Leviticus 27

Leviticus 27

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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.

“Speak to the IsraelitesIV and say to them: When a personV makesVI

Notes on verse 2a

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 “person” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
VI “makes” = pala. From pele (wonder, miracle, wonderful, marvelous thing). This is to be extraordinary, to arise, to be great or accomplish.

an explicit vowVII to the Lord concerning the equivalentVIII for a human being,IX 

Notes on verse 2b

VII “explicit vow” = neder. From nadar (to vow or promise). This is a vow – literally, that which was promised.
VIII “equivalent” = erek. From arak (to arrange by setting in a row; to set a battle, estimate, put in order, or compare). This is order, arrangement, price, estimate, value. It refers to something that is brought into order.
IX “human being” = 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.

the equivalent for a maleX shall be:XI from twentyXII to sixtyXIII yearsXIV

Notes on verse 3a

X “male” = zakar. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is male. Properly, perhaps, it means one who is remembered, which is to say a male.
XI “be” = hayah. Related to “Lord” in v1. See note I above.
XII “twenty” = esrim. From the same as eser (ten, tenth). This is twenty or twentieth.
XIII “sixty” = shishshim. From shesh (six; figuratively, a surplus since it is one more than the number of fingers on the hand). This is sixty.
XIV “years” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.

of ageXV the equivalent shall be fiftyXVI shekelsXVII of silverXVIII by the sanctuaryXIX shekel. 

Notes on verse 3b

XV “age” = ben. Same” as “Israelites” in v2. See note IV above.
XVI “fifty” = chamishshim. From chamesh (five, fifth). This is fifty.
XVII “shekels” = sheqel. From shaqal (to weigh, spend, trade). This is shekel or sheqel. It is a unit of weight, generally used in trade.
XVIII “silver” = keseph. From kasaph (to long for, be greedy; to become pale). This is silver or money.
XIX “sanctuary” = 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.

If the person is a female,XX the equivalent is thirtyXXI shekels. If the age is from fiveXXII to twenty years of age, the equivalent is twenty shekels for a male and tenXXIII shekels for a female. 

Notes on verses 4-5

XX “female” = neqebah. From naqab (to pierce, bore holes, puncture; to make a hole more or less forcefully; also to curse or libel). This is female or woman from an anatomical reference.
XXI “thirty” = sheloshim. From the same as shalosh (three, fork, triad). This is thirty or thirtieth.
XXII “five” = chamesh. Related to “fifty” in v3. See note XVI above.
XXIII “ten” = eser. Related to “twenty” in v3. See note XII above.

If the age is from one monthXXIV to five years, the equivalent for a male is five shekels of silver, and for a female the equivalent is threeXXV shekels of silver. And if the person is sixty years old or over,XXVI then the equivalent for a male is fifteenXXVII shekels and for a female ten shekels. 

Notes on verses 6-7

XXIV “month” = chodesh. From chadash (to renew, repair). This refers to a new moon. It can also mean monthly.
XXV “three” = shalosh. Related to “thirty” in v4. See note XXI above.
XXVI “over” = maal. From alah (to go up, ascend, be high, be a priority; to arise in a literal or figurative sense). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly.
XXVII “fifteen” = chamesh + asar. Chamesh is the same as “five” in v5. See note XXII above. Asar is related to “twenty” in v3 & “ten” in v5. From the same as eser (see note XII above). This is -teen or -teenth.

If any cannot affordXXVIII the equivalent, they shall be broughtXXIX beforeXXX the priestXXXI

Notes on verse 8a

XXVIII “cannot afford” = muk. 5x in OT – all in Leviticus 25 & 27. The is to become thin, which implies growing poor.
XXIX “brought” = 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.
XXX “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.
XXXI “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.

and the priest shall assessXXXII them; the priest shall assess them according to what each oneXXXIII making a vowXXXIV can afford.XXXV

Notes on verse 8b

XXXII “assess” = arak. Related to “equivalent” in v2. See note VIII above.
XXXIII “each one” = 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.
XXXIV “making a vow” = nadar. Related to “explicit vow” in v2. See note VII above.
XXXV “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.

“If the vow concerns an animalXXXVI that may be broughtXXXVII as an offeringXXXVIII to the Lord, anyXXXIX such animal that may be givenXL to the Lord shall be holy.XLI 

Notes on verse 9

XXXVI “animal” = behemah. This is animal or cattle. It is often used of large quadrupeds.
XXXVII “brought” = qarab. This is to come near, offer, make ready, approach, take.
XXXVIII “offering” = qorban. Related to “brought” in v9. From qarab (see note XXXVII above). This is an oblation or offering, which is to say, a sacrifice.
XXXIX “any” = kol. From kalal (to complete). This is all or every.
XL “given” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
XLI “holy” = qodesh. Same as “sanctuary” in v3. See note XIX above.

10 Another shall not be exchangedXLII or substitutedXLIII for it, either goodXLIV for badXLV or bad for good,

Notes on verse 10a

XLII “exchanged” = chalaph. This is to slide by or rush like a flood. It can mean to pass through, change, sprout, renew, break a promise, pierce, or violate.
XLIII “substituted” = mur. 15x in OT. This is to change, substitute, stand by, alter, remove.
XLIV “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
XLV “bad” = 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.

and if one animal is substitutedXLVI for another,XLVII both that one and its substituteXLVIII shall be holy. 

Notes on verse 10b

XLVI “substituted” = mur + mur. Same as “substituted” in v10. See note XLIII 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.”
XLVII “another” = behemah. Same as “animal” in v9. See note XXXVI above. This is animal or cattle. It is often used of large quadrupeds.
XLVIII “substitute” = temurah. Related to “substituted” in v10. 6x in OT– 2x in Leviticus, 1x in Ruth, 3x in Job.  From mur (see note XLIII above). This is a substitute, exchange, trading, or recompense.

11 If the vow concerns any uncleanXLIX animal that may not be broughtL as an offering to the Lord, the animal shall be presentedLI beforeLII the priest. 

Notes on verse 11

XLIX “unclean” = tame. From tame (to defile, be unclean, pollute in a ritual or ethical sense). This is unclean, ill, or ritually impure.
L “brought” = qarab. Same as “brought” in v9. See note XXXVII above.
LI “presented” = amad. Same as “brought” in v8. See note XXIX above.
LII “before” = paneh. Same as “before” in v8. See note XXX above.

12 The priest shall assess it: whetherLIII good orLIV bad, according to the assessmentLV of the priest, soLVI it shall be. 

Notes on verse 12

LIII “whether” = bayin. From bin (to discern, consider, attend to; distinguishing things in one’s mind or, more generally, to understand). This is among, between, interval.
LIV {untranslated} = bayin. Same as “whether” in v12. See note LIII above.
LV “assessment” = erek. Same as “equivalent” in v2. See note VIII above.
LVI “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.

13 But if it is to be redeemed,LVII one-fifthLVIII must be addedLIX to the assessment.

Notes on verse 13

LVII “redeemed” = gaal + 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. 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.”
LVIII “one-fifth” = chamishi. Related to “fifty” in v3 & “five” in v5. From chamesh (see note XVI above). This is one-fifth.
LIX “added” = yasaph. This is to add, increase, continue, exceed.

14 “If a personLX consecratesLXI a houseLXII to the Lord, the priest shall assess it: whether good or bad, as the priest assesses it, so it shall stand.LXIII 15 And if the one who consecrates the house wishes to redeem it, one-fifth shall be added to its assessed value,LXIV and it shall revert to the original owner.LXV

Notes on verses 14-15

LX “person” = ish. Same as “person” in v2. See note V above.
LXI “consecrates” = qadashqodesh. Qadash is related to “sanctuary” in v3. From qodesh (see note XIX 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. Qodesh is the same as “sanctuary” in v3. See note XIX above.
LXII “house” = bayit. Related to “Israelites” in v2. Probably from banah (see note IV above). This is house, court, family, palace, temple.
LXIII “stand” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.
LXIV “value” = keseph. Same as “silver” in v3. See note XVIII above.
LXV “revert to the original owner” = hayah. Same as “be” in v3. See note XI above.

16 “If a personLXVI consecrates to the Lord any inheritedLXVII landholding,LXVIII its assessment shall be in accordance withLXIX its seed requirements:LXX

Notes on verse 16a

LXVI “person” = ish. Same as “person” in v2. See note V above.
LXVII “inherited” = achuzzah. From achaz (to grasp, catch, seize, take and hold in possession). This is a possession, particularly used of land.
LXVIII “landholding” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.
LXIX “in accordance with” = peh. Same as “each one” in v8. See note XXXIII above.
LXX “seed requirements” = zera. From zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.

fifty shekels of silver to a homerLXXI of barleyLXXII seed.LXXIII 

Notes on verse 16b

LXXI “homer” = chomer. From chamar (to boil up, ferment, be red befoul, trouble, daub). This is something that bubbles up like sea foam, mire, clay, a heap. It is also cement, mortar and a dry measure.
LXXII “barley” = seorah. From the same as sear (hair, hairy, rough); 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 barley, perhaps as hairy.
LXXIII “seed” = zera. Same as “seed requirements” in v16. See note LXX above.

17 If the person consecrates the fieldLXXIV as of the year of Jubilee,LXXV that assessment shall stand, 18 but if the field is consecrated afterLXXVI the Jubilee, the priest shall computeLXXVII the priceLXXVIII for it according to the years that remainLXXIX until the year of Jubilee, and the assessment shall be reduced.LXXX 

Notes on verses 17-18

LXXIV “field” = sadeh. Same as “landholding” in v16. See note LXVIII above.
LXXV “Jubilee” = yobel. From yabal (to bring, carry, flow, lead forth). This is a horn – whether a ram’s horn or a silver trumpet. It can also refer to the jubilee or the beginning of a festival.
LXXVI “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.
LXXVII “compute” = chashab. This is properly to braid or interpenetrate. Literally it is to create or to wear. Figuratively, it can mean plotting – generally in a negative sense. More broadly, this can also mean think, consider, or make account of.
LXXVIII “price” = keseph. Same as “silver” in v3. See note XVIII above.
LXXIX “remain” = yathar. This is to jut over, remain behind, preserve, to excel. It can be to leave or to be in abundance.
LXXX “reduced” = gara. This is to remove, restrain, cut off, take away, shave, limit.

19 And if the one who consecrates the field wishes to redeemLXXXI it, then one-fifth shall be added to its assessed value, and it shall revert to the original owner,LXXXII 20 but if the field is not redeemed or if it has been soldLXXXIII to someoneLXXXIV else,LXXXV itLXXXVI shall no longer be redeemable.LXXXVII 

Notes on verses 19-20

LXXXI “redeem” = gaal + gaal. Same as “redeemed” in v13. See note LVII 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.”
LXXXII “revert to the original owner” = qum. Same as “stand” in v14. See note LXIII above.
LXXXIII “sold” = makar. This is to sell – could be commerce/trade, a daughter to be married, someone into slavery. Figuratively, it can mean to surrender.
LXXXIV “someone” = ish. Same as “person” in v2. See note V above.
LXXXV “else” = acher. Related to “after” in v18. From achar (see note LXXVI above). This is following, next, strange, other.
LXXXVI “it” = sadeh. Same as “landholding” in v16. See note LXVIII above.
LXXXVII “be redeemable” = gaal. Same as “redeemed” in v13. See note LVII above.

21 ButLXXXVIII when the field is releasedLXXXIX in the Jubilee, it shall be holy to the Lord as a devotedXC field; it becomesXCI the priest’s holding.XCII 22 If someone consecrates to the Lord a field that has been purchasedXCIII that is not a part of the inherited landholding, 

Notes on verses 21-22

LXXXVIII {untranslated} = hayah. Same as “be” in v3. See note XI above.
LXXXIX “released” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
XC “devoted” = cherem. From charam (to ban, destroy, devote, seclude; to dedicate to a religious purpose, often for destruction). This is something shut in like a net. Figuratively, it refers to something that is devoted to God or under a ban, often for destruction.
XCI “becomes” = hayah. Same as “be” in v3. See note XI above.
XCII “holding” = achuzzah. Same as “inherited” in v16. See note LXVII above.
XCIII “that has been purchased” = miqnah. 15x in OT. From qanah (to get, buy, redeem, create, possess). This is buying so it could be the process of buying something, the thing bought (land or object or livestock), or the price of the thing.

23 the priest shall compute for it the proportionateXCIV assessment up to the year of Jubilee, and the assessment shall be paidXCV as of that day,XCVI a sacred donationXCVII to the Lord. 24 In the year of Jubilee the field shall returnXCVIII to the one from whom it was bought,XCIX whose holding the landC is. 

Notes on verses 23-24

XCIV “proportionate” = miksah. 2x in OT. From mekes (tax, computation); from kasas (to estimate, divide, calculate). This is a number or valuation.
XCV “paid” = natan. Same as “given” in v9. See note XL above.
XCVI “day” = 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.
XCVII “sacred donation” = qodesh. Same as “sanctuary” in v3. See note XIX above.
XCVIII “return” = 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.”
XCIX “bought” = qanah. Related to “that has been purchased” in v22. See note XCIII above.
C “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

25 AllCI assessments shall be by the sanctuary shekel: twenty gerahsCII shall makeCIII a shekel.

26 “A firstlingCIV of animals, however,CV

Notes on verses 25-26a

CI “all” = kol. Same as “any” in v9. See note XXXIX above.
CII “gerahs” = gerah. 5x in OT. From garar (to drag or drag off in a rough fashion, chew, sweep, destroy; to chew the cud). This is a gerah – a twentieth part of a shekel. It may come from the sense of a kernel for its roundness. A gerah could be a unit of weight or a coin of that weight.
CIII “make” = hayah. Same as “be” in v3. See note XI above.
CIV “firstling” = bekor. From bakar (to bear fruit, be firstborn, firstling, that which opens the womb, give the birthright to). This is firstborn or chief.
CV “however” = ak. Related to “so” in v12. Related to aken (surely, truly, nevertheless); from kun (see note LVI above). This is a positive statement – surely, also, certainly, alone, only.

which as a firstlingCVI belongs to the Lord, cannot be consecrated by anyone;CVII whether oxCVIII or sheep,CIX it is the Lord’s. 27 If it is an unclean animal, it shall be ransomedCX at its assessment, with one-fifth added; if it is not redeemed, it shall be sold at its assessment.

Notes on verses 26b-27

CVI “firstling” = bakar. Related to “firstling” in v26. 3x in OT. See note CIV above.
CVII “anyone” = ish. Same as “person” in v2. See note V above.
CVIII “ox” = shor. Perhaps from shur (to travel, turn, journey; travelling like a prostitute or a merchant). This is bull, ox, head of cattle, cow.
CIX “sheep” = seh. Perhaps from sha’ah (to make a loud noise or crash, devastate, rush). This is a lamb, sheep, or goat – a part of a flock.
CX “ransomed” = padah. This is to sever, which is to say to ransom. To secure someone’s release (by paying their debt to free them from slavery) and thus redeem, rescue, deliver, preserve. Can also be the redemption price.

28 CXINothing that a personCXII owns that has been devoted to destructionCXIII for the Lord,CXIV

Notes on verse 28a

CXI {untranslated} = ak + kol. Ak is the same as “however” in v26. See note CV above. Kol is the same as “any” in v9. See note XXXIX above.
CXII “person” = ish. Same as “person” in v2. See note V above.
CXIII “devoted to destruction” = charam. Related to “devoted” in v21. See note XC above.
CXIV “Lord” = YHVH. Related to “Lord” in v1 & “be” in v3. From the same as YHVH (see note I above). It has a different vowel pointing, but the same meaning.

be itCXV humanCXVI or animal or inherited landholding, may be sold or redeemed; everyCXVII devoted thingCXVIII is most holyCXIX to the Lord.CXX 

Notes on verse 28b

CXV {untranslated} = kol. Same as “any” in v9. See note XXXIX above.
CXVI “human” = adam. Perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.
CXVII “every” = kol. Same as “any” in v9. See note XXXIX above.
CXVIII “devoted thing” = cherem. Same as “devoted” in v21. See note XC above.
CXIX “most holy” = qodesh + qodesh. Literally, “holy of holies.” Same as “sanctuary” in v3. See note XIX above.
CXX “Lord” = YHVH. Same as “Lord” in v28. See note CXIV above.

29 NoCXXI human beingsCXXII who have been devoted to destructionCXXIII can be ransomed; they shall be put to death.CXXIV

Notes on verse 29

CXXI {untranslated} = kol. Same as “any” in v9. See note XXXIX above.
CXXII “human beings” = adam. Same as “human” in v28. See note CXVI above.
CXXIII “devoted to destruction” = cheremcharam. Cherem is the same as “devoted” in v21. See note XC above. Charam is the same as “devoted to destruction” in v28. See note CXIII above.
CXXIV “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.”

30 “All tithesCXXV from the land, whether the seed from the groundCXXVI or the fruitCXXVII from the tree,CXXVIII are the Lord’s;CXXIX they are holy to the Lord.CXXX 

Notes on verse 30

CXXV “tithes” = maaser. Related to “twenty” in v3 & “ten” in v5 & “fifteen” in v7. From the same as eser (see note XII above). This is a tenth. It often refers to tithes.
CXXVI “ground” = erets. Same as “land” in v24. See note C above.
CXXVII “fruit” = peri. From parah (to bear fruit, grow, be fruitful, increase; bearing fruit in a literal or figurative sense). This is fruit or reward.
CXXVIII “tree” = 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.
CXXIX “Lord’s” = YHVH. Same as “Lord” in v1. See note I above.
CXXX “Lord” = YHVH. Same as “Lord” in v1. See note I above.

31 If persons wish to redeemCXXXI any of their tithes, they must add one-fifth to them. 32 All tithes of herdCXXXII and flock,CXXXIII every tenthCXXXIV one

Notes on verses 31-32a

CXXXI “redeem” = gaal + gaal. Same as “redeemed” in v13. See note LVII 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.”
CXXXII “herd” = baqar. From baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
CXXXIII “flock” = tson. This is a flock of sheep and goats.
CXXXIV “tenth” = asiri. Related to “twenty” in v3 & “ten” in v5 & “fifteen” in v7 & “tithes” in v30. From the same as eser (see note XII above). This is a tenth.

that passesCXXXV underCXXXVI the shepherd’s staff,CXXXVII shall be holy to the Lord.CXXXVIII 

Notes on verse 32b

CXXXV “passes” = 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.
CXXXVI “under” = tachat. This is underneath, below, the bottom, instead of.
CXXXVII “staff” = shebet. This is a rod, staff, club, scepter, dart, or tribe. Literally a stick that can be used for punishing, writing, fighting, walking, ruling; thus, used figuratively for a clan.
CXXXVIII “Lord” = YHVH. Same as “Lord” in v1. See note I above.

33 Let no one inquireCXXXIX whether it is good or bad or make substitution for it; if one makes substitutionCXL for it, thenCXLI both it and the substitute shall be holy and cannot be redeemed.”

Notes on verse 33

CXXXIX “inquire” = baqar. Related to “herd” in v32. 7x in OT. See note CXXXII above.
CXL “makes substitution” = mur + mur. Same as “substituted” in v10. See note XLIII 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.”
CXLI {untranslated} = hayah. Same as “be” in v3. See note XI above.

34 These are the commandmentsCXLII that the LordCXLIII gaveCXLIV to Moses for the Israelites on MountCXLV Sinai.CXLVI

Notes on verse 34

CXLII “commandments” = mitsvah. From tsavah (to charge, command, order, enjoin). This is a commandment, law, ordinance obligation, or tradition. It is something commanded whether by God or by a human authority. This term is sometimes used collectively to refer to the Law.
CXLIII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CXLIV “gave” = tsavah. Related to “commandments” in v34. See note CXLII above.
CXLV “Mount” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
CXLVI “Sinai” = Sinay. Probably from the same as Sin (Sin, a city meaning “clay” or “bush); {perhaps from asam (to gather, store) OR from seneh (thorn bush) OR related to Aramaic siyn (a god called Sin) OR perhaps Hebrew siyn (related to mud or clay)}. This is Sinai – a place whose name may mean “bush of the Lord” or “muddy.” See https://www.abarim-publications.com/Meaning/Sinai.html


Image credit: “Beit Alfa Synagogue Mosaic” from the 6th Century AD.

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