This is fine flour.
XXXII “bake” = aphah. This is one who cooks or bakes – particularly one who cooks meat.

twelveXXXIII loavesXXXIV of it; two-tenthsXXXV of an ephah shall beXXXVI in eachXXXVII loaf. 

Notes on verse 5b

XXXIII “twelve” = shenayim + asar. Shenayim is from sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple. Asar is from the same as eser (ten). This is -teen or -teenth.
XXXIV “loaves” = 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.
XXXV “two-tenths” = shenayim + issaron. Shenayim is the same as “twelve” in v5. See note XXXIII above. Issaron is related to “twelve” in v5. From the same as eser (see note XXXIII above). This is a tenth.
XXXVI “be” = hayah. Related to “Lord” in v1. See note I above.
XXXVII “each” = 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.

You shall placeXXXVIII them in twoXXXIX rows,XL sixXLI in a row,XLII

Notes on verse 6a

XXXVIII “place” = 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 “two” = shenayim. Same as “twelve” in v5. See note XXXIII above.
XL “rows” = maarakah. Related to “set…up” in v3. 19x in OT. From arak (see note XVI above). This is a row or rank. More broadly, it can refer to a formation such as used in a military setting or any other ordered arrangement.
XLI “six” = shesh. This is six. Figuratively, it can be a surplus since it is one more than the number of fingers on the hand.
XLII “row” = maareketh. Related to “set…up” in v3 & “rows” in v6. 9x in OT. From arak (see note XVI above). This is a row or line or arrangement. As an arrangement of bread, it can refer to a meal.

on the tableXLIII of pureXLIV gold beforeXLV the Lord. You shall putXLVI pureXLVII frankincenseXLVIII

Notes on verses 6b-7a

XLIII “table” = shulchan. Perhaps from shalach (to send, send for, forsake). This is a table or meal.
XLIV “pure” = tahor. Same as “pure” in v4. See note XXVIII above.
XLV “before” = paneh. Same as “before” in v3. See note XXIII above.
XLVI “put” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
XLVII “pure” = zak. Same as “pure” in v2. See note VII above.
XLVIII “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.

with each row,XLIX to be a token offeringL for the bread,LI as an offering by fireLII to the Lord. 

Notes on verse 7b

XLIX “row” = maareketh. Same as “row” in v6. See note XLII above.
L “token offering” = azkarah. 7x in OT. From zakar (o remember, to mark something so that it can be recalled, to be mindful of, to mention). This is a token portion or memorial offering.
LI “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.
LII “offering by fire” = ishsheh. From eshshah (a fire); from esh (fire, burning, flaming, hot; fire in a literal or figurative sense). This is an offering by fire or a burnt offering. More broadly, it can refer to any kind of sacrifice.

Every Sabbath dayLIII Aaron shall set them in orderLIV beforeLV the Lord regularly as a commitment of the Israelites, as a covenantLVI forever. 

Notes on verse 8

LIII “every Sabbath day” = yom + shabbath + yom + shabbath. Literally, “day of Sabbath day of Sabbath.” Yom is from a root that 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. Shabbath is from shabath (to rest, stop, repose, cease working; by implication, to celebrate). This is sabbath, literally meaning rest or intermission.
LIV “set…in order” = arak. Same as “set…up” in v3. See note XVI above.
LV “before” = paneh. Same as “before” in v3. See note XXIII above.
LVI “covenant” = berit. Perhaps from barah (to eat, choose, make clear); perhaps from bar (grain, wheat); from bara (to select, purify, cleanse, test, brighten, polish). This is a compact, covenant, alliance, treaty, or league.

They shall be for Aaron and his descendants,LVII who shall eatLVIII them in a holyLIX place,LX

Notes on verse 9a

LVII “descendants” = ben. Same as “Israelites” in v2. See note V above.
LVIII “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
LIX “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).
LX “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.

for they are most holy portionsLXI for him from the offerings by fire to the Lord, a perpetualLXII due.”LXIII

10 A manLXIV whose motherLXV was an IsraeliteLXVI, LXVII

Notes on verses 9b-10a

LXI “most holy portions” = qodesh + qodesh. Literally, “holy of holies.” Related to “holy” in v9. See note LIX above.
LXII “perpetual” = olam. Same as “forever” in v3. See note XXV above.
LXIII “due” = choq. Related to “statute” in v3. See note XXIV above.
LXIV “man” = ben. Same as “Israelites” in v2. See note V above.
LXV “mother” = ishshah. From ish (man); perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is woman, wife, or female.
LXVI “Israelite” = Yisreelith. Related to “Israelites” in v2. 3x in OT – all in Leviticus 24. From Yisreeli (Israel, Israelite); from Yisrael (see note V above). This is female Israelite.
LXVII Literally, “son of an Israelite woman.”

and whose fatherLXVIII was an EgyptianLXIX came outLXX amongLXXI the Israelites,

Notes on verse 10b

LXVIII “father” = ben + ish. Literally, “son of an…man.” Ben is the same as “Israelites” in v2. See note V above. Ish is related to “mother” in v10. See note LXV above.
LXIX “Egyptian” = Mitsri. From the same as mitsrayim (Egypt); perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egyptian.
LXX “came out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
LXXI “among” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.

and the Israelite woman’s sonLXXII and a certainLXXIII IsraeliteLXXIV began fightingLXXV in the camp.LXXVI 

Notes on verse 10c

LXXII “son” = ben. Same as “Israelites” in v2. See note V above.
LXXIII “certain” = ish. Literally, “man.” Same as “father” in v11. See note LXVIII above.
LXXIV “Israelite” = Yisreeli. Related to “Israelites” in v2 & “Israelite” in v10. 2x in OT. See note LXVI above.
LXXV “fighting” = natsah. 11x in OT. Properly, this means to go forth so it implies being expelled. This, in turn, implies being desolate or, causatively, to be laid waste. It can mean waste or ruinous. It can also be used figuratively for quarreling or striving together.
LXXVI “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.

11 The IsraeliteLXXVII woman’sLXXVIII son blasphemedLXXIX the NameLXXX in a curse.LXXXI

Notes on verse 11a

LXXVII “Israelite” = Yisreelith. Same as “Israelite” in v10. See note LXVI above.
LXXVIII “woman’s” = ishshah. Same as “mother” in v10. See note LXV above.
LXXIX “blasphemed” = naqab. This is to pierce, bore holes, puncture; to make a hole more or less forcefully. It is also to curse or libel. It can also mean to appoint, express, blaspheme, or name.
LXXX “Name” = shem. Related to “place” in v6. May be from sim (see note XXXVIII 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.
LXXXI “curse” = qalal. This is to be little, insignificant, swift. It can also mean to bring down in esteem, create contempt, curse

And they broughtLXXXII him to Moses—now his mother’sLXXXIII name was ShelomithLXXXIV

Notes on verse 11b

LXXXII “brought” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
LXXXIII “mother’s” = 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.
LXXXIV “Shelomith” = Shlomiyth. 6x in OT. From shalom (completeness, soundness, welfare, favor, friend, good health; to be safe and figuratively well, happy, at peace, friendly; abstractly, includes the ideas of welfare and prosperity – not in excessive wealth, but in having enough); from shalam (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 Shelomith, meaning “peaceful” or “retribution.” See https://www.abarim-publications.com/Meaning/Shelomith.html

daughterLXXXV of Dibri,LXXXVI of the tribeLXXXVII of DanLXXXVIII— 

Notes on verse 11c

LXXXV “daughter” = bat. Related to “Israelites” in v2. From ben (see note V above). This is daughter in a literal or figurative sense.
LXXXVI “Dibri” = Dibri. Related to “spoke” in v1. 1x in OT. From dabar (see note II above). This is Dibri, meaning “wordy” or “loquacious” or “eloquent” or “promise.” See https://www.abarim-publications.com/Meaning/Dibri.html
LXXXVII “tribe” = matteh. From natah (to stretch or spread out, extend, bend). This is a staff, rod, branch, or tribe. It could be a rod for discipline or correction. It could be a scepter to indicate authority, a throwing lance, or a walking staff. Figuratively, it could also be something that supports life (like bread).
LXXXVIII “Dan” = Dan. From din (to judge, defend, dispute, govern, quarrel, plead). This is Dan or a Danite. It means “judge” and can refer to Dan, his tribe, or the lands of the tribe.

12 and they putLXXXIX him in custody,XC until the decisionXCI of the LordXCII should be made clearXCIII to them.

Notes on verse 12

LXXXIX “put” = yanach. Perhaps from the same as nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is to lay down, let alone, pacify, cast down, or deposit. It can also mean to allow something or someone to stay.
XC “custody” = mishmar. From shamar (to keep, watch, or preserve; to guard something or to protect it as a thorny hedge protects something). This is jail, guard, watch, guard post.
XCI “decision” = 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.
XCII “Lord” = YHVH. Related to “Lord” in v1 & “be” in v5. It has a different vowel pointing, but the same meaning as “Lord.” See note I above.
XCIII “made clear” = parash. 5x in OT. This is to scatter, separate oneself, specify, declare, wound, sting.

13 The LordXCIV spoke to Moses, saying, 14 “TakeXCV the blasphemerXCVI outside the camp, and let allXCVII who were within hearingXCVIII

Notes on verses 13-14a

XCIV “Lord” = YHVH. Same as “Lord” in v1. See note I above.
XCV “take” = yatsa. Same as “came out” in v10. See note LXX above.
XCVI “blasphemer” = qalal. Same as “curse” in v11. See note LXXXI above.
XCVII “all” = kol. From kalal (to complete). This is all or every.
XCVIII “were within hearing” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.

layXCIX their handsC on his head,CI and let the wholeCII congregationCIII stoneCIV him. 

Notes on verse 14b

XCIX “lay” = samak. This is to lean, rest, support, brace, uphold, sustain, or establish. It is to lean on in a positive or negative sense.
C “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.
CI “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).
CII “whole” = kol. Same as “all” in v14. See note XCVII above.
CIII “congregation” = edah. Related to “meeting” and “covenant” in v3. From yaad (see note XVIII above). This is a congregation, assembly, or company. It could be a family, crowd, or fixture.
CIV “stone” = ragam. 16x in OT. This is to stone – as a violent punishment.

15 And speak to the Israelites, saying: AnyoneCV who curses GodCVI shall incurCVII guilt.CVIII 16 One who blasphemesCIX the name of the LordCX 

Notes on verses 15-16a

CV “anyone” = ish + ish. Same as “father” in v11. See note LXVIII above.
CVI “God” = Elohim. Related to “Israelites” in v2 & “Israelite” and “Israelite” in v10. See note V above.
CVII “incur” = 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.
CVIII “guilt” = chet. From chata (to miss, sin, bear blame, to forfeit, lack). This is sin, fault, or punishment of sin.
CIX “blasphemes” = naqab. Same as “blasphemed” in v11. See note LXXIX above.
CX “Lord” = YHVH. Same as “Lord” in v1. See note I above.

shall be put to death;CXI the whole congregation shall stoneCXII the blasphemer. AliensCXIII as well as the native-born,CXIV when they blasphemeCXV the Name, shall be put to death. 

Notes on verse 16b

CXI “put to death” = mut + mut. This is to die in a literal or figurative sense. It can also refer to being a dead body. 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.”
CXII “stone” = ragam + ragam. Same as “stone” in v14. See note CIV 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.”
CXIII “aliens” = ger. From gur (to abide or sojourn; to leave the road to lodge or for any other reason). This is sojourner, guest, stranger, foreigner.
CXIV “native-born” = ezrach. 17x in OT. From zarach (to rise, shine, or dawn; can also describe symptoms of leprosy). This is native or native-born. It can also refer to spontaneous growth, a bay tree.
CXV “blaspheme” = naqab. Same as “blasphemed” in v11. See note LXXIX above.

17 AnyoneCXVI who killsCXVII aCXVIII human beingCXIX shall be put to death.CXX 

Notes on verse 17

CXVI “anyone” = ish. Same as “father” in v11. See note LXVIII above.
CXVII “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.
CXVIII {untranslated} = kol. Same as “all” in v14. See note XCVII above.
CXIX “human being” = nephesh + adam. 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. Adam is 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.
CXX “put to death” = mut + mut. Same as “put to death” in v16. See note CXI 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.”

18 Anyone who kills anCXXI animalCXXII shall make restitutionCXXIII for it, lifeCXXIV forCXXV life. 

Notes on verse 18

CXXI {untranslated} = nephesh. Same as “human being” in v17. See note CXIX above.
CXXII “animal” = behemah. This is animal or cattle. It is often used of large quadrupeds.
CXXIII “make restitution” = shalam. Related to “Shelomith” in v11. See note LXXXIV above.
CXXIV “life” = nephesh. Same as “human being” in v17. See note CXIX above.
CXXV “for” = tachat. This is underneath, below, the bottom, instead of.

19 AnyoneCXXVI who maimsCXXVII anotherCXXVIII shall sufferCXXIX the same injuryCXXX in return:CXXXI, CXXXII 

Notes on verse 19

CXXVI “anyone” = ish. Same as “father” in v11. See note LXVIII above.
CXXVII “maims” = natan + mum. Natan is the same as “put” in v7. See note XLVI above. Mum is a blemish or defect, whether in a literal sense or a moral one.
CXXVIII “another” = amith. 12x in OT– 11x in Leviticus & 1x in Zechariah. Root may mean to associate. This is a companion, associate, relation, or neighbor.
CXXIX “suffer” = asah. Same as “in return” in v19. See note CXXXI below.
CXXX “same injury” = 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.
CXXXI “in return” = asah. Same as “suffer” in v19. See note CXXIX above.
CXXXII Literally, “as he has done, so shall it be done to him.”

20 fractureCXXXIII for fracture, eyeCXXXIV for eye, toothCXXXV for tooth;

Notes on verse 20a

CXXXIII “fracture” = sheber. From shabar (break, collapse, destroy, break in pieces, tear; bursting in a literal or figurative sense). This is a fracture, breach, collapse, brokenness, ruin, affliction, bruise. It can also be an interpretation of a dream or a vexation.
CXXXIV “eye” = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
CXXXV “tooth” = shen. From shanan (to sharpen, point, pierce; figuratively to teach). This is a tooth, ivory, something sharp, or, figuratively, a cliff.

the injuryCXXXVI inflictedCXXXVII, CXXXVIII is the injury to be suffered.CXXXIX 

Notes on verse 20b

CXXXVI “injury” = mum. Same as “maims” in v19. See note CXXVII above.
CXXXVII “inflicted” = natan. Same as “put” in v7. See note XLVI above.
CXXXVIII {untranslated} = adam. Same as “human being” in v17. See note CXIX above.
CXXXIX “is the injury to be suffered” = ken + natan. Ken is the same as “the same injury” in v19. See note CXXX above. Natan is the same as “put” in v7. See note XLVI above.

21 One who kills an animal shall make restitution for it, but one who kills a human beingCXL shall be put to death. 22 You shall haveCXLI oneCXLII lawCXLIII for the alien andCXLIV for the native-born, for I am the LordCXLV your God.” 

Notes on verses 21-22

CXL “human being” = adam. Same as “human being” in v17. See note CXIX above.
CXLI “have” = hayah. Same as “be” in v5. See note XXXVI above.
CXLII “one” = echad. Same as “each” in v5. See note XXXVII above.
CXLIII “law” = 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.
CXLIV {untranslated} = hayah. Same as “be” in v5. See note XXXVI above.
CXLV “Lord” = YHVH. Same as “Lord” in v1. See note I above.

23 Moses spoke thus to the Israelites, and they tookCXLVI the blasphemerCXLVII outside the camp and stoned him to death.CXLVIII The Israelites didCXLIX as the LordCL had commanded Moses.

Notes on verse 23

CXLVI “took” = yatsa. Same as “came out” in v10. See note LXX above.
CXLVII “blasphemer” = qalal. Same as “curse” in v11. See note LXXXI above.
CXLVIII “stoned…to death” = ragam + et + eben. Literally, “stoned him with stones.” Ragam is the same as “stone” in v14. See note CIV above. Eben is a stone, weight, or mason. It is part of the word “Ebenezer.”
CXLIX “did” = asah. Same as “suffer” in v19. See note CXXIX above.
CL “Lord” = YHVH. Same as “Lord” in v1. See note I above.

Image credit: “Stoning of Stephen” of the Mosaics in the Mount of Beatitudes. Photo by deror_avi, 2011.

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